Introduction
What follows is a simple and literal exposition of Paul’s epistle to the Colossians.
Paul writes from prison, probably in Rome, toward the end of his life. He addresses himself to those in Christ at Colossae, a city of Asia Minor, but he intends that the letter should circulate among neighboring congregations.
Although Paul seems not to have planted the churches of this region, he is acquainted with some of their members. His tone is generally warm and full of paternal concern, but not overly familiar, and occasionally inflected with exasperation. He employs an elaborate style and uses certain obscure terms.
Paul means to confute false teachers who have charmed the Colossians with ostentatious asceticism, vain philosophizing, and extravagant visionary pronouncements, luring them into the worship of angels and the observance of rites and austerities more or less inspired by the Mosaic law.
Against these errors, Paul extols the absolute preeminence of Christ and the inexhaustible blessings of His work, and he recommends a mature godliness flowing from the renovation of the inner man by participation in the Lord’s death and resurrection.
1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,
An “apostle” is one sent by another to convey some message or complete some mission in the sender’s stead and on the sender’s behalf; he stands as the sender’s representative and delegate, such that the sender is exhibited in and effective through the sent. Thus Paul says that he is an “apostle of Christ Jesus,” because Christ cloaked him in His own power and dispatched him into the world with the message concerning Himself, i.e., the gospel. And all this according to the predetermination of the Father, who is the wellspring of every grace. Paul begins by appealing to this high vocation, for it is the source of his authority, which he would press upon the Colossians, that they might heed and cherish his words as if they were Christ’s. Yet, never puffed up, he also mentions Timothy, not neglecting his fellow worker, but humbly associating their ministries, though far greater is he than Timothy, for in Paul God manifested his Son.
2 To the saints and faithful brothers in Christ at Colossae:
He calls the Colossians “saints” because they are sanctified, i.e., set apart from the world and sin, and consecrated unto God and holiness. Also he calls them “faithful brothers” because of their common Father, each having received adoption as a son of God.
2 (cont’d) Grace to you and peace from God our Father
He invokes the chief blessings of the gospel: grace and peace. Previously, they were inclined against God and at odds with one another, on account of sin and the things of this age. But now they are pardoned, and there is harmony: reconciled to God, they enjoy heavenly fellowship.
3 We always thank God, the Father of our Lord Jesus Christ, when we pray for you,
Before he called God “our Father.” Now he calls God “the Father of our Lord Jesus Christ.” This is fitting, for the Father is the principle of the Son, whom He ineffably generates. And though the Son is elsewhere suitably called “God,” yet Paul generally reserves to the Father this title, which is appropriate: for though the Son has everything the Father has (excepting paternity), yet He has it all from the Father. Thus we say that the Father is, after a fashion, the fountain of the Godhead. Moreover, it is the Son who sojourned in the flesh, during which time He referred everything to the Father, and still He humbly exercises the office of mediator on our behalf, interceding for men as man. For this reason, Paul gives thanks to the Father, not excluding Christ from worship, but showing that praise and honor accrue in a particular way to the primordial source, the Father.
4 since we heard of your faith in Christ Jesus, and of the love that you have for all the saints, 5 because of the hope laid up for you in heaven.
He explains his cause for thanksgiving: the Colossians have placed their faith in Christ, and shown great love for one another, anticipating a joint inheritance in eternal glory. This eternal glory is their hope, i.e., what they firmly expect to receive, since it is “laid up in heaven,” indicating its sure and reliable, albeit hidden, quality.
5 (cont’d) Of this you have heard before in the word of the truth, the gospel,
Paul says that they learned about this heavenly hope by hearing the gospel, which is the “word of truth,” thereby contrasting its enduring brilliance with the beguiling speculations of philosophers and the shadows of the Mosaic law. For in the gospel God plainly sets forth both His exceedingly great benefits and the mysteries of His eternal counsel.
6 which has come to you, as indeed in the whole world it is bearing fruit and increasing—as it also does among you, since the day you heard it and understood the grace of God in truth,
He subtly ridicules the Colossians for preparing to abandon the gospel, whereby the whole world has discovered God’s goodness toward men. And recalling the moment they first learned of Christ, he disclaims all novelty and points toward familiar doctrine. For he wishes to avoid offense by making it seem like he simply rehearses what they already grasp.
7 just as you learned it from Epaphras, our beloved fellow servant. He is a faithful minister of Christ on your behalf 8 and has made known to us your love in the Spirit.
Paul humbly commends Epaphras, their initial teacher, giving the other laborer his due. And by commending Epaphras, he reminds them not to go beyond what they have received. For the gospel is not amenable to innovation. He also indicates that the love of the saints is “in the Spirit,” i.e., a gift of God. For it is no earthly love, which is a faint thing, but divine charity, which never fails, as he elsewhere teaches.
9 And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding,
With care he impugns the false teachers, for by praying that the Colossians know God’s will, and enjoy all spiritual wisdom and understanding, he intimates that the false teachers offer something carnal and at variance with the divine ordination. And see how he says “all”? Thus he suggests that there is nothing needful outside of Christ, in and through whom the Father supplies every grace.
10 so as to walk in a manner worthy of the Lord, fully pleasing to him:
Do not suppose, he means, that you please God by your own cleverness. But the pattern of godliness comes from God Himself. He makes us wise with His own wisdom.
10 (cont’d) bearing fruit in every good work and increasing in the knowledge of God
Paul gently reminds them of the end of wisdom, understanding, knowledge — how they all serve charity; a gentle reproof.
11 being strengthened with all power, according to his glorious might, for all endurance and patience with joy;
It is like he asks: Why turn elsewhere (to angels, etc.)? God Himself strengthens the saints, and He is strong beyond all telling. He not only makes them to persevere, but to persevere gladly, since their prize is so great.
12 giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light
Again he directs the Colossians to thank God, who has made them heirs of His own splendor, for which reason Paul calls Him “Father,” emphasizing the grace of adoption.
13 He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son,
Paul speaks of “us,” placing himself among those saved by God’s kindness. And he explains that God has plucked them from one realm and brought them to another. The first realm he styles the “domain of darkness,” signaling an oppressive regime of sin and ignorance and angelic administration. The second realm he names the “kingdom of the beloved Son,” marking its chief attributes as the surpassing power of Christ and the affection that the Father lavishes upon Christ and His members.
14 in whom we have redemption, the forgiveness of sins.
Paul assigns the reason for this wonderful relocation to the Son, “in whom we have redemption.” Now redemption is the buying-back of property that has come into another’s possession, and this particular redemption evidently consists in the forgiveness of sins. For man first belonged to God, but by disobedience he fell into the clutches of sin and death, and was likewise liable for judgment. But when sins are forgiven, he is freed from these things, and returned to the estate of the Father. How, though, are sins forgiven? Later he will explain, but in a word: by the blood of the cross. For in Christ all the saints suffered the penalty of sin, and received the reward of righteousness. Because the two are one, Christ and those who believe in Him. Hence the Apostle says “in whom.” This is a great mystery.
To be continued.