Kolosser 1:2 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).

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.

To the saints and faithful brethren in Christ,.... This is the inscription of the epistle, in which the persons wrote unto are described as "saints", or holy men; not by birth, for all are unholy and unclean by nature; nor by baptism, for that neither takes away sin, nor gives grace; nor merely externally, by an outward reformation; but by separation, being by an act of eternal election set apart for God, for holiness, and happiness; and by imputation, Christ being made sanctification to them; and by the sanctifying grace of the Spirit of God in regeneration, being called with an holy calling, and having principles of grace and holiness wrought in them, and they formed as new men in righteousness and true holiness: and as "brethren"; being born of God, having him for their Father, and being of his household, and a part of the family in heaven and earth named of Christ, and heirs together of the grace of life, and of the heavenly glory: and as "faithful" ones; true and sincere believers in Christ, constant and persevering in the faith of him; faithful to the Gospel, and their profession of it, and to Christ, whose name they bore, and to one another, to whom they stood in the relation of brethren: and all this "in Christ"; and by, and through him; they were saints in him; they were chosen in him, and sanctified in him their head, and received all their holiness from him; they were brethren in him the firstborn of them; his God being their God, and his Father their Father; and had their faith and faithfulness from him, as well as it was exercised towards, and on him: and they are further described by the place of their abode, which are at Colosse: a city of Phrygia: grace be unto you, and peace from God our Father, and the Lord Jesus Christ. This is the salutation, and which stands in this form in most of Paul's epistles; See Gill on Rom 1:7. The Syriac version puts "peace" before "grace", and leaves out the last clause, "and the Lord Jesus Christ"; as does also the Ethiopic version.

Moreover, when we stand praying, beloved brethren, we ought to be watchful and earnest with our whole heart, intent on our prayers. Let all carnal and worldly thoughts pass away, nor let the soul at that time think on anything but the object only of its prayer. For this reason also the priest, by way of preface before his prayer, prepares the minds of the brethren by saying, "Lift up your hearts," that so upon the people's response, "We lift them up unto the Lord," he may be reminded that he himself ought to think of nothing but the Lord. Let the breast be closed against the adversary, and be open to God alone; nor let it suffer God's enemy to approach to it at the time of prayer. For frequently he steals upon us, and penetrates within, and by crafty deceit calls away our prayers from God, that we may have one thing in our heart and another in our voice, when not the sound of the voice, but the soul and mind, ought to be praying to the Lord with a simple intention. But what carelessness it is, to be distracted and carried away by foolish and profane thoughts when you are praying to the Lord, as if there were anything which you should rather be thinking of than that you are speaking with God! How can you ask to be heard of God, when you yourself do not hear yourself? Do you wish that God should remember you when you ask, if you yourself do not remember yourself? This is absolutely to take no precaution against the enemy; this is, when you pray to God, to offend the majesty of God by the carelessness of your prayer; this is to be watchful with your eyes, and to be asleep with your heart, while the Christian, even though he is asleep with his eyes, ought to be awake with his heart, as it is written in the person of the Church speaking in the Song of Songs," I sleep, yet my heart waketh." Wherefore the apostle anxiously and carefully warns us, saying, "Continue in prayer, and watch in the same; " teaching, that is, and showing that those are able to obtain from God what they ask, whom God sees to be watchful in their prayer.

"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.

Colossae is a city of Phrygia, which is now called Chonae — this is evident from the fact that Laodicea is a neighboring country to it. From what then did you become saints? Was it not through baptism into the death of Christ? Why are you called faithful? Is it not because you believe in Christ? Is it not because such mysteries have been entrusted to you by Christ? For we are called faithful not only because we have believed, but also because mysteries have been entrusted to us by God, which even the angels did not know. Why brethren? Is it on account of your own deeds or virtue? No, but in Christ. How then after this do you ascribe to the angels the bringing of us to God?

The persons to whom this letter is sent are the saints and faithful brethren at Colossae. The greater ones are called saints: "Let us serve him in holiness and righteousness" (Lk 1:74); and the lesser ones are referred to as the faithful, who have at least kept the true faith, because "without faith it is impossible to please God" (Heb 11:6). Or we could say, to the saints, that is, to those sanctified by baptism, and faithful brethren, that is, those who have remained in the faith they accepted: "A faithful man will be much praised," as we read in Proverbs (28:20). Then he mentions the good things he wishes them to have: that is, grace, which is the source of every good: "Justified by his grace as a gift" (Rom 3:24); and peace, which is the last of all goods: "He makes peace in your borders" (Ps 147:14). As a consequence, he wishes them all the goods that lie between these two. "The Lord will give grace and glory" (Ps 84:11). From the Father of our Lord Jesus Christ, that is, the Father of Christ by nature, and our Father by grace; and from the Lord Jesus Christ. And so, from our Father, that is, God in his Trinity, and from the Lord Jesus Christ, considering the nature God assumed.

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.

To the saints - Those who professed Christianity. See the note on Eph 1:1. Which are at Colosse - Instead of εν Κολοσσαις, at Colosse, or among the Colossians, ABC, and many other excellent MSS., with both the Syriac, Coptic, Slavonic, Origen, Gregory Nyssen, Amphilochus, Theodoret, Damascenus, Theophylact, and others, read εν Κολασσαις in Colassa, or among the Colassians; and this is most probably the true reading. That this city perished by an earthquake, a short time after the date of this epistle, we have the testimony of Eusebius. That which at present is supposed to occupy the site of this ancient city is called Konos. For other particulars see the preface to this epistle. Grace be unto you - See on Rom 1:7 (note). And the Lord Jesus Christ - This clause is omitted by many MSS., several versions, and some of the fathers. Griesbach has left it out of the text, not, in my opinion, on sufficient evidence.

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.

Colosse--written in the oldest manuscripts, "Colasse." As "saints" implies union with God, so "the faithful brethren" union with Christian men [BENGEL]. and the Lord Jesus Christ--supported by some oldest manuscripts omitted by others of equal antiquity.