I. Letter Opening: Paul and Timothy Desire Grace and Peace for the Colossians (1:1ā2)
Just as most modern letters contain an opening address (āDear . . .ā), often an introductory wish (āI hope all is well with youā), a body that contains the main part of the letter, and a concluding farewell (āSincerely,ā āWith best wishesā + the senderās name), so Hellenistic letters had the similar basic structure. As we will see, Paul adapts this variant fourfold Hellenistic letter convention, especially by injecting Christian theology into it. For example, the opening address in Colossians of āPaulā is expanded to āan apostle of Jesus Christ by the will of God,ā a typical expression added in various ways in Paulās other letters. This is an adaptation of the Hellenistic letter, in which the letter replaces the writerās presence. Yet as we will see in the case of Paul, the letter represents not merely Paulās presence but also his apostolic authority over the recipients. This apostolic authority actually entails that the letter carries with it the authority of God and Christ, whom Paul represents in each letter, including that of the one sent to the Colossians. The second part of the ancient letter was a generic greeting, which Paul replaces with the theologically charged āgrace and peace,ā typically followed by āfrom God our Father and the Lord Jesus Christ,ā which indicates further that behind Paulās letter-writing stand God and Christ. Colossians follows this pattern, though it has only āfrom God our Father,ā for some reason omitting āand from the Lord Jesus Christ.ā
Paul never structures the parts of his epistles as merely formal, stylistic formulas, but as we have already begun to see, he packs his letters with theological substance and means every word he says. He cares deeply about the people to whom he writes his epistles, and there is much feeling expressed in his letters, including his introductory greetings. This is certainly true of his Letter to the Colossians. The main point of verses 1ā2 is in verse 2, which states the goal of the letter: that God would give āgrace and peaceā to the recipients, which they will need to stand against the false teaching and to persevere and grow in their faith, which the remainder of the epistle will make clear.
Exegesis and Exposition
1Paul, an apostle of Christ Jesus [through] the will of God, and Timothy our brother, 2to the saints at Colossae and [the faithful brothers] in Christ: Grace to you and peace from God our Father ā ā.
Paulās greeting first focuses upon his office as an āapostleā (į¼Ļį½¹ĻĻĪæĪ»ĪæĻ, apostolos). He is an āapostle of Christ Jesus,ā which likely expresses that he belongs to Christ (a possessive genitive, though possibly also including the notion that he was sent out by Christ [a subjective genitive], as expressed explicitly in Gal. 1:1; on the two senses of the genitive here, see Wallace [1996: 82] as well as Harris [2010: 7]). Paul was called as an apostle through āthe will of God.ā This call happened to Paul when the resurrected Christ appeared to him on the Damascus road and commissioned him (Acts 9:3ā19; 22:6ā16; 26:12ā20; 1 Cor. 9:1; 15:7ā9). Thus Paulās apostleship is grounded in the authoritative call of the resurrected Christ. He became an apostle through the working of Godās powerful will and not through his own independent decision making (Melick 1991: 188). The initial mention of Paul himself as an āapostleā in this verse suggests that the letter ultimately carries his own apostolic authority. As an apostle, he represents the authority of the Messiah. Thus Paulās self-reference as an āapostleā refers to his unique office and is qualitatively different from other uses of āapostleā to designate mere human messengers (cf. NASB marginal readings at Phil. 2:25 and 2 Cor. 8:23) or approved missionaries (e.g., 1 Cor. 9:5ā6; 15:7; cf. Gal. 2:9; on which see D. Moo 2008: 74). Paulās mention of āChrist [Messiah] Jesusā is used so much by him (as is the word order of āJesus Christā) that one might think it has become a mere name carrying little theological freight. However, the name probably at least evokes the OT expectation of a Messiah, who is now identified with Christ (likewise D. Moo 2008: 75; Bird 2009: 34). This point is possibly enhanced by āChristā being placed first, as in āMessiah Jesus.ā
The greeting is not only from Paul but also from Timothy (so also in the greeting sections of 2 Cor. 1:1; Phil. 1:1; 1 Thess. 1:1; 2 Thess. 1:1; Philem. 1). The mention of Timothy here and in the other introductions indicates, at least, that he is one of Paulās āfellow workersā in the ministry (Rom. 16:21; 1 Thess. 3:2; cf. 1 Cor. 16:10), but it may also imply that he is Paulās secretary (it is less likely that this implies multiple authorship). Paul and other NT writers used secretaries in other letters (he dictated Romans to Tertius: Rom. 16:22; Peter used Silvanus as a secretary: 1 Pet. 5:12). Besides being a āfellow worker,ā Timothy accompanied Paul in his travels (Acts 16:1ā20:4; Phil. 2:19; 1 Thess. 3:6), preached alongside him (2 Cor. 1:19), and represented Paulās teachings to others (1 Cor. 4:17). Therefore it is natural that Paul calls him a ābrotherā at the end of verse 1, and accordingly it is natural that Timothy would be one of Paulās secretaries.
Use of secretaries is also implied by the way Paul brings attention to his own unique signature at the conclusion of some of his epistles (with statements like āI, Paul write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I writeā: 2 Thess. 3:17 NIV; likewise 1 Cor. 16:21; Gal. 6:11). This is highlighted in Col. 4:18: āthe greeting [is] by my hand, Paul.ā* This also indicates that Paul is the true author, even if writing through a secretary.
Furthermore, that Paulās secretaries did not have an independent hand in composing the letters is apparent from the way dictation took place in the ancient world. Cicero mentions two kinds of dictation: a looser dictation method, in which secretaries listened and wrote down āwhole sectionsā; and a more strict method, in which secretaries wrote down āsyllable by syllableā (Cicero, Att. 333, 13.25). Even the looser manner of dictation would not have meant that Paulās secretaries had an autonomous role in writing, since it is highly probable that Paul would have read the letter himself before sending it off, or he would have had the letter read back to him, to ensure that what the letter finally said represented precisely what he wanted to convey.
In addition, the initial mention of Paul himself as an apostle before the comment about Timothy, who is not called an āapostle,ā suggests that the letter ultimately represents Paulās own apostolic authority (so also Lincoln 2000: 587). Moreover, Paulās authority behind the letter is also reflected by passages where the first-person pronoun (I/my), referring to Paul, is found (such as Col. 1:23ā25, 29; 2:1, 4ā5; 4:3ā4, 7ā8, 10, 13, 16, 18), which finds close and numerous parallels in the epistles unanimously accepted by all to be Pauline (e.g., Phil. 2:19ā28; 1 Thess. 2:18; 3:5; 5:27; see Barth and Blanke 1994: 143). The same evidence points away from a disciple of Paul first composing a letter independently but in the name of Paul and with Paulās ultimate approval (as argued by Schweizer 1982: 15ā24; Dunn 1996: 44, 47).
Hence, with these qualifications in mind, it is appropriate that Timothy may have had some part in writing this letter as a secretary. It is possible, however, that mention of Timothy is merely Paulās way of commending him as a faithful āfellow workerā in the ministry, or the mention may merely indicate that he was formally commissioned by Paul to deliver his letter (so Doty 1973: 30). All of the above ideas are not mutually exclusive of one another and may be in mind. It is interesting that Timothy is likely referred to as among the āapostlesā in 1 Thess. 2:6ā7 (cf. 1 Thess. 1:1), but that was more likely a temporary designation by which he shared in Paulās representative authority, just as his time of serving as Paulās secretary and writing down Paulās authoritative words would have happened only on special occasions (see further additional notes).
Paul is writing to āthe saints and faithful brothers.ā There is a question about whether āsaintsā (dative pl., į¼Ī³į½·ĪæĪ¹Ļ, hagiois) is to be taken as an adjective (which it is by form) or whether the adjectival form is being used as a noun (which is often also the case). Some think it is better to take it adjectively since the plural article ātheā (ĻĪæįæĻ, tois) preceding į¼Ī³į½·ĪæĪ¹Ļ is missing before āfaithful,ā so that the article is doing double duty. This would mean that the plural of į¼
Ī³Ī¹ĪæĻ (hagios) is to be taken together with āfaithful,ā and since the latter is clearly adjectival, so must be į¼Ī³į½·ĪæĪ¹Ļ, with the meaning of āholy.ā The resultant translation would be āto the holy and faithful brothers,ā which is viable. Since, however, į¼
Ī³Ī¹ĪæĻ in the plural always functions as a noun in the opening of Paulās Epistles (Rom. 1:7; 1 Cor. 1:2; 2 Cor. 1:1; Eph. 1:1; Phil. 1:1), it is perhaps more likely that the word functions that way here: āto the saints [or holy ones] and faithful brothersā (following OāBrien 1982: 3). Outside of Paulās introductory greetings, the adjective āsaints,ā or āholy onesā (the pl. of į¼
Ī³Ī¹ĪæĻ), is also found to function as a noun (āsaintsā) throughout the NT with reference to believers in Christ. What further points to the adjective āholy onesā being used as a noun is the observation that the phrase āin Colossaeā is syntactically closer to and goes viably with the plural āsaintsā (į¼Ī³į½·ĪæĪ¹Ļ), āfaithful brothersā is closer to and goes with āin Christ,ā and the two clauses are separated by the conjunction āandā (ĪŗĪ±į½·, kai). This syntactical pattern is especially found in Eph. 1:1, which is the closest parallel of all to Col. 1:2 and supports the position taken here (see further below). Thus the plural article can still be considered to be doing double duty without necessitating that į¼
Ī³Ī¹ĪæĻ functions as an adjective. The significance of the double duty is that the āsaintsā and āfaithful brothersā are regarded to be a unified whole (see MHT 3:181).
There likely is continuity with the OT use of the word to describe the āsaintsā of Israel (Pss. 16:3 [15:3 LXX]; 34:9 [33:10]), especially those who will live in the dawning of the end-time age of the kingdom (Dan. 7:18, 21ā22, 25, 27; 7:27 LXX reads āholy peopleā), a kingdom that Paul in this letter regards as having begun to appear (1:13; 4:11). Perhaps the Dan. 7 background is not out of mind, since āsaintsā (pl. of į¼
Ī³Ī¹ĪæĻ) together with close mention of ākingdomā (Ī²Ī±ĻĪ¹Ī»Īµį½·Ī±, basileia) occurs only in Dan. 7 in all of the OT (see the preceding r...