Colossians 1:3Meaning & Commentary from the Church Fathers

Whence comes grace to you? Whence peace? "From God our Father," he says. But he does not introduce the name of Christ here.

I ask the blasphemers of the Spirit: whence is God the Father of servants? Who among servants accomplished such great things? Who made you holy? Who made you faithful? Who made you a son of God?

He who made you worthy of faith is Himself the cause of what has been entrusted to you. We are called faithful not only because we believe, but also because God entrusted to us mysteries which even angels before us did not know.

Yet Paul states this without distinction. "We give thanks to the God and Father of our Lord Jesus Christ." It seems to me that he refers everything to the Father, so as not to turn his discourse toward them all at once.

"Always praying for you." He shows his love for them not only by thanksgiving, but also by unceasing prayer. For even those whom he had not seen, he always held within himself.

"Grace to you and peace from God our Father." He does not add the name of Christ here, although this was usual for him, so as not to attack them openly from the very first words and thereby set them against what follows.

Let those who belittle the Holy Spirit say why God is our Father. Is it not through the Spirit? Who granted us this great thing that surpasses understanding? Was it not the Spirit? How then, after this, do you diminish Him?

"We give thanks to the God and Father of our Lord Jesus Christ, always praying for you." Jesus Christ is our Lord, not the servant-angels.

Paul shows his love for us not only by thanksgiving, but also by unceasing prayer for us. For even those whom he had not seen, he always bore within himself.

The words "and the Lord Jesus Christ" are absent from Blessed Theophylact's text.

“I give thanks” to God the Father of our Lord, and not to the maker and creator of our Lord, offering our prayers beforehand for you. The reading is εὐχαριστῶ, instead of εὐχαριστοῦμεν.

The Apostle bore witness to their perfection, saying that they shone with faith and love, because love encompasses all the active commandments. It is usual for the Apostle first to soften the ear with praises, and only then to set forth the proper teaching. Therefore here also he says that in his prayers he glorifies God for the faith they have in Christ the Master. He also glorifies God for the love they continue to show toward all who share the faith.

As in all Paul's epistles, his Epistle to the Colossians has a preface (Col 1:1-11) and a conclusion with greetings (Col 4:7-18). Between these parts stand the doctrinal section (Col 1:12-2:23) and the moral section (Col 3-4:6).

In the preface, after giving grace and peace to the Colossians from himself and Timothy the brother, the Apostle Paul informs them that, since he heard from Epaphras of their faith and love for all the saints, that is, Christians, he has not ceased praying for them.

He also heard that the true word of the Gospel of Christ, proclaimed to them by Epaphras, not only abides among them, but also bears fruit and increases. From that same day he prays that they may be filled more and more with the knowledge of God's will.

He asks this in all wisdom and spiritual understanding, and that they may be strengthened according to the might of God's glory in all patience and longsuffering.

The Apostle calls the Colossian Christians saints and faithful. This is a rather customary name for Christians in his writings (Rom 1:7; Phil 1:1). Establishing relations full of love and equality, he calls them brethren, bearing in mind that Jesus Christ Himself calls all brethren (Heb 2:12).

Explaining these words, St. John Chrysostom says: "How did you become holy? Why are you called faithful? Is it not because you were sanctified by the death of Christ?" Thus, already in the inscription of the epistle, the Apostle gives the Colossians to understand that only under the condition of the closest union with Christ can they become holy and faithful. Outside this communion, these qualities are unattainable for them.

After the inscription and greeting (vv. 1-2), the Apostle expresses thanks to God for the rather favorable condition of the Church of Colossae. He had learned of this from Epaphras, who had communicated correct notions of Christianity to the Colossians.

The Colossians believe in Christ and perform works of Christian love. They are guided by hope for future, heavenly blessedness, and they nourish toward one another true love, free from fleshly motives (έν πνεύμα.).

Grace is the source of all spiritual blessings, and peace is its fruit. Grace descends within, changes and transforms everything there, reconciles with God, and unites most intimately with Him. It brings peace to everything within and binds all by a brotherly bond.

All this is given, preserved, and made abundant by God the Father and the Lord Jesus Christ. The Colossians already had both grace and peace as believers. The Apostle wishes them well: may they remain in you and abound for you (see Ambrosiaster).

Since this happens only from God the Father and the Lord Jesus Christ, these words should have led those who heard of other paths to this thought: these new paths surely do not lead where they boast of bringing people.