The Letter to the Saints and Faithful Brethren at Colossae from Paul the Apostle

Transcription

1 Colossians 1:1-2 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, to the saints and faithful brethren in Christ who are at Colossae: Grace to you and peace from God our Father. Verify Text and Translation: The one correction that I will point out here is that Timothy our brother is literally Timothy the brother. This point will be emphasized later. The rest of the text is accurate and most translations handle this introduction well. Historical Context: In reflection of the introduction last lesson, we must make sure that every point in the letter is filtered through the needs of the Colossian church and the purpose of the letter. Exposition: Paul an apostle of Jesus Christ by the will of God The word apostle is a Greek word. This is transliterated from ἀπόστολος apostolos. It is important to define words even if they are seemingly well known. What is the definition of ἀπόστολος apostolos? A definition typically is not made up of just one word. We are tasked with getting a proper definition and then deciding what word in English best fits that definition. Therefore, we must be careful not to assume that the audience understands what a word or phrase means. The word apostle in English is defined as: 1: one sent on a mission: such as a: one of an authoritative New Testament group sent out to preach the gospel and made up especially of Christ's 12 original disciples and Paul b: the first prominent Christian missionary to a region or group St. Boniface, the Apostle of Germany 2: one who advocates a: a person who initiates a great moral reform or who first advocates an important belief or system b: an ardent supporter : ADHERENT apostles of high technology 3: the highest ecclesiastical official in some church organizations 4: one of a Mormon administrative council of 12 men According to the thesaurus, synonyms of apostle include: advocate, supporter, promoter, champion, proponent, believer, disciple, missionary, and messenger. The Greek definition is simply one who is sent out. In Scripture, this word is normally tied to the Twelve, later to be called the Eleven after the betrayal of Judas. The term apostle seemed to take on a technical understanding after Jesus designation as delineated in Luke 6: In Acts, this technical term continues from Chapter In Acts 13:1-5, we see that certain men were commissioned by the Holy Spirit and sent

2 out from the prophets and teachers from Antioch. Who are the ones that were sent out? Paul and Barnabas were the ones designated for service. There were others with them but, in this passage, these two are the ones designated for service. In Acts 14, we have an account of Paul and Barnabas in Iconium. Who are the they in verse 1? Paul and Barnabas (perhaps their companions as well). Who are the brethren in verse 2? Probably the entire cohort and the new believers. Who is the they and their in verse 3? Who are the apostles in verse 4? Who is the object of the misunderstanding in verse 12? Who are the apostles in verse 14? So why is Barnabas called an apostle? Who sent him out? The Holy Spirit and the Church sent him out. Normally, one of the qualifications for apostleship is to have seen and been directly commissioned by Jesus Christ (Acts 1:21-26; 1 st Corinthians 9:1-2). We do not have any indication that Barnabas was numbered with the other apostles, but we also cannot rule it out. Also, Romans 16:7 identifies two others that are either apostles or known as outstanding among the apostles. In Philippians 2:25, Epaphroditus (who may or may not be the same as Epaphras Col 1:7) is called an apostle by Paul. The term, therefore, can technically be used to identify a particular group, or it can be used to indicate one who is sent out by a person or a group. The Apostle is a title for Jesus Christ (Hebrews 3:1). The office of apostle (Ephesians 2:20; 3:5; 4:11) is specific to those who are sent out by Jesus Christ to fulfill a specific mission(s), have been credentialed by signs and wonders (2 nd Corinthians 12:12), and it is their teaching (writings) on which we build the doctrines of Jesus Christ. Every time Paul identifies himself as an apostle, he always clarifies this with of Jesus Christ Romans 1:1; 1 st Corinthians 1:1; 9:1-5; 15:1-10; 2 nd Corinthians 1:1; Galatians 1:1; Ephesians 1:1; Colossians 1:1; 1 st Thessalonians 2:6; 1 st Timothy 1:1; 2 nd Timothy 1:1; 1:11; Titus 3:1. ***Interesting note: Peter also refers to himself as an apostle of Jesus Christ (1 st Peter 1:1; 2 nd Peter 1:1). James and Jude do not; they were brothers of Jesus but not sent out. But Jude says in verse 17, But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ. When Paul refers to himself as an apostle of Jesus Christ, he is asserting the authority commissioned to him by the Creator, Savior, and God who has all authority. Then he and adds by the will of God. This statement excludes the will of men. Paul is not just one recognized by the Eleven as a good teacher and missionary. Paul is not simply a messenger for another. Paul is one of God s appointed representatives on earth to proclaim the Gospel to Gentile nations and reveal certain mysteries of God to this age (Church Age Doctrine). In keeping with our dedication to review this letter in its historical context, what can we say? Why is the understanding of apostle and of Jesus Christ by the will of God important to the Colossian Church? To answer this, we must remember that this body of believers has not met Paul (1:7; 2:1). Epaphras is the one who gave them the Gospel of truth. He is known as a fellow servant, counted as one of the members of Colossae, a missionary from Paul who was also imprisoned for the Gospel, was sick but God had mercy and he survived. No doubt Epaphras was beloved, but he had no authority, no commission from Jesus, no

3 signs or miracles to attest to the truth of all his words. Remember, they had no Bible; they may have had a Gospel similar to Mark or John and the Hebrew Scriptures (Septuagint), but there was no direct leadership. Without authority they are susceptible to false teaching, worldly wisdom, and false spiritualism. What they needed was a word of correction from Epaphras mentor, the representative of Jesus Christ on earth, the Apostle Paul commissioned by God to distribute the truth. and Timothy the brother Timothy is an important figure in Paul s life and appears to be the instrument that he is choosing to carry on his mission in anticipation of his death. Timothy is mentioned regularly in many other letters. Paul includes him Romans 16:21, was Paul s representative to the Corinthians (1 st Corinthians 4:17; 16:10; 2 nd Corinthians 1:19), to Philippi (Philippians 2:19), to Thessalonica (1 st Thessalonians 3:2), and in two letters that have been preserved written directly to Timothy. In Hebrews, Timothy is dear to recipients and information is relayed to them that Timothy was recently released from confinement and was traveling to them (Hebrews 13:23). What do we know about Timothy? We don't know anything about his father other than that he was a Gentile (Acts 16:1); he was Greek. His mother and grandmother were Jewish and we get the impression that they were very devoted to what God had revealed in the Old Testament. Both were believers and raised Timothy in Messianism, looking for the Savior. On Paul s first missionary journey (Acts 14:5-7), as was his standard procedure, he went first to the synagogue and began to explain how Jesus fulfilled all of the Old Testament prophecies related to the Messiah. There were many within the synagogues in the area of Derbe and Lystra who believed in Jesus as Messiah. During Paul s second missionary journey, he went back to visit those same churches that he had established on his first journey. Paul goes back to Derbe and Lystra again and this is where we first hear of Timothy (Acts 16:1-3). What we know at the time of this first meeting is that Timothy was already a disciple, a learner; this term was used in the Scriptures for a believer who is also dedicated to understanding the doctrines of God. Timothy was also well respected in both Lystra and Iconium. It is then recorded that Paul wanted Timothy to go with him, so Paul circumcises Timothy. This fact causes difficulty for some. Not long before this situation, Paul writes to the Galatians and has strong words to them about circumcision (Galatians 5:2-3). Now remember the narratives are not prescriptive; what is written is what happened. The reason is given in Acts (16:3). Timothy s father was a Greek and thus followed Greek laws and customs. The Jews in those parts would have not allowed an uncircumcised Gentile to even speak to them. Timothy, being both Jew and Gentile, had a great opportunity to be a witness to both groups with Paul. But the known fact that Timothy was not circumcised was problematic. Therefore, Paul had him circumcised so that Timothy would have opportunity among the Jews to give the Gospel. Timothy s story is a great example for us all. Timothy was raised in truth by his mother and grandmother (2 nd Timothy 1:5; 3:15). This is a valuable lesson that we cannot underscore. The lessons taught by mothers and grandmothers are valuable in a person s life. Too often the father is unavailable due to circumstances and we are all dependent on our mothers and grandmothers to teach us truth.

4 For a moment, let us relate to this from our perspective. We have a large amount of biblical knowledge and experience from many women in this church. We also have a good amount of young children. There is going to be perpetual opportunity for many of you to teach the Scriptures and truth to many children for many years to come. Some of you will have direct, regular contact; for others it will be indirect (through the parents), and some will be moment by moment. Let me encourage all to be willing to teach what you know to the children here and in your lives. When God provides the opportunity, He will also grant you the ability to perform it. Timothy, then, was a believer; he was a learner and he was willing to help Paul in the mission of the Gospel. Paul took Timothy and mentored him and Timothy eventually became the successor to Paul s mission. This is the model that we desire to continue (2 nd Timothy 2:2). In this salutation, Paul refers to Timothy as the brother. In Greek, it is not unusual to use ὁ ἀδελφὸς but normally this is followed by a genitive pronoun (yours or ours) or it is the subject of a sentence. There are six instances in which ὁ ἀδελφὸς is used to mark a person. Romans 16:23 Quartus 1 st Corinthians 1:1 Sosthenes 2 nd Corinthians 1:1 Timothy Ephesians 6:21 Tychicus (the beloved brother) Colossians 1:1 Timothy Philemon 1 Timothy I am not going to say this with full conviction, but it appears that Paul uses this designation as both endearing and as delineating authority. Sosthenes was the leader at the synagogue and was a believer in Corinth (Acts 18:17); Tychicus, we know, carried a level of trust and authority from Paul. Quartus we do not know about. Timothy is obviously endeared but also has a level of authority. Even in Hebrews 13:23, the brother is used again. The our may or may not be in the original text. Again, why is this important to the Colossians? Adding Timothy to the greeting with the moniker the brother indicates that Paul is writing an authoritative letter and indicating the next in command, as far as they are concerned. To the saints and faithful brethren in Christ who are at Colossae The letter is addressed to a particular people in a particular location. The addressees are already believers in Jesus Christ. As stated in the introduction, this is not an evangelical letter. Saints is ἅγιος hagios and is an adjective. When this functions substantively (Romans 1:7), the word is normally translated saints. When this word modifies a noun, it is normally translated holy. This word is used Colossians 1:4, 12, 22, 26, and 3:12. The word means to being dedicated or consecrated to the service of God, a quality possessed by things or a person that could approach a divinity. This word is primarily used as an attribute of God. This the moral rightness of God, separate from sinful, profane, or defiled nature of fallen man or creation. In order for things or people to approach God in the Hebrew Scriptures, they had to be cleansed, sprinkled with blood, and the sacrifice had to be sufficient. Then and only then could the thing be in the presence of God.

5 Jesus died on the cross paying for all sin. Also, when we believe God at His word, we obtain the righteousness of God. Therefore, the designation of saint is not a recognition of behavior but of position. This is how God sees the believer being found in Him, not having my own righteousness which is of the Law, but the righteousness which comes from God on the basis of faith (Philippians 3:9). The reason they are called saints, the reason we are called saints, is because of our identity in Christ Jesus. The next term is faithful brethren. The word faithful in Greek is πιστός pistos. This is the adjective for the noun πίστις pistis (faith), the verb πιστεύω pisteuō (believe), and the main verb πείθω peithō (convince, persuade). This adjective indicates someone who is known as a person of faith. This is not generic in the English sense of faithful (to a spouse, to a job, to a church). As an adjective this is used as having a reputation (Acts 16:1,15) and as one who is fit and worthy of trust. In this context of the letter, the believers in Colossae have built a reputation as being believers (1:4) and demonstrating the attributes of love for the saints. This is the main (primary) instruction for all believers to look after the household of God. Notice that this is in Christ. The designation of being faithful or a saint has no meaning if not founded in and completed in Jesus Christ. Grace to you and peace from God our Father There is a textual criticism (and the Lord Jesus Christ). After reviewing the text, this is most likely not original to the text and does not add to its meaning nor does the elimination take anything away. Grace and peace is a greeting and desire for the believers. The source of both grace and peace is from God. Grace is first realized at the moment one believes. We were saved by grace through faith (Ephesians 2:1-9). But we also live by grace through faith (Colossians 2:6). Believers have peace with God the moment we believe (Romans 5:1) but we can also receive supernatural peace of God (Philippians 4:1-9; Colossians 3:12-17). Conclusion of Colossians 1-2: This opening greeting is not to be ignored. This is not simply a to/from portion of the letter. This study has worked in two ways. The first way is to increase our understanding of this letter as an expansion of the introduction to the letter. The second way is to help us understand that a study of any book must include the seemingly inconsequential portions of the material. The parts we simply glance over are impactful to the readers and are good for training and correction. Today, we do not have Paul, Peter, John, or James with us. Neither is Timothy and we cannot trace an Apostolic Succession. Today, we have preserved as God s Word the inspired text of what was written by God s representatives while they were here on earth. We do not look for a unique Word from God, we study each word/phrase/sentence/book as is written in our Bibles.