Exegetical and Hermeneutical Commentary of Colossians 1:2
To the saints and faithful brethren in Christ which are at Colosse: Grace [be] unto you, and peace, from God our Father and the Lord Jesus Christ.
2. to the saints ] Holy ones; persons possessed of holiness, separated from sin to God. It is true that this is the language of “charitable presumption” (Pearson, Exposition of the Creed, Art. ix. p. 353); when a community is thus described St Paul does not thereby positively assert that each individual answers the description. But this presumptive use of the word “saint” does not lower the true sense of the word so as to make it properly mean merely a member of the baptized community, a possessor of visible Church privileges. “The saints” are supposed to be really separated to God, by purchase, conquest, and self-surrender.
faithful ] The adjective is used of Christians frequently; see (in the Greek) Act 10:45; Act 16:1 ; 2Co 6:15; Col 1:2 ; 1Ti 4:3; 1Ti 5:16 ; 1Ti 6:2; Tit 1:6. These and similar passages, and the contrast of the word “unfaithful” ( infidelis, infidel), shew that as a designation of Christians it means not trustworthy but trustful; full of faith, in the Christian sense. The “faithful” are (see last note) supposed to be those who have really “believed unto life everlasting” (1Ti 1:16) and now “walk by faith” (2Co 5:7).
brethren ] Because “children of God by faith in Christ Jesus” (Gal 3:26; and see next note).
in Christ ] See for parallels to this all-important phrase, Rom 8:1 ; 1Co 15:18; 2Co 5:17; &c. And cp. the Lord’s language, Joh 6:56; Joh 14:20; Joh 15:1-7, and the illustration given by e.g. Eph 5:30. These “brethren” are regarded as one with their Lord in respect of inseparable interest, holy dearness, and union by the life-giving Spirit (1Co 6:17); especially the latter. They are “brethren in Christ,” brothers because “in” the Firstborn Son (Rom 8:29). This phrase occurs some 12 times in the Epistle, and closely kindred phrases raise the number to about 20. It is likely that the special doctrinal perils of Coloss led to this emphasis on the Christian’s union with Christ.
Colosse ] Properly Coloss (Colassai), or Colass. On the spelling, see Introd., p. 20, and on the topography of Coloss and its neighbourhood, Introd., ch. 1 generally. The older English Versions read Colise (Wyclif, 1380), Colossa (Tyndale, 1534, Cranmer, 1539, Rheims 1582), Colloss (Geneva, 1557).
The verse thus far may perhaps be rendered more exactly, To those who at Coloss are holy and faithful brethren in Christ. But the A.V. (and text R.V.) is grammatically defensible and is certainly practically correct.
Grace be unto you, and peace ] So in the openings of Rom., Cor., Gal., Phil., Col., Thess., Philem., Pet., and Rev. In the Pastoral Epistles, and in 2 Joh., the remarkable addition “ mercy ” appears; in Jude, “ mercy, peace, and love.” In these salutations “ Grace ” is all the free and loving favour of God in its spiritual efficacy; “ Peace ” is specially the complacency of reconciliation with which He regards His people, but so as to imply also its results in them; repose, serenity of soul; happiness in its largest sense. See further on Col 3:15 below.
from God our Father ] To St Paul, God is the Pater Noster of Christians, in the inner sense of their union by faith with His Son. The Scriptures, while not ignoring a certain universal Fatherhood of God, always tend to put into the foreground the Fatherhood and Sonship of special connexion, of covenant, grace, faith. Among many leading passages see Joh 1:12; Rom 8:14 &c.; Gal 3:26; 1Jn 3:1-2. Cp. the Editor’s Outlines of Christian Doctrine, p. 34.
and the Lord Jesus Christ ] These words, present in the parallel passage Eph 1:2, are probably to be omitted here, on documentary evidence.
Fuente: The Cambridge Bible for Schools and Colleges
Grace be unto you – See the notes at Rom 1:7.
Fuente: Albert Barnes’ Notes on the Bible
Col 1:2
To the saints and faithful brethren in Christ.
Saints
I. Their character. Holy persons. The idea is derived from the sacred vessels of the temple, which might not be appropriated to common uses. In a more general sense, saints are those who are eminent for piety, not all who are flattered or derided as such. One who is truly a saint–
1. Acknowledges that he was once a lost and undone sinner, and who daily brings his sins for pardon and his graces for increase to the throne of grace.
2. Has a new heart and a right spirit. He is a new creature–loving what God loves, and hating what He hates.
3. Is zealous for the cause of his Divine Master. Where there are no spiritual actions there is no spiritual life. The chief motives are fortitude and the constraining love of Christ.
4. Grows in grace.
II. Their relation to each other.
1. There are three kinds of brotherhood–natural, such as that between Esau and Jacob; national, such as existed among the Jews; spiritual, by adoption and grace. The last is the strongest, purest, and most enduring.
2. Of this Christ is the Elder Brother, and as He is not ashamed to own this relationship should we be either in regard to Himself or the poorest member of the family?
3. Love should spring out of this relationship. This is most natural! Christ has made love the badge of Christian discipleship; it is good and pleasant for brethren to dwell together in unity.
4. Its distinguishing attribute is fidelity. Be thou faithful in defending your brother when defamed, in admonishing him when in the wrong, in helping him in difficulty, in comforting him in trouble. A false brother is worse than an open foe.
III. Their situation in the world.
1. Christians in the midst of heathens, and exposed to temptation and persecution.
2. Believers surrounded by heretics–their faith exposed to subtle undermining and bold attack.
3. Few as against many. Churches are often thus situated, but if they retain their holiness and faithfulness become more than conquerors. (T. Watson, B. A.)
Motives to saintliness
I. As our God is holy so must we be (1Pe 1:15).
II. It is the end of our Divine choice (Eph 1:4).
III. Our calling bindeth us (1Th 4:7).
IV. Our redemption (Tit 2:14).
V. The grace of God teaches us this (Tit 2:11-12).
VI. The final judgment persuades us thereunto (1Pe 5:2; 1Jn 3:3).
VII. The right constitution of the Church prohibits the unholy (Mat 7:6). Conclusion:
1. This discovers to us the vanity of the Pope in restraining a title common to all believers while they live to some few whom it pleaseth him to canonize after death.
2. We see the lewdness of many profane Esaus who scoff at the name.
3. We must remember what kind of men we must be even such as must profess and practice holiness. (P. Bayne, B. D.)
In Christ
This mystical but most real union of Christians with their Lord is never far away from the apostles thoughts, and in the Epistle to the Ephesians it is the very burden of the whole. A shallower Christianity tries to weaken that great phrase to something more intelligible to the unspiritual temper and poverty-stricken experience proper to it; but no justice can be done to Pauls teaching unless it be taken in all its depth as expressive of the same mutual indwelling and interlacing of spirit with spirit, which ,is so prominent in the writings of John. There is one point of contact between the Pauline and Johannean conceptions, on the difference between which so much exaggeration has been expended; to both the inmost essence of the Christian life is union to Christ, and abiding in Him. If we are Christians we are in Him in a profounder sense than creation lives and moves and has its being in God. This is the deepest mystery of the Christian life. To be in Him is to be complete. In Him we are blessed with all spiritual blessings. In Him we are chosen. In Him God freely bestows His grace upon us. In Him we have redemption through His blood. In Him all things in heaven and earth are gathered. In Him is the better life of an that live. In Him we have peace though the world be seething with changed all storm. In Him we conquer though earth and our own evil he all in arms against us. If we live in Him, we live in purity and joy. If we die in Him, we die in tranquil trust. If our gravestones may truly carry the sweet old inscription, carved on many a nameless slab in the Catacombs, In Christo, they will also bear the other, In pace. If we sleep in Him, our glory is assured, For them also that sleep in Jesus, will God bring with Him. (A. Maclaren, D. D.)
Grace and peace
Grace is introductory good; peace is final good: he therefore who wishes these two blessings includes every intermediate benefit.
I. Grace denotes–
1. The gratuitous act of the Divine will accepting man in Christ and pardoning his sins (Eph 2:5; Rom 3:24). This free love of God is the first gift in which all other gifts are bestowed.
2. All those habitual gifts which God infuses for the sanctification of the soul. So faith, love, and all virtues and salutary endowments are called graces (Eph 4:7).
3. The actual assistance of God, whereby the regenerate, after having received habitual grace, are strengthened to perform good works, and to persevere in faith and godliness. For to man renewed and sanctified by grace, the daily aid of God is still necessary for every single act. The union of all these is necessary: inherent grace is not given unless the grace of acceptance has preceded it; neither being given is it available to the production of fruits, unless also the efficacious help of God follow and accompany it through every individual action.
II. Peace. The Hebrews used this expression as we use the expression health or joy: it signifies prosperity marked by no calamities either public or private (Gen 43:27; Psa 122:6). But with the apostles it is used more extensively, and comprehends more especially spiritual joy and prosperity. Therefore under this term Paul desires for them–
1. Internal peace, or peace of conscience, which arises from the grace of God accepting us for Christs sake (Joh 14:27; Rom 5:1; Php 4:7).
2. Brotherly peace; breaking peace they exclude grace. This is a great and desirable good, and is frequently celebrated as the special gift of God (1Co 14:33; 2Co 13:11). The seeds of schism had been scattered abroad; there was therefore need of peace.
3. That external peace which is the well-being of the Church; but only yet so far as it does not militate against their spiritual good; for sometimes it conduces more to the welfare of the faithful that they be afflicted than that they enjoy external tranquility.
III. We may gather–
1. From the order itself, as he places grace before peace, he teaches us–
(1) That this is first of all to be desired, that we may have God propitious. If He be hostile, even blessings will be turned into a curse.
(2) That true peace cannot belong except to those only who are in favour with God. There is no peace to the wicked.
(3) That all good things which fall to the lot of the godly are streams from this fountain of Divine grace.
2. From the thing itself desired–
(1) Paul shows us by his own example the duty of every minister of the gospel; which is, not only to preach grace and peace to his people, but from their inmost souls to intreat and implore the same from God by incessant prayer: neither is sufficient of itself.
(2) He reproves the folly of this world, in which almost all wish for themselves and their friends, health, riches, and honours; but grace, peace, and other spiritual good things, they neither regard nor think of. But Christ commands us to seek first the kingdom of God (Mat 6:33).
(3) He comforts the godly and faithful by showing them that the grace of God, and the peace of God they always possess; in comparison of which good things whatsoever fall to the wicked are refuse. A God appeased, says Bernard, tranquillizes all things, and to behold Him at peace is to be ourselves at peace. (Bp. Davenant.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. To the saints] Those who professed Christianity. See Clarke on Eph 1:1.
Which are at Colosse] Instead of , at Colosse, or among the Colossians, ABC, and many other excellent MSS., with both the Syriac, Coptic, Slavonic, Origen, Gregory Nyssen, Amphilochus, Theodoret, Damascenus, Theophylact, and others, read in Colassa, or among the Colassians; and this is most probably the true reading. That this city perished by an earthquake, a short time after the date of this epistle, we have the testimony of Eusebius. That which at present is supposed to occupy the site of this ancient city is called Konos. For other particulars see the preface to this epistle. See Clarke on Col 1:1
Grace be unto you] See Clarke on Ro 1:7.
And the Lord Jesus Christ.] This clause is omitted by many MSS., several versions, and some of the fathers. Griesbach has left it out of the text, not, in my opinion, on sufficient evidence.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To the saints: See Poole on “Phi 1:1“.
And faithful brethren in Christ: See Poole on “Phi 4:21“.
Which are at Colosse: see the Argument: (See Poole on “Col 1:1“.)
Grace be unto you, and peace, from God our Father and the Lord Jesus Christ: See Poole on “Eph 1:2“, and See Poole on “Phi 1:2“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Colossewritten in theoldest manuscripts, “Colasse.” As “saints”implies union with God, so “the faithful brethren” unionwith Christian men [BENGEL].
and the Lord JesusChristsupported by some oldest manuscripts omitted by othersof equal antiquity.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
To the saints and faithful brethren in Christ,…. This is the inscription of the epistle, in which the persons wrote unto are described as “saints”, or holy men; not by birth, for all are unholy and unclean by nature; nor by baptism, for that neither takes away sin, nor gives grace; nor merely externally, by an outward reformation; but by separation, being by an act of eternal election set apart for God, for holiness, and happiness; and by imputation, Christ being made sanctification to them; and by the sanctifying grace of the Spirit of God in regeneration, being called with an holy calling, and having principles of grace and holiness wrought in them, and they formed as new men in righteousness and true holiness: and as “brethren”; being born of God, having him for their Father, and being of his household, and a part of the family in heaven and earth named of Christ, and heirs together of the grace of life, and of the heavenly glory: and as “faithful” ones; true and sincere believers in Christ, constant and persevering in the faith of him; faithful to the Gospel, and their profession of it, and to Christ, whose name they bore, and to one another, to whom they stood in the relation of brethren: and all this “in Christ”; and by, and through him; they were saints in him; they were chosen in him, and sanctified in him their head, and received all their holiness from him; they were brethren in him the firstborn of them; his God being their God, and his Father their Father; and had their faith and faithfulness from him, as well as it was exercised towards, and on him: and they are further described by the place of their abode,
which are at Colosse: a city of Phrygia:
grace [be] unto you, and peace from God our Father, and the Lord Jesus Christ. This is the salutation, and which stands in this form in most of Paul’s epistles; [See comments on Ro 1:7]. The Syriac version puts “peace” before “grace”, and leaves out the last clause, “and the Lord Jesus Christ”; as does also the Ethiopic version.
Fuente: John Gill’s Exposition of the Entire Bible
At Colossae ( ). The spelling is uncertain, the MSS. differing in the title () and here (). Colossae was a city of Phrygia on the Lycus, the tributaries of which brought a calcareous deposit of a peculiar kind that choked up the streams and made arches and fantastic grottoes. In spite of this there was much fertility in the valley with two other prosperous cities some ten or twelve miles away (Hierapolis and Laodicea). “The church at Colossae was the least important of any to which Paul’s epistles were addressed” (Vincent). But he had no greater message for any church than he here gives concerning the Person of Christ. There is no more important message today for modern men.
Fuente: Robertson’s Word Pictures in the New Testament
Colossae. The form of the name appears to have been both Kolossai and Kolassai, the former being probably the earlier.
The city was in Phrygia, in the valley of the Lycus, about ten or twelve miles beyond Laodicaea and Hierapolis. The region is volcanic, and the earthquakes common to large portions of Asia Minor are here peculiarly severe. The tributaries of the Lyous carried calcareous matter which formed everywhere deposits of travertine, said to be among the most remarkable formations of this character in the world. “Ancient monuments are buried, fertile lands overlaid, river – beds choked up, and streams diverted, fantastic grottos and cascades and arches of stone formed by this strange, capricious power, at once destructive and creative, working silently and relentlessly through long ages. Fatal to vegetation, these incrustations spread like a stony shroud over the ground. gleaming like glaciers on the hillside, they attract the eye of the traveler at a distance of twenty miles, and form a singularly striking feature in scenery of more than common beauty and impressiveness” (Lightfoot).
The fertility of the region was nevertheless great. The fine sheep, and the chemical qualities of the streams which made the waters valuable for dyeing purposes, fostered a lively trade in dyed woolen goods. All the three cities were renowned for the brilliancy of their dyes.
Colossae stood at the junction of the Lycus with two other streams, on a highway between eastern and western Asia, and commanding the approaches to a pass in the Cadmus mountains. Both Herodotus and Xenophon speak of it as a prosperous and great city; but in Paul ‘s time its glory had waned. Its site was at last completely lost, and was not identified until the present century. Its ruins are insignificant. Paul never visited either of the three cities. The church at Colossae was the least important of any to which Paul ‘s epistles were addressed.
To the saints. A mode of address which characterizes Paul ‘s later epistles. The word is to be taken as a noun, and not construed as an adjective with faithful brethren : to the holy and faithful brethren.
And faithful brethren in Christ. Or believing brethren. Compare Eph 1:1. There is no singling out of the faithful brethren from among others who are less faithful.
Our Father. The only instance in which the name of the Father stands in the opening benediction of an epistle without the addition and Jesus Christ.
Fuente: Vincent’s Word Studies in the New Testament
1) “To the saints and faithful brethren in Christ which are at Colosse (tois en Kolossais hagiois) to the holy ones, saints in Colosse,” (Kai pistois adelphois en Christo) “Even to the faithful brethren in Christ,” at the church in Colosse. These faithful brethren constituted the church of the Lord at Colosse, which was in mutual fellowship and association with the Church at Laodicea. Col 4:16.
2) “Grace be unto you, and peace,” (Charis humin kai eirene) “Grace to you all and peace; This apostolic salutation of devoted good will toward faithful brethren, church assemblies of saints, was at the heart of Paul’s mission work. He yearned for the best of God’s grace and peace for them.
3) “From God our Father and the Lord Jesus Christ” (apo theou patros hemon) “Originating from God, Father of us, or our Father;” apart from the will, purpose, and provision of God, wrought through Jesus Christ, Paul held there was no redemption, no salvation, and no hope for man from sin. Rom 11:5-6; Eph 1:7; Eph 2:5; Eph 2:7-10.
Fuente: Garner-Howes Baptist Commentary
CRITICAL AND EXPLANATORY NOTES
Col. 1:2. To the saints and faithful brethren.We may observe that such a phrase is characteristic of St. Pauls later epistles; in the earlier it was to the Church. It seems better thus to translate than to give the meaning to the holy and believing brethren (see on Eph. 1:1). Grace and peace, from God our Father and the Lord Jesus Christ.Not grace from the Father and peace from the Lord Jesus Christ, as the usual benediction showsThe grace of our Lord Jesus. Whatsoever the Father doeth, these also doeth the Son (Joh. 5:19).
MAIN HOMILETICS OF Col. 1:2
Apostolic Estimate of Christian Character.
I. Suggestive phases of Christian character.Saints and faithful brethren in Christ which are at Coloss.
1. Saints.This implies union with God and a personal participation in His righteousness. This is the root of the saintly life. Faith in Christ is the point and means of junction. Canonisation cannot make a saint. Must be saintly experience to produce saintly conduct. A holy reputation excites to action consistent with itself. Nehemiah refused to hide from threatened assassination as an act beneath his well-known character for high integrity and bravery (Neh. 6:11).
2. Faithful brethren which are at Coloss.Implies union with each other. They embraced a common faith, and held steadfastly together amid the agitations of false teachers and the defections of the wavering. Christianity blends the strangest elements. It is a foe to all national enmities and prejudices. Paul, a Jew, Timothy, a Grecian, and the Colossians, a mixture of several races, are here united in a holy and faithful brotherhood. Here the Gentile met the Jew whom he had been accustomed to regard as an enemy of the human race; the Roman met the lying Greek sophist, the Syrian slave, the gladiator born beside the Danube. In brotherhood they met, the natural birth and kindred of each forgotten, the baptism alone remembered in which they had been born again to God and to each other (Ecce Homo).
3. The sublime origin of the Christian character.In Christ. Character is the development and crystallisation of a life. The character of the blossom and fruit is decided by the vital energy in the tree. Christ is the unfathomable fount of all spiritual life; the ideal pattern and formative force of a perfect character. He is the centre and bond of all true brotherhood.
II. The salutation supplicates the bestowment of highest divine blessings.
1. Grace. A term of vast significance, inclusive of all the blessings that can flow from the superabundant and free favour of God. Grace is the source of all temporal goodlife, health, preservation, success, felicity; and of all spiritual benefactionspardon, soul-rest, guidance, strength, deliverance, purity, final triumph. The generosity of God is illimitable.
2. Peace.Grace expresses the spirit and fulness in which divine manifestations come to us; peace the result they accomplish in us. Peace with God. Sin has thrown human nature into a state of discord and enmity. The reception of grace must ever precede the enjoyment of peace. The universal mistake is, in first seeking, through many avenues, the happiness which peace with God alone can bring, instead of accepting humbly, penitently, believingly, the grace of God in Christ. Peace with each otherpeace in the Church. How great a blessing is this! One turbulent spirit can ruffle the tranquillity of thousands.
3. The source of the blessings desired.From God our Father and the Lord Jesus Christ. The Fathers love and the Sons work are the sole source and cause of every blessing to humanity, while the Holy Spirit is the agent of their communication. The Trinity is ever harmonious in acts of beneficence; the divine fountain is inexhaustible.
Learn.
1. The broad, deep charity of the apostolic spirit.
2. The scope and temper of the prayers we should offer for the race.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(2) From God our Father and the Lord Jesus Christ.The best MSS. show here, that the salutation should run simply from God the Father, thus varying from St. Pauls otherwise universal phraseology. Such variation can hardly be accidental. Could it have been suggested to St. Pauls mind, in connection with his special desire to emphasize the true Godhead of Christ, so obvious in this Epistle, by an instinctive reluctance to use in this case any phrase, however customary with him, which might even seem to distinguish His nature from the Godhead? It is certainly notable that in the true reading of Col. 2:2 Christ is called the mystery of God, even the Fatheran unique and remarkable expression, which marks a preparation for the full understanding of the teaching of our Lord, He that hath seen Me hath seen the Father (Joh. 14:9).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Saints As elsewhere, a technical name for Christians, who are also addressed by the warmer title of brothers in Christ.
Colosse Colossae, or Colassae, as it was often written, was a city of Phrygia situated on the river Lycus, a branch of the Maeander, and near the great road from Ephesus to the Euphrates, and was of considerable importance in the time of Cyrus. It was destroyed by an earthquake in the ninth year of Nero, about A.D. 63, but was soon afterward rebuilt. It now lies in ruins about three miles from the modern village of Chonas.
Fuente: Whedon’s Commentary on the Old and New Testaments
Col 1:2. To the saints and faithful brethren To the holy and faithful brethren. They might receive this appellation of holy, not only on account of their strong attachment to the purity of the Christian faith, but likewise as a society by profession separated from the rest of the world.
Fuente: Commentary on the Holy Bible by Thomas Coke
“Handfuls of Purpose”
For All Gleaners
“To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.” (Col 1:2 .)
There are messages which can be delivered only to such men as are here described. Paul has written nothing to societies of wicked men. The Apostles have nothing to say to brotherhoods of evil or confederacies of malice; they can only deliver their gospel to those who are prepared to receive it. The sun indeed has nothing to say to plants that are dead, or to trees that are plucked up by the roots: but how much it has to say to plants that live, and to trees that stretch forth their branches, as if in eager expectancy, towards heaven! A benediction pronounced upon wickedness would be the completest irony. Paul does not proceed upon the principle that because grace was once given to the saints and faithful brethren that therefore they need no more. We need daily grace for daily need. We must, indeed, never permit the soul to be cut off from the fountains of heavenly grace, because the soul is only safe so long as it maintains vital and deep communion with God. Paul does not communicate any grace of his own: he does not stretch out his hand in papal or episcopal benediction, as if to say that he alone was the medium of communication between heaven and earth. He draws grace immediately from the fountain of grace, and thus brings the Colossian Church and saints everywhere and through all time into immediate contact with God himself. This circumstance is remarkable, especially when viewed in reference to teaching which would seem to shut out human priesthoods as necessary connectives between heaven and earth: Paul prayed for the Church, and that is all any priest or father can do: we ought to be indebted to those who represent our case to heaven, and mightily implore the blessing of God on our behalf. “The effectual fervent prayer of a righteous man availeth much.” Here is not a word about the priest; but here is a commendation, here is also an elevation, of the righteous man.
Fuente: The People’s Bible by Joseph Parker
2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.
Ver. 2. Which are at Colosse ] A city in Phrygia, swallowed up by an earthquake not long after this Epistle was written. God’s judgments are sometimes secret, but ever just. It may be that these Colossians, being led away with the error of these false teachers (who sought to entangle them with many pharisaical observations and philosophical speculations, Col 2:16-23 ), had fallen from their own stedfastness, 2Pe 2:17 , had suffered a heartquake, being shaken in mind, 2Th 2:2 , and were sucked in by the whirlpool of divers and strange doctrines, , Heb 13:9 . I affirm nothing, but God sometimes speaks from heaven against heretics: as he did against Arius, Nestorius, Stephen Langton, Stephen Gardiner, Arminius (who craftily revived the Pelagian heresy), all which died miserably; that I speak not of those two monsters in New England brought forth by Mistress Hutchinson and Mistress Dyer, and the fearful end that the former of these two women came to, being burnt with her family by the savages of that country. Aliorum perditio tua sit cautio. Christ will have all the Churches know, Rev 2:23 , that he is jealous of his glory, and will revenge the quarrel of his covenant. Those primitive Churches sinned away their light, and are therefore now given up to darkness. Infatuati seducebantur, et seducti iudicabantur, saith Austin; that is, being infatuated, they were seduced; and being seduced, they were justly punished. (Melancth.) They were first overspread with Arianism, and therefore now with Mahometism, which is nothing else but Arii stercus, the odour of Arius, as one rightly calleth it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 .] On COLOSS, or COLASS, see Prolegg. ii. 1.
should be taken (Mey.) as a substantive, not (De W.) with , in which case , being already (as Mey.) presupposed in , would be tame and superfluous: and seems to be a specifying clause, ‘viz. to the &c.:’ or perhaps added merely on account of the natural diplomatic character of an opening address. . belongs closely to or perhaps rather to alone, as Phi 1:14 ; no article before being wanted, because no distinction between these and any other kind of brethren is needed the idea – – being familiar.
. . .] see Rom 1:7 .
Fuente: Henry Alford’s Greek Testament
Col 1:2 . Paul does not address the Church as a Church. This has been explained by the fact that he stood in no official relation to the community, and therefore addressed individuals. But he does not mention the Church in Philippians , though he had founded it. The omission may be accidental; but he seems to have changed his custom in his later Epistles, since it occurs in all his letters to Churches from Romans downwards. may be an adjective (so Kl. [1] , Weiss and others), but more probably a substantive (so Mey., Ell., Lightf., Ol., Sod., Haupt, Abb.), since Paul seems not to use it in the plural in an adjectival sense, except in Eph 3:5 , and in the salutations of 2 Cor., Eph. and Phil. it is certainly a substantive. Like it may be joined with ., but should more probably be taken by itself. The saints are those who are set apart for God, as belonging to His holy people, the Israel of God (Gal 6:16 ); the privileges of the chosen nation under the Old Covenant being transferred to Christians under the New. : not to be taken in the passive sense (as by Ew., Ell., Lightf., Abb., R.V.) = “steadfast,” “faithful,” with tacit reference to the falling away to false doctrine. Combined with . its meaning would be faithful to Paul, which would have no point here. It should be taken here, as by most commentators, in the sense of “believing”. . It is significant that occurs alone very frequently in this Epistle, but never (though . , Col 1:3 ; . ., Col 3:17 ). No doubt this is to be accounted for by the need for emphasis on the doctrine of the Person of Christ. . . This combination is found in all the Epistles that claim to be Paul’s except the Pastorals, where it is modified. The formula, which was probably constructed by Paul, combines the Greek and Hebrew forms of salutation. . This is not added in 1 Thess. The other Epistles add . No importance is to be attached to their omission here. Cf. the similarly shortened form (Col 4:18 ).
[1] Klpper.
Fuente: The Expositors Greek Testament by Robertson
saints, See Act 9:13.
faithful. App-150.
in. App-104.
Christ. App-98.
at = in, as above.
Grace. App-184.
unto = to.
from. App-104,
Father. App-98.
and, &c. Omit, with most of the texts.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] On COLOSS, or COLASS, see Prolegg. ii. 1.
should be taken (Mey.) as a substantive, not (De W.) with , in which case , being already (as Mey.) presupposed in , would be tame and superfluous:-and seems to be a specifying clause, viz.-to the &c.: or perhaps added merely on account of the natural diplomatic character of an opening address. . belongs closely to or perhaps rather to alone, as Php 1:14; no article before being wanted, because no distinction between these and any other kind of brethren is needed-the idea — being familiar.
…] see Rom 1:7.
Fuente: The Greek Testament
Col 1:2
Col 1:2
to the saints-The root idea of the word, which is an Old Testament word, is not moral purity, but separation to God. The holy things of the old covenant were things apart from ordinary use to the service of God. For that reason on the high priests mitre was written, HOLY TO JEHOVAH. (Exo 28:36). [So the solemn obligation on all Christians is to separate from the world and devote themselves to God. We are Christians if we give ourselves up to God, in the surrender of our will and practical obedience of our lives-so far and not one step further. We are not merely bound to this consecration if we are Christians, but we are not Christians unless we thus consecrate ourselves. The true consecration is the surrender of the will, which no man can do for us, and the one motive which will lead us selfish and stubborn men to bow our necks to that gentle yoke, and to come out of the misery of pleasing self into the peace of serving God, is drawn from the great love of him who devoted himself to God and man who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a people for his own possession, zealous of good works. (Tit 2:14).]
and faithful-They were faithful as well as saints. We are united to Christ by faith. The church is a family of believing men and women consecrated to the service of God.
brethren-This points not merely to Christian love, but to common possession of a new life. If we are brethren, it is because we have one father, because in us all there is one life. The name proclaims that all Christians are born into the family through faith in Jesus Christ, and thereby partake of a common new life, which makes all its possessors children of God, and therefore brethren one of another. It is the expression of the real bond which gathers all believers into one family, and declares the mightiest privilege of the gospel that to as many as received him, to them gave he the right to become children of God, even to them that believe on his name: who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. (Joh 1:12-13).
in Christ-They were believers in him, baptized into Christ Jesus (Rom 6:3), brethren in him. That spiritual but most real union of Christians with their Lord is never far away from Pauls thoughts, and in the Ephesian epistle it is the very burden of the whole. To be in him is to be made full (Col 2:10); in him is to be blessed “with every spiritual blessing (Eph 1:3); “in him dwelleth all the fulness of the Godhead bodily, and in him ye are made full (Col 2:9-10). If we live in him, we live in purity and joy. And John says: “I heard a voice from heaven saying, Write, Blessed are the dead who die in the Lord from henceforth; yea, saith the Spirit, that they may rest from their labors; for their works follow with them. (Rev 14:13).
that are at Colossae-The epistle was addressed to the saints at Colossae, set apart to the service of God, sanctified by receiving the word of God as the rule of their life.
Grace to you and peace from God our Father.-He gives the usual salutation in the form of a prayer. [Grace and peace are comprehensive words. In Christ grace is included in all Gods gracious giving. It is the consummation of the unspeakable gift (2Co 9:15), and of all the blessings that come to man through Christ. Peace is the harmony and satisfaction which comes into a life that has accepted Gods grace, is reconciled to God, and rests in assurance of the forgiveness of sins.]
Fuente: Old and New Testaments Restoration Commentary
the saints: Psa 16:3, 1Co 1:2, Gal 3:9, Eph 1:1
faithful: 1Co 4:17, Eph 6:21
Grace: Rom 1:7, Gal 1:3, 1Pe 1:2, 2Pe 1:2, Jud 1:2, Rev 1:4
Reciprocal: Num 15:40 – be holy Zec 6:13 – and the Mat 23:8 – all Luk 11:2 – Our Joh 14:27 – Peace I leave Rom 16:14 – and 2Co 1:1 – Timothy 2Co 1:2 – General 1Th 3:11 – God 1Ti 6:2 – because they are Tit 1:4 – Grace Heb 13:24 – and all
Fuente: The Treasury of Scripture Knowledge
(Col 1:2.) -to the saints in Colosse and believing brethren in Christ. For the various forms of spelling the name of the city, see Introduction. According to the versions of Chrysostom, OEcumenius, De Wette, and others, the apostle thus addresses his letter: to those in Colosse who are saints and believing brethren in Christ; but, according to Meyer, to the saints in Colosse, to wit, the believing brethren in Christ. We incline to the latter interpretation, as the epithet came to have something of the force of a proper name, and did not need . to qualify it. It, indeed, often stands by itself, as in Act 9:13; Act 9:32; Act 9:41; Act 26:10; in Rom 1:7; Rom 12:13; Rom 15:25-26; Rom 15:31, and in a great variety of instances in the other epistles. True, in Php 1:1, the words . . are added to it, and that probably because no other epithet is there subjoined. When these early disciples are named or referred to, the term , like the English saint, was almost invariably used, not as an adjective, but as a noun. For the meaning of the word, and its application to members of the church, see under Eph 1:1. The other terms of the clause are explanatory and supplemental. The adjective , which occurs by itself in the twin epistle, is here joined to , and has the sense of believing, as we have shown it to have in the similar salutation, Eph 1:1. The concluding words, , belonging to the entire clause, describe the origin and circuit of the believing brotherhood. Their union to Him created this tender and reciprocal connection in Him. Out of Him there was neither faith nor fraternity, for He is the object of the one and the centre of the other. Thus is not superfluous, as Steiger erroneously says, if it mean believing; for this faith was the very means of bringing them into a filial relation to God, and therefore into a brotherly relation with one another. (Gal 3:26.) Children of one Father by belief in Christ, the entire family are rightly named believing brethren in Him.
-grace to you, and peace, from God our Father. The additional clause of the Received Text, . ., is not fully sustained by good authority, as it is wanting in B, D, E, J, K, while it is found in A, C, F, G. Many of the old versions also want it-as the Syriac, Ethiopic, and Vulgate. Chrysostom formally says: . -yet in this place he does not insert the name of Christ. Theophylact, on repeating the sentiment, adds- -although it is his usual way to insert it; but he subjoins a silly reason for the omission, to wit, Lest the apostle should revolt them at the outset, and turn their minds from his forthcoming argument. The clause is common in the other opening benedictions. We can account for its insertion in some Codices as being taken from these corresponding passages, but we cannot so well give a reason for its general omission, except on the suspicion that it was no portion of the original salutation. We dare not dictate to the apostle how he shall greet a church, nor insist that he shall send all his greetings in uniform terms. [Eph 1:2.]
The apostle now expresses his thanks to God for the Colossian church, for their faith, love, and hope-the fruits of that gospel which Epaphras had so successfully taught them. Then he repeats the substance of that prayer which he had been wont to offer for them, a prayer that designedly culminates in a statement of their obligation to Christ and their connection with Him. But that Blessed Name suggests a magnificent description of the majesty of His person, and the glory of His work as Creator, Preserver, Redeemer, and Governor. The paragraph is without any formal polemical aspect, but under its broad and glowing statement of the truth error was detected and refuted. It was so placed in sunshine, that its hideousness was fully exposed, and it was seen to be a profane medley.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 1:2. Saints and faithful are not different people. The second term is just one description of the first. A saint is a person who has accepted the G spel through obedience to its com mands, and who has promised to continue in the service consistently. The term faithful is added to show that these brethren were actually making good their promised loyalty to Christ. Grace is the unmerited favor of God, and peace is that state of mind that is made possible by accepting the salvation coming from God, and bestowed upon man through the Lord Jesus Christ.
Fuente: Combined Bible Commentary
To the Faithful brethren in Colossae
The words “saints and faithful brethren” describe one group of people. Christ’s blood was shed so that He might set apart a people for His service ( Tit 2:14 ). This letter is especially for those who had remained true to Christ’s cause. It would give them clear instructions from the Lord enabling them to answer the false teachers. All those separated from the world by Christ’s blood are in Christ, or His body, the church. Paul prays that the Father will grant them unmerited favor and the inner peace only He can bestow ( Col 1:2 ).
Fuente: Gary Hampton Commentary on Selected Books
2. To the saints in Colosse, and to the faithful brethren in Christ. You see here again a confirmation of the fact patent throughout the Scriptures, that saint is the epithet given by the Holy Ghost to the Lords people. We should all accept the name, and recognize the standard which God has given us.
Fuente: William Godbey’s Commentary on the New Testament
“To the saints and faithful brethren in Christ which are at Colosse: Grace [be] unto you, and peace, from God our Father and the Lord Jesus Christ.”
We should note that this letter is addressed to saints not the First Baptist Church of Colosse. This is important in three ways.
a. There were no denominational/fellowship distinctions back then. All believers were Christians, not divided into dozen’s of groups.
b. This was a letter to individuals rather than to a group or organization. Importance? A letter to a group is easily dismissed as “not for me.” When addressed to people I suspect there would be more responsibility taken. So, the Bible is also to individuals not the church.
c. Since it is addressed to the saints then it is possible that there was more than one church in town. Since churches met in homes we might assume there may have been multiple churches in Colosse. The church is made up of people – not buildings – people will be seated at the marriage feast of the Lamb not a bunch of buildings.
“Saints and faithful” are the same people due to a rule of the Greek language called the Granville Sharp rule so I am told by the commentaries.
This however calls our attention to something. If you are a saint you should also be faithful in all things before the Lord.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
1:2 To the saints and faithful brethren in Christ which are at {b} Colosse: Grace [be] unto you, and peace, from God our Father and the Lord Jesus Christ.
(b) Colosse is situated in Phrygia, not far from Hierapolis and Laodicea, on that side that faces toward Lycia and Pamphylia.
Fuente: Geneva Bible Notes
The Colossian believers were "saints" (Gr. hagios, those set apart to God) in their position and "faithful brethren" (Gr. pistis adelphois) in their practice. They lived in Colosse, a city located beside the Lycus River in the Lycus Valley in the geographical district called Phrygia. This district lay in the Roman province of Asia in western Asia Minor (modern Turkey). Colosse was about 100 miles east of Ephesus, 11 miles east of Laodicea, and 13 miles southeast of Hierapolis.
The "grace" (Gr. charis) of God is His unmerited favor and supernatural enablement. This word is very prominent in the New Testament occurring about 155 times, mostly in Paul’s writings. God’s "peace" is the inner confidence He gives.
"In general, the New Testament letters begin like the secular letters of the time. The formula used frequently was ’A to B, greetings’ (cf. Act 23:26; Act 15:23-29). There are, however, some significant differences. In the first place, the Christian salutations direct the readers’ thought immediately to the work of God in behalf of men (cf. Col 1:1-2). In the second place, the salutations frequently prepare for the letter by allusion to its major themes (cf. Rom 1:1; 1Co 1:2)." [Note: Johnson, 473:335.]