July 22, 2014 Colossians Chapter 1

Colossians Chapter 1

Originally posted Thursday September 4, 2008

Colossians Chapter 1:1-14 Salutation and Thanksgiving

The letter is addressed to the "saints and faithful brothers in Christ in Colossae" (some translations have 'brothers and sisters' in order to be gender inclusive). The "saints and faithful brothers" are not two categories but "faithful" is important in light of the controversy faced by the community. The "faithful" are those who have remained true to the Gospel the Colossians first received from one of Paul's co-evangelists, Epaphras.

The Thanksgiving points out that Paul does not directly know the believers in Colossae. He has "heard of [their] faith in Christ Jesus" and their love for all the saints (of all churches). Their faith in Christ has given them the hope of eternal life, "laid up for [them] in heaven," which they received in the Gospel, the word of truth concerning God's grace. As in all places where the Gospel has been planted and established, it is already bearing fruit (conversions among the Gentiles) in Colossae. For this Paul credits and gives thanks for his "fellow servant" and faithful minister of Christ," Epaphras, from whom they first learned of God's grace and has sent word to him of "[their] love in the Spirit" (their respect and admiration for Paul as Epaphras' spiritual mentor).

Paul has been greatly encouraged by what he has learned of the Colossians' good foundations under the tutelage of Epaphras. His prayer of thanksgiving expresses his hope that they will continue to mature in their "knowledge of God's will" through "spiritual wisdom and understanding" (from the Holy Spirit). If they do so their lives will be worthy of and pleasing to Christ and bear the appropriate fruit of good works. He prays for their strengthening with the power of God so they can face whatever trials may come their way, "with patience" and joyful thanksgiving to God. Here Paul uses the metaphor of the inheritance (allotment or share) of "the saints in the light" (heavenly places) as already having been ensured by God in the present. He defines this assurance in the present tense, affirming that God has (through one's faith in Christ) "rescued us from the power of darkness" and "transferred us into" Christ's kingdom.

The language of inheritance or heritage is familiar to us in John's Gospel. At the "last supper" when Peter refuses to allow Jesus to wash his feet Jesus tells him if he does not then Peter will have no heritage with him (Jn. 13:6-8). The use of heritage as God's gift of land to the Israelites is rooted in the Old Testament covenant with Abraham. In later Judaism and especially in the Essene community at Qumran (of the dead Sea Scrolls) heritage was understood as a share in heaven as sons of the light. Such a heritage was already guaranteed, sealed, by God. In John we also recall Jesus' declaring that insofar as one has faith (believes) one is already sharing in the heritage of eternal life (Jn. 11:25-26).

Colossians Chapter 1:15-23 The Supremacy of Christ

Paul continues his prayer now centering on Christ in whose kingdom the believer has already been secured. Using a combination of Old Testament texts he glorifies Christ as the "image of the invisible God" (Gen 1:27) and who was "before all things," the "firstborn of all creation" (Prov. 8:21-27; Jn. 1:2) through whom, for whom and in whom all things were created and "hold together," (Prov. 8:30; Jn. 1:3) "in heaven and on earth." He is the head of the Church, the "first born from the dead." Paul draws all of these elements of Christ's having "first place in everything" into a Christ hymn (vss. 19-20). In the hymn Christ is extolled as the one "in whom the fullness of God was pleased to dwell" (Jn. 10:30, 38; 14:10) and through whom God made peace and reconciled "all things" to himself (2 Cor. 5:18-19).

From the general understanding of what God has done in Christ, Paul moves to applying the particular to the Gentiles of Colossae. As pagans they were separated from God in a world of evil. But now God has reconciled them through the cross of Christ by which they, too, can come before God as blameless on the last day. He follows this with a warning. Such reconciliation is contingent upon their continuing "securely established in the faith, without shifting" away from the hope they found in hearing the Gospel. Such words presented as a warning indicate a problem among the Colossians. As we will later read, there have been influences introduced from sectarian Judaism and Greek philosophies. Such influences were creating a process of syncretism, the merging of religious and philosophical ideas. Paul sees this as a threat to the pure Gospel for which he has become a servant.

Colossians Chapter 1:24-29 Paul's Proclamation of the Gospel

Paul reviews his background of proclaiming the Gospel. It was marked by much suffering which he understands as his way identifying with and complementing Christ's suffering for the sake of the Church, the body of Christ. He was commissioned by God for the specific mission of preaching the word of God to the Gentiles. The Gospel's once-hidden mystery has now been revealed to the Gentiles. They have believed the riches of its meaning, which is the indwelling of Christ and the hope of eternal life he brings. Paul's work cannot stop there. He looks into the future to the end of this age and knows he must continue to "toil and struggle" on the Colossians' behalf, whether in warning or teaching "in all wisdom," so they may be "mature in Christ" on the last day. Paul has made his point, his emphatic wish to be involved in strengthening and completing the faith of the Christians of Colossae.