AM Bible Study Group; January 9, 2013
Colossians 1:1-2
Theme: The basic message of Paul’s letter is hinted at in his introduction.
(Unless otherwise noted, all Scripture references are taken from The Holy Bible, New King James Version; copyright 1982, Thomas Nelson, Inc.)
Last week, we began our study of Paul’s letter to the Colossians; and this morning, we look at his introduction. It’s the shortest and simplest of all the introductions of Paul’s letters. And yet, as is the case with all of Paul’s other letters, the Holy Spirit has something important to say to us in the introduction. In fact, in some ways, the whole theme of his letter to the Colossians is being hinted at for us in the first two verses.
Consider why Paul wrote this letter. A subtle teaching had crept into the church in Colossae—that is that, when it came to being made complete in the eyes of God, Jesus Christ as Savior wasn’t enough; that, in order for someone to be truly fulfilled and perfected before God, something else was needed. Paul wrote to these Colossian believers because he was concerned to protect them them and to convince them that they were already sanctified as a result of their relationship with Jesus Christ and that they were complete in Him by grace. The great need of the Colossian believers, then, was to “continue in the faith, grounded and steadfast”, and “not moved away from the hope of the Gospel” which had already been preached to them (1:23). In that sense, this letter has a “preventative” purpose rather than “remedial” one.
Notice that we learn from the introduction of his letter, that …
I. IT COMES WITH ALL THE AUTHORITY OF THE GOD OF GRACE.
A. Look at how Paul introduces himself to these Christians that he’d never met. He calls himself “an apostle of Jesus Christ”. The Greek word that Paul used is apostolos; and it means “someone who is sent forth with orders”. Three things are implicit in the meaning of this word: (1) the messenger or ambassador who was being sent on a commission—operating as an agent under the authority of another; (2) the commission itself on which the messenger was being sent; and (3) the one who did the sending. All three elements were a part of Paul’s calling: he was (1) an apostle—a ‘sent’ one—with (2) the commission of preaching the gospel, (3) sent directly and personally to this task by the resurrected Lord Jesus Himself. He knew that he didn’t deserve to be what God has called him to be; but his calling as an apostle was— itself—an example of his message of grace (1 Timothy 1:12-16).
B. It’s important to notice that Paul introduced himself in cooperation with another—”Timothy our brother”. Paul doesn’t introduce Timothy as an apostle. There are certain signs that identify an apostle—that is, that he is one who had seen the Lord (1 Corinthians 9:1), had been named as among apostles by the Lord Himself (Luke 6:13), and who had been identified by the “signs of an apostle”—that is “signs and wonders and mighty deeds” (2 Corinthians 12:12). These things were true of Paul and for the twelve, but they weren’t the case for Timothy. But note that Paul saw himself simply as a fellow family-member—not as ‘Paul, the great apostle, the mighty solo-act’, but as “Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother”. Paul’s message had authority—but not through an authority in and of himself. His was an authority that was derived from Another. The authoritative message of this letter is one that we can trust in it without hesitation. We can have complete confidence that the full sufficiency of Jesus Christ makes us complete in the eyes of God.
II. IT IS SENT TO THOSE WHO ARE SAVED BY FAITH IN GOD’S GRACE.
A. Paul calls these Colossian Christians “saints”. And that’s tremendously important. In calling them this, he is affirming that they’re already acceptable to God and complete in His sight because of their faith in Christ. We’re often accustomed to thinking of a “saint” as someone who has demonstrated themselves worthy of that title—as if ‘sainthood’ is something that only a select few have earned, and that the rest of us could never aspire to. But in using this term, Paul is describing the Colossian believers as “holy ones” or “consecrated ones”; and they are this simply because of their union with Jesus Christ as a gift of God’s grace. Paul called the Corinthian believers “saints” at the beginning of his letter to them (1 Corinthians 1:2)—even though they were not living up to the name. He urged Christians to live in such a way “as is fitting for saints” (Ephesians 5:3).
B. These Christians were not only “saints” but also “faithful brethren”. The word in the original language can mean either that they were “believing” (people who had faith), or were “trustworthy” (people who lived faithfully). Because of the way he goes on to describe these believers in verses 3-9, it seems that the correct understanding is that they were a people who lived faithfully. But either way, calling them “faithful” points to a consistency with which they held fast in faith to Jesus.
C. And notice finally that they were believers who were faithful “in Christ”. They were united to Him by faith. They were “saints”, who were “faithful”, and “in Christ”—and all three of these realities are connected. Paul wrote to these Colossian believers, who were “saints and faithful brethren in Christ”, to tell them about the full sufficiency of Jesus to make them complete before God. And this reminds us that the message of this letter is meant specifically for those who have placed their faith in the gospel message; and have trusted in the sacrifice of Jesus on the cross for their sins. It’s only they who have the right to rest confidently in the full sufficiency of Jesus, and to consider themselves completely acceptable in the sight of God.
III. IT CELEBRATES THE RICHES OF CHRIST THROUGH GOD’S GRACE.
A. Paul says simply, “Grace to you and peace from God the Father” (and some versions add, “and the Lord Jesus Christ”). There isn’t anything unusual in that greeting. It sounds like the greeting in many of his letters. But the fact that it’s so common shouldn’t distract us from the marvelous spiritual reality it is—particularly when seen in the context of this letter. First, it’s a wish of “grace”—that is, God’s free gift of favor to undeserving sinners. This involves the whole idea of God’s favor in every respect—forgiveness and pardon for the past, acceptance and favor in the present, and confident expectation of all the riches of heavenly glory in the future.
B. And second, notice that he wishes them “peace”. Peace, in this case, declares the end of hostilities between the sinner and God—and along with it, one sinner toward another. Peace doesn’t come first. Grace comes first—and then peace comes as a result.
C. And finally, notice that this comes from “God the Father”. We can never earn God’s grace (that is, His favor) by first earning a state of peace with Him. As it says in Romans 5:1-2, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in the hope of the glory of God.” It is from Him to us.
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The great theme of this letter is the sufficiency of Jesus Christ to give us everything we need to be complete before God; and how—because of His sufficiency—there’s no need for us to look to anything else. What better way to describe the state of ‘completion’ that is the theme of this letter then by the great announcement in the introduction of it that the search is over! Grace and peace are authoritatively declared to be ours in Christ—God’s grace in a greeting!