Commentaires bibliques

Of Christ Jesus (Χριστου Ιησου). This order in the later epistles shows that Χριστος is now regarded as a proper name and not just a verbal adjective (Anointed One, Messiah). Paul describes himself because he is unknown to the Colossians, not because of attack as in Galatians 1:1. Timothy (Τιμοθεος). Mentioned as in I and II Thess. when in Corinth, II Cor. when in Macedonia, Phil. and Philemon when in Rome as here.

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At Colossae (εν Κολοσσαις). The spelling is uncertain, the MSS. differing in the title (Κολασσαεις) and here (Κολοσσαις). 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.

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God the Father of our Lord Jesus Christ (τω θεω πατρ του κυριου ημων Ιησου Χριστου). Correct text without κα (and) as in Colossians 3:17, though usually "the God and Father of our Lord Jesus Christ" (2 Corinthians 1:3; 2 Corinthians 11:31; Romans 15:6; 1 Peter 1:3; Revelation 1:6). In verse Colossians 1:2 we have the only instance in the opening benediction of an epistle when the name of "Jesus Christ" is not joined with "God our Father." Always (παντοτε). Amphibolous position between ευχαριστουμεν (we give thanks) and προσευχομενο (praying). Can go with either.

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Having heard of (ακουσαντες). Literary plural unless Timothy is included. Aorist active participle of ακουω of antecedent action to ευχαριστουμεν. Epaphras (verse Colossians 1:8) had told Paul. Your faith in Jesus Christ (την πιστιν υμων εν Ιησου Χριστω). See Ephesians 1:15 for similar phrase. No article is needed before εν as it is a closely knit phrase and bears the same sense as the objective genitive in Galatians 2:16 (δια πιστεως Χριστου Ιησου, by faith in Christ Jesus). Which ye have (ην εχετε). Probably genuine (Aleph A C D), though B omits it and others have the article (την). There is a real distinction here between εν (sphere or basis) and εις (direction towards), though they are often identical in idea.

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Because of the hope (δια την ελπιδα). See Romans 8:24. It is not clear whether this phrase is to be linked with ευχα ιστουμεν at the beginning of verse Colossians 1:3 or (more likely) with την αγαπην just before. Note also here πιστις (faith), αγαπη (love), ελπις (hope), though not grouped together so sharply as in 1 Corinthians 13:13. Here hope is objective, the goal ahead. Laid up (αποκειμεινην). Literally, "laid away or by." Old word used in Luke 19:20 of the pound laid away in a napkin. See also αποθησαυριζω, to store away for future use (1 Timothy 6:19). The same idea occurs in Matthew 6:20 (treasure in heaven) and 1 Peter 1:4 and it is involved in Philemon 3:20. Ye heard before (προηκουσατε). First aorist indicative active of this old compound προακουω, though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. In the word of the truth of the gospel (εν τω λογω της αληθειας του ευαγγελιου). "In the preaching of the truth of the gospel" (Galatians 2:5; Galatians 2:14) which is come (παροντος, present active participle agreeing with ευαγγελιου, being present, a classical use of παρειμ as in Acts 12:20). They heard the pure gospel from Epaphras before the Gnostics came.

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In all the world (εν παντ τω κοσμω). A legitimate hyperbole, for the gospel was spreading all over the Roman Empire. Is bearing fruit (εστιν καρποφορουμενον). Periphrastic present middle indicative of the old compound καρποφορεω, from καρποφορος (Acts 14:17) and that from καρπος and φερω. The periphrastic present emphasizes the continuity of the process. See the active participle καρποφορουντες in verse Colossians 1:10. Increasing (αυξανομενον). Periphrastic present middle of αυξανω. Repeated in verse Colossians 1:10. The growing and the fruit-bearing go on simultaneously as always with Christians (inward growth and outward expression). Ye heard and knew (ηκουσατε κα επεγνωτε). Definite aorist indicative. They heard the gospel from Epaphras and at once recognized and accepted (ingressive second aorist active of επιγινωσκω, to know fully or in addition). They fully apprehended the grace of God and should be immune to the shallow vagaries of the Gnostics.

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Of Epaphras (απο Επαφρα). "From Epaphras" who is the source of their knowledge of Christ. On our behalf (υπερ ημων). Clearly correct (Aleph A B D) and not υπερ υμων (on your behalf). In a true sense Epaphras was Paul's messenger to Colossae.

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Who also declared (ο κα δηλωσας). Articular first aorist active participle of δηλοω, old verb, to make manifest. Epaphras told Paul about their "love in the Spirit," grounded in the Holy Spirit.

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