Colossians 1:3–12

1:3 Paul is generally consistent in including a thanksgiving section in his letters, demonstrating a persistent attitude of thanksgiving.¹ In almost every set of circumstances (the situation in Galatia being a notable exception), Paul finds reasons for thanksgiving. This was true even when he wrote to the dysfunctional church at Corinth (1 Cor. 1:4–9). Paul can maintain this thankful perspective because he gives thanks primarily for what God is accomplishing in the various Christian communities rather than for the attitudes and activities of the believers themselves.

Paul’s words in both the thanksgiving and the prayer sections are not directly addressed to God but are a report of thanksgiving and prayer offered to God on behalf of the Colossians.² Paul reports that he gives thanks to “God, the Father of our Lord Jesus Christ.” Paul frequently adds theological qualifiers to his references to God, explicating who God is. For example, in Galatians 1:1 God is the one “who raised [Jesus] from the dead.” God cannot be understood, according to Paul, apart from his self-revelation in Jesus Christ.

1:4 What stimulates Paul’s consistent prayer for the Colossians? Paul describes what he and his colleagues have heard. This suggests that he is not personally familiar with the situation in Colossae but nonetheless is deeply interested in the Colossians’ welfare based on reports he has received. The reports have apparently been brought to Paul by Epaphras (cf. vv. 7–8).

Paul summarizes the substance of what he has heard about the Colossians in terms of the familiar triad of faith, love, and hope (cf. 1 Cor. 13:13 and 1 Thess. 1:3).³ The believers’ faith is “in Christ Jesus.” The most natural reading of this phrase here is that Jesus is the object of their faith. This fits well with Paul’s parallel statement that he gives thanks for the love that the Colossians “have for all the saints.” In that case, the saints are clearly the object of the Colossians’ love. Likewise, Christ is the object of the Colossians’ faith.

1:5 The third element of the triad is hope. Hope is not to be understood here as a subjective experience on the part of the Colossian Christians. Rather, it is an objective reality “laid up for you in heaven.” This hope, says Paul, is the reason for the faith and love shown by the Colossians. It is “because of” (dia + accusative case) this hope that they demonstrate the other virtues.⁴

These evidences of spiritual life that so encourage Paul are the result of the proclamation of “the word of truth, the gospel” (AT). How the various parts of this phrase should be connected is not clear. Very woodenly, the string of genitives could be read as “the word of the truth of the gospel,” and various attempts have been made to do justice to both this grammar and its apparent sense. Although the grammar is not quite what one would expect for apposition,⁵ the ESV adopts the correct reading, treating “the gospel” as standing in apposition to “the word of the truth.” Thus the word of truth is explained further as the true proclamation of God’s saving acts in Jesus Christ. Support for this view comes from the very similar phrase in Ephesians 1:13, where the grammatical construction does follow the expected pattern.

Paul explains that the Colossian believers heard about the hope that is the basis for their faith and love in the gospel. Paul links “hope” and “the gospel” twice in this chapter (1:5 and 1:23). This suggests, at least, a deliberate connection and possibly also an inclusio (a bracketing literary device) indicating the combination of hope and the gospel as a dominant motif for this section of the letter. According to BDAG, the term elpis (“hope”) can refer to “the looking forward to something with some reason for confidence respecting fulfilment, hope, expectation,” that is, the act of hoping; or “that which is the basis for hoping, (foundation of) hope,” or “that for which one hopes, hope, something hoped for.”⁶ In this case, it is the final suggested definition that seems right (cf. J. B. Lightfoot, “The hope here is identified with the object of the hope”).⁷

Here Paul apparently has in mind an objective reality “laid up for you in heaven.” Exactly what that reality might be is harder to say. Perhaps some help can be gained from a comparison with 1 Peter 1:3–4, where hope is spoken of as parallel to “an inheritance” that is “kept in heaven for you.”⁸ Moo suggests that the phrase provided by BDAG (s.v. ἀπόκειμαι) is an appropriate definition: “the totality of blessings that awaits the Christian in the life to come.”⁹ This would tie in closely with the notion of the objective hope being an inheritance (as in 1 Pet. 1:3–4). I am sympathetic to this suggestion, but I think there may be more of a focus on the personal presence of Jesus in heaven. The only references in the letter to what the Colossians have in heaven are here in Colossians 1:5 (a “hope”) and also in 4:1 (a “Lord” or “Master”). Furthermore, in 3:1–4 Paul speaks of Christ as being “above, . . . seated at the right hand of God,” and of the believer’s life as “hidden with Christ in God.” Indeed, Paul can say to the Colossians that Christ is “your life” (3:3). So the focus of the believers’ attention is Christ rather than the benefits he brings, although the benefits of what Christ has accomplished are clearly implied also.

“The gospel” is a central term and concept for Paul. He frequently assumes his readers are already familiar with the content of the gospel (doubtless because he or his colleagues had already made it clear in person; cf. Col. 1:6–7). There are, however, a number of places in Paul’s letters where he offers a concise summary of the gospel. Perhaps the most significant of these is 1 Corinthians 15:1–5. Paul’s introductory remarks in that section of 1 Corinthians emphasize the foundational nature of the gospel. In particular, Paul highlights that this gospel was what he had preached to the Corinthians, what they had received (using the language of transmission of tradition; cf. 1 Cor. 15:3), and on which they had taken their stand (1 Cor. 15:1). He also indicates that it is the means by which they are saved, provided they continue to hold to it. In 1 Corinthians 15:3–5 Paul provides a very carefully shaped statement focusing on Jesus’ death, burial, resurrection, and post-resurrection appearances to the disciples. The composition takes the form of two couplets, each of which contains the phrase “in accordance with the Scriptures.” Finally, Christ’s death is given further theological interpretation by the phrase “for our sins” (1 Cor. 15:3). So we can say that, for Paul, the gospel was the proclamation of the historical events of Jesus’ life, with particular reference to the events of his death, burial, resurrection, and appearances prior to his ascension. All of these events were to be understood in the context of the entire narrative of the Hebrew Scriptures and with particular emphasis on the effect of Christ’s death on our sins.

In the context of Colossians, we find Paul making several references to what God has accomplished in Christ. We might draw attention to Colossians 1:13–14, 22, and 2:11–15 in particular. Paul does not specifically refer to these statements as “the gospel” (although he does make reference to “the gospel” in 1:23). However, they seem to be summary statements (similar to 1 Cor. 15:3–5) encapsulating God’s saving activity in Christ. So we may suggest that they also reflect what Paul has in mind when he speaks of “the gospel” (Col. 1:5).

1:6 Paul demonstrates both a local interest and a global perspective. He notes that the gospel “has come to you,” that is, to the community of Colossae. Although the participial form he uses (tou parontos) might be interpreted as indicating presence, the combination of the participle with the preposition eis (“to” or “into”) suggests entrance. The gospel has entered into the lives of the Colossians. But Paul sets that local reference in the context of the growth of the gospel throughout the whole world. When Paul speaks of “the whole world,” we should probably understand it as a reference to the known world of the Roman Empire, situated largely around the Mediterranean Sea. Paul is not concerned solely for what happens in one particular community—he is concerned equally that the gospel has its full impact internationally.

This gospel, says Paul, is “bearing fruit and increasing.” This phrase draws attention to the “organic” nature of Christian life. The distinctive terminology Paul uses here occurs again in verse 10, although in a somewhat different way. Both verses combine participial forms of the verbs karpophoreō (to bear fruit) and auxanō (to increase). Several commentators have suggested that this is a possible echo of Genesis 1:28, since the latter verb is used in the Greek (Septuagint) rendering of that verse. Some scholars have questioned this connection, noting that the former verb is not employed in the Greek version of Genesis 1:28. Others have asked whether Paul’s readers would have picked up on his allusion. This latter question does not appear to be particularly significant, in this case at least. We can say with some confidence that the repetition of these two verbs is not accidental. Paul shows that he intended to link the verbs by doing so twice. We can also say that whether or not Paul’s readers knew the Scriptures well enough to pick up its echoes, Paul certainly did. Thus, this phrase is a scriptural image of organic life, growth, and productivity used by Paul as a fresh means of presenting the spiritual life and growth that the gospel brings.

It is the gospel, the message of God’s saving act in Christ, that is bearing fruit and growing in this way. Paul effectively personifies the gospel, giving it the characteristics of an active agent. The implication is that God is working through the gospel to bring about effective results—what Paul describes as “the grace of God in truth” (Col. 1:6b). There is perhaps an echo of Jesus’ parable of the sower/soils (Mark 4) in Paul’s reference to the message bearing fruit,¹⁰ for the verb karpophoreō is used also in Mark 4:20 to describe those who receive the word and “bear fruit.”

This true message of God’s grace began to have its effect from the very first day it entered Colossae and was understood. Paul will next make reference to the means by which both the gospel and the news of its effect have traveled: Epaphras.

1:7 Epaphras is introduced as one of Paul’s valued colleagues. Paul does not hesitate to describe him in glowing terms (cf. also Col. 4:12 and Philem. 23). He is a “beloved fellow servant” and a “faithful minister of Christ.” These descriptions speak both of deep affection on the part of Paul and of recognition of significant Christian service. Epaphras was the one who had taught the Colossians the gospel. His faithful service on their behalf is seen primarily in his commitment to the task of teaching the gospel faithfully so they could know it. But it is also seen in his apparent delight in sharing with Paul the report of how the gospel was bearing fruit and growing among the Colossians.

1:8 In particular, Epaphras has spoken of their “love in the Spirit.” Among all the things Epaphras could have mentioned concerning the Colossians, he chooses to focus on their love. This displays his loyalty toward them and his own love for the brothers and sisters in Colossae. But this comment also tells us something about Paul’s attitude. Paul will address concerns about the well-being of the Colossians in due course. At this point, however, he highlights the reports he has heard of the love evident in Colossae.

1:9 Having delighted in God’s work among the Colossians as the gospel was “bearing fruit and increasing” (v. 6), Paul now prays that God would provide the fullest experience of his grace for them. Paul was prompted to pray “from the day we heard.” This rather awkward Greek construction doubtless refers to the day when Paul received a report about the Colossians from Epaphras. In response to this report, which we have already learned was largely positive, Paul immediately prays for fullness of knowledge, wisdom, and understanding. (In fact, he states that he has not ceased praying and making requests.) These and similar terms will recur throughout the letter (cf., e.g., 1:9, 10; 2:2, 3; 3:10 [knowledge]; 1:9, 28; 2:3, 23; 3:16; 4:5 [wisdom]; 2:2 [understanding]). Paul appears to have a particular concern for how believers think. “Knowledge of his will” is something that God alone can give, and he has done so in the Scriptures. Paul is, therefore, able to pray with confidence because the Colossians may gain access to God’s will by reading the Scriptures. Yet Paul also recognizes that more than knowledge is required. He desires for them to have “spiritual wisdom and understanding.” The adjective “spiritual” should not be interpreted vaguely as a synonym of “religious” but rather as a reference to the activity of the Spirit of God. What the Colossians need above all is God’s own Spirit at work to turn the knowledge they can find in the Scriptures into true “wisdom” (applied knowledge; “wisdom that God imparts to those who are close to God”)¹¹ and “understanding” (comprehension of God’s purposes; “understanding such as God grants to God’s own”).¹²

1:10 The knowledge Paul seeks for the Colossians is not for the sake of puffing them up (cf. 1 Cor. 8:1). Rather, his desire (expressed with an infinitive of purpose/result) is that they might “walk” in a manner worthy of the Lord. Paul uses the OT metaphor of walking to speak of a way of life (cf. Psalm 1).¹³ Paul desires the Colossians to live their lives in a manner that reflects the character of their Lord and pleases him. As Moo notes, this emphasis on Christ is “yet another example of the very high Christology that typifies this letter.”¹⁴

Paul further explains what will be characteristic of such a life by returning to the language of organic growth that he used in the thanksgiving section (Col. 1:6). Here, however, the same vocabulary is used with a different subject. In verse 6 it was the gospel that was bearing fruit and growing. Now in verse 10 it is the Colossian believers whom Paul longs to see bearing fruit and increasing. In this case the two key terms are linked to two separate phrases in the dative case. The result is two parallel phrases: “bearing fruit in every good work” and “increasing in the knowledge of God.” In this way, Paul again draws attention to the importance of both behavior and belief in the Christian life.

1:11 Paul now indicates that he prays for strength and power. Such passages have sometimes been misunderstood to suggest that a Christian will have a life of overwhelming victory. It is true that God does supply strength and power, but these resources are supplied so that a Christian might live with “all endurance and patience with joy.” Paul envisages the strength needed to face adversity and challenge over the long haul. Yet he also prays for the believers’ lives to be characterized by joy. The prepositional phrase meta charas (“with joy,” “joyfully”), may be read with what precedes (“endurance and patience”) or with what follows in verse 12 (“giving thanks”), although it is perhaps more likely that it modifies the following participle (cf. ESV mg.), in line with other participles in verses 10–11).¹⁵

1:12 Finally, Paul indicates that he prays for the Colossians to have a thankful attitude. The present participle appears to have the sense of an imperative, implying an instruction to “give thanks.” That this forms part of Paul’s prayer makes clear that gratitude does not come naturally to fallen human beings. Believers must pray for God to enable them to demonstrate thankfulness. But Paul also now points to the way in which a thankful attitude may be cultivated as he recounts the remarkable acts of grace the Father has enacted on behalf of his people.