Commentary

Salutation (1:1-2)

The opening salutation (1:1-2) follows the normal convention of ancient letter-writing: "A to B, greetings." The formulation of the greetings in terms of "Grace and peace" may reflect Jewish practice. For example, a Jewish revolutionary a couple of generations after Paul began a letter, "From Simon ben Kosheba to Jeshua ben Gilgola and the people of his company: peace!" (Lohse 1971, 5). The formula, "Grace to you and peace," is found, however, at the beginning of all of Paul's other letters ("mercy" is added to grace and peace in 1 Tim 1:2 and 2 Tim 1:2), so there is no need to think that the Colossians would have had specifically Jewish associations with the phrase.

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The writer identifies himself as the famous and revered apostle and speaks of being an apostle in relation to Jesus Christ—a leader whose words are to be taken as representing the mind of Christ (cf. Rev 1:1-2) and the will of God. Throughout the letter Paul addresses his readers in an authoritative and official, though always friendly and encouraging, tone. The letter opening apparently assumes that Paul is well-known by reputation to the readers, that they understand the title of "apostle" (used only here in the letter) and that they are not disposed to challenge Paul's right to claim it.

The reference to Timothy both associates him with the writing of the letter and distinguishes his authority from Paul's. Timothy is simply a Christian "brother," just as all the persons addressed in the letter are "brothers and sisters" (v. 2). Though Timothy may in fact have had a major hand in the composing of Colossians (see the introduction), the letter itself makes no such claim for him. The salutations of several other Pauline letters (2 Cor 1:1; Phil 1:1; 1 Thess 1:1; 2 Thess 1:1; Phlm 1) mention Timothy's name immediately after Paul's (exactly the same phrase about Paul and Timothy is found in 1:1 and 2 Cor 1:1). Still, the emphasis of the letter is on the apostle Paul as author, not on Timothy, and the letter-writer will soon shift from "we" (1:3-4, 7-9) to the Pauline "I" (predominant in 1:24–2:5; 4:3-4, 7-18).

Timothy is not mentioned again in Colossians (not even in 4:10-11, where we might expect his name to resurface). Still, the reference in 1:1 would make a particularly strong impression if the Colossians are assumed to know that he is an important coworker and trusted member of Paul's missionary team (see especially 1 Thess 2:7 [where Timothy is even called an "apostle"]; 3:1-6; Rom 16:21; 1 Cor 4:17; 16:10-11; 2 Cor 1:19; later church interpretations of him are offered in Acts 16:1-3; 17:14; 18:5; 19:22; 20:4; Heb 13:23; and 1–2 Timothy).

The persons addressed are described as "the saints and faithful brothers and sisters in Christ in Colossae" (v. 2). This is the only Pauline letter in which the letter opening refers to the addressees as "brothers and sisters" or "brothers" (Gk. adelphoi). Perhaps Paul and Timothy want to stress that the Colossian Christians, personally unknown as they were, are nonetheless members of their spiritual family. On the other hand, the word "church" does not appear in the address, just as it is lacking in the salutations in Rom 1:7 and Phil 1:1 (which, like Colossians, characterizes its addressees as "saints").

Holiness, or sanctification, was a primary characteristic of Israel in the Old Testament and the Jewish tradition, and it connotes separation and purity based on divine election (cf. 3:12). A moral dimension cannot be denied, however. Personal and communal purity will be a major theme in 2:16–3:17, and there, too, the writer will emphasize that purity stems from the relationship with God and Christ. This relationship is established in faith; hence "faithful" in 1:2 probably also implies both the personal efforts of individual Christians as well as solid trust in what God has already bestowed through Christ. The meaning of "faith" will be spelled out at length in 1:5–3:4.

The opening greeting speaks of grace and peace "from God our Father" without adding the phrase "and the Lord Jesus Christ," which concludes every other salutation in the Pauline letters with the exception of 1 Thess 1:1. (Some manuscripts have added the phrase in Col 1:2, obviously because later scribes thought its omission must have been a copyist's error.) Given the high prominence ascribed to Christology later in the letter, no diminution of Jesus' importance can be intended. Emphasis on God as "our Father" unites Paul, Timothy, the Colossians, and all who are related to the Father through "his beloved Son" (1:13).

As in many other Pauline letters, "grace" marks the opening greeting and the very end of the letter (4:18). It emphasizes that salvation is a gift God gives through Christ (various aspects of grace will be highlighted when it is mentioned again in 1:6; 3:16; and 4:6; though Colossians never directly speaks of the grace of Christ). "Peace" is commonly used in Jewish as well as Christian letter greetings, and it connotes salvation, not mere absence of outward conflict—a general well-being or condition of harmony between God and human beings as well as within human communities (cf. 1:20; 3:15).

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The Christian existence that unites letter writers and addressees is here defined in terms of holiness and peace (terms recalling OT Israel's relation to God) as well as faith and grace (terms especially linked in the Pauline letters with the Christian revelation). Everything depends and grows out of the common grounding of the apostle and those he addresses in the power of God. And just as their identity and origins are briefly mentioned, so, too, is the purpose of their lives: to manifest purity, faithfulness, and peace. These ideas permeate the letter's theological affirmations and moral instructions.

Letter Introduction (1:3–2:5)

The first part of the letter presents the foundations on which the direct instructions to the Colossians, beginning with 2:6, are based. This introduction includes a thanksgiving (1:3-8), which is followed by a petition (1:9-11) and a summary interpretation of the gospel message in three sections: a brief statement centered on God the Father (1:12-14), a hymn in honor of Christ (1:1520), and an application to the Colossians (1:21-23). The entire passage (1:3-23) may also be regarded as an extended thanksgiving. It is followed by a description of Paul and his service of the gospel, which explains his goals and authority as he writes to the Colossians (1:24–2:5). Overall this part of the letter defines the identities of the intended readers and the writer (Paul) in relation to the work and purposes of God. The delay in getting around to the polemic in 2:6-23 suggests that Paul thinks the ground for that attack must be carefully prepared.

Thanksgiving (1:3-8)

Paul's letters often begin with a thanksgiving. In this he follows with distinctive modifications a pattern well attested in ancient hellenistic-pagan and Jewish letters (e.g., 2 Macc 1:10-17). The motif of prayer unites sections 1:3-8 and 9-11, although with this distinction: Verses 3-8 concentrate on Paul and Timothy's thanksgiving for the Colossian church (with particular emphasis on the...