Studies of Colossians [2]

Salutation of Colossians 1:1-2

1. Author (1:1)

Like most letters of the period, the author opened with his own name in the greeting. This the customary form in the letters of the first century.  The writer is Paul, who was originally named Saul of Tarsus. He was born of Jewish parents, but was a Roman citizen. It was required that Roman citizens be registered with the tria nomina, three names that consisted of praenomen (forename), a nomen gentile (family name) and a cognomen (given or additional name).[1] Thus, Paul his Roman given name, but Scripture does not reveal his forename or family name. He was a Jew born in Gentile territory. As such, he was a product of two worlds, bilingual, able to reach both worlds. Because of his years at Ephesus, Paul was well-known in Asia Minor. Epaphras, evidently the Pastor at Colossae, was a product of Paul’s ministry at Ephesus and his associate (Col. 1:6-7, 4:13, Phm. 23).

Paul associates Timothy with himself as a brother and co-laborer. Timothy was present when Paul wrote the letter. Most agree that he was not a coauthor as some claim.[2] It was common for Paul to mention others who were ministering with him when he writes his letters. Timothy was like a son to Paul.  He is mentioned more often in his writings than any other person associated with him. However, according to 4:18, he had no part in writing the epistle. Neither Paul nor Timothy was known by sight to the believers in Colossae (2:1), but they were well-known.

2.  Authorization (1:1)

The authorization for Paul to write to the Colossians is his position found in three things: First, the guidance of the Holy Spirit; second, the inspiration of the Holy Spirit; and third, his position an apostle.  An apostle (apostolos) is one sent with authority of the sender. It is used in a sense of a commissioned one, an ambassador, or an “authorized emissary.”^[3] In the classical period it was a naval military term used of one sent to command an expedition.[4]  Paul is the authorized apostle of Jesus Christ to the Gentiles (Rom. 11:13). It speaks of authorized authority given by Christ for his distinctive leadership. “Of Jesus Christ” is a genitive of possession, and means belonging to Jesus Christ. Paul was saved by Christ, a possession of Christ, and sent forth to represent Christ among the Gentiles. This happened “by the will of God.” The Greek word dia (by) qualifies the word apostle, telling us how Paul became an apostle. The phrase is also found in 1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:11 and 2 Timothy 1:1. Paul’s apostleship was by a divine appointment from God Himself. It started at his conversion on the Damascus road (cf. Acts 9:1-22; 23:3-16; 26:9-18). The appointment gave him authorization to teach and care for the churches. It did not come by men (Gal. 1:1), but by direct revelation. The commission was an independent and direct call from Jesus Christ Himself (Gal. 1:15-17). He was both authorized and chosen as the apostle to the Gentiles (Rom. 11:13). Therefore his call and commission was distinct from that of the Twelve. Christ committed to him the gospel of the uncircumcision, as he did Peter with the gospel of the circumcision (Gal. 2:8). He was revealed the mystery for the Dispensation of Grace (Eph. 3:1-13). However, his ministry was directed toward all men, Jew and Gentile. (Rom. 1:14, 16). Paul strongly establishes his credentials as an apostle at the outset of this letter. This was done for two reasons:

·         First, he never visited the saints at this location.

·         Second, it was necessary that Paul strongly emphasize his authority in and by Christ for he will expose and refute false teaching in the church.

They needed to recognize his position and authority, so he establishes it at once.

3. Addressees (1:2)

This epistle is addressed to “the saints and faithful brethren in Christ at Colossae.” The recipients are described in a twofold matter: First, they are “saints.”  The Greek word is hagios, denoting the believers’ position. When the word is used of believers they are saints, separated ones or holy ones. The word basically means holy; one who is set apart for service. “Holiness is a central determination of Christians as already they worship God, reconciled by Christ’s holy offering and constituted the temple of the Holy Spirit,” observes Procksch.^[5] Thus, some have held that the word should be taken as an adjective and rendered “holy and faithful ones” (as in the NIV). However, it is a noun and there is no need change it.[6] Paul may have borrowed the word found in pagan Greek religions, where it means “devoted to the gods.” In the pagan world gifts of worship, sacrifices, and buildings were devoted to particular Greek gods. They were set apart for the worship of these gods. It was also used of persons that served the gods. Paul adapted it to the believer. The sinner becomes a saint by faith in the sacrificial work of Christ. The verb means to be set apart or marked for God’s use. “The idea of consecration is meant by the word, although it comes to be applied to all believers whether especially ‘saintly’ or not,” says Robertson.^[7] In Scripture the word saint never applies to spiritual condition or practice, but always to our position. All believers are saints, separated ones or holy ones. It became a common and distinctive feature of Paul’s greetings.

Second, they are identified as “faithful brethren in Christ.” This phrase is unique in the greetings of Paul. There is debate as how it is to be translated: the active sense (believing) or the passive sense (faithful)? It can be taken either way. Lenski argues for the active sense and translates it as “believing brethren.”^[8] Others take it as passive, thus “faithful brethren.”^[9]  I favor the passive view.  The word “faithful” is found 4 times in this epistle (1:2, 7; 4:7, 9). In each of the other uses it indicates those who were continuing and were true to their faith (cp. 1:23). Paul is using the word in the other instances as examples of faithfulness. In the use of the passive, Paul hints at a possible defection and indirectly warns the readers.^[10] He is warning them that they are to remain in the condition they are in now—faithful (2:1-7). They are not to defect. The word indicates steadfastness and trustworthiness (Acts 16:15). It is the continued commitment that Paul wanted to encourage in this epistle. God’s faithfulness is to be reproduced in His people.

The two phrases “at Colossae” and “in Christ” speak of the believer’s locations.  Colossae is the believer’s earthly location. “In Christ” speaks of his spiritual location or position. This locates the believer “with precision in the purposes of God.”[11] It speaks of their earthly location, in which they serve, and is the location of our position as members of the Body of Christ.

4. Announced Greetings (1:2)

“Grace to you.” These words begin the standard greeting of Paul’s epistles. Paul adapted the regular Greek greeting inserting the words grace and peace. Grace is the keynote of Paul’s gospel (Acts 20:24).  It is the central thesis of Paul’s gospel and theology based on the finished work of Christ (cf. Rom. 3:23, 24).  We are saved by grace and live and walk by grace.  We need grace daily. All blessings are of grace.  They are undeserved.  

“And peace.” This brings in the Jewish background. Hence the greeting is combining the Gentile and Jewish greeting together. In the Greek Old Testament the Hebrew word shalom (peace) is translated by the Greek word used here (eirene). Eirene is the antithesis to war, indicating the cessation of war. However, peace is more, it is positive, denoting well being and blessing. Peace is the standard greeting of the Jews.  As a believer, we have judicial peace with God. This greeting goes beyond judicial peace, to the peace of God in daily living in this present stress filled world (Phil. 4:17). It is the peace of God, not simply peace with God. It is not simply spiritual prosperity or contentment, it is more than that; it is peace that satisfies the heart in spite of circumstances. It is the assurance of God’s graciousness exhibited in His presence and power in our lives.  A.T. Robertson observes that “if men had more of the Grace of Christ, they would have more real peace in heart and life.”^[12] The peace of God springs from the grace of God. Grace and peace are not simply kindness and tranquility, but point to the work of God through Christ in reconciliation (Rom 5:1, Eph. 2:14-18).[13]

“From God our Father.” This conveys the source of both grace and peace. The word from (apo) is a preposition of source or origin. Grace and peace are given by God the Father.  Grace embodies the full understanding of Christ’s work on our behalf, being bestowed to us by faith without merit (Rom. 3:23-24, Eph. 2:8-9). Peace is the result of Grace being bestowed (Rom. 5:1). Peace is also a fruit of the Spirit that dwells within us as believers (Gal. 5:22).

It should be noted that the King James Version has the words, “and the Lord Jesus Christ.” The authority of the best Greek text available cannot fully sustain this translation, for the words “the Lord” is not in the text.^[14] The Greek text reads simply “Jesus Christ” (Ihson Criston).[15] The omission is noted early in the history of the church in the church fathers Origen (184-254 AD) and Chrysostom (349-407 AD). The phrase more than likely became a part of the text by transcribers who aimed at uniformity and thus added the words.^[16]

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[1]  John McRay, PAUL; HIS LIFE AND TEACHING, [Grand Rapids, Baker, 2003], 26.

[2]  James D.G. Dunn, NIGTC: THE EPISTLES TO THE COLOSSIANS AND TO PHILEMON, [Grand Rapids, Eerdmans, 1996], 47.

^[3]  Ibid, 44.

[4] Rengstorf, “apostoloV (dwdeka, maqhthoV),” THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT, [Grand Rapids, Eerdmans, 2006], 1:407. The work will be footnoted as TDNT from this point on.

^[5]  O. Procksch, “HagioV,” THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT: Abridged in one volume, 17.  Will be footnoted from this point on as TDNT: ABRIDGED.

[6]  Peter O’Brien, WBC: COLOSSIANS, PHILEMON, [Waco TX, Word, 1982], 2.

^[7]  Robertson, INTELECTUALS, 23.

^[8]  Lenski, R.C.H, THE INTERPRETATION OF COLOSSIANS, THESSALONIANS, TIMOTHY, TITUS, PHILEMON, Minnapolis, Augsburg, 1945], 16. As does O’Brien, COLOSSIANS, 4.

^[9]  Gromacki, STAND PERFECT, 26; Lightfoot, J.B., ST. PAUL’S EPISTLES TO THE COLOSSIANS AND TO PHILEMON. [New York, MacMillan, 1890], 130; Robertson, INTELECTUALS, 23.

^[10]  Lightfoot, COLOSSIANS, 130.

[11]  W.T. Wright, TNTC: COLOSSIANS AND PHILEMON, [Downers Grove IL, Inter-Varsity Press, 1986], 51

^[12]  Robertson, INTELECTUALS, 24.

[13]  David W. Pao, ZECNT: COLOSSIANS, [Grand Rapids, Zondervan, 2012], 50.

^[14]  John Eadie, COMMENTARY ON THE EPISTLE OF PAUL TO THE COLOSSIANS, [Grand Rapids,  Zondervan, 1957], 3

[15]  GREEK MAJORITY TEXT

^[16]  Lightfoot, COLOSSIANS, 130. Also Bruce Terry, A STUDENT’S GUIDE TO NEW TESTAMENT TEXTUAL VARIANTS, (Electronic Media, www.ovc.edu,) 1998.