Old Testament Reading: Genesis 1:26–31

“Then God said, ‘Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.’ So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.’ And God said, ‘Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food. And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.’ And it was so. And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.” (Genesis 1:26–31, ESV)

New Testament Reading: Colossians 1:3-8

“We always thank God, the Father of our Lord Jesus Christ, when we pray for you, since we heard of your faith in Christ Jesus and of the love that you have for all the saints, because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel, which has come to you, as indeed in the whole world it is bearing fruit and increasing—as it also does among you, since the day you heard it and understood the grace of God in truth, just as you learned it from Epaphras our beloved fellow servant. He is a faithful minister of Christ on your behalf and has made known to us your love in the Spirit.” (Colossians 1:3–8, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.

Introduction

I’d like to begin this sermon by talking with you, very briefly, about the literary structure of Colossians. And yes, I know, preachers are supposed to begin their sermons with a “hook” — a story or a pithy statement that will grab the audience’s attention. And I’m also quite aware that the statement, “I’d like to begin this sermon by talking with you about the literary structure of Colossians”, will grab the attention of almost no one!  Nevertheless, it’s what I think we should do—I hope you’ll stick with me.

I didn’t say much about the overarching structure of Colossians in the introductory sermon that I preached last Sunday. I wanted to leave those details for today. Understanding how a whole book is organized can help a reader to interpret its individual parts, and so it would be good for you to know that Colossians consists of four major parts. 

First, in Colossians 1:1-2, there is an opening or greeting. We considered the greeting last Sunday: “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father” (Colossians 1:1–2, ESV). 

Secondly, Paul’s letter to the Colossians includes a thanksgiving section. This section runs from 1:3-23, and it begins with the words, “We always thank God, the Father of our Lord Jesus Christ, when we pray for you…” (Colossians 1:3, ESV). We will begin to consider the thanksgiving portion of Paul’s letter today,

Thirdly, the body of this letter runs from 1:24-4:6. Here, Paul develops his main arguments. We should remember the occasion for Paul’s writing. False teaching threatened the church in Colossae. He addresses their false teaching very directly in 2:16-23, which is right in the middle of the body of the letter. So If we were to break the body of the letter into somewhat smaller pieces, we see that, from Colossians 1:24-2:15, Paul prepares to address the false teaching head-on. From 2:16-23, he addresses the false teaching head-on. And then from 3:1-4:6, Paul moves to what we would call application, and teaches the Christians how to think and live instead.  

Fourthly, the closing or conclusion of the letter runs from Colossians 4:7-18.

So, the book of Colossians consists of four parts: A greeting (1:1-2), a thanksgiving section (1:3-23), a body (1:24-4:6), and a conclusion (4:7-18).

Today, we will begin to consider the thanksgiving section of this letter. Again, it runs from 1:3-23. If time were not a factor, a single sermon could be preached on this whole text,  for it all hangs together. But time is a factor, and so I will be devoting at least four sermons to this section, for there are four easily identifiable parts. 

Today, we will consider verses 3-8. Here we learn that Paul gave thanks to God in prayer for the genuine faith, hope, and love of the saints in Colossae, and the fruit that the gospel was bearing among them, and even in the whole world. 

Lord willing, next Sunday we will consider verses 9-14, wherein we are exposed to the substance of Paul’s prayer. When Paul prayed for the saints in Colosse, he prayed that they would “be filled with the knowledge of [God’s] will… so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit… increasing in the knowledge of God; being strengthened with all power, according to his glorious might, for all endurance and patience with joy; giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light.” This passage concludes with a statement: “[God] has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (Colossians 1:9–14, ESV). What a marvelous text this is. I can’t wait to preach it.

The Sunday after next, we will consider verses 15-20. Here we find a poem or hymn concerning the Redeemer that God has provided, Christ the Lord. In verse 15, Paul calls him “the image of the invisible God, the firstborn of all creation” (Colossians 1:15, ESV). In verse 18, he says, “And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent” (Colossians 1:18, ESV). This is a marveous text concerning Christ the Redeemer. It will help us to contemplate Jesus’ relationship to God, the first creation, and the new creation.  

Finally, the Sunday after that, we will consider verses 21-23. Here, Paul brings it all home to the saints in Colosae, as he reminds them of all that Christ has done for them. “And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister” (Colossians 1:21–23, ESV).

I wish to say two things about this thanksgiving section as a whole before turning our attention to the text that is open before us today. One, I believe that Paul was sincere when he said, “We always thank God, the Father of our Lord Jesus Christ, when we pray for you.” He really prayed the prayer that he said he prayed for the Colossians. He trully marveled over Christ the Redeemer, the image of the invisible God, the first born of creation and the new creation. And he honestly rejoiced at the redemption that had come to the Colossians. Paul’s words are sincere. Two, please understand that by expressing these truths to the Colossians in the opening of his letter, Paul is already helping the them to reject the false teaching that has threatened them and to continue walking in Christ instead, rooted and built up in the faith, just as they had been taught (see Colossians 2:6-7).  Here, Paul does not command the Colossians to give thanks to God in prayer, or to marvel over the permanence of Christ, the eternally begonnon Son of God, come in the flesh, or to rejoice over the redemption he has accomplished and applied to them. He does not command them to exult Christ and to rejoice in him, but he does compel them to do so as he leads by example, and we should be compelled to exult and rejoice in Christ as well.  So, although Paul does not address the false teaching head on until 2:16, he offres help to those who were wavering in faith from the very start of his epistle. 

Give Thanks To God In Prayer

Given the greatness and permanence of Christ over the original creation and over the new creation, and given the great things that Christ had done for the saints in Colossae — indeed, for all who are united to him by faith — it is no wonder that Paul begins with thanksgiving. In verse 3, he says, “We always thank God, the Father of our Lord Jesus Christ, when we pray for you” (Colossians 1:3, ESV).

After greeting the saints in Colossae, the first thing Paul does is gives thanks to God. This is, in fact, typical of Paul. If you were to go to the beginning of any one of his letters to the churches (except Galatians), you would find that he begins by blessing God and giving him thanks and praise (see Romans 1:8-; 1 Corinthians 1:4-9; 2 Corinthians 1:3-7; Ephesians 1:3-14; Philippians 1:3-7; 1 Thessalonians 1:2-10; 2 Thessalonians 1:3-4).

Not only did Paul tell the truth when he said,  “We always thank God, the Father of our Lord Jesus Christ, when we pray for you” (Colossians 1:3, ESV). But by beginning his letter with the words, “We always thank God”, Paul also set an example for the believer. Thankfulness, or gratitude, toward God is a vital part of the Christian life, and it is very powerful. When we give God thanks and praise, it shows that we are mindful of his goodness toward us. When we fail to give God thanks and praise, or worse yet, when we grumble and complain,  it reveals that we are ignorant of his kindness toward us and filled with discontentment and covetousness, which is idolatry (see Colossians 3:5). 

The Scriptures forbid grumbling, and for good reason. Grumbling dishonors God. Grumbling is very destructive to our souls and to those who hear us. 1 Peter 4:9: “Show hospitality to one another without grumbling.” Philippians 2:14-15: “Do all things without grumbling or disputing, that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world…” (Philippians 2:14–15, ESV).

The Scriptures command thankfulness instead. We could go many places in Scripture to demonstrate this, but we need not leave Colossians. Look at 1:12. There, Paul prays that the believer would give “thanks to the Father, who has qualified you to share in the inheritance of the saints in light” (Colossians 1:12, ESV). Now look at 2:6-7. There, Paul says, “Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving” (Colossians 2:6–7, ESV). Turn now to 3:17. “And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:17, ESV). Finally, look at 4:2. “Continue steadfastly in prayer, being watchful in it with thanksgiving” (Colossians 4:2, ESV).

Dear brothers and sisters, I believe we should take these Scriptural warnings against grumbling, these exhortations to be thankful, and Paul’s good example to us, seriously. As Christians, redeemed by the blood of Jesus and reconciled to God the Father through him, we must be thankful. It is unbecoming of a child of God to grumble and complain and to be thankless. Can you imagine a prince—the son of a very great king—grumbling and complaining against his father? What a disturbing sight that would be! How much more should we, who have been redeemed by the blood of Jesus, and adopted as sons and daughters of God Most High, put away all grumbling and live a life of gratitude before God and the watching world (see Philippians 2:14-15 above). Never should the Christian grumble or complain (see 1 Corinthians 10:1-14). 

Now, I know that some of you will be tempted to take what I have just said to the extreme. You’ll think, so never are we permitted to bring our difficulties, disappointments, heartaches, and sufferings to God in prayer to lay them at his feet? Clearly, that is not what I mean. This kind of complaint is certainly permitted. In fact, David “complained” to the Lord like this. Psalm 55 says, “Give ear to my prayer, O God, and hide not yourself from my plea for mercy! Attend to me, and answer me; I am restless in my complaint and I moan” (Psalm 55:1–2, ESV). A little later in the same Psalm, he says, “Evening and morning and at noon I utter my complaint and moan, and he hears my voice. He redeems my soul in safety from the battle that I wage, for many are arrayed against me” (Psalm 55:17–18, ESV). I hope you are able to distinguish between this kind of complaint and the complaining that is always forbidden. If a child approaches their mother and complains of genuine hunger, thirst, or pain, it is not sinful, and the mother will surely show compassion. But when a child, being filled with discontentment, a sense of entitlement, and ingratitude, grumbles and complains against their mother because he wants this for dinner and not that, that is sinful and very displeasing to the mother. And so we must distinguish between two types of complaint. Never should the Christian grumble or complain against God from an ungrateful, discontent, and covetous heart (see 1 Corinthians 10:1-14). Instead, we are to “give thanks in all circumstances; for this is the will of God in Christ Jesus for you” (1 Thessalonians 5:18, ESV). 

In particular, we must follow Paul’s example and give thanks to God in prayer. The text says, “We always thank God, the Father of our Lord Jesus Christ, when we pray for you…” (Colossians 1:3, ESV). Prayer is mentioned again in verse 9: “And so, from the day we heard, we have not ceased to pray for you… (Colossians 1:9, ESV). And in Colossians 4:2, Paul says, “Continue steadfastly in prayer, being watchful in it with thanksgiving” (Colossians 4:2, ESV).

Prayer. Brothers and sisters, are you steadfast in prayer? Prayer is one of the most basic elements of the Christian life. What does it mean to walk with or in Christ? Among other things, it involves regular prayer. Paul did “not cease to pray for” the Colossians (Colossians 1:9, ESV). And elsewhere he delivers this command: “pray without ceasing” (1 Thessalonians 5:17, ESV). This does not mean that we never rise from prayer to do other things. What it means is that our walk with Christ is marked by regular prayer. We ought to be like the Prophet Daniel, whose custom it was to pray to the Lord three times a day (see Daniel 10-11), or like the Psalmist, David, who brought his holy complaint to the Lord in prayer morning, noon, and night (Psalm 55:17). 

Do not be prayerless, brothers and sisters. Jesus Christ lived, died, rose again, and ascended to reconcile us to God. In Christ, we have access to God in his heavenly temple and may approach him, even with boldness (see Hebrews 4:16). When we approach him through Jesus Christ, our mediator, we are invited to call him Father. And when we call him by this name, we are reminded of his love for us (see John 3:16), that he is for us and not against us (see Luke 11:9-13), and that he is ready and able to help us in our need (Matthew 6:6-14). Friends, in the Christian life, do not skip the basics. And when it comes to walking with Jesus in this world, nothing is more fundamental than this: “Continue steadfastly in prayer, being watchful in it with thanksgiving” (Colossians 4:2, ESV).

Give Thanks In Prayer For The Gift Of Faith, Hope, And Love

I’ve drawn your attention to the fact that Paul begins and ends this passage by mentioning prayer (see Colossians 1:3 & 9). Next, Paul reveals what it is that moved him to give thanks to God in prayer, namely, the faith, hope, and especially, the love, of the saints in Colosae. 

Paul expresses his thankfulness to God for the faith, hope, and love of the Colossians in verses 4-5, in the words, “since we heard of your faith in Christ Jesus and of the love that you have for all the saints, because of the hope laid up for you in heaven (Colossians 1:3–5, ESV). Paul then returns to the topic of love near the end of the passage. In verses 7-8, he speaks of Epaphras when he says, “He is a faithful minister of Christ on your behalf and has made known to us your love in the Spirit” (Colossians 1:7–8, ESV). Perhaps you are beginning to see that this passage has a chiastic structure to it. This means that the second half of the text mirrors the first half, and that it all turns on a central point—we will get to the central point eventually. 

What was it that moved Paul to give thanks to God in prayer? Was it a report that the saints at Colossae were all healthy? Was it a report that they were wealthy? Was it a report that they were physically safe and free from the trials and tribulations of life? No, Paul was moved to give thanks to God when he heard of the Colossians’ sincere faith in Christ, their unshakable hope in him, and the genuine love that they had for all the saints. 

As you may know, this triad of theological virtures—faith, hope, and love— appears elsewhere in Paul. In 1 Corinthians 13:13, Paul says, “So now faith, hope, and love abide, these three; but the greatest of these is love” (1 Corinthians 13:13, ESV). As you can see, there is an order to these virtues. Faith brings hope, and hope produces love. When Paul says, in 1 Corinthians 13:13, that the greatest of these virtues is love, he does not mean that it is the most foundational of the three virtues, but that it is the highest virture—it is the best and highest fruit produced by the other two. Again, faith produces hope, and hope produces love. 

You say, but pastor, the order is different in Colossians 1:4-5. Here, faith is mentioned first, love is mentioned second, and hope is listed third. True! But here Paul is actually even more clear about the progression: faith produces hope, and hope produces love. Look at the text again. Paul gave thanks to God in prayer for the Colosians because he heard of their faith in Christ Jesus and of the love they had for all the saints, because of the hope laid up for them in heaven. The word “because” is importinat. It indicates that it was because of the hope that was laid up for the Colossians in heaven, that they had love for all the saints. Although these the virtues are listed in a different order, the teaching is the same. Faith brings hope, and hope inspires love for the brethren.

Let us briefly consider these three theological virtues and their relation to one another.

What is faith? Of course, we are not talking about generic faith here, but Christian faith, that is to say, saving faith. To have true, saving faith, one must, first of all, know and believe a message—the teaching found in the Word of Truth, the gospel. More than this, to have true saving faith, one must trust in a  peron—the Savior offered to us in the gospel, Christ Jesus the Lord. Paul thanked God in his prayer when he heard the report from Epaphrus that the Colossians had turned from their sins, believe in the message of the gospel, and had placed their faith or trust in Christ Jesus.    

What is hope? Hope has to do with expectations, doesn’t it? When we hope for something, we look forward to something and expect to receive it in due time. Of course, Paul is not here rejoicing over generic, temporary, or feeting hope in the Colossians, but Christian hope—a hope that is unshakable and everlasting. A hope that remains even in the face of trials and tribulations, sickness, and even death. Ultimatly, the Christian sets their hope, not on the world or the things of this world, but on everlasting life in glory. 

To prove that this is the expectation that Paul has in mind when he mentions hope, we may go to Acts 23:6, where Paul speaks of the “hope of the resurrection.” In Titus 1:2, he speaks of “the hope of eternal life.” In 2 Timothy 1:1 he alludes to hope when he speaks of the “promise of the life that is in Christ Jesus.” And in Hebrews 9:15, he alludes to hope again, when he speaks of the “eternal inheritance” that is promised to us  in the Covenant of Grace. Unregenerate and faithless men and women hope to receive pleasant things in this life, but Christain hope is different. The Christain expects to receive good things after death, in heaven, and at the ressurection on the last day. The word “hope” appears twice more in Colossians. In 1:23, Paul speaks of the hope of the gospel. So then, this hope that Paul refers to is the hope that Gospel brings. And in 1:27, Paul speaks of the hope of glory, that is to say, the expectation that the Christian has that he or she will one day enter into the estate of glory. 

May favorite text about Christain hope is 1 Peter 1:3-5: “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time” (1 Peter 1:3–5, ESV). Clearly, this is the hope that Paul was thinking about when he gave thanks to God for the hope laid up for the Colossians in heaven. Our hope is in heaven because Jesus Christ our Savior is in heaven! Our hope is there, because his glorified body is there, and we know that our bodies will be made like his when he returns (see Philippians 3:20-21; 1 Corinthains 15:20-23). 

What is the relationship between faith and hope? Realy, it is not difficult to see. If we truly believe the good news that “God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV); if we truly believe the word of truth, that “our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself” (Philippians 3:20–21, ESV); If we truly trust in Jesus, as he is offered to us in the gospel, then it will certainly produce within us the living and unshakable hope that has been described. 

What, then, is love? To love someone is to hold them in high regard. It is to have affection and concern for them. Yes, love is felt, but it is also displayed. “Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things” (1 Corinthians 13:4–7, ESV). Christian love is sacrificial. “Greater love has no one than this, than to lay down one’s life for his friends” (John 15:13, NKJV). The one who loves thinks, not of oneself, but of others and seeks their good. God is love. Christ loved his church, by laying down his life for her (see Ephesians 5:25). And Christians are called to love as we have been loved (see 1 John 4:19–21).

It is no wonder that Paul rejoiced when he heard of the Colossians love for the saints, for love is the highest Christian virtue. It is the greatest evidence that a person’s faith is sincere and that they have been inwardly renewed. As Christ himself said, “By this all people will know that you are my disciples, if you have love for one another” (John 13:35, ESV). 

It is not difficult to see how faith produces hope. But what is the connection between hope and love? Remember, Paul says that the Colossians loved the brethren, because of the hope laid up for them in heaven. How does hope produce love? 

The connection between hope and love isn’t as obvious, at least not to me. I began to make progress on this question when I imagined what it would be like to not have hope in Christ laid up for me in heaven. As I imagined not being shown love, mercy, and grace by God and Christ, not hoping in Christ’s death, ressurection, and ascension, not being renewed inwardly by the same Spirit and power that raised Christ from the dead, not believing in the return of Christ from heaven, the bodily resurrection and judgemnet on the last day, and rewards in heaven. By imagining what it would be like to live in this world withough Christian hope, I began to recognize that the ability and motivation to die to self and to live for the good of others, would disappear. 

The power to love others and Christ has loved us comes from the risen and ascended Christ who has poured out the Spirit from on high. This is what Paul alludes to in verse 8 when he mentioned the Colossians’ love in the Spirit. They loved one another because Christ had loved them, and had regenerated them by his Holy Spirit. Without the Spirit, we cannot love others with the love of God. As John says, “Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love” (1 John 4:7–8, ESV).

Our hope in heaven is also a motivation to love. Those who have their hope set on the things of this world will also love the things of the world supreemly—money, health, food and drink, land and homes. And those who love the things of the world supreemly will find it impossible to love others. They might feel fondness for others, but they will not sacrifice for others, for they will not be willing to let go of their supreme treasure. As Christ says, “For where your treasure is, there your heart will be also” (Matthew 6:21, ESV). But if our hope set on Christ in heaven, then we will not find it difficult to sacrifice the things of this world—money, health and safty, food and drink, comfort and convenience—for the good of others. This is what it means to store up treasures in heaven, and this we will happily do, if our hope is woith Christ in heaven. 

Paul is right: faith in Christ produces hope, and it is our hope rooted in Christ in heaven that enables us to love others as Christ has loved us. Epaphras, a minster of the church of Colossae, told Paul about the Colossians’ faith, hope, and love, and this moved Paul to give thanks to God in prayer. 

Give Thanks In Prayer For The Gift Of The Word Of Truth, The Gospel, And The Fruit It Produces

This leads us to our third and final observation. Paul gave thanks to God in prayer for the faith, hope, and love present within the saints in Colossae. But the question remains: how did these people come to place their faith in Christ, and thus, have hope laid up for them in heaven, and thus, bear the fruit of the love of the Spirit for the brethren on earth? Answer: they came to have it because the word of truth, the gospel of Jesus Christ, was preached to them.

In verse 5-7 we read, “Of this [hope] you have heard before in the word of the truth, the gospel, which has come to you, as indeed in the whole world it is bearing fruit and increasing—as it also does among you, since the day you heard it and understood the grace of God in truth, just as you learned it from Epaphras our beloved fellow servant. He is a faithful minister of Christ on your behalf” (Colossians 1:5–7, ESV)

It’s here in verses 5-7 that we come to the center of Paul’s chiasm. The saints in Colossae had faith, hope, and love in Christ, because the word of truth, the gospel, was preached to them. Paul then draws their attention to the fact that the gospel is bearing fruit and increasing in the whole world (this is the center of our text). Finally, he returns to the fact that the truth was proclaimed to the saints in Colossae, and was bearing fruit amongst them too. 

This central portion of our text is intended to do at least five things:

One, it is meant to remind the Colossians, and we with them, of how blessed we are to have heard the truth of the gospel of Jesus Christ. Not everyone hears the truth of the gospel, but these Colosians did, and we have, and we should give thanks to God. 

Two, it is meant to remind the Colossians, and we with them, of how blessed we are to have received the truth of the gospel. Faith is a gift from God. It is something that the Spirit of God must enable us to do (see Ephesians 2:8-9). 

Three, this central statement emphasizes the fruitfulness of the gospel of Jesus Christ. What does the gospel of Jesus Christ produce within those who, by God’s grace, receive it by faith? The gospel brings hope, and it produces love. Contrast this with the fruit produced by the false teaching: bondage, pride, and division among the brethren. 

Fourth, in this central statement, Paul reminds the Colossians that the gospel of Jesus Christ is also bearing fruit and increasing in all the world. The language that is used here echoes Genesis 1:26-31. After God created the heavens and earth, and after he made man in his image, he commanded Adam and Eve to “Be fruitful and multiply and fill the earth”. This they were to do through procreation. As you know, the first creation was ruined by sin. But a major theme in Colossians will be that, through Jesus Christ, and new creation has begun. And how will this new creation—heaven, and the new heavens and earth—be filled? Not merely through procreation, but through the preaching of the gospel of Jesus Christ. Paul uses the language of Genesis 1:26-31 when he says, is bearing fruit and increasing in the whole world. And so it was, as the gospel of Jesus the Messiah spread amongst the Gentile nations. 

Fifth, when Paul gave thanks for these things, he was not only giving authentic thanks, but was also urging the Colossians, and we with them, to not despise the truth of the gospel that came to them and was bearing fruit among them, but to return to the truth of the gospel and to remain, and to give thanks to God as well. Some in Colossae were tempted to despise the gospel and to demean Christ. When Paul gave thanks to God in prayer for the faith, hope, and love that came to the Colossians through the word of truth, the gospel that Epaphras had preached to them at first, he was hoping to have an influence on them and to lead them to do the same.

Conclusion

Dear brothers and sisters, I hope and pray that you would be moved to put away all grumbling and to give thanks to God in prayer. Particularly, I hope and pray that you would be thankful for the faith in Christ that has been granted to you, the living hope that it brings, and the love it produces within you for God, Christ, and the brethren. Lastly, I hope and pray that you would give thanks to God for the word of truth that has come to you—the gospel—for apart from the word of God, there can be no faith, for “faith comes from hearing, and hearing through the word of Christ” (Romans 10:17, ESV). Lastly, I hope and pray that we would be committed to proclaiming this precious and powerful gospel to the ends of the earth, seeing the wonderful fruit that it bears.

The Literary Structure Of Colossians 1:3-9

A We always thank God, the Father of our Lord Jesus Christ, when we pray for you, 

B since we heard of your faith in Christ Jesus and of the love that you

have for all the saints, because of the hope laid up for you in heaven. 

C Of this you have heard before in the word of the truth, the gospel, 

D which has come to you, 

E> as indeed in the whole world it is bearing fruit and increasing—

D’ as it also does among you, 

C’ since the day you heard it and understood the grace of God in truth,

just as you learned it from Epaphras our beloved fellow servant. 

B’ He is a faithful minister of Christ on your behalf and has made known to

us your love in the Spirit.

A’ And so, from the day we heard, we have not ceased to pray for you, asking…”

Old Testament Reading: Daniel 7:13-18

“I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed. As for me, Daniel, my spirit within me was anxious, and the visions of my head alarmed me. I approached one of those who stood there and asked him the truth concerning all this. So he told me and made known to me the interpretation of the things. ‘These four great beasts [described in Daniel 7:1-8] are four kings who shall arise out of the earth. But the saints of the Most High shall receive the kingdom and possess the kingdom forever, forever and ever” (Daniel 7:13–18, ESV).

New Testament Reading: Colossians 1:1-2

“Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father.” (Colossians 1:1–2, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.

Introduction

Today, we begin a relatively brief sermon series through Colossians. I plan to devote about 19 sermons to this epistle, though I would not be surprised if it grew to 20 or 21 along the way. 

When beginning a sermon series through a book of the Bible, it is my custom to preach an introductory sermon in which we examine the book as a whole and ask questions about its author and audience, the date and setting of its composition, its occasion or purpose, and its argument and structure. Addressing these questions from the beginning will put us in a better position to glean from the individual parts of this epistle in the weeks to come. 

Today, we will consider the greeting, or prescript, found in chapter 1, verses 1 and 2, and this text will provide us with an opportunity to address these introductory questions. I pray that you will be edified by this portion of Holy Scripture as we go.  

Authorship

Who is the author of this letter? The author identifies himself in the first verse in the words, “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother…” (Colossians 1:1, ESV). Who are these men named Paul and Timothy?

Paul is mentioned for the first time in Holy Scripture in Acts 7:58. There, he is called by his other name, “Saul”. The verse is about the murder of Steven, one of the first deacons of the church, not long after Christ’s ascension into heaven. It says, “Then they cast him [that is, Steven] out of the city and stoned him. And the witnesses laid down their garments at the feet of a young man named Saul” (Acts 7:58, ESV). So then, Saul played an integral role in the murder of Steven. In Acts 8:1, we read, “And Saul approved of [Steven’s] execution. And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles” (Acts 8:1, ESV). In Acts 8:3 we read, “But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison” (Acts 8:3, ESV). Finally, Acts 9:1 says, “But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way [Christians], men or women, he might bring them bound to Jerusalem” (Acts 9:1–2, ESV).

So then, Paul, who is also called Saul, was not a Christian at first, but was a violent persecutor of the church. We learn more about his past in Acts 22 and Philippians 3. Those texts reveal that he was a Jew, born in Tarsus in Cilicia, but brought up in the city of Jerusalem. He was educated at the feet of Gamaliel, a highly respected teacher and member of the Sanhedrin (see Acts 5:34)—the same Sanhedrin who had Jesus crucified (see Luke 22:66-71). Paul tells us that, before his conversion, he lived according to the strict manner of the law of Moses and was zealous for God, “circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless” (Philippians 3:5–6, ESV). In Acts 16:37-38 and 22:25-29, we also learn that Paul, the Hebrew of Hebrews, was a Roman citizen by birth through his father.

How then did this man, Saul, the zealous persecutor of Christ’s church, become Paul, an Apostle of Jesus Christ — a man zealous for the prosperity of Christ’s church and a leading proponent of the spread of the Gospel of Jesus Christ to all nations? Answer: he was converted and commissioned by the resurrected Christ to take the gospel primarily to Gentiles.

The story of Saul’s conversion is found in Acts 9. In Acts 22, Paul gives what we would call a testimony of his conversion, saying, 

“As I was on my way and drew near to Damascus [intending to persecute Christians], about noon a great light from heaven suddenly shone around me. And I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ And I answered, ‘Who are you, Lord?’ And he said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’ Now those who were with me saw the light but did not understand the voice of the one who was speaking to me. And I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Rise, and go into Damascus, and there you will be told all that is appointed for you to do.’ And since I could not see because of the brightness of that light, I was led by the hand by those who were with me, and came into Damascus. And one Ananias, a devout man according to the law, well spoken of by all the Jews who lived there, came to me, and standing by me said to me, ‘Brother Saul, receive your sight.’ And at that very hour I received my sight and saw him. And he said, ‘The God of our fathers appointed you to know his will, to see the Righteous One and to hear a voice from his mouth; for you will be a witness for him to everyone of what you have seen and heard. And now why do you wait? Rise and be baptized and wash away your sins, calling on his name.’ When I had returned to Jerusalem and was praying in the temple, I fell into a trance and saw him saying to me, ‘Make haste and get out of Jerusalem quickly, because they will not accept your testimony about me.’ And I said, ‘Lord, they themselves know that in one synagogue after another I imprisoned and beat those who believed in you. And when the blood of Stephen your witness was being shed, I myself was standing by and approving and watching over the garments of those who killed him.’ And he said to me, ‘Go, for I will send you far away to the Gentiles.” (Acts 22:6–21, ESV).

This is the story of Saul’s conversion and his commissioning. He was sent or commissioned by the risen Christ himself, and so he is an Apostle. And he was commissioned to take the gospel of Jesus Christ, especially to the Gentiles (see Acts 9:15; Acts 22:21; Romans 11:13). Given his conversion and commissioning, it is no wonder that he introduces himself in this way to the Colossians: “Paul, an apostle of Christ Jesus by the will of God…” (Colossians 1:1, ESV)

[[There is a point of application to be made here, brothers and sisters. As we consider Paul’s testimony, it should cause us to think, no one is beyond the reach of God’s saving grace. Humanly speaking, Paul was the last person the Christians in those days would have expected to be converted, and yet Christ converted him. And after his conversion, he was used mightily by the Lord to further Christ’s kingdom amongst the nations. Let us not grow weary in praying for the lost and in sharing the gospel of Jesus Christ with them. It may be that the Lord has determined to save those we do not expect.]]

I’ve heard people say that Saul’s name was changed to Paul when he was converted, but that’s not quite right. Saul was his Hebrew name, and Paul was his Graeco-Roman name—that was always the case. Acts 13:9 proves it, saying, “But Saul, who was also called Paul, filled with the Holy Spirit, looked intently at him and said”, etc. (Acts 13:9, ESV). Saul’s name was not changed to Paul when he was converted, but, unsurprisingly, his Graeco-Roman name, “Paul”, became predominant, given that he was sent to evangelize and plant churches primarily amongst the Gentiles.  

You should know that after Paul’s conversion, he eventually embarked on three church planting missions. The stories of Paul’s missionary journeys are told beginning in Acts 13. Each time, Paul and others with him were sent out from the church in the city of Antioch, which was located a few hundred miles to the north of Jerusalem, near the coast, in the northeastern corner of the Mediterranean Sea. 

The story of Paul’s first church planting mission is found in Acts 13 and 14. Paul and Barnabus were sent out by the church in Antioch, and to Antioch they returned. They did not make it as far west as the city of Collosae on this first missionary journey.  

The story of Paul’s second church planting mission is found in Acts 15:36 through 18:22. This time, Paul and Silas were sent out by the church in Antioch, and to Antioch they returned. On this journey, they made it as far west as Macedonia and Greece. But notice, when they traveled from the east to the west through Asia Minor (that is, modern-day Turkey),  they took a northern route and therefore did not pass through Colossae.

The story of Paul’s third church planting mission is found in Acts 18:23 through 21:16.  Again, Paul departed from the church in Antioch. He would eventually make it all the way back to Macedonia and Greece. But this time, as he traveled from east to west across Asia Minor, he followed a southern route, which likely did take him through the city of Colossae, but he did not remain there. Instead, he continued on his way to Ephesus. He spent over two years in Ephesus, preaching and teaching continuously (see Acts 19). From Ephesus, Paul would then travel westward and northward to Macedonia and then southward to Greece, but, unlike his previous journeys, Paul would never return to his sending church in Antioch. Instead, he went to Jerusalem. There, he was arrested and taken to Rome, where he would remain under house arrest until being executed by the Romans in the mid-60s AD. The story of Paul’s arrest, his journey to Rome, and his fruitful ministry there is told in Acts 21:27 through to the end of the book. Having a basic understanding of the story that is told in the book of Acts regarding Paul’s conversion, his missionary journeys, his arrest in Jerusalem, and his incarceration in Rome will help us to better understand the circumstances surrounding Paul’s letter to the Colossians. 

Though Paul the Apostle is the principal author of Colossians, we should not overlook the fact that Timothy is also named. The text says, “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother…” (Colossians 1:1, ESV, emphasis added).

What do we know about Timothy? I’ll be brief. Timothy was a faithful friend, traveling companion, and co-worker of Paul. Acts 16:1ff tells us that he lived in Lystra, in the southern part of the region of Galatia (a couple of hundred miles to the east of Colossae).  He was born to a pagan father and a believing mother named Eunice and was taught the Old Testement Scriptures by her (2 Timothy 1:5). Before taking him on one of his important journeys, Paul had him circumcised to make him better fit to minster amongst the Jews (Acts 16:3). Paul used him permanently as an associate (συνεργός Romans 16:21). He is actually named as the “co-writer” of six of Paul’s letters (2 Corinthains, Philippians, Colossians, 1 & 2 Thessalonians, and Philemon). He served as Paul’s representative in Thessalonica (1 Thessalonians 3:2, 6), Corinth (1 Corinthians 4:17; 16:10), and then again in Macedonia (Acts 19:22). He served the church of Ephesus for a time as an evangelist (1 Timothy 1:3; 2 Timothy 4:5). He also accompanied Paul on his last journey to Jerusalem (Acts 20:4). Later he shared Paul’s imprisonment (see Philippians 2:19 and also the introductions of the imprisonment epistles except Ephesians). In 1 & 2 Timothy, he is mentioned in the salutations (1 Timothy 1:2; 2 Timothy 1:2). Finally, he appears once more in the New Testament in Hebrews 13:23.

Timothy was clearly a very important figure in the early church. Paul names him as a co-writer of Colossians, and this indicates that they cooperated, somehow, in the writing of this epistle. Most likely, Paul dictated the letter to Timothy, and Timothy functioned as a secretary, writing down all that Paul said, which was a practice not uncommon in the ancient world. Notice two things in support of this view. One, in the main body of the letter, beginning in 1:24, Paul refers to himself in the first person singular, “I”. “Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known…” (Colossians 1:24–25, ESV). This shows that Paul is the main author. Two, the very last verse of the epistle says, “I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you” (Colossians 4:18, ESV). This implies that the rest of the letter was not written in Paul’s handwriting, but Timothy’s. Paul finished the letter in his own handwriting as a kind of proof that it was from him. He signed off on his first letter to the church in Corinth in the same way (see 1 Corinthians 16:21).

Well, that’s enough about authorship. Who wrote this letter that we are now considering? Under the inspiration of the Holy Spirit (see 2 Timothy 3:16; 2 Peter 3:15-16), this letter was written by “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother…” (Colossians 1:1, ESV).

Audience

Now, what about the audience? Who were the original recipients of this letter? Verse 2 says, “To the saints and faithful brothers in Christ at Colossae… (Colossians 1:2, ESV)

The most basic thing to notice is that Paul wrote this letter to Christians. In Colossians 2:6, Paul delivers this command: “Therefore, as you received Christ Jesus the Lord, so walk in him…” (Colossians 2:6, ESV). So, the people to whom Paul wrote had received Jesus, acknowledged that he is the Christ, and confessed him as Lord—these were Christians. In Colossians 1:21–22, Paul describes his audience as once being alienated from God and hostile in mind, doing evil deeds, but as now being reconciled to God through Christ (see Colossians 1:21–22). These people had been rescued and redeemed in Christ, therefore. And in the greeting, Paul addresses his letter to “the saints and faithful brothers in Christ at Colossae…”—again, he addresses his audience as Christians. This might seem like an obvious observation to you, but many interpretive errors are made when Bible readers ignore the audience.  

Notice that Paul refers to these Christians as “saints”. You should know that the word “saint” is used over 60 times in the New Testament to refer to common disciples of Jesus Christ, believers, or Christains. As you probably know, the Romanists teach that only a few, particularly holy Christians, are worthy to be called “saints”, but in the New Testament, this word is used to describe all believers. To be a saint is to be set apart as holy unto the Lord. The word is used to describe God’s people, therefore. And all who have faith in Christ are saints, not because of anything they have done, but because God, by his love and grace, has made them holy in Christ Jesus and has set them apart from the world set apart from the world unto God. As we work our way through this epistle in the weeks to come, we will see that the Christians in Colossae really needed to remeber that they were saints who had been set apart unto God in Christ Jesus, so it is no wonder that Paul applies this term to them from the start.

[[Dear brothers and sisters, you must remember that if you are united to Christ by faith, you are a saint, for you have been washed by the blood of the Lamb and set apart from the world as one of God’s holy people. You are a saint, not because of what you have or have not done, but because of what God has done for you in Christ Jesus. But the fact that you are a saint should also move you to live like one — “as he who called you is holy, you also be holy in all your conduct…” (1 Peter 1:15, ESV).

When Paul mentions the “faithful brothers in Christ”, he is not referring to a separate group of people from the “saints”, but to the same group in another way. The saints are also faithful brothers and sisters in Christ. The Greek word translated as “brothers” may, when found in the plural, refer either to brothers or to brothers and sisters, depending on the context. Clearly, Paul wrote to both the men and women in Colossae (see Colossians  3:18), and so that is how the word “brothers” is to be understood here. Paul wrote to “the saints and faithful brothers and sisters in Christ at Colossae…”, In other words, he wrote to Christians. 

When Paul called these Christains “faithful”, he both states a fact—they had placed their faith in Christ and had, up to that point, remained faithful—and he also delivers a kind of exhortation. It’s as if Paul said, You are faithful in Christ Jesus, now remain faithful. This will be the central exhortation of the epistle. I’ve already cited Colossians 2:6, but, given it is significance, it’s worth reading again: “Therefore, as you received Christ Jesus the Lord, so walk in him…” (Colossians 2:6, ESV). This is another way of saying, You’re faithful now, but you must remain faithful. 

The little phrase, “in Christ,” in Paul’s greeting is also significant. In Paul’s letters, he speaks often of our faith-bound and Spirit-wrought union with Christ, and all the benefits that come to us through our union with him. When you read Paul, if you look for the phrase “in him” or “in Christ”, you’ll find it often, for it is a major theme. The most famous example is probably found in Ephesians 1, where Paul teaches that God chose us in Christ before the foundation of the world (see Ephesians 1:4), and that “In him we have redemption through his blood, the forgiveness of our trespasses” (Ephesians 1:7, ESV). Furthermore, “In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will…” And “In him… when [we] heard the word of truth, the gospel of [our] salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Ephesians 1:11–14, ESV). The doctrine of the believer’s union with Christ will play a large role in the book of Colossians as well, as we will soon see. For example, notice the theme of union with Christ in the Colossians 2:6 passage I have just cited: “Therefore, as you received Christ Jesus the Lord, so walk in him, [verse 7] rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving” (Colossians 2:6–7, ESV, emphasis added). The words, “in Christ”, in the greeting prepare us for this theme. 

My point is that the words Paul used when greeting the Colossians were carefully chosen. These Christians needed to remember that, by faith, they were united to Christ, and that through this union with Christ, they had been made holy and set apart from the world and unto God as saints. In this letter, Paul will exult Christ, his supremacy, and sufficiency, and he will urge these faithful saints to walk in him. 

To whom did Paul write? He wrote to Christians in Colossae. More specifically, he wrote to the church there. Sadly, this point must be stressed these days. It’s not at all uncommon for some who claim to be disciples of Jesus to never join a church. But this is out of step with what is revealed in the New Testament. Read the book of Acts and see. The Great Commission (Matthew 28:18-20) was obeyed by the Apostles of Christ, not through personal evangelism only, but through evangelism resulting in the planting of churches, consisting of members and elders. Paul and others preached the gospel, planted churches, and then saw to it that those churches were properly ordered (see Acts 14:23). Most of Paul’s letters are written either to churches (Romans, 1 and 2 Corinthians, Ephesians, etc.), or to the ministers of churches (1 & 2 Timothy, Titus). Only Philemon is written to an individual, but even there, his church (likely the church in Colossae), is mentioned in the introduction (see Philemon 1:2). If Paul wrote Hebrews, which I think he did, he commands faithful churchmanship in that work too. In Hebrews 10:25, he warns Christians to “not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:25, ESV). And in Hebrews 13:17, he says, “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you” (Hebrews 13:17, ESV).

That Colossians was written to the church in Colossae is proven, one, by the mention of two of their minsters —Epaphras (see Colossians 1:6-17, 4:12-13) and Archippus (see Colossians 4:17)—and two, by the exhortation found in 3:12-17: “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:12–17, ESV). Clearly, Paul was writing, not merely to individual Christians in the town of Colossae, but to the church there, the body of Christ in that place, consisting of ministers and members, who had an obligation to worship God together, and to love and care for one another in the Lord. Paul’s concern was to strengthen, not only the Christians in Colossae, but the church in that place (see Colossians 1:24-25).

[[Friends, I hope you read your Bibles privately in personal devotions and as families. Read your Bibles, brothers and sisters. Devour God’s Word privately and see that it is sweeter than the honey of the honeycomb, and more precious than fine gold (see Psalm 19:10). But when you read the Bible privately and seek to apply it to your life personally (see James 1:22), do not forget the corporate dimension. The Scriptures are not only about you. They are about God, Christ, and his church, and they are written for the church. This must always be remembered, especially in the hyper-individualistic age in which we live.]]   

Paul wrote to the church in Colossae. Where was this town located? It was located in the region of Phrygia, within the Roman province of Asia Minor, now part of Turkey. It was located in a valley that runs east and west, 15 miles south-southeast of Hierapolis, 11 miles southeast of Laodicea, and 120 miles east of Ephesus. Both Hierapolis and Laodicea are mentioned in Colossians 4:13, indicating that there were churches there too. We know there was a church in Laodicea, for that church is famously addressed by Christ in one of the seven letters of the book of Revelation (see Revelation 3:14-22). “Colossae was an important economic city at the time of the Roman imperial period.” By the time Paul wrote Colossians, “Laodicea had become the most important city in the region. There was a significant Jewish population in the cities of the Lycus valley (among which was Colossae), perhaps as many as 7,500… Of course, the majority of the inhabitants of Colossae were Gentiles… After severe earthquakes in the region of Colossae, the populace moved to the nearby town of Chonae (Honaz), so that afterward Colossae was eventually abandoned” (G.K. Beale, Colossians and Philemon, 9).  

Earlier, when I provided you with an overview of Paul’s three missionary journeys, I emphasized that on the first two, Paul did not pass through this region. On his third journey, he probably did pass through Colossae, but he did not remain there. He continued on to Ephesus, 120 miles to the west, where he would remain for over two years. How then was this church established?  

It was likely during Paul’s stay in Ephesus that the church in Colossae was planted, but it was not planted by Paul, for in Colossians 2:1, Paul says that he had never met these disciples, or the disciples in Laodicea, face-to-face. Someone who had heard Paul’s preaching while he was in Ephesus was probably responsible for planting the church in Colossae. Acts 19:10 says that Paul taught daily in Ephesus, in the Hall of Tyrannus,  “for two years, so that all the residents of Asia heard the word of the Lord, both Jews and Greeks” (Acts 19:10, ESV). Thanks to Paul’s ministry in Ephesus, the word was spreading like wildfire throughout the region of Asia Minor, which is where Colossae was located.  

I believe a man named Epaphras was likely the one who planted the church in Colossae. He is mentioned in Colossians 1:7. There, Paul speaks of the Gospel of Jesus Christ, and says, “just as you learned it from Epaphras our beloved fellow servant. He is a faithful minister of Christ on your behalf” (Colossians 1:7, ESV). And he is mentioned again in Colossians 4:12: “Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God. For I bear him witness that he has worked hard for you and for those in Laodicea and in Hierapolis” (Colossians 4:12–13, ESV). Paul commended this man, Epaphras, for working hard for all three of these churches located in or near the Lycus valley. 

Date, Setting, And Occasion

If Paul had never met the Christians within these churches before, what, then, prompted him to write? The date of Paul’s writing of this epistle, and the occasion or purpose that prompted him to write, are not explicitly stated in the letter, but we can analyse what is said and put the pieces of the puzzle together. 

First, notice that Paul was in prison when he wrote this letter. Paul alludes to his imprisonment in Colossians 1:24, and he mentions it directly in 4:3 and 4:10. Colossians 4:3 says, “At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison—” (Colossians 4:3, ESV)

Paul found himself in prison on numerous occasions for preaching the Gospel of Jesus Christ. So, which imprisonment was he referring to? The commentator, G.K. Beele, says, “the most likely options of the place of imprisonment proposed… are Ephesus (implied from 2 Cor. 1:8; 1 Cor. 15:32[?]), Caesarea (Acts 24:27), or Rome (Acts 28:16-31).” 

I’ve long thought that Paul wrote this letter from Rome around the year 62 AD, but Beale presents some compelling reasons to believe the letter may have been written from an imprisonment in Ephesus, of which we know little about. That Paul was, for a time, imprisoned in Ephesus may be implied in 2 Corinthians 1:8 and 1 Corinthians 15:32, and it’s not hard to imagine, given the trouble that surrounded Paul in that city, as described in Acts 19:21-41. After presenting arguments in favor of Ephesus as the place of Paul’s imprisonment, Beale says, though it’s possible that Paul wrote this from Ephesus, “it’s hard to be confident about whether Paul wrote from Ephesus or Rome” (G.K. Beale, Colossians and Philemon, 8). If Paul wrote Colossians (and Philemon) during a time of imprisonment in Ephesians, the letter would have been written in the early 50s AD., If from Rome, the date would have been 62 AD, or thereabouts.

Secondly, it seems that a visit from Epaphrus, who was a minister of the church of Colossae, is what prompted this letter (and perhaps Paul’s letter to Philemon). Again, he is mentioned by name in Colossians 1:7, and 4:12-13. He is also mentioned in Philemon 23:  “Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, and so do Mark, Aristarchus, Demas, and Luke, my fellow workers” (Philemon 23–24, ESV). It seems that Epaphras provided Paul with a report concerning the well-being and the troubles with the churches of the Lycus valley in general, and the church at Colossae in particular, and this prompted Paul to write to them. 

Thirdly, we can see from the content of the letter that, on the one hand, there was much to rejoice about concerning what the Lord was doing in Colossae, but on the other hand, we can detect serious problems. That there were troubles in the church is implied in Colossians 2:1, where Paul says, “For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face…” (Colossians 2:1, ESV). The Greek word translated as struggle is ἀγών. It means to struggle intensely. 

And what, in particular, was Paul agonizing over? Clearly, false teaching was threatening this church. Even a surface-level reading of Paul’s letter to the Colossians reveals that there were false teachers in their midst, and that some within the church were tempted to follow their instruction. The first sign of this is found in Colossians 2:4, where Paul says, “I say this in order that no one may delude you with plausible [or persuasive] arguments” (Colossians 2:4, ESV). In 2:8, Paul says, “See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits [or elementary principles] of the world, and not according to Christ” (Colossians 2:8, ESV). 

And what, exactly, were these false teachers teaching? It’s impossible to know what exactly they taught, but based on what is said in Colossians 2:16-24, it is clear that some were teaching that Christians must, one, abstain from certain kinds of food and drink (perhaps the dietary laws of the Old Covenant were being imposed upon the Colossians, among things). Two, that Christians must keep the festivals, new moons, and Sabbath days of the Old Mosaic Covenant.  Already, you can see that these false teachers have a Jewish flavor to them. Three, these false teachers insisted on asceticism (taking pleasure in self-abasement). Four, they taught the worship of angels. Five, they made much of visions. Six, though they loved to appear humble, their teaching actually promoted pride. Seven, these false teachers failed to hold “fast to the Head [namely Christ], from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God” (Colossians 2:19, ESV).

Theories abound as to what exactly this form of false teaching was. Some say it was a form of early Jewish Gnosticism. Others say it was something called Merkabah mysticism. G.K. Beale does not attempt to identify the false teaching so precisely, but says that it was a combination of Pagan and distorted Jewish thought—a blending together of pagan mystery religions with elements of Judaism. Interestingly, he demonstrates that these teachings were about purifying oneself to make an ascent into the heavenly temple possible. 

We will consider the content of the false teaching in more detail when we come to Colossians 2:16-19. For now, I wish to briefly draw your attention to the remedy or answer to this false teaching. The remedy is Christ. The false teaching present in Colosae, whatever it was, provided Paul with a wonderful opportunity to exalt Christ and to urge these Christians to remain in him and to walk in him, for he is preiminat and all-sufficient.   

Conclussion

As I move this sermon toward a conclusion, I’d like to make a connection between the last thing we heard about in the Gospel of Luke, namely Christ’s ascension, and what we find here in Colossians. What were these false teachers promoting and promising except a way for men and women to ascend to God and to stand before him in his heavenly temple? But is this not the very thing that Christ has done for us in his life, death, burial, resurrection, and ascension? Christ ascended to heaven, and in so doing, he opened up the way for us, saying, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6, ESV). The false teachers taught that ascent was possible through human effort and manmade traditions. Paul says, No. It is only through Christ and in Christ that we may come to the Father, “For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Colossians 1:19–20, ESV). It is no wonder, then, that Paul greeted the Colossians as he did. “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father” (Colossians 1:1–2, ESV).