CHAPTER I

Outline of Chapter 1

Theme: Christ, the Pre-eminent One, the Only and All-Sufficient Savior

I. This Only and All-Sufficient Savior Is the Object of the Believers’ Faith, Chapters 1 and 2

A. This Truth Expounded Positively, chapter 1

1:1, 2 1. Opening Salutation

1:3–14 2. Fervent Thanksgiving and Prayer

1:15–20 3. The Son’s Pre-eminence

a. In Creation (verses 15–17)

b. In Redemption (verses 18–20)

1:21–23 4. His Reconciling Love toward the Colossians, and Their Resulting Duty to Continue in the Faith

1:24–29 5. The Apostle’s Share in Proclaiming “the Mystery,” namely, “Christ in you the hope of glory”

1:1, 2

I. Opening Salutation

1 1 Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, 2 to the saints and believing brothers in Christ at Colosse; grace to you and peace from God our Father.

1. Though Paul is in the world and uses the world, he is not of the world. As a letter-writer he makes use of the literary devices of the world but in the process of adopting them he transforms them, raising them to a higher level. In Paul’s day a man of the world would often begin a letter by jotting down: a. the name of the writer, b. the name of the person (or persons) addressed, c. the words of greeting. The apostle follows the same method, but he beautifies and sanctifies everything by immediately relating both sender and persons addressed to Christ (“an apostle of Christ Jesus,” “brothers in Christ”), and by speaking about the work of Christ (“grace and peace”) in the very opening salutation.

The apostle writes, Paul, an apostle of Christ Jesus. He presents himself as being, in the fullest sense of the term, an official representative of the Anointed Savior, the latter’s spokesman. To Christ Jesus he owes his appointment and his authority. Through Paul no one less than Christ Jesus himself is addressing the church. It was from the risen and exalted Lord that Paul had received his difficult but glorious assignment to be an apostle, yes, the apostle to the Gentiles, not exclusively but especially to them (Acts 9:5, 6, 15, 16; 22:10–21; 26:15–18; Rom. 1:1, 5; Gal. 1:1; 2:9).

Paul continues, through the will of God. He had attained his high office neither through aspiration (see Acts 9:11), nor through usurpation — that was not like Paul! —, nor yet through nomination by other men (Gal. 1:1, 16, 17), but by divine preparation (Gal. 1:15, 16), having been set apart and qualified by the activity of God’s sovereign will (I Cor. 1:1; II Cor. 1:1; Gal. 1:1; Eph. 1:1; II Tim. 1:1; cf. Rom. 15:32; II Cor. 8:5).

Paul adds, and Timothy our brother (cf. II Cor. 1:1; Phil. 1:1; I Thess. 1:1; II Thess. 1:1; Philem. 1:1). This is not surprising, since right now Timothy was evidently in Paul’s vicinity and wished to extend greetings. Moreover Timothy had spent some time with Paul in Ephesus during the third missionary journey (Acts 19:1, 22), and may thus have become acquainted with some of the people of Colosse who at that time presumably came to hear Paul (Acts 19:10). By calling Timothy “our brother,” Paul, though implying that his younger associate was not in the full sense of the term an apostle, was rather emphasizing the closeness of the relationship between himself and his associate. The apostle loved Timothy deeply and tenderly (Phil. 2:19–23). Paul, Timothy, and the members of the Colossian church all belonged to the same spiritual family. It is, however, Paul, Paul alone, who is to be considered the real author of the letter (notice the words “I Paul,” in Col. 1:23; cf. 1:24–2:5; 4:3, 7–18), not Paul and Timothy.

Paul continues, to the saints and believing brothers in Christ at Colosse. Saints are those who by the Lord have been set apart to glorify him. They are the consecrated ones, and here the Israel of the new dispensation, whose task it is to proclaim God’s excellencies (I Peter 2:9). Saints, then, are persons upon whom the Lord has bestowed a great favor and who have been entrusted with a weighty responsibility. Ideally, saints are believers. So also here: the phrase “to the saints and believing brothers” (note the fact that the definite article the is not repeated before the second noun) expresses one thought, for saints who are true to their calling are, of course, believing brothers, and that “in Christ,” by virtue of union with him. The addition of the words “at Colosse” shows that this letter was meant primarily for that congregation, though in a secondary sense it was intended also for the church at nearby Laodicea (4:16), and in fact, for every church throughout the entire dispensation.

The salutation proper is as follows, grace to you and peace from God our Father. Thus, there is pronounced upon all the saints and believing brothers in Christ at Colosse grace, that is, God’s spontaneous, unmerited favor in action, his sovereign, freely bestowed lovingkindness in operation, and its result, peace, that is, the assurance of reconciliation through the blood of the cross, true spiritual wholeness and prosperity, these two blessings (grace and peace) flowing down from “God our Father.” Thus the Greek salutation, “greeting” (chaírein, cf. Acts 15:23) and the Hebrew, “peace” (shālōm, cf. Judg. 19:20) are here combined, deepened and enriched. The grace (cháris) is that referred to in Eph. 2:8. “For by grace have you been saved through faith, and that not of yourselves; it is the gift of God.” The peace (eiré̄nē) is that great blessing which Christ as a result of his atoning death has bequeathed to us (John 14:27). It surpasses all understanding (Phil. 4:7). Note the brevity of this opening salutation. It is next to the shortest in all of Paul’s epistles (I Thess. 1:1 contains the fewest words; Rom. 1:1–7 has the most). Here in Colossians the usual additional reference to the second Person of the Trinity: “and the Lord Jesus Christ” (as in Rom., I and II Cor., Gal., Eph., Phil., II Thess., and Philem.), “and Christ Jesus our Lord” (as in I and II Tim.), “and Christ Jesus our Savior” (as in Titus), is lacking in the best manuscripts. The reason for this is not known. One thing is certain: the apostle is not in any way detracting from the glory and majesty of Christ. He is not trying to exalt the Father at the expense of the Son, for this is the very epistle in which the deity of the second Person of the Trinity, his pre-eminence above all creatures including all the hosts of angels, and his all-sufficiency for salvation, are set forth in the clearest manner and emphasized most strongly. Is it possible that any mention of the Lord Jesus Christ is here purposely omitted in order by way of contrasting effect to single him out for special discussion in the immediately following verses? Note the specific mention of “our Lord Jesus Christ” in verse 3, and further references to him in verses 4, 7, and especially in the paragraph about the Son of God’s love in verses 15–20.

For further details about certain aspects of Paul’s opening salutations see N.T.C. on I and II Thessalonians, pp. 37–45; on Philippians. pp. 43–49; and on I and II Timothy and Titus, pp. 49–56; 339–344.

1:3–14

II. Fervent Thanksgiving and Prayer

3 While praying for you we are always thanking God, the Father of our Lord Jesus Christ, 4 because we have heard of your faith in Christ Jesus and of the love which you cherish for all the saints, 5 by reason of the hope laid up for you in the heavens, of which you have previously heard in the message of the truth, namely, the gospel, 6 which made its entrance felt among you, as indeed in the entire world it is bearing fruit and growing — so also among yourselves from the day you heard and came to acknowledge the grace of God in its genuine character, 7 as you learned it from Epaphras our beloved fellow-servant who is a faithful minister of Christ on our behalf, 8 and has made known to us your love in the Spirit.

9 And for this reason, from the day we heard it we never stopped praying for you, asking that you may be filled with clear knowledge of his will (such clear knowledge consisting) in all spiritual wisdom and understanding, 10 so as to live lives worthy of the Lord, to (his) complete delight, in every good work bearing fruit, and growing in the clear knowledge of God; 11 being invigorated with all vigor, in accordance with his glorious might, so as to exercise every kind of endurance and longsuffering; 12 with joy giving thanks to the Father who qualified you for a share in the inheritance of the saints in the light 13 and who rescued us out of the domain of darkness and transplanted us into the kingdom of the Son of his love, 14 in whom we have our redemption, the forgiveness of our sins.

1:3–8

A. Thanksgiving

3. While praying for you we are always thanking God. In letters of that day the opening greeting was frequently followed by thanksgiving. Thus an ancient letter reads, “I thank the Lord Serapis that when I was in peril on the sea he saved me immediately.”²² This sequence — salutation followed by thanksgiving — is also Pauline.²³ However, Paul does not thank any pagan deity but the only true God. Paul’s spontaneous thanksgiving, in which Timothy joins,²⁴ and which according to the apostle’s explicit testimony, is always²⁵ an element in prayer for the Colossians, is offered to God the Father of our Lord Jesus Christ (cf. Rom. 15:6; II Cor. 1:3; 11:31; Eph. 1:3; 3:14). Our Lord, who has a right to that name because he purchased his people with his blood and is their Sovereign Master, and to whom, as the Anointed Savior, Paul gladly ascribes this honor, is in his very essence God’s only Son. He is Son by nature. We are children by adoption. He has the right to call God “my Father” (Matt. 26:39, 42) and to make the majestic claim, “I and the Father, we are one” (John 10:30; cf. 14:9). Calling God “the Father of our Lord Jesus Christ” has a very practical purpose, as the apostle shows plainly in II Cor. 1:3. In his capacity as Father of our Lord Jesus Christ he is “the Father of mercies and God of all comfort.” Via Christ every spiritual blessing flows down to us from the Father. And if Christ is “the Son of God’s love,” as Paul says in this very chapter (Col. 1:13), then God must be the Father of love, the loving Father. Note also that beautiful word of appropriating faith, namely, our: “the Father of our Lord Jesus Christ.” Hence, in the sublimest and most comforting sense, he is our Father. What a reason for thanksgiving!

4, 5a. Paul says, “While praying for you we are always thanking God, the Father of our Lord Jesus Christ” because we have heard of your faith in Christ Jesus and of the love which you cherish for all the saints. The simplest construction of verses 4–8 is surely that which regards this section in its entirety as setting forth reasons for thanksgiving. The actual petition starts in verse 9. Both thanksgiving and petition belong to the essence of prayer (Phil. 4:6). Now the early mention of reasons for thanksgiving to God with respect to certain basic conditions in Colosse is also excellent Christian psychology. There were dangers threatening the church. Certain weaknesses, moreover, are clearly implied (3:5–11; cf. 2:4, 8, etc.). But before Paul even begins to refer to these things he first of all assures those to whom this letter is sent that he is convinced that the work of God’s grace is evident in their lives. What a lesson for every parent, counselor, teacher, and pastor, especially in cases where warning or even rebuke would appear to be in order! There is such a thing as Christian tact (see appendix). And this tact is in complete harmony with honesty.

Paul mentions the fact that he and Timothy have heard (see on verse 8) of the faith of the Colossians in Christ Jesus, that is, of their abiding trust in and personal surrender to the Anointed Savior.²⁶ With faith in Christ Jesus he associates love for all the saints. These two always go together, for faith is ever operating through love (Gal. 5:6). The same Magnet, Christ Jesus,²⁷ who attracts sinners to himself and changes them into saints simultaneously draws them into closer fellowship with each other. Thus, ideally speaking, every believer enshrines his fellow-believers — wherever they may dwell and of whatever race they may be — in his heart (John 13:34; Phil. 1:7, 8; I John 4:7–11). Paul continues, by reason of the hope laid up for you in the heavens. Thus, to faith and love he now adds hope, completing the familiar triad.²⁸ In the New Testament this triad is not confined to Paul’s writings. It also occurs frequently in the sub-apostolic literature. It is entirely possible that Paul did not invent it. It may have belonged to the common stock of earliest Christianity. In fact, these very graces stand out in the teaching and ministry of Jesus. Again and again the Lord while on earth stressed the importance of faith (Matt. 6:30; 8:10, 26; 9:2, 22, 29; 14:31; 15:28; 16:8; 17:20; 21:21; 23:23, etc.). His very presence, words of cheer, bright and beautiful promises, and deeds of redemption inspired hope, even when he did not use the very word (Matt. 9:2; 14:27; Mark 5:36; 6:50; 9:23; John 11:11, 23, 40; I Peter 1:3, etc.). He placed great emphasis on love and certainly regarded it as the very essence of both law and gospel, the greatest of the triad (Matt. 5:43–46; 19:19; John 13:34, 35; 14:15, 23; 15:12, 13, 17; 17:26; 21:15, 16, 17, etc.). Often, in a most natural manner, he combined these three. A striking instance of this is found in John 11:

1. Love

“Now Jesus loved [or: was holding in loving esteem] Martha and her sister, and Lazarus” (verse 5).

“So the Jews were saying, See how he (constantly) loved him” (verse 36).

2. Hope

“This illness is not unto death …” (verse 4).

“Our friend Lazarus has fallen asleep, but I go in order to wake him up” (verse 11).

“I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never, never die” (verses 25, 26a).

Though none of these sayings contain the word hope, they are all hope-inspiring.

3. Faith

“Do you believe this?” (verse 26b). (Note how closely hope and faith are related.)

“Did I not say to you that if you would believe you would see the glory of God?” (verse 40).

Another striking instance of the combination love, faith, and hope is found in Christ’s Upper Room Discourse during the night in which he washed the feet of his disciples, instituted the Lord’s Supper and was betrayed. “Having loved his own in the world, he loved them to the uttermost” (John 13:1). By washing the feet of his disciples and issuing the new commandment (“that you keep on loving one another”) he underscored the importance of love (13:34). Immediately afterward he exhorted his disciples to have abiding faith in God and in himself: “Let not your hearts any longer be troubled. Continue to trust in God, also in me continue to trust” (14:1). And hard upon this he inspired them with hope by assuring them, “In my Father’s house there are many dwelling-places. If it were not so, I would have told you; for I go to prepare a place for you. And when I go and prepare a place for you, I come again and will take you to be face to face with me, in order that where I am you may be also” (14:2, 3).

Hence, it is not surprising to find this triad in the inspired writings of those who had caught the spirit of Christ’s example and teachings. It is found in several variations of sequence, though the three members of the triad do not always occur in immediate succession:

a. faith, hope, and love (Rom. 5:1–5; I Cor. 13:13 [the best-known of all the passages in which the triad occurs]; Heb. 10:22–24; I Peter 1:21, 22).

b. faith, love, and hope (Col. 1:4, 5; I Thess. 1:3; 5:8).

c. hope, faith, and love (I Peter 1:3–8).

d. love, hope, and faith (Eph. 4:2–5; Heb. 6:10–12).

Some have experienced difficulty, however, with the fact that Paul here in Col. 1:4, 5, in which he follows sequence b., seems to be saying that the faith of the Colossians and their love are based on hope. Note the words, “by reason of the hope.” How can hope ever be the reason for faith and love? Many interpreters, apparently despairing of finding any other way out of this difficulty, resort to the device of reconstructing the sentence or at least the ideas expressed in it, so as to get rid of the idea that faith and love could be based on hope.²⁹ However, such a virtual re-wording of the sentence is not at all necessary. Christian mental and moral attitudes and activities such as believing, hoping, and loving, always react upon each other. In general, the more there is of the one the more there will be of the other. This holds too with respect to hope. It reacts mightily and beneficially on faith and love.³⁰ Christian hope is not mere wishing. It is a fervent yearning, confident expectation, and patient waiting for the fulfilment of God’s promises, a full Christ-centered (cf. Col. 1:27) assurance that these promises will indeed be realized. It is a living and sanctifying force (I Peter 1:3; I John 3:3). How then should not the hope of glory, a glory of which we have already received the first instalment (II Cor. 1:22; 5:5; Eph. 1:14), strengthen our faith in the One who merited all these blessings for us, namely, the Lord Jesus Christ? And how should it not enhance our love for those with whom we are going to share this bliss everlastingly? How should it not intensify our sense of oneness with the saints of all the ages? And if this be true even with respect to hope as an attitude and activity of heart and mind, it is surely not less true with respect to hope as an objective reality, namely, the thing hoped for, which is the sense in which the word is used here in Col. 1:5a, as also in Gal. 5:5 and Titus 2:13 (to which some interpreters would add Heb. 6:18). As the very context indicates, this hope is “the inheritance of the saints in the light” (Col. 1:12). Therefore we read here that it is “laid up for you in the heavens,” an expression which immediately reminds one of the heavenly treasure of which Jesus speaks in Matt. 5:20, and of the “inheritance imperishable, undefiled, and unfading reserved in heaven for you” of which Peter speaks (I Peter 1:4). It is the glory which shall be revealed to us (Rom. 8:18), the peace and joy that pertains to “our homeland in heaven” (Phil. 3:20; cf. John 14:1–4). This realization of our hope, this glory, is so entrancing that as we see it from afar we greet it (Heb. 11:13), with our faith in the Giver strengthened, and our love for all his children with whom we shall share it enlarged and intensified.

5b–8. Now with respect to this hope Paul continues, of which you have previously heard in the message of the truth, namely, the gospel. Since the apostle himself explains this statement in verse 7, little comment is needed here. The main idea is still thanksgiving for the blessings bestowed upon the Colossians. Note, however, that though this is Paul’s chief thought, there is here a certain implication. A warning can easily be read between the lines, to this effect, “O Colossians, I gratefully testify that with respect to this glorious hope you have heard a message that was true, uplifting, and fruitbearing (5b, 6). Hence, do not allow yourselves to be led astray by teachers of false doctrine. Cling to the truth that was proclaimed to you in the gospel.” On the meaning of gospel see N.T.C. on Philippians, pp. 81–85. This is the gospel which made its entrance felt among you,³¹ as indeed in the entire world it is bearing fruit and growing. The Colossians are being reminded of the power (cf. Rom. 1:16) and successful course of the gospel, as a reason for gratitude. Here, too, there is the implication, “Don’t you remember the mighty change that occurred when the message of God’s redemptive truth made its first appearance among you? That gospel needs no addition or supplement. Its influence is being felt in ever-increasing measure, both extensively, invading region after region, and intensively, producing fruit upon fruit in hearts won for Christ. Do not attempt to exchange God’s powerful work for man’s beggarly elements” (cf. 2:8).

The rapid progress of the gospel in the early days has ever been the amazement of the historian. Justin Martyr, about the middle of the second century, wrote, “There is no people, Greek or barbarian, or of any other race, by whatever appellation or manners they may be distinguished, however ignorant of arts or agriculture, whether they dwell in tents or wander about in covered wagons, among whom prayers and thanksgivings are not offered in the name of the crucified Jesus to the Father and Creator of all things.” Half a century later Tertullian adds, “We are but of yesterday, and yet we already fill your cities, islands, camps, your palace, senate, and forum. We have left you only your temples.” R. H. Glover (The Progress of World-Wide Missions, p. 39) states, “On the basis of all the data available it has been estimated that by the close of the Apostolic Period the total number of Christian disciples had reached half a million.”

Now, under God, no human individual was a more effective agent in proclaiming the glorious tidings of salvation than was Paul himself. Rescued by Christ, the very One whom he had formerly bitterly opposed, his heart was filled with love and holy zeal for the truth. He gave his very life for it. He reasoned with Jew and Gentile, pleaded with them (cf. II Cor. 5:20, 21), performed miracles among them, visited them in their homes, wept over them. In short, he loved them. When present among them, his example — working with his hands to earn a living, admonishing and encouraging them, dealing with them like a father with his children — made a deep impression. He was always pointing away from self to Christ. When absent from them, they were on his mind and he would send them messages, vibrant and throbbing, from the heart to the heart. Circumstances permitting, he would revisit them or would send a delegate to help them solve their problems. In his prayers he carried their burdens to the throne of grace. It causes no surprise that from far and near people came to see and hear him. And those who heard told others, and these still others, etc. The following passages serve to explain how, through the ministry of Paul and of those who gave heed to his preaching, the gospel was bearing fruit and growing:

“All those of (the Roman province of) Asia heard the word of the Lord, both Jews and Greeks” (Acts 19:10).

“The word of the Lord grew and increased mightily” (Acts 19:20).

“From you (Thessalonians) the word of the Lord has echoed forth, not only in Macedonia and Achaia, but in every place your faith in God has gone forth, so that it is not necessary for us to say anything, for they themselves are reporting about us what kind of entering in we had among you, and how you turned to God from those idols of yours, to serve God, the living and real One” (I Thess. 1:8, 9).

“Now I want you to know, brothers, that the things that have happened to me have in reality turned out to the advantage of the gospel; so that it has become clear throughout the whole praetorian guard and to all the rest that my bonds are for Christ” (Phil. 1:12, 13).³²

But though Paul took this leading part in the spread of the gospel, he himself, here in Col. 1:6, is placing all the emphasis upon the fact that by God’s power and grace it is the gospel itself that is thus bearing fruit and growing. He is saying, as it were, “Do not underestimate the vitality of the seed that is scattered upon the ground (see Mark 4:26–29; cf. Isa. 55:11). That seed is germinating, growing, and bearing fruit.” The gospel never depends on man, not even on Paul. It is God’s work in which he is pleased to use man.

What has been said implies also intensive or inner growth and fruitbearing, gospel-influence on the lives of the people who heard it and gave heed to it. Think of such fruits as faith, love, and hope (verses 4 and 5), with re-emphasis on love (verse 8). And add to this the several fruits mentioned with such striking beauty in verses 9–12 (cf. Gal. 5:22, 23). Fruits for eternity were in evidence everywhere. And this everywhere most definitely also included the Lycus Valley, with re-emphasis now on the church at Colosse. That the gospel was not fruitless there had already been stated in verses 4 and 5 and by implication reaffirmed at the very beginning of verse 6 (“which made its entrance felt among you”). To this specific instance of fruitbearing the apostle now returns by continuing, so also among yourselves from the day you heard and came to acknowledge the grace of God in its genuine character. The main note is still thanksgiving. The inference is, “So, Colossians, do not destroy this fruit-bearing tree. Do not listen to those who are trying to deprive you of the great blessing that has come to you.” Not only had they come to know the truth, they had come to acknowledge it, and this from the very day they had first heard it. Such acknowledgment is more than abstract, intellectual knowledge. It is a joyful acceptance and appropriation of the truth centered in Christ. This truth concerns nothing less than the grace of God, his sovereign love in action, his favor toward the undeserving. They had come to acknowledge this grace of God “in its genuine character,” unattenuated by philosophical vagaries or Judaistic admixtures.³³

With reference to this true gospel of grace which as everywhere so also among the Colossians had been bearing fruit increasingly since the day they had heard and accepted it Paul continues, as you learned it from Epaphras our beloved fellow-servant, who is a faithful minister of Christ on our³⁴ behalf. On Epaphras, the “minister” of the church at Colosse, etc., who had come to see Paul in Rome, among other things in order to report to the apostle about conditions in that church and to secure his help in the battle against worldliness and heresy, see Introduction III A and IV A. By calling him “our beloved fellow-servant” and “faithful minister of Christ on our behalf” Paul is doing three things: a. he is placing the stamp of his approval on Epaphras and the gospel the latter had taught the Colossians; b. he is by implication condemning any system of thought that is in conflict with this one and only true gospel; and c. he is saying, “Those who reject the gospel according to the teaching of our beloved Epaphras are also rejecting us (Paul and Timothy) and our teaching … and remember, we, in turn, represent Christ (see on verse 1) just as also Epaphras is Christ’s faithful minister.” Of course, the main idea is gratitude to God for the fact that from the mouth of this faithful servant Epaphras the Colossians have heard and have accepted that glorious gospel which is bearing fruit among them. The words of verse 3, “While praying for you, we are always thanking God,” control everything that follows in verses 4–8. With reference to Epaphras the apostle continues, and has made known to us your love in the Spirit. This statement takes up the thought expressed earlier (see verse 4b). That Paul and the other apostles regarded love as the most precious fruit of God’s grace is evident not only from I Cor. 13:13 (“and the greatest of these is love”) but also from such passages as:

Col. 3:14	I John 4:8
I John 3:14	I Peter 4:8

And was not this the very emphasis of Christ himself? See John 13:1, 34, 35; 15:12; cf. Mark 12:28–31. Probably in order to prevent the impression from taking root that Epaphras had painted too somber a picture of conditions among the Colossian believers the apostle stresses the fact that his worthy fellow-worker had given him an enthusiastic account of their love. This is the love “for all the saints,” of which Paul had just spoken. It can never be divorced from the love of which God himself is the object. It indicates that intelligent and purposeful delight in the triune God, that spontaneous and grateful outgoing of the entire personality to him who has revealed himself in Jesus Christ, which issues in deep and steadfast yearning for the true prosperity of all his children. With respect to the latter aspect of this love — on which according to the present context the emphasis falls — it makes itself manifest in the three graces of oneness, lowliness, and helpfulness (Phil. 2:2–4); hence, in kindness, true sympathy, and the forgiving spirit (Col. 3:12–14). Note the modifier, “your love in the Spirit.” Although there are those who maintain that this simply means “spiritual love” without any reference to the Holy Spirit, this opinion runs counter to the fact that in such passages as Rom. 15:30; Gal. 5:22; and Eph. 3:16, 17 Christian love is decidedly regarded as the fruit of the indwelling Spirit. It is implanted and fostered by him. Also, it is rather characteristic of Paul that, having made mention of God the Father (verses 2 and 3) and of Christ Jesus the Son (verses 3, 4, 7), he should now refer to the third person of the Trinity, namely, the Spirit. Cf. Rom. 8:15–17; II Cor. 13:14; Eph. 1:3–14; 2:18; 3:14–17; 4:4–6; 5:18–21.³⁵

1:9–14

B. Prayer

9. Paul’s 218-word sentence starts here at verse 9 and reaches through verse 20. Beginning at verse 15, however, and continuing through verse 20, Christ’s Pre-eminence is set forth. Hence, 1:9–14 can be considered a unit of thought all by itself, a touching description of the prayer of Paul and his associates for the Colossians. In the original this part of the sentence — six verses in all — has 106 words.³⁶ It begins as follows: And for this reason, that is, not only because of the love mentioned in the immediately preceding verse but on the basis of all the evidences of God’s grace in the lives of the Colossians as described in verses 3–8, from the day we heard it we never stopped praying for you. Paul means that he and those associated with him (Timothy, see verse 1; Epaphras and others mentioned in 4:10–14) started to pray now “as they had never prayed before”; that is, granted that there had been prayer for this church before, the news which had reached the apostle upon the recent arrival of Epaphras had brought about a remarkable upsurge in prayer, in fervent intercession, and this with great regularity (“never stopped praying”). It reminds us of the upsurge in Paul’s preaching at Corinth after the arrival of Silas and Timothy (Acts 18:5).³⁷

The apostle was a firm believer in “the fellowship of prayer”: a. he (and those associated with him) praying for those addressed, and b. the latter in turn being requested to pray for him. For a. see Column 1; for b. Column 2. Note that in each of the following instances the assurance that Paul prays for those addressed and the request (expressed or implied) that they pray for him occurs in the same letter.

1.	2.
Rom. 1:9	15:30
Eph. 1:16	6:18, 19
Phil. 1:4	3:17a; 4:9 (implied)
Col. 1:9	4:3
I Thess. 1:2	5:25
II Thess. 1:11	3:1
Philem. 4	22

On the basis of blessings already received the apostle asks for additional favors. Encouraged by evidences of God’s grace already present he requests increasing proofs. That is the meaning of “And for this reason,” etc. The Lord does not want his people to ask for too little. In the spiritual sphere he does not want them to live frugally, parsimoniously. Let them live richly and royally, in harmony with Psalm 81:1!

Now the prayer which is reported here in verses 9b–14 should be compared with Paul’s prayers found in the other epistles of his first Roman imprisonment (Eph. 1:17–23; 3:14–21; Phil. 1:9–11). Combining them we notice that the apostle prays that those addressed may abound in such matters as wisdom, knowledge, power, endurance, long-suffering, joy, gratitude, and love. Also, that Jesus Christ (here “the Son of his love”) is regarded as the One through whom these graces are bestowed upon the believer, and that the glory of God (here “the giving of thanks to the Father”) is recognized as the ultimate purpose. Truly, one cannot afford to ignore Paul’s lessons in prayer-life.

Paul had just used the word praying. He now adds asking. Praying is the more general and comprehensive term. It indicates any form of reverent address directed to the Deity, whether we “take hold of God” by means of intercession, supplication, adoration, or thanksgiving. Asking is more specific. It refers to making definite, humble requests. See also Phil. 4:6; I Tim. 2:1 on various synonyms for prayer. The sentence continues, that you may be filled with³⁸ clear knowledge of his will (such clear knowledge consisting) in all spiritual wisdom and understanding. It is vain to try to serve God without knowing what he desires of us (Acts 22:10, 14; Rom. 12:2). Now the knowledge here referred to is no abstract, theoretical learning. Such merely theoretical knowledge might be possessed by any nominal Christian, and in fact to a certain extent by a professed unbeliever and even by Satan himself. Neither does Paul have in mind a store of occult information, such as acquaintance with passwords. It is not the kind of mysterious gnosis which teachers of the gnostic type claimed for their “initiates.” On the contrary, it is penetrating insight into God’s wonderful, redemptive revelation in Jesus Christ, a discernment with fruits for practical life, as the immediately following context (verse 10) also indicates. It results from fellowship with God and leads to deeper fellowship. Hence, this clear knowledge (ἐπίγνωσις) is heart-transforming and life-renewing. All the instances of the use of this word in the New Testament point in this definite direction: Rom. 1:28; 10:2; Eph. 1:17; 4:13; Phil. 1:9, 10; Col. 1:9, 10; 2:3; 3:10; I Tim. 2:4; II Tim. 2:25; 3:7; Titus 1:1; Philem. 6; Heb. 10:26; II Peter 1:2, 3, 8; II Peter 2:20; and cf. the cognate verb in I Cor. 13:12. Compare also the Old Testament background: “The fear of Jehovah is the beginning of knowledge” (Prov. 1:7; cf. 9:10; also Ps. 25:12, 14; 111:10). Paul prays that those addressed may be filled with such rich, deep experiential knowledge of Gods will. No doubt we have here an intentional allusion to the gnostic error with which false teachers were striving to lead the Colossians astray. It is as if Paul were saying: “The clear knowledge of God’s will which is our basic petition for you is incomparably richer and more satisfying than the knowledge or gnosis that is held out to you by the advocates of heresy.” The penetrating knowledge which is part of the Christian’s spiritual equipment consists in “all spiritual wisdom and understanding.” Such wisdom is the ability to use the best means in order to reach the highest goal, a life to God’s glory. It amounts to understanding that is at once spiritual and practical. It is not deceived by the wiles of Satan, the lure of the flesh, or the pretentious claims of false teachers. Such wisdom and understanding — for the combination of these two words see Ex. 31:3; 35:31, 35; Isa. 10:13; 11:2; etc. — is the work of the holy Spirit in human hearts. On the characteristics of true wisdom see also the beautiful passage, James 3:17.

10–12. The practical purpose or contemplated result of this clear knowledge which is the starting-point in Paul’s prayer for the Colossians is now stated: so as to live lives worthy of the Lord (cf. Eph. 4:1; Phil. 1:27; I Thess. 2:12; III John 6). The apostle and those who are with him pray that the Colossians may “walk” (cf. Gen. 5:22, 24; 6:9, etc.) or conduct themselves in harmony with the responsibilities which their new relationship to God imposes and with the blessings which this new relationship brings. There must be nothing half-hearted about this manner of life. On the contrary, it must be to (his) complete delight (see further on 3:22), a conscious striving to please God in everything (cf. I Cor. 10:31; I Thess. 4:1). That this God-glorifying conduct will actually be the result of being filled with clear knowledge of his will is easy to see, for the more God’s children know him, the more they will also love him; and the more they love him, the more they will also wish to obey him in thought, word, and deed.

By means of four participles the apostle now describes this life of sanctification:

(1) in every good work bearing fruit.

Paul attaches high value to good works viewed as the fruit — not the root — of grace. Eph. 2:8–10 is his own commentary.

(2) and growing in the clear knowledge of God.³⁹

Note that the apostle makes the clear knowledge of God both the starting-point (verse 9) and the resulting characteristic (verse 10) of the God-pleasing life. This is not strange: true, experiential knowledge of God brings about an ever-increasing measure of this very commodity. Thus, though at the very beginning of the story Job already knew God, at a much later time he was able to testify:

“I had heard of thee by the hearing of the ear;

But now my eye sees thee;

Therefore I abhor myself,

And repent in dust and ashes” (Job 42:5, 6).

Of similar import are such passages as, “They go from strength to strength” (Ps. 84:7). “The path of the righteous is as the dawning light, that shines more and more unto the perfect day” (Prov. 4:18). The very apostle Paul, even when he already knew Christ, is still praying for increased knowledge: “that I may know him” (Phil. 3:10).

(3) being invigorated with all vigor.

The maxim, “Knowledge is power” is true in spiritual life more than anywhere else. When a person grows in the clear knowledge of God, his strength and courage increase. The divine indwelling presence enables him to say, “I can do all things in him who infuses strength into me” (Phil. 4:13). Paul adds, in accordance with his glorious might. “In accordance with” is stronger than “of” or “by.” When the multimillionaire gives “of” his wealth to some good cause he may be giving very little; but when he donates “in accordance with” his riches, the amount will be substantial. The Holy Spirit gives not only “of” but “in accordance with.” Eph. 1:19–23 shows why God’s might is indeed “glorious.” What this strength in action (κράτος) enables believers to do is stated in the words so as to exercise every kind of endurance and longsuffering. Endurance is the grace to bear up under, the bravery of perseverance in the performance of one’s God-given task in spite of every hardship and trial, the refusal to succumb to despair or cowardice. It is a human attribute and is shown in connection with things, that is, circumstances in which a person is involved: affliction, suffering, persecution, etc. Longsuffering characterizes the person who, in relation to those who oppose or molest him, exercises patience, refusing to yield to passion or to outbursts of anger. In the writings of Paul it is associated with such virtues as kindness, mercy, love, goodness, compassion, meekness, lowliness, forbearance, and the forgiving spirit (Rom. 2:4; Gal. 5:22; Eph. 4:2; Col. 3:12, 13). In distinction from endurance this longsuffering is not only a human but also a divine attribute. It is ascribed to God (Rom. 2:4; 9:22), to Christ (I Tim. 1:16), as well as to man (II Cor. 6:6; Gal. 5:22; Eph. 4:2; Col. 3:12, 13; II Tim. 4:2). Another distinction is that longsuffering is shown in one’s attitude not to things but to persons. Considered as human virtues both endurance and longsuffering are divine gifts (Rom. 15:5; Gal. 5:22), and both are inspired by hope, by trust in the fulfilment of God’s promises (Rom. 8:25; I Thess. 1:3; II Tim. 4:2, 8; Heb. 6:12).

(4) with joy⁴⁰ giving thanks to the Father.

Due to strength imparted by God, believers are able, even in the midst of tribulation, to give thanks with joy and to rejoice with thanksgiving (cf. Matt. 5:10–12; Luke 6:22, 23; Acts 5:41; II Cor. 4:7–17; Phil. 1:12–21). It is to the Father that this thanks is given, for it is he who through “the Son of his love” (verse 13) freely gives us all things (Rom. 8:32). Paul stresses the necessity of thanksgiving again and again (II Cor. 1:11; Eph. 5:20; Phil. 4:6; Col. 3:17; I Thess. 5:18). In the present connection the reasons why the Colossians should thank the Father are given in verses 12b, 13. Here it is pointed out that the Father is the One who qualified you⁴¹ for a share in the inheritance of the saints in the light. Just as in the old dispensation the Lord provided for Israel an earthly inheritance, which was distributed to the various tribes and smaller units of national life by lot (Gen. 31:14; Num. 18:20; Josh. 13:16; 14:2; 16:1, etc.), so he had provided for the Colossians an allotment or share in the better inheritance. These people, drawn mainly from the Gentile world (see Introduction III B), had been at one time “separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, having no hope and without God in the world.” But “now in Christ Jesus those who were once far off” had been “brought near in the blood of Christ” (Eph. 2:12, 13).

The fact that this share in the inheritance is a matter of sovereign grace and has nothing to do with human merit is clear first of all from the very word used, namely, inheritance: one receives an inheritance as a gift; one does not earn it. It is emphasized by the words, “who qualified you.” The best comment on this verse is Paul’s statement in II Cor. 3:5: “our sufficiency is from God.” It is God who makes worthy⁴² those who in themselves are not worthy, and who thus enables them to have a share in the inheritance.

The inheritance of the saints means the inheritance of redeemed believers, that is, of those human individuals who, having been drawn out of darkness and having been brought into the light, are consecrated to God. Though some commentators are of the opinion that here in Col. 1:12 saints refers to angels, there is no basis for this view. Paul loves the word saints, using it again and again in his epistles. Not once does he employ it to indicate the angels, always the redeemed (see Rom. 1:7; 8:27; 12:13; 15:25, 26, 31; 16:2, 15; I Cor. 1:2; 6:1, 2; 14:33; etc.). Even I Thess. 3:13 is no exception; see N.T.C. on that passage.

This inheritance “of the saints” is at the same time the inheritance “in the light.” This is “the light of the knowledge of the glory of God in the face of Jesus Christ” (II Cor. 4:16). It is “the love of God poured out in our hearts through the Holy Spirit” (Rom. 5:5); “the peace of God that surpasses all understanding” (Phil. 4:7); “the joy inexpressible and full of glory” (I Peter 1:8).

The fact that in Scripture the word light is actually used metaphorically to symbolize all of these ideas and more besides is clear from the following passages, in every one of which the word light is used in an interpretive context:

The word light used in close connection with:

(1). holiness, being sanctified (Acts 20:32; 26:18, 23). These passages are especially important since they occur in Paul’s own speeches.

(2). the divine revelation: truth, and insight into that revelation: knowledge (Ps. 36:9; II Cor. 4:4, 6)

(3). love (I John 2:9, 10)

(4). glory (Isa. 60:1–3)

(5). peace, prosperity, liberty, joy (Ps. 97:11; Isa. 9:1–7)

Since God himself is in his very being holiness, omniscience, love, glory, etc., and since to his people he is the Source of all the graces and blessings mentioned above under (1) – (5), he is himself light. “God is light, and in him is no darkness at all” (I John 1:5). Jesus said, “I am the light of the world” (John 8:12). As such God is in Christ his people’s salvation. Light and salvation are therefore synonyms (Ps. 27:1; Isa. 49:6). So is light and the divine grace or favor (Ps. 44:3).

The opposite of light is darkness, which, accordingly, is symbolical of Satan and his angels; hence, also of sin, disobedience, rebellion, ignorance, blindness, falsehood, hatred, wrath, shame, strife, lack, bondage, and gloom, as is shown by several of the very passages referred to above, under (1) – (5), and by many others.

What the apostle is saying, therefore, here in Col. 1:12, is that the Father of his beloved Son Jesus Christ — hence, also our Father — has in his sovereign grace made the Colossians worthy of, and competent to receive, a share of the inheritance of the saints in the realm of salvation full and free. The further question, “Is this realm present or future?” is not difficult to answer. In principle the Colossians have already entered it. They have already been “transferred into the kingdom of the Son of his love” (Col. 1:13; cf. Eph. 2:13). The full possession, however, pertains to the future. It is “the hope that is laid up for them in the heavens” (Col. 1:15). From the Lord they will receive the reward, namely, the inheritance (Col. 3:24). See also Eph. 1:18; Phil. 3:20, 21; and cf. Heb. 3:7–4:11.⁴³ Paul prays — for it must be borne in mind that this is still part of the prayer — that for all this the Colossians may be constantly and joyfully thanking God.

13, 14. Verses 13 and 14 summarize the divine work of redemption. The details follow in verses 15–23. This reminds us of Romans, where 1:16, 17 summarizes what is described in greater detail in Rom. 1:18–8:39.