Thanksgiving for the Colossians’ Faith (Colossians 1:3–8)

Here the Apostle: aa) praises the faith and love of the Colossians with hope (Col. 1:3–8); and: bb) assures them that he does not cease to pray for their progress in the knowledge of truth and in the works of pleasing God (Col. 1:9–11). By both of these he demonstrates his warm affection toward them, and in them he awakens earnest attention to what he has to say, kindled by the assurance that whatever he says will be the fruit of his love and sincere good will toward them.

First he praises. For “it is the Apostle’s custom to anoint the ear beforehand with praises, and only then to set forth the proper teaching. Therefore he also said here that he gives glory in prayers to God for that faith which they have in the Lord Christ, and for that love which they continue to show toward all their fellow believers” (Blessed Theodoret).

Col. 1:3. We give thanks to God and the Father of our Lord Jesus Christ, praying always for you.

“We thank”—I and Timothy. Or he speaks in the singular from himself, displaying quiet humility, which more readily penetrates to the heart. The Apostolic heart gives thanks for the perfections of the believers. I rejoice that all goes well with you, and I thank God for your perfection in spirit. It is so great that it calls forth thanksgiving, because of the consolation which you bring to those who know you. By giving thanks himself, he teaches them and all together, and disposes them to thank God.

“We thank God and the Father of our Lord.” He brings everything to unity (Saint Chrysostom), showing at the same time that the one true God is the Father of our Lord Jesus Christ and that there is no mediation between God the Father and the Lord Jesus Christ, just as there is none between believers and the Lord Christ. Believers are one with the Lord Christ, and He is one with God the Father. Behold the golden chain bound together by God Himself. The Father of our Lord is also our Father by grace, and by this name all the more does He delight to be called by His children, born in the Lord Jesus by the Holy Spirit. Our Father!—cry the believers; and the Spirit moves their hearts to cry: Abba, Father! With sweet words the Apostle began his Epistle, begetting sweet thoughts and feelings.

“when we pray for you always.” Whenever I pray, I pray for you, and praying, I thank God for you. “He shows his love for them not only by thanksgiving, but by unceasing prayer” (Saint Chrysostom). Continually he nourished a benevolent disposition toward them, wishing from God to bring down upon them every good thing. And such a disposition can justly be recognized as unceasing prayer.

Col. 1:4. Since we heard of your faith in Christ Jesus and the love which you have for all the saints.

“The Apostle testified here to their perfection, saying that they shine forth in faith and love” (Blessed Theodoret). For in Christ Jesus the height of perfection is “faith working through love” (Gal. 5:6). “Having heard”—from Epaphras. Concerning the fact that they believed, the Apostle could have known even before, perhaps even personally; but what their faith is like, he has now heard from Epaphras, and hearing, gave thanks to God: since I have heard from Epaphras what your faith is like, I do not cease to thank God for it. “the faith in Christ Jesus,” πιστιν εν Χριστε Ἱησου—not the same as faith in Christ Jesus. Here is shown how it exists in them. Faith came to them, and they heard of it, by the mercy of Christ Jesus; hearing, they yielded to it and received it in their heart by the working of Christ Jesus; and having received it, they place their hope of salvation in the one Lord Jesus Christ, in Him alone they rest by faith. By inculcating such thoughts without special refutations, beforehand he turns them away from false teachings. Above he spoke of the “Lord of us,” but here of “Jesus Christ.” He, he says, is our Lord, not His slaves (that is, not the Angels). These names: “Christ” and “Jesus”—are the signs of God’s great benefactions toward us, according to the economy of salvation in Christ Jesus. He for our sake received anointing (became Christ); He also “saved (is Jesus) His people from their sins” (Mt. 1:21) (Saint Chrysostom and Blessed Theophylact). The love you have for all the saints extends to all saints, that is, to all Christians, not only your fellow citizens, but also neighbors, and wherever they may be. It takes only the name of Christian to awaken your love and for it to be warmed by you. He points to the spiritual union with all, born from consciousness and feelings of spiritual kinship with all who believe in the Lord. He praises love that is active—naturally hospitality, almsgiving, and all kinds of fellowship—the work of love, not mere feeling.

Col. 1:5. For the hope laid up for you in the heavens, of which you heard before in the word of the truth of the gospel.

By hope is understood that which is hoped for, namely the future blessings (Saint Chrysostom), stored up and appointed for them in heaven. They are called hope because they are appropriated to them, and with such certainty as if they were already possessed. Above he spoke of the work of love, and work needs support. The strongest support for it is hope of future blessings. “You,” he says, “love the saints, not for the sake of anything human, but for the sake of hope of future blessings” (Blessed Theophylact). “You do this diligently, looking with the eyes of faith upon the Kingdom of Heaven prepared for you” (Blessed Theodoret). But hope influences not only love, but also faith. Faith cannot be without promises; and promises draw to it. When the heart has embraced the promised blessings with certainty of receiving them, then faith becomes unshakable. Faith proclaims the blessings and assures of their certainty; but hope is born separately and, when born, gives rest to faith itself. It then stands as on a rock. Therefore—“for the hope” must be referred both to love and to faith. But one must remember also that faith, love, and hope stand in inseparable connection and in perpetual mutual influence.

However, “for the hope” it seems fitting to refer to: we thank. We thank God for your faith and love, because on account of this great blessings are certainly laid up for you in heaven. Regarding your good as our own, we rejoice for you on this account and thank God. Thus Saint Chrysostom understands it: “we rejoice,” says the Apostle, “that you have acquired great things for yourselves in heaven.” The same Theophylact repeats: “or (thus it must be understood) we thank, because you certainly will inherit the incorruptible blessings.”

By the words: “laid up for you in heaven”—both the certainty of receiving and the security of what is laid up are signified. They are called laid up, βραβεια,—prizes in contests. You only reach the goal, gain the victory, and what is due to you for this is already ready: there it lies set aside, reserved for whoever reaches it; and if you reach it, it is yours. But that he said: “in heaven,”—“he points to something secure” (Saint Chrysostom). “Not laid up on earth, where it would be subject to corruption, but ‘in heaven,’ where it is both whole and secure. Therefore, do not waver in your hope: for what is laid up for you is in a safe place” (Blessed Theophylact).

“which you have already heard”—concerning which you have heard before, received prior knowledge. Where and when? “in the true message of the gospel.” At the same time that you heard the word of truth of the gospel, you also heard about the blessings laid up for believers. The gospel is a gospel precisely because it proclaims great blessings to those who receive it. The promise of blessings goes before, stirs faith, and attracts the heart. For what does the gospel say? You who are perishing; salvation for you is only in the Lord preached to you. Believe, and you will be saved and will receive eternal life. This is what those being instructed by the gospel first hear. This the Colossians also heard. And the Apostle reminds them of this, causing them to pass through in their thoughts how they yielded to the faith, hoped for what was laid up, and found rest in it. For the purpose of the Epistle it was very important that they more clearly restore all this in their memory: for then between their heart and the Lord there would be nothing mediating, just as between them and God the Father there would be no other mediator except Christ the Saviour.

The very expression: “in the true message of the gospel”—means: in the truest word of the gospel. “But if this is the word of truth, then there is no falsehood in it. How then do you wish to make it false by opening your ear to hear the speeches of those who attempt to shake your faith that salvation is only in the Lord Jesus, as the gospel originally taught you?” (Blessed Theophylact).

Col. 1:6. Which is in you, as also in all the world; and it is fruitful and growing, as it is also in you, from the day you heard and came to know the grace of God in truth.

“‘that has come to you,’ παροντος,—he spoke metaphorically, representing the gospel as a living person. It did not merely reach you and then, passing by, depart, but remained in you, abides and rules over you” (Saint Chrysostom and Blessed Theophylact). What it proclaimed to you at the beginning, it proclaims now as well; and this is not only in you, but also “throughout the whole world.”

“In the same way, this gospel…throughout the whole world.” What an enormous fellowship! And all alike believe, having been taught the one same gospel. “The Apostle added this because many are more confirmed in the teaching when they learn that they have many companions in accepting it” (Saint Chrysostom and Blessed Theophylact). Then it was not yet everywhere, but in the principal places it had already been firmly sown, and it only required time for it to gain strength and grow. This is what happened, as the Apostle at once says.

“this gospel is bearing fruit and growing throughout the whole world—just as it has been doing among you.” It is in you as it is throughout the whole world, and throughout the whole world it bears fruit and grows as it does in you. “It abides everywhere, rules everywhere, stands everywhere. And not simply stands, but ‘is bearing fruit and growing.’ It bears fruit in works; it grows by receiving many. But neither of these would occur if it did not remain unchanged: for plants too are vigorous when they stand firm in the earth” (Saint Chrysostom and Blessed Theophylact). The Apostle expressed himself in such a way as to give the thought that the fruitfulness and growth of the gospel is an inseparable property of it. Let it but take root in even a few hearts somewhere, and there it will proceed of itself to bear fruit and to expand. These qualities of it can be described thus. “Bearing fruit”—it enlightens, sanctifies, blesses; “growing”—it expands in depth, height, and breadth, internally in each person, and externally in drawing many persons.

“just as it has been doing among you.” “With praises he wants to occupy them beforehand and gain possession of them, so that, even if they wanted to, they would be ashamed to fall away” (Saint Chrysostom and Blessed Theophylact). But this also gave them strength: for if you have already received fruit, what sense is there in abandoning what is clearly fruitful and casting yourself upon something new and unknown?

“since the day you heard it and truly understood God’s grace.” “The gospel has been bearing fruit and growing in you since the day you heard it and came to know God’s grace. How? Not in appearance, not in deceptive words, but in truth, that is, by the working of signs and wonders” (Blessed Theophylact). “And what showed its power at the very beginning, is it difficult now to believe in?” (Saint Chrysostom). You heard the gospel and believed, and believing, you received God’s grace, which by its enlightening, sanctifying, and blest working in hearts gave each one to perceive tangibly that the faith proclaimed by the gospel is certainly true. From that time you have not ceased to bear fruit and to grow, yourselves being perfected in spirit and drawing others to the faith. At first, how many were you? Epaphras and Philemon with his household. But now among you are many believers, and besides you in Laodicea and Hierapolis: all from one seed. And all of you are wise and holy and skilled in all works. And all this continues to grow and will grow. And what bears such fruit and grows, how can one stop believing? The Apostle wanted to imprint on their minds two pictures—the universality of the faith and its beneficence—the very strongest proofs of the truth of the faith. Saint Chrysostom says: “See, the whole world is turning to the faith. And is there need to speak of what is happening elsewhere? What is happening with you is sufficient proof in itself; for you ‘truly understand God’s grace,’ that is, from the very works; so that the faith is confirmed by two things—by the fact that all have believed, and by the fact that you have experienced it.”

“truly understood God’s grace”—can mean this: by actual experience you have come to know how great is the grace brought by the gospel to those who receive it with faith.

Col. 1:7. As also you learned from Epaphras, our beloved fellow-servant, who is a faithful minister of Christ for you.

In praising the Colossians for their faith, the Apostle felt the need to praise the faith itself still more, elevating its truth: which he does in an imperceptible manner. Having mentioned before this two characteristics of it—its universality and its beneficence—he now traces it to its true beginning, that is, to Christ the Lord. Saint Paul was sent by the Lord Himself, and Epaphras was sent by Saint Paul. Thus the preaching of Epaphras, through Saint Paul, traces back to the Lord Himself as its source and giver, and through this it is sanctified by divine authority and gains the power that obligates to believe. With precisely this aim—namely to restore in their consciousness the obligation to believe steadfastly as they received at first—and he mentions Epaphras here, setting forth not his personal merits, but his significance according to the economy of salvation on earth; he is my fellow servant, and for you the faithful minister of Christ. From him you learned, εμαθετε; he guided you to that which you have experimentally tested—God’s grace. And this would be enough to keep you in faithfulness to the faith; but to this I will add that he did not teach you from himself. The Lord Himself sent me, and I sent him in the name of Christ the Lord. He is a fellow servant, συνδουλος,—to me of Christ. We are slaves and workers of one Lord. Therefore, what he taught you is from the Lord. Do not waver therefore in faith in what you received from him.

Blessed Theodoret writes: “The Apostle adorned Epaphras with many praises, calling him beloved, fellow servant, faithful minister of Christ, so that the Colossians might hold him in greater respect.” Blessed Theophylact clarifies: “The Apostle called him a ‘beloved’ fellow servant, showing that he is a man worthy of all credence, for Saint Paul would not have loved him and called him his fellow servant if he were not a true preacher. He called him ‘faithful’ ‘minister of Christ,’ giving to understand that among them he served in their good in matters befitting Christ.” That is, the economy of salvation accomplished by Christ the Lord, he conveyed so faithfully as if Christ Himself accomplished it. “a faithful minister of Christ on our behalf”—together expresses also that he is an intercessor and mediator for you before Christ.

Col. 1:8. Who has made known to us your love in the Spirit.

Blessed Theophylact believes that Epaphras set out to Rome on behalf of the Colossians to serve Saint Paul in his chains. Upon arriving there, he gave Saint Paul trustworthy information about the warm faith of the Colossians, their good Christian life, and special love for the Apostle himself. At the same time he informed him also of the false teaching with which certain sophists were approaching them (Blessed Theophylact). From the Epistle it is not evident that the Colossians (and their neighbors) have been corrupted in their way of thinking. Therefore the Apostle limits himself to a light indication of false teachings, considering it sufficient to turn them away from them by restoring in the memory of the Colossians how they believed, what grace they received through faith, and how they lived and grew in faith—adding to this a reminder of their heartfelt affection toward him. Love is stronger than arguments. To convince one who loves, a loved one need only hint that such and such a way of thinking is displeasing to him. With this aim he mentions their love here, so that, grasping this love as a bridle, he can lead them where he wishes.

The Apostle called their love toward him love in the Spirit, showing that it was born in them not as human loves are ordinarily born, but under the working of the grace of the Holy Spirit, in the spiritual order and for spiritual purposes; and it is moreover pure, faithful, and strong. “This is a wondrous and firm love, while others bear only the name of love” (Saint Chrysostom).