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NASB (UPDATED) TEXT: Col_1:1-2
1Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, 2To the saints and faithful brethren in Christ who are at Colossae: Grace to you and peace from God our Father.
Col_1:1 "Paul" Saul of Tarsus is first called Paul in Act_13:9. It is probable that most Jews of the "diaspora" (Jews living outside Palestine) had a Hebrew name and a Greek name. If so, then Saul's parents gave him this name but why, then, does "Paul" suddenly appear in Acts 13? Possibly
1. others began to call him by this name
2. he began to refer to himself by the term "little" or "least"
The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name.
1. the second century tradition that Paul was short, fat, bald, bow-legged, bushy eyebrowed, and had protruding eyes is a possible source of the name, deriving from a non-canonical book from Thessalonica called Paul and Thekla
2. passages where Paul calls himself "the least of the saints" because he persecuted the Church as in Act_9:1-2 (cf. 1Co_15:9; Eph_3:8; 1Ti_1:15)
Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this is somewhat unlikely (cf. 2Co_11:5; 2Co_12:11; 2 Cor. 15:10).
▣ "an apostle" This came from the Greek word "to send" (apostellô). Jesus chose twelve men to be with Him in a special sense and called them "Apostles" (cf. Luk_6:13). This term was often used of Jesus being sent from the Father (cf. Mat_10:40; Mat_15:24; Mar_9:37; Luk_9:48; Joh_4:34; Joh_5:24; Joh_5:30; Joh_5:36-38; Joh_6:29; Joh_6:38-40; Joh_6:57; Joh_7:29; Joh_8:42; Joh_10:36; Joh_11:42; Joh_17:3; Joh_17:8; Joh_17:18; Joh_17:21; Joh_17:23; Joh_17:25; Joh_20:21). In Jewish sources, an apostle was someone sent as an official representative of another, similar to "ambassador" (cf. 2Co_5:20).
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▣ "Christ" This was the Greek equivalent of the Hebrew term "messiah," which meant "an anointed one." It implied "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets, were anointed. Jesus fulfilled all three of these anointed offices (cf. Heb_1:2-3).
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▣ "Jesus" This Hebrew name meant "YHWH saves," "YHWH is salvation," "YHWH brings salvation." It is the same as the OT name "Joshua." "Jesus" is derived from the Hebrew word for salvation, "hosea," suffixed to the covenant name for God, "YHWH" (see Special Topic: Names for Deity at Col_1:3). It was the name designated by God through an angel of the Lord (cf. Mat_1:21).
▣ "by God's will" This same introductory phrase is used in 1Co_1:1; 2Co_1:1; Eph_1:1 and 2Ti_1:1. Paul was convinced that God had chosen him to be an Apostle. This special sense of calling started at his Damascus road conversion (cf. Act_9:1-22; Act_23:3-16; Act_26:9-18). This opening phrase emphasizes Paul's understanding of his God-given authority. See Special Topic: The Will of God at Eph_1:9.
▣ "Timothy our brother " Timothy's name meant "honored by God" or "honorer of God." He had a Jewish mother (cf. Act_16:1; 2Ti_1:5) and a Greek father (Act_16:1). He was converted on Paul's first missionary journey to Derbe/Lystra (cf. Act_16:1). Paul invited him to join the missionary team on the second missionary journey, possibly to replace John Mark (cf. Act_15:36-41). Paul circumcised him in order to facilitate his work among the Jews (cf. Act_16:3). He became Paul's faithful representative, disciple and trouble-shooter (cf. Act_16:1 to Act_17:14; Act_18:5 to Act_19:22; Act_20:4; Rom_16:21; 1Co_4:17; 1Co_16:10; 2Co_1:1; 2Co_1:19; Php_1:2; Php_2:19; Gal_1:1; Philem. Col_1:4; and I and 2 Timothy).
He is mentioned with Paul in several letters (cf. 2Co_1:1; Php_1:1; 1Th_1:1; 2Th_1:1 and Philemon). This does not imply co-authorship, but Timothy's presence and greetings. Timothy may have functioned as Paul's scribe, as did Silas and Tychicus.
Col_1:2 "the saints" "Saints" (hagioi) is theologically related to the OT term "holy" (kadosh), which implies "set apart for God's service" (cf. 1Co_1:2; 2Co_1:1; Rom_1:1; Eph_1:1; Php_1:1). It is plural in the NT except for one time in Php_4:21; even there, it is used in a corporate context. To be saved is to be part of the covenant community of faith, a family of believers, which we are meant to serve (cf. 1Co_12:7).
God's people are holy because of the imputed righteousness of Jesus (cf. Romans 4 and 2Co_5:21). It is God's will that they live holy lives (cf. Col_1:22; Col_3:12; Eph_1:4; Eph_2:10; Eph_4:1; Eph_5:27; 1Pe_1:16). Believers are both declared holy (positional sanctification) and called to a lifestyle of holiness (progressive sanctification). See Special Topic: Sanctification at Eph_1:1.
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▣ "faithful brethren" In a book written to combat a heretical group of false teachers, this qualification is significant! Paul believed that the church was remaining faithful to the gospel of Jesus Christ, given to Paul, given to Epaphras, given to them!
The words, "faith," "trust" and "believe" all have the same Greek root pistis (noun) and pisteuô (verb). The word's primary emphasis is on the trustworthiness of God, not the enthusiasm or sincerity of a human response. Believers must receive and trust in His trustworthy character and eternal promises. The key is the object of the believer's faith, not the intensity of that faith (cf. Mat_17:20; Luk_17:6). Christianity is an initial, repentant/faith response followed by a lifestyle of faithfulness. Biblical faith is a series of human choices-repentance, faith, obedience, and perseverance. God's faithfulness is reproduced in His children. The image of God (cf. Gen_1:26-27) is restored and intimate fellowship is again possible!
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▣ "in Christ" This is a grammatical construction called a locative (of sphere). This was Paul's favorite way to describe Christians. As believers we live and move and have our being in Him (cf. Act_17:28)! He is the origin and source of all spiritual blessings. Paul uses this phrase 64 times ("in Christ," "in Him," "in the Beloved"). See full note at Eph_1:4.
▣ "Grace to you and peace" The normal salutation in Greek letters was the word "greeting" (charein, cf. Act_15:23; Acts 23:36; Jas_1:1). Paul characteristically changed this to a very similar sounding but Christian term, grace, (charis). Many have assumed that Paul was somehow combining the Greek greeting and the Hebrew greeting, peace (shalom). Although this is an attractive theory, it may be reading too much into this typically Pauline introductory phrase (cf. Rom_1:7; 1Co_1:3; 2Co_1:2; Php_1:2; and Phm_1:3).
"Grace" was the special word which described the loving, merciful character of God. Humans are right with God because of who He is, not because of who they are. It is God's kind, generous, loving, forgiving, slow to anger, abounding in compassion mercy that forms the only hope for fallen mankind (cf. Exo_34:6-7; Neh_9:17; Psa_103:8-14; Joe_2:13; Mic. 6:18-20)! Christianity is rooted in the unchanging character of God (cf. Mal_3:6; Jas_1:17), the finished work of Jesus Christ (cf. Mar_10:45; 2Co_5:21) and the ministry of the Spirit (cf. Joh_14:25-26; Joh_16:7-15).
"Peace" is the result of understanding the character of God and the promises of the gospel (cf. Joh_14:27; Joh_16:33). Peace is an internal joy and stability apart from circumstances, disruptive false teachings or persecution (cf. Php_4:7; Col_3:15).
▣ "God our Father" This reading is found in ancient Greek uncial manuscripts B, D, K, L, the ancient Vulgate, Peshitta and Coptic translations and the Greek texts used by Origen and Chrysostom. The manuscripts à , A, C, G add "and our Lord Jesus Christ." The phrase is present in Col_1:3. It was Paul's normal phrasing in opening prayers (cf. Rom_1:7; 1Co_1:3; 2Co_1:2; Gal_1:3; Eph_1:2; Php_1:2; 2Th_1:2; 1Ti_1:2; 2Ti_1:2 and Tit_1:4). The UBS4 gives the shorter reading an "A" rating (certain).
"Father" is not used in the sense of sexual generation or chronological sequence, but intimate family relationship. God chose family terms to reveal Himself to humanity (cf. Hosea 2-3, where God is shown as passionate, faithful lover, and chapter 11 where He is shown as loving father and mother).
The Deity of revelation is not the Prime Mover or the First Cause of Greek philosophy, but the Father of Christ Jesus. The Bible is not a human-reasoned philosophy but a Divine self-disclosure, a revelation which cannot be discovered by human analysis.
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