8th Sunday after Pentecost: Colossians 1:1-2
This morning we begin a series on Paul’s Epistle to the Colossians. As one of Paul’s prison epistles, Colossians hasn’t received quite as much attention as Ephesians and Philippians, but it is well worth our attention. As I hope you’ll begin to see this morning, this letter should prove beneficial to our young church as we seek to be rooted and established in the gospel of Jesus Christ. This morning we will consider 1:1-2, but before jumping right in, I believe it will be beneficial for us to consider some introductory material.
The city of Colossae was located in the fertile Lycus Valley region of Phrygia in Asia Minor. It was situated along a major trade route running from Ephesus, 100 miles to the west, to the Euphrates, 400 miles to the east. In the centuries before Christ it was a great city. By the time Paul this letter, however, Colossae had declined in importance under the shadows of Heirapolis and Laodicea. Scholars agree that this is the least significant city to which Paul writes a letter. Yet, Colossae was something of a cosmopolitan city composed of both Jews and Gentiles. Among the Gentiles you would have some still clinging to the old gods of the classical Greek world, while others were no doubt drawn to the new knowledge found in the mystery religions. The Jews in this region had been brought from Babylon and Mesopotamia in the early 2nd century BC by Antiochus III.
The church in Colossae owed its origin to the evangelistic ministry associated with Paul’s three year stay in Ephesus from AD 52-55. According to Acts 19:10 Paul’s ministry at the school of Tyrannus resulted in all of Asia (Colossae included) hearing the word of the Lord Jesus. The church was likely founded by Epaphras, who is mentioned several times in Colossians and is described as, “our dear fellow servant, who is a faithful minister of Christ on your behalf”(1:7). The church was likely composed of mostly Gentile converts from paganism as can be seen from various descriptions of their pre-Christian lives (1:21; 3:5-11). They were a young church, anywhere from 1-7 years old depending on when we date the letter, a church very much like our own.
So why does Paul write the letter? It appears that Epaphras has brought word to Paul that some false teachers are attempting to lead the young church away from her faith in the supremacy and sufficiency of Christ. The identity of these false teachers is a matter of some dispute, but it is clear from the references to food, circumcision, and Sabbaths that they were Jews, perhaps even Jewish Christians. These false teachers were telling the Colossians that to grow to maturity in Christ they must adopt certain Jewish mystical practices. And in their youthful immaturity there was some danger of the Colossian being confused as to how to progress in their faith.
It is into this context of confusion regarding Christian growth – its basis and shape, that Paul wrote Colossians. His message in the book has been aptly summed up by one commentator as follows, “The way to maturity for the people of God does not lie in their becoming Jews, but rather in their drawing out, and applying to personal and communal life, the meaning of the death and resurrection of Jesus Christ.” In other words, Paul sets before them (and us) the way to grow up in Christ, a way founded upon union with Christ in His death and resurrection, and a way that works itself out into every aspect of their lives as individuals, families, and a church. It should be quite clear how readily applicable and valuable this message is to us. As a young church, set in a culture at odds with the gospel, we too can become confused as to how to grow in Christ. Now, our temptation won’t be to seek maturity by becoming Jewish mystics (!), but we too hear a cacophony of voices advising us as to how to grow in Christ. So where do you go to grow in Christ? Well, Paul will tell you that you go no further than where you began with faith in Christ and union with Him in His death and resurrection. This faith in Christ and union with Christ provides you with all you need to grow to maturity.
Given this background and purpose, let us briefly consider how Paul begins this letter in his introductory greeting found in 1:1-2. As was typical in ancient letters, the opening is brief and serves to identify the sender(s), recipients, and the greeting. The way that each of these is described, however, is important and gives us insight into the purpose of his writing.
The letter is, of course, sent from “Paul an apostle of Jesus Christ by the will of God.” In addition to the twelve, Paul was commissioned by Christ as an apostle in his vision on the Damascus road. Paul would often highlight his apostleship in contexts where he believed he might be challenged (such as Galatians). In this letter he probably simply wanted to establish his credentials at the outset. He adds that his apostleship is “by the will of God,” which not only reinforces his authority (not by the will of men), but also connects his ministry to the redemptive plan of God. Paul’s calling as an apostle, and his writing of this letter, were to be seen as a part of God’s will to bring about a new creation through His Son (see 1:25ff.). As was almost always the case, Paul also introduces a second sender, in this case “Timothy, our brother.” Timothy was, of course, Paul’s most trusted comrade and emissary in several quite difficult circumstances (to the Corinthians, the Philippians, and the Thessalonians for instance). And the title, “brother,” indicates not simply that Timothy is a part of God’s family, but that he is a trusted teacher. Perhaps Paul envisioned having to send Timothy to Colossae to assist Epaphras and Archippus.
Next, we learn something about the recipients of the letter. Following the Greek structure of the sentence, the letter is addressed to “the in Colossae saints and faithful brethren in Christ. Note how this description is balanced by the two references, “in Colossae” and “in Christ.” Paul is indicating that to be numbered among the saints in the visible church of Colossae is to be located also “in Christ.” The term “saints” means “holy ones” and is a priestly term. Just as Israel was called as God’s holy nation and royal priesthood, so also the Colossians has been set apart for priestly service in Asia Minor. And the same is true of you in Christ Jesus. As you have placed your faith in Christ and been baptized into Christ, you have been set apart as saints, priestly servants of your God and King. Furthermore, Paul describes the Colossians as “faithful brethren in Christ.” The term, “faithful,” simply means “believing.” The body (“brethren”)in Colossae were actively trusting in Jesus. But note where this ongoing faith happens: “in Christ.” The phrase “in Christ” isn’t specifying the content of their faith (they believe in Christ), but rather the means (union with Christ) of their continuing to believe. In other words, their ongoing faith in Jesus is itself rooted in their union with Jesus. And this is just what Jesus taught us in John 15 where he said, “He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing” (v.5). What Paul is telling us is that you can’t even continuing believing apart from union with Christ.
And to these believing priests of God in Colossae, with their need to grow into maturity in Christ, Paul conveys the following greeting: “Grace to you and peace from God our Father and the Lord Jesus Christ.” The phrase “Grace to you” was similar to a traditional Greek greeting, but its meaning is transformed in Paul’s theology. “Grace” is God’s free love and favor in Christ, the riches of every spiritual blessing bestowed upon them in Him. Paul wants them to see that the Christian life and growth in it, are rooted and sustained in the gift of God’s favor. There’s nothing that they must “do” to grow, that is not already “given” to them in Christ. Furthermore, Paul greets them with, and extends to them, the “peace” of God. “Peace” is a translation of the Hebrew word, “Shalom,” which refers to wholeness and restored relations between God and man and between man and man. It is rich term signifying fullness of well-being, harmony, and life. This peace conveyed by God is Trinitarian in nature: it is established by the God the Father; it is mediated by God the Son; and it is preserved by God the Holy Spirit. It is to this Trinitarian peace that Paul commends the Colossians for their growth to maturity. And it is this Trinitarian peace that we extend to one another in the passing of the peace. Our practice of passing the peace in worship is actually training us to practice a better form of greeting one another. Paul doesn’t just say, “Hey, what’s up. My name’s Paul and I want to help you grow in Jesus.” No, Paul is concerned, even in his greetings, to define relationships by God’s grace and peace in Christ. And in so doing he actually shapes the lives of the Colossians.
So then, we’ve seen that Paul introduces this letter regarding the way to maturity in Christ by first assuring this church of their standing in Christ. We’ve seen that Paul identifies the Colossians as faithful priests who have united to Christ and commends them to the unmerited favor and shalom of God as the source for their growth in Christ. And beloved this is the source of your growth as well! All of you who put your faith in Jesus, who have baptized into Him, are reckoned saints, priests of God set apart to serve Him. You’ve united to Christ by God free gift and favor. He’s given you the gift of faith and sustains you in that faith by grace alone. He’s established peace with you and among you by the cross of Jesus and the outpouring of the Spirit. Look nowhere else for growth in Christ, but to Christ Himself in the company of His people. And as you seek maturity in Christ, encourage one another by practicing a better form of greeting one another by defining your relationships in terms of the grace and peace that come from God our Father and the Lord Jesus Christ!
The city of Colossae was located in the fertile Lycus Valley region of Phrygia in Asia Minor. It was situated along a major trade route running from Ephesus, 100 miles to the west, to the Euphrates, 400 miles to the east. In the centuries before Christ it was a great city. By the time Paul this letter, however, Colossae had declined in importance under the shadows of Heirapolis and Laodicea. Scholars agree that this is the least significant city to which Paul writes a letter. Yet, Colossae was something of a cosmopolitan city composed of both Jews and Gentiles. Among the Gentiles you would have some still clinging to the old gods of the classical Greek world, while others were no doubt drawn to the new knowledge found in the mystery religions. The Jews in this region had been brought from Babylon and Mesopotamia in the early 2nd century BC by Antiochus III.
The church in Colossae owed its origin to the evangelistic ministry associated with Paul’s three year stay in Ephesus from AD 52-55. According to Acts 19:10 Paul’s ministry at the school of Tyrannus resulted in all of Asia (Colossae included) hearing the word of the Lord Jesus. The church was likely founded by Epaphras, who is mentioned several times in Colossians and is described as, “our dear fellow servant, who is a faithful minister of Christ on your behalf”(1:7). The church was likely composed of mostly Gentile converts from paganism as can be seen from various descriptions of their pre-Christian lives (1:21; 3:5-11). They were a young church, anywhere from 1-7 years old depending on when we date the letter, a church very much like our own.
So why does Paul write the letter? It appears that Epaphras has brought word to Paul that some false teachers are attempting to lead the young church away from her faith in the supremacy and sufficiency of Christ. The identity of these false teachers is a matter of some dispute, but it is clear from the references to food, circumcision, and Sabbaths that they were Jews, perhaps even Jewish Christians. These false teachers were telling the Colossians that to grow to maturity in Christ they must adopt certain Jewish mystical practices. And in their youthful immaturity there was some danger of the Colossian being confused as to how to progress in their faith.
It is into this context of confusion regarding Christian growth – its basis and shape, that Paul wrote Colossians. His message in the book has been aptly summed up by one commentator as follows, “The way to maturity for the people of God does not lie in their becoming Jews, but rather in their drawing out, and applying to personal and communal life, the meaning of the death and resurrection of Jesus Christ.” In other words, Paul sets before them (and us) the way to grow up in Christ, a way founded upon union with Christ in His death and resurrection, and a way that works itself out into every aspect of their lives as individuals, families, and a church. It should be quite clear how readily applicable and valuable this message is to us. As a young church, set in a culture at odds with the gospel, we too can become confused as to how to grow in Christ. Now, our temptation won’t be to seek maturity by becoming Jewish mystics (!), but we too hear a cacophony of voices advising us as to how to grow in Christ. So where do you go to grow in Christ? Well, Paul will tell you that you go no further than where you began with faith in Christ and union with Him in His death and resurrection. This faith in Christ and union with Christ provides you with all you need to grow to maturity.
Given this background and purpose, let us briefly consider how Paul begins this letter in his introductory greeting found in 1:1-2. As was typical in ancient letters, the opening is brief and serves to identify the sender(s), recipients, and the greeting. The way that each of these is described, however, is important and gives us insight into the purpose of his writing.
The letter is, of course, sent from “Paul an apostle of Jesus Christ by the will of God.” In addition to the twelve, Paul was commissioned by Christ as an apostle in his vision on the Damascus road. Paul would often highlight his apostleship in contexts where he believed he might be challenged (such as Galatians). In this letter he probably simply wanted to establish his credentials at the outset. He adds that his apostleship is “by the will of God,” which not only reinforces his authority (not by the will of men), but also connects his ministry to the redemptive plan of God. Paul’s calling as an apostle, and his writing of this letter, were to be seen as a part of God’s will to bring about a new creation through His Son (see 1:25ff.). As was almost always the case, Paul also introduces a second sender, in this case “Timothy, our brother.” Timothy was, of course, Paul’s most trusted comrade and emissary in several quite difficult circumstances (to the Corinthians, the Philippians, and the Thessalonians for instance). And the title, “brother,” indicates not simply that Timothy is a part of God’s family, but that he is a trusted teacher. Perhaps Paul envisioned having to send Timothy to Colossae to assist Epaphras and Archippus.
Next, we learn something about the recipients of the letter. Following the Greek structure of the sentence, the letter is addressed to “the in Colossae saints and faithful brethren in Christ. Note how this description is balanced by the two references, “in Colossae” and “in Christ.” Paul is indicating that to be numbered among the saints in the visible church of Colossae is to be located also “in Christ.” The term “saints” means “holy ones” and is a priestly term. Just as Israel was called as God’s holy nation and royal priesthood, so also the Colossians has been set apart for priestly service in Asia Minor. And the same is true of you in Christ Jesus. As you have placed your faith in Christ and been baptized into Christ, you have been set apart as saints, priestly servants of your God and King. Furthermore, Paul describes the Colossians as “faithful brethren in Christ.” The term, “faithful,” simply means “believing.” The body (“brethren”)in Colossae were actively trusting in Jesus. But note where this ongoing faith happens: “in Christ.” The phrase “in Christ” isn’t specifying the content of their faith (they believe in Christ), but rather the means (union with Christ) of their continuing to believe. In other words, their ongoing faith in Jesus is itself rooted in their union with Jesus. And this is just what Jesus taught us in John 15 where he said, “He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing” (v.5). What Paul is telling us is that you can’t even continuing believing apart from union with Christ.
And to these believing priests of God in Colossae, with their need to grow into maturity in Christ, Paul conveys the following greeting: “Grace to you and peace from God our Father and the Lord Jesus Christ.” The phrase “Grace to you” was similar to a traditional Greek greeting, but its meaning is transformed in Paul’s theology. “Grace” is God’s free love and favor in Christ, the riches of every spiritual blessing bestowed upon them in Him. Paul wants them to see that the Christian life and growth in it, are rooted and sustained in the gift of God’s favor. There’s nothing that they must “do” to grow, that is not already “given” to them in Christ. Furthermore, Paul greets them with, and extends to them, the “peace” of God. “Peace” is a translation of the Hebrew word, “Shalom,” which refers to wholeness and restored relations between God and man and between man and man. It is rich term signifying fullness of well-being, harmony, and life. This peace conveyed by God is Trinitarian in nature: it is established by the God the Father; it is mediated by God the Son; and it is preserved by God the Holy Spirit. It is to this Trinitarian peace that Paul commends the Colossians for their growth to maturity. And it is this Trinitarian peace that we extend to one another in the passing of the peace. Our practice of passing the peace in worship is actually training us to practice a better form of greeting one another. Paul doesn’t just say, “Hey, what’s up. My name’s Paul and I want to help you grow in Jesus.” No, Paul is concerned, even in his greetings, to define relationships by God’s grace and peace in Christ. And in so doing he actually shapes the lives of the Colossians.
So then, we’ve seen that Paul introduces this letter regarding the way to maturity in Christ by first assuring this church of their standing in Christ. We’ve seen that Paul identifies the Colossians as faithful priests who have united to Christ and commends them to the unmerited favor and shalom of God as the source for their growth in Christ. And beloved this is the source of your growth as well! All of you who put your faith in Jesus, who have baptized into Him, are reckoned saints, priests of God set apart to serve Him. You’ve united to Christ by God free gift and favor. He’s given you the gift of faith and sustains you in that faith by grace alone. He’s established peace with you and among you by the cross of Jesus and the outpouring of the Spirit. Look nowhere else for growth in Christ, but to Christ Himself in the company of His people. And as you seek maturity in Christ, encourage one another by practicing a better form of greeting one another by defining your relationships in terms of the grace and peace that come from God our Father and the Lord Jesus Christ!
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