Colossians 1:1 Kommentar

We have here, I. The inscription, as usual (Col 1:1, Col 1:2). II. His thanksgiving to God for what he had heard concerning them - their faith, love, and hope (Col 1:3-8). III. His prayer for their knowledge, fruitfulness, and strength (Col 1:9-11). IV. An admirable summary of the Christian doctrine concerning the operation of the Spirit, the person of the Redeemer, the work of redemption, and the preaching of it in the gospel (v. 12-29).

I. The inscription of this epistle is much the same with the rest; only it is observable that, 1. He calls himself an apostle of Jesus Christ by the will of God. An apostle is a prime-minister in the kingdom of Christ, immediately called by Christ, and extraordinarily qualified; his work was peculiarly to plant the Christian church, and confirm the Christian doctrine. He attributes this not to his own merit, strength, or sufficiency; but to the free grace and good-will of God. He thought himself engaged to do his utmost, as an apostle, because he was made so by the will of God. 2. He joins Timothy in commission with himself, which is another instance of his humility; and, though he elsewhere calls him his son (Ti2 2:1), yet here he calls him his brother, which is an example to the elder and more eminent ministers to look upon the younger and more obscure as their brethren, and to treat them accordingly with kindness and respect. 3. He calls the Christians at Colosse saints, and faithful brethren in Christ. As all good ministers, so all good Christians, are brethren one to another, who stand in a near relation and owe a mutual love. Towards God they must be saints, consecrated to his honour and sanctified by his grace, bearing his image and aiming at his glory. And in both these, as saints to God and as brethren to one another, they must be faithful. Faithfulness runs through every character and relation of the Christian life, and is the crown and glory of them all. II. The apostolical benediction is the same as usual: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. He wishes them grace and peace, the free favour of God and all the blessed fruits of it; every kind of spiritual blessings, and that from God our Father, and the Lord Jesus Christ; jointly from both, and distinctly from each; as in the former epistle.

This chapter contains the inscription of the epistle; the apostle's usual salutation; his thanksgiving to God on behalf of the Colossians for grace received; his prayers, that more might be given them; an enumeration of various blessings of grace, which require thankfulness, in which the glories and excellencies of Christ are particularly set forth: and it is concluded with an exhortation to a steadfast adherence to the Gospel, taken from the nature, excellency, and usefulness of the ministry of it. The inscription, and the salutation, are in Col 1:1, and are the same with those in the epistle to the Ephesians, only Timothy is joined with the apostle here, and the Colossians have the additional character of brethren given them. The thanksgiving is in Col 1:3, the object of it is God, the Father of Christ; the time when made, when in prayer to him; its subject matter, the faith and love of the saints; to which is added, their happiness secured for them in heaven, their hope was conversant with: and whereas the Gospel was the means by which they came to the hearing and knowledge of it, this is commended from the subject of it, the doctrine of truth; from the spread of it in the world; and from its efficacy in bringing forth fruit in all, to whom it came in power, and that with constancy, Col 1:5, and also from the testimony of Epaphras, a faithful minister of Christ, and theirs, who was dear to the apostle, and of whom he had the above account of them, Col 1:7. And then follow his prayers for them, that they might have an increase of spiritual knowledge, and that they might put in practice what they knew; and for that purpose he entreats they might be blessed with strength, patience, and longsuffering, Col 1:9. And in order to excite thankfulness in himself and them, he takes notice of various blessings of grace; of the Father's grace in giving a meetness for eternal glory and happiness, by delivering from the power of darkness, and translating into the kingdom of his Son, Col 1:12, and of the Son's grace in obtaining redemption by his blood, and procuring the remission of sins, Col 1:14, which leads the apostle to enlarge upon the excellencies of the author of these blessings, in his divine person, as the image of God, and the first cause of all created beings, Col 1:15, which he proves by an enumeration of them, as created by him, and for his sake, by his pre-existence to them, and their dependence on him, Col 1:16, and in his office capacity, as Mediator, being the head of the church, the governor of it, and the first that rose from the dead; by all which it appears that he has, and ought to have the pre-eminence, Col 1:18. And this is still more manifest from his having all fulness dwelling in him, to supply his body the church, of which he is the head, Col 1:19, and from the reconciliation of all the members of it to God by him, Col 1:20, which blessing of grace is amplified partly by the subjects of it, who are described by their former state and condition, aliens and enemies, and by their present one, reconciled by the death of Christ in his fleshly body; and partly by the end of it, the presentation of them holy, blameless, and irreprovable in the sight of God, Col 1:21. Wherefore it is a duty incumbent on such to abide by the Gospel of Christ, which brings the good tidings of peace and reconciliation, and is the means of faith and hope; and the rather, since they had heard it themselves, and others also, even every creature under heaven; and the apostle was a minister of it, Col 1:23, and on his ministration of it he enlarges, by observing his sufferings for the church on account of the Gospel, which he endured with pleasure; and therefore they should, by his example, be encouraged to continue in it, Col 1:24. Moreover, he argues the same from his commission of God to preach it for their sakes, Col 1:25, and from the nature and subject matter of it, being a hidden mystery, and containing riches and glory in it; yea, Christ himself, the foundation of hope of eternal glory, Col 1:26, and from the end of preaching it, which was to present every man perfect in Christ; which end the apostle laboured and strove to obtain through the power and energy of divine grace, which wrought in him, and with him, Col 1:28.

Paul, an apostle of Jesus Christ,.... The apostle puts his name to this epistle, by which he was known in the Gentile world, as he usually does in all his epistles; and styles himself "an apostle", as he was, having seen Christ in person, and received his commission, doctrine, and qualifications immediately from him, with a power of doing miracles to confirm the truth of his mission. This he chose to make mention of, partly because the false teachers everywhere insinuated that he was not an apostle; and partly to give the greater sanction and authority, and command the greater regard and credit to what he should say; as well as to excuse his freedom in writing to them whom he had never seen, since he was an apostle of the Gentiles, and so to them; see Rom 11:13; he calls himself an apostle "of Jesus Christ"; not of men, he was not sent out by men, but by Christ, who appeared to him, made him a minister of his, gave him his Gospel by revelation, abundantly qualified him for the work, sent him forth unto the Gentiles, in whose name he went as an ambassador and messenger of his, and whom he preached, and by whom he was greatly succeeded, to the conversion of many souls, who were seals of his apostleship in every place, Co1 9:2, into which office he came by the will of God; not by the will of men, for he derived no authority and power, nor received any doctrine from men; nor by his own will, of his own head, by any usurpation of his; he did not take this office upon him of himself, but was invested with it, according to the secret will and purpose of God, from everlasting, who had ordained and appointed him to this service, and according to his will of command made known to him in time, when he told him what he should do, and openly separated, and sent him forth to do the work he had called him to; and which arose not from any merits or worthiness of the apostle, but from the sovereign good will and pleasure, free grace and favour, of God, to which the apostle continually ascribes it in all his epistles: and Timotheus our brother; who joined with the apostle in this epistle, and whom he calls a "brother"; partly because of the Christian relation he stood in to him, and them, they being all brethren, children of the same Father, partakers of the same grace of regeneration, belonging to the same family, and so should own and love one another as brethren; and partly and chiefly because of his being a brother, companion, fellow soldier, and a fellow labourer in the Gospel. He mentions him, either because he was known unto them, or that he might be so; and to show the agreement there was between them in the doctrine of Christ, which might have the greater weight with them to abide in it.

"Paul an Apostle of Jesus Christ through the will of God." It were well also to say, what from considering this Epistle we have found to be its occasion and subject. What then is it? They used to approach God through angels; they held many Jewish and Grecian observances. These things then he is correcting. Wherefore in the very outset he says, "Through the will of God." So here again he hath used the expression "through." "And Timothy the brother," he saith; of course then he too was an Apostle, and probably also known to them. "To the saints which are at Colossae." This was a city of Phrygia, as is plain from Laodicea's being near to it. "And faithful brethren in Christ." Whence, saith he art thou made a saint? Tell me. Whence art thou called faithful? Is it not because thou wert sanctified through death? Is it not because thou hast faith in Christ? Whence art thou made a brother? for neither in deed, nor in word, nor in achievement didst thou show thyself faithful. Tell me, whence is it that thou hast been entrusted with so great mysteries? Is it not because of Christ? "Grace to you and peace from God our Father." Whence cometh grace to you? Whence peace? "From God," saith he, "our Father." Although he useth not in this place the name of Christ. I will ask those who speak disparagingly of the Spirit, Whence is God the Father of servants? Who wrought these mighty achievements? Who made thee a saint? Who faithful? Who a son of God? He who made thee worthy to be trusted, the same is also the cause of thy being entrusted with all. For we are called faithful, not only because we have faith, but also because we are entrusted of God with mysteries which not even angels knew before us. However, to Paul it was indifferent whether or not to put it thus.

Immediately and from the very beginning he imperceptibly refutes their way of thinking. For he is an apostle not of angels, but of Jesus Christ, and the will of God is that he is an apostle of that Christ, and not of angels. So if I am an apostle "by the will of God," then it is clear that I preach the truth. What then? That through the Son we have been brought to God, that we have been freed from Jewish and Greek observances. And notice, the preposition "by" (δια) is placed before the word θεός, which signified God the Father. He was also an apostle, it seems; probably he was also known to them.

This letter is divided into its greeting and its message (1:3). First, the persons sending the letter are mentioned; then, the ones to whom it is sent (1:2); and thirdly, the good things desired for the latter (1:2b). As to the first, the principal sender is mentioned; and secondly, his companion. The principal sender of this letter is first identified by his name, Paul, that is, one who is humble, for it is such persons who receive wisdom: "Thou hast hidden these things from the wise and understanding and revealed them to babes" (Mt 11:25), and so Paul can teach this wisdom. Secondly, the sender is described by his office, namely, an apostle, that is, one who is sent, to bring salvation to the faithful: "Set apart for me Saul and Barnabas for the work to which I have called them" (Acts 13:2); "As the Father has sent me, even so I send you" (Jn 20:21). He is not the apostle of just anyone, but of Christ Jesus, whose glory he seeks, and not his own: "For what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus' sake" (2 Cor. 4:5). But at times some reach their office because God is angry because of a people's sins: "Who makes a man who is a hypocrite to reign for the sins of the people" (Job 34:30); "I have given you kings in my anger" (Hos 13:11). And so Paul says that he has his office by the will of God, that is, by his pleasure: "I will give you shepherds after my own heart, who will feed you with knowledge and understanding" (Jer 3:15). The other person to send this letter is Timothy our brother, so that there may be two or three witnesses, as in Deuteronomy (17:6). "A brother helped is like a strong city" (Pr 18:19).

The salutation of Paul and Timothy to the Church at Colosse, Col 1:1, Col 1:2. They give thanks to God for the good estate of that Church, and the wonderful progress of the Gospel in every place, Col 1:3-6; having received particulars of their state from Epaphroditus, which not only excited their gratitude, but led them to pray to God that they might walk worthy of the Gospel; and they give thanks to Him who had made them meet for an inheritance among the saints in light, Col 1:7-12. This state is described as a deliverance from the power of darkness, and being brought into the kingdom of God's dear Son, Col 1:13, Col 1:14. The glorious character of Jesus Christ, and what He has done for mankind, Col 1:15-20. The salvation which the Colossians had received, and of which the apostle had been the minister and dispenser, Col 1:21-26. The sum and substance of the apostle's preaching, and the manner in which he executed his ministry, Col 1:27-29.

Paul, an apostle - by the will of God - As the word αποστολος, apostle, signifies one sent, an envoy or messenger, any person or persons may be the senders: but the word is particularly restrained to the messengers of the everlasting Gospel, sent immediately from God himself; and this is what St. Paul particularly remarks here when he calls himself an apostle by the will of God; signifying that he had derived his commission from an express volition or purpose of the Almighty. And Timotheus - Though Timothy is here joined in the salutation, yet he has never been understood as having any part in composing this epistle. He has been considered as the amanuensis or scribe of the apostle.

ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY. (Col. 1:1-29) by the will of God--Greek, "through," &c. (compare Note, see on Co1 1:1). Timothy--(Compare Notes, see on Co2 1:1 and Phi 1:1). He was with Paul at the time of writing in Rome. He had been companion of Paul in his first tour through Phrygia, in which Colosse was. Hence the Colossians seem to have associated him with Paul in their affections, and the apostle joins him with himself in the address. Neither, probably, had seen the Colossian Church (compare Col 2:1); but had seen, during their tour through Phrygia, individual Colossians, as Epaphras, Philemon, Archippus, and Apphia (Plm 1:2), who when converted brought the Gospel to their native city.