PAUL, AN APOSTLE OF JESUS CHRIST: Paulos apostolos Christou Iesou:

Apostle - (Click here or here for Verse by Verse note on apostle)  (See Torrey's Topic Apostle,  Multiple Dictionary Descriptions)

Paul...apostle (click here for all uses of this phrase and note what key phrase is repeated 5x - why was Paul an apostle? Was it because he chose to be? Look at the link for the answer and then apply this truth to your life) is a favorite self designation. Paul was a man with a mission having been commissioned by Christ Himself, Whose will was made known in (Acts 9:15 22:14, 15, 21 26:16, 17,18).

Paul further explained that he was

an apostle not sent from men nor through the agency of man, but through Jesus Christ and God the Father, Who raised Him from the dead (Gal 1:1)

Paul was commissioned as Christ's "chosen instrument" (Acts 9:15) and ambassador to the Gentiles with a message of reconciliation (Ro 5:11-note, 2Co 5:18,19), a message that he

neither received...from man, nor was... taught, but ... through a revelation of Jesus Christ. (Gal 1:12).

In (Ro1:5) Paul added that

through (Jesus Christ our Lord) we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name's sake

Apostle (652) (apostolos [word study] from apostello = send in turn from apo = off from + stello = send) (Click for another discussion) which literally means "sent one". 

Apostolos was a technical word designating an individual sent from someone else with the sender's commission, the necessary credentials, the sender's authority and the implicit responsibility to accomplish a mission or assignment. 

Secular Greek writer Demosthenes gives a word picture of "apostolos" noting that it was used to describe a cargo ship sent out with a load. Demosthenes also described a naval fleet as "apostles" sent out to accomplish a mission.

Apostolos - 80x in 79v - Matt 10:2; Mark 3:14; 6:30; Luke 6:13; 9:10; 11:49; 17:5; 22:14; 24:10; John 13:16; Acts 1:2, 26; 2:37, 42f; 4:33, 35ff; 5:2, 12, 18, 29, 40; 6:6; 8:1, 14, 18; 9:27; 11:1; 14:4, 14; 15:2, 4, 6, 22f; 16:4; Rom 1:1; 11:13; 16:7; 1 Cor 1:1; 4:9; 9:1f, 5; 12:28f; 15:7, 9; 2 Cor 1:1; 8:23; 11:5, 13; 12:11f; Gal 1:1, 17, 19; Eph 1:1; 2:20; 3:5; 4:11; Phil 2:25; Col 1:1; 1 Thess 2:7; 1 Tim 1:1; 2:7; 2 Tim 1:1, 11; Titus 1:1; Heb 3:1; 1 Pet 1:1; 2 Pet 1:1; 3:2; Jude 1:17; Rev 2:2; 18:20; 21:14. NAS = apostle(19), apostles(52), apostles'(5), messenger(1), messengers(1), is sent(1).

The English word "ambassador" is a good translation of apostolos because an ambassador is

an official envoy of high rank appointed by one of higher rank and authority in the government to represent and transact its business at the seat of government of some other power.

Paul thought of himself as an ambassador of the King of kings, sent by Him to the Gentiles with credentials (miracles he performed) and the commission,

to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, in order that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me (Acts 26:17, 18)

To reemphasize the word apostle as Paul uses it here does not merely refer to one who has a message to announce, but to an appointed representative with an official status who is provided with the credentials of his office. Apostle is also used once to describe Jesus Christ the Sent from the Father (Heb 3:1-note; John 20:21).

Paul apparently wrote while he was in prison at Rome (Col 4:18-note) and sent the letter to them by Tychicus (Col 4:7-note), by whom he also sent the Ephesian letter, presumably at the same time (Ep 6:21, 22-note), as well as the letter to Philemon.

BY THE WILL OF GOD: dia thelematos theou: (Ro 1:1-note:1; 1Co 1:1 2Co 1:1, Ep 1:1-note, 2Ti 1:1-note)

Will (2307) (thelema used of God's will in 49 of 64 NT uses, 3 uses relating to Jesus' humanity, 3 to the Father in the parables and only 9 uses referring to man's will)  refers to a desire which comes from one’s heart or emotions and is what one wishes or has determined shall be done.

Thelema refers not to will which is conceived as a demand but an inclination of pleasure towards that which is liked, which pleases and creates joy. Thus God’s will signifies His gracious disposition toward something, what God Himself does of His own good pleasure.

Here thelema refers to God’s gracious disposition. The point is that Paul was not a self made minister but one called by God because that is what God determined should come to pass. How easy it is to miss His will in this life and instead to "kick against the goads" building "mud pie ministries" when we could be bearing much fruit, proving that we are His disciples (Jn 15:8) and letting our

"light shine before men in such a way that they may see (our) good works, and glorify (our) Father Who is in heaven". (Mt 5:16-note)

If you are in ministry the question should resound in your ears "Are you where you are by His will or yours? It's a question pondering.

AND TIMOTHY OUR BROTHER: kai Timotheos o adelphos: (Acts 16:1, 17:14,15, 18:5, 19:22, 20:4, 1Cor 4:17, 2Ti 1:5, 3:14, 3:15, 1Ti 5:23, Php 2:19, 20, 21, 22)

Our brother (adelphos from the prefix a = denoting unity + delphús = womb) is literally one born from same womb, but used figuratively to describe close association of a group of persons having well-defined membership and in the context of the New Testament clearly refers to fellow believers in Christ and so in the family of God and thus united by the bond of affection.

Elsewhere Paul refers to "Timothy, my son" (1Ti 1:18) and "Timothy, my beloved son" (2Ti 1:2-note) suggesting a father son relationship in the spiritual realm. Do you have a brother in Christ who you would call your spiritual father and mentor?

When we study Paul’s epistles we see that each has a dominant theme. In Romans, it is justification by faith. In Ephesians, it is the mystery of Christ and his Church. In Philippians, it is the joy which Christ brings. In Colossians, it is the absolute supremacy and sufficiency of Jesus Christ as the Head of all creation and of the Church. There is no book in the New Testament, including John’s Gospel, which presents such a comprehensive picture of the fullness of Christ. Accordingly, there is no writing better-equipped to draw us upward than the book of Colossians.

Colossians 1:2 To the saints  and faithful brethren in Christ who are at Colossae: Grace to you and peace from God our Father (NASB: Lockman)

TO THE SAINTS AND FAITHFUL BRETHREN: tois en Kolossais hagiois kai pistois adelphois:

Saints (40) (hagios [word study]) are literally holy ones, those set apart (sanctified).

Saints are those set apart from the world

"delivered (rescued)...from the domain of darkness" (Col 1:13-note)

This deliverance is effected

"by the sanctifying work of the Spirit" (1Pe 1:2-note)

This deliverance is unto God...

"transferred us to the kingdom of His beloved Son" (Col 1:13-note)

The upshot of this divine transaction is that believers should now live holy lives (for example Col 3:5-note). A saint is to be "in the world" but not "of the world" like a boat in the water. In the water the boat fulfills its function but it's usefulness deteriorates when water gets in the boat! And the same is true for saints. Do you need to "bail" some of the water out of your "boat"?

"The word "saint" is the translation of a Greek word meaning "to set apart," in its verb, and "set apart ones," in its noun form. The pagan Greeks set apart buildings as temples, consecrating them for non-secular, and therefore, religious purposes. These became the objects of veneration and reverence. Thus, saints are believing sinners set apart from sin to holiness, set apart from Satan to God, thus being consecrated for Gods’ sacred fellowship and service. The word "saint" as a designation of a Christian, brings at once to our attention the duty of every believer, that of living a separated life. The words, saint, sanctify, holy, are all translations of this same Greek root. They all speak of the absolute separation from evil and dedication to God, that must always be true of the Christian believer."

The holy person is not holy because some change has been wrought in him or her, but because such a one has been set apart for God. The designation is common to all believers in the Lord Jesus Christ (Eph 1:1-note, etc.), and not merely to persons of exceptional godliness, whether living or dead. Sainthood, or sanctification, is not an attainment, but a state into which God calls those who believe on Christ, and in which they begin their course as believers. Sanctification is firstly a relationship with God; it is used also of the separation of a believer from evil things and ways, and must be pursued earnestly and undeviatingly (Heb 12:14-note)."

Would Paul describe you or me as a faithful brother or sister?

(1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Mt 24:45). Hence, trustworthy (2Ti 2:2-note). Of things that can be relied upon (2Ti 2:11-note).

IN CHRIST: en Christo:

What are the 2 "locations" of the saints in Colossians 1:2?

Click the 87 passages with the phrase in Christ. If you need to be encouraged and renewed in your mind about who you now are "in Christ", consider making a list of the truth you glean from theses NT passages.

In Christ - see additional discussions of this profound phrase - in Christ and also in Christ Jesus.

William MacDonald makes an interesting observation that

In Christ speaks of their spiritual position. When they were saved, God placed them in Christ, “accepted in the beloved.” (Eph 1:6-note) Henceforth, they had His life and nature (2Pe 1:4-note). Henceforth, they would no longer be seen God as children of Adam (1Cor 15:22) or as unregenerate men, but He would now see them in all the acceptability of His own Son. The expression in Christ conveys more of intimacy, acceptance, and security than any human mind can understand. The geographical location of these believers is indicated by the expression who are in Colossae. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos)

Wuest commenting on the phrase in Christ observes that

Here again we have separation, for that which surrounds the believer, namely, Christ in whom he is ensphered, separates him from all else." (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)

that when Paul spoke of the Christian being in Christ, he meant that the Christian lives in Christ as a bird in the air, a fish in the water, the roots of a tree in the soil. What makes the Christian different is that he is always and everywhere conscious of the encircling presence of Jesus Christ.  (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)

A Christian always moves in two spheres. He is in a certain place in this world; but he is also in Christ. He lives in two dimensions. He lives in this world whose duties he does not treat lightly; but above and beyond that he lives in Christ. In this world he may move from place to place; but wherever he is, he is in Christ. That is why outward circumstances make little difference to the Christian; his peace and his joy are not dependent on them. That is why he will do any job with all his heart. It may be menial, unpleasant, painful, it may be far less distinguished than he might expect to have; its rewards may be small and its praise non-existent; nevertheless the Christian will do it diligently, uncomplainingly and cheerfully, for he is in Christ and does all things as to the Lord. We are all in our own Colossae, but we are all in Christ, and it is Christ who sets the tone of our living." Barclay describes an ideal state writing that "There is the life that is dominated by the Spirit of God. As a man lives in the air, he lives in Christ, never separated from him. As he breathes in the air and the air fills him, so Christ fills him. He has no mind of his own; Christ is his mind. He has no desires of his own; the will of Christ is his only law. He is Spirit-controlled, Christ-controlled, God-focused."  (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)

Paul's whole emphasis is the point to people back to the sufficiency of Christ. The church at Colossae's problem was that they might get their focus off the Lord Jesus. Jesus is enough. We are complete in Him! So many do not find that Jesus is enough and seek some experience, some method, some program. Rather than submitting and bowing to Jesus as a bondslave to his Master, they refuse to surrender their rights. Paul counteracts this "empty deception" by telling them that Jesus is enough and that they need to keep focused on Him.

Guy King in his exposition of Philippians (Joy Way,1952 - online version) comments on the phrase in Christ writing that...

Herein lay

(a) Their (referring to the saints at Philippi but applicable to saints of all places and ages!) protection from evil life. The moral condition of a heathen city would be a constant peril to any new converts, especially as they themselves had but just recently come out of that very heathenism. Philippi may not have been so utterly debased as Corinth, or Rome, but its atmosphere must have been a subversive influence threatening any who would live pure and true. Yet, they could be kept safe. Christians must, of course, remain in such hostile surroundings, for CHRIST must have there, as Matthew 5:13 (note), 5:14 (note) teaches, the salt, the light, and the testimony.

So He Himself prays "not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil", John 17:15.

That keeping, that protection, is ministered to us in the fact of our being, not only "in the world", but more closely, "in Christ."

A shipwrecked man writes a message, and throws it into the sea, in the hope that it may reach some shore. But will not the water damage and destroy it? No; for, while it is cast into the sea, it is first sealed in a bottle - and so it arrives. Yes; in Philippi, with all its destructive influences, but "in Christ" - so they are secure, and so, in spite of all antagonistic forces, they arrive at "the haven where they would be." Herein lay also

(b) Their possibility of holy life. We are called not only to a negative but to a positive life - "eschew (abstain from) evil, and do good", as 1Pe 3:11(note) says. But how can a holy life be lived in such unholy surroundings?

Mark that little water-spider going down to the bottom of that pond. It doesn't really belong there, even as we believers are: "in the world" ...but not of it, John 17:11, 16. The little creature has the queer, and amazing, ability of weaving a bubble of air around itself, and hidden in that it is able to pursue its way even amid such inimical conditions - in the water, but in the bubble!

So we come back to our glorious truth - in Philippi, but "in Christ"; then even in the midst of the most uncongenial surroundings, the Christ-life can be lived.  (King, Guy: Joy Way: An Exposition of the Epistle of Paul to the Philippians, 1952, Christian Literature Crusade) (Bolding added)

The phrases in Christ, in Him, or the equivalent occur nine times just in Ephesians 1:3-23. They occur 164 times in all Paul’s writings. The phrases mean more than just believing on Christ or being saved by His atonement. They mean being joined to Christ in one spiritual body so that what is true of Him is also true for us...This is a difficult concept, and the Bible uses numerous images to teach it to us: the union of a man and woman in marriage (Eph 5:22-33; notes), the union of the vine and the branches (John 15:1-17), the wholeness of a spiritual temple in which Christ is the foundation and we the individual stones (Eph 2:20, 21, 22 - notes  Ep 2:20; 21; 22), the union of the head and other members of the body in one organism (1Cor 12:12-27). But whether we understand it or not, union with Christ is in one sense the very essence of salvation. John Murray, an able expositor of this theme, wrote,

Guy King in his commentary on Colossians adds...

Oh yes, I know they were at Colossae - breathing the fetid atmosphere of this typically pagan city. How could the fair flowers of fidelity and holiness flourish in such a place? Only because they enjoyed the nearer, purer air of being in Christ.

The clever little water beetle is able to live in the muddy bed of the pond because it has the gift of weaving around itself a bubble of air. Thus it takes its own atmosphere down with it. I often invert a "let's pretend" story of a man shipwrecked on a desert island, who, happening to have his fountain pen still in his pocket, decides to write a message on a large island leaf to send to his people. Having thrown it into the sea, he could then only wait, and hope for the best. But, silly man, the leaf will soon be pulped and the message obliterated by the ocean. Oh, I forgot to mention that on his island he happened to find a bottle with a sealing top. So his SOS reached home, and led to his rescue, because though it was in the sea, it was in the bottle. Yes, although these Christians were in that Colossian sea of iniquity, they were kept safe and saintly because they were "in Christ".

It is one of Paul's chief inspired conceptions, so often reiterated through all his correspondence, that we are "in Him", "in the Lord", "in Christ". What amazing privilege and prediction is here! "Christ in you, the hope of glory", he says in Colossians 1:27; and now it is the other side of the blessed truth: you in CHRIST, the hope of safety. (Colossians 1:1-2 His Tactful Approach - Pdf)

WHO ARE AT COLOSSAE: ...tois en Kolossais:

The only sign of Christianity was a little plaque buried under a Muslim mosque, which has a statement to the appreciation of Epaphras, the man who may have led the Colossians to the Lord. The tragedy is that there is no longer a church at Honaz (see links), the modern site of Colossae! Apparently very little had been entrusted to faithful men (or there were few faithful men who could be entrusted) (2Ti 2:2-note) by the Colossians who themselves seemed to have been very committed Christians (cf. "we heard of your faith in Christ Jesus and the love which you have for all the saints"). It is probable also that what was entrusted over the generations became so watered down that it became more and more difficult to discern truth from error. Ultimately the succeeding generations of Colossians were taken "captive through philosophy...rather that according to Christ." The very thing that Paul feared the most apparently happened to them!

GRACE TO YOU AND PEACE FROM GOD OUR FATHER: charis humin kai eirene apo theou patros hemon:

C H Spurgeon well says that...

Blessed men scatter blessings. When the benediction of God rests upon us, we pour out benedictions upon others. (The Second Coming)

Grace (charis [word study]) is God’s favor toward man, free and unmerited, while peace is the harmony that exists between God and those who receive that favor in Christ. They are two key aspects of the gospel (see MacDonald's comment below) and represent in a sense cause and effect (compare Ro 3:24-note with Ro 5:1-note). This greeting is used by Paul in all his epistles with the exception of that to Timothy in which he adds mercy.

This greeting is generally viewed as a blending of both Greek and Hebrew greetings. The normal Greek greeting was chairein (present infinitive of chairo ) and conveyed the ideas of “welcome, good day, greetings”. The parallel Hebrew greeting was shalom, conveying the idea  “peace, good health” 

Grace pictures God stooping down to sinful, lost humanity in loving and tender compassion.

Peace summarizes all that results in the life of a person when he accepts God’s grace as a free gift. Note the word order first grace, then peace.

C H Spurgeon well says that...

Blessed men scatter blessings. When the benediction of God rests upon us, we pour out benedictions upon others. (The Second Coming)

Guy King (in his expositional commentary on Philippians, Joy Way,1952 - online version) writes that...

Grace and peace - just the customary greeting:

"grace", the Western (or Greek)
"peace", the Eastern (or Hebrew)

but when the HOLY SPIRIT led Paul to combine them here, we may be sure that He intended their use to be something so much more than formal and usual; both writer and readers would be led to see in them very deep and rich meaning.

Wilson Cash makes the interesting suggestion that

Paul combines both Jewish 'peace' and Gentile 'grace' in one salutation as a pledge of unity between East and West, between Jew and Gentile, in the one Saviour, who unites all in the one fellowship of His Body.

Dr. Hugh Michael, in the Moffatt Commentary, speaks of

the enrichment of the commonplace by the new faith of CHRIST, which elevates a salutation into a benediction.

How arrestingly that is seen in the transmutation of everything, however lowly, that He touched - a common Name, a despised City, a humble workshop, even a felon's Cross.

Dr. Johnson said of Oliver Goldsmith,

He touched nothing that he did not adorn: how infinitely truer of the Master. So here the common greeting is invested with uncommon beauty.

What are these things that the apostle desires for his friends, and which are no less desirable for ourselves?

(a) Grace - a quality which is, at once

(i) an Attitude, which He adopts towards us, as in Eph (note);

(ii) an Activity, which He exerts for our help, as in 1Corinthians 15:10; and

(iii) an Accomplishment, which He works in, and out from, us, as in Acts 4:33.

Paul ardently, and prayerfully, desires for his converts everywhere - for he uses the words in all his church letters - that they may experience to the full this "grace", which the late Bishop Handley Moule describes as "love in action".

Then comes:

(b) Peace - the "God of all grace" is the "God of peace", 1Pe 5:10 (note); Ro 15:3-(note); and it is only by, and after, His grace that we can enjoy His peace.

- Peace of heart - no condemnation before GOD

- Peace of conscience - no controversy with GOD

- Peace of mind - no anxiety about life

- Peace of action - no grit in the machinery

This gift is an immensely precious boon; and it may be the possession, should be the possession, of every believer. Paul will have some deep things to say about this later.

These two joys come, says Php 1:1-note, "from God our Father, and from the Lord Jesus Christ" - the Father is the Source, from whom they come; the Saviour is the Medium, through whom they come. Not from the world arise such blessings, nor from our circumstances, however affluent and pleasant, nor from our own inner being, however much we strive, but only from Him, through Him, and "all the fulness of the Godhead . . . and ye are complete in Him" (Col 2:9, 10-note) (King, Guy, Joy Way,1952 - online version)

Peace (eirene [word study]) (or here) is derived from the verb "eiro" which means to "join together". Thus the picture inherent in the Paul's greeting is that of binding or joining together what is broken or divided setting the divided parts at one again. Webster defines peace as a state of tranquility or quiet, freedom from disquieting or oppressive thoughts or emotions, harmony in personal relations, a pact or agreement to end hostilities between those who have been at war or in a state of enmity, state of repose in contrast with or following strife or turmoil.

MacDonald has said that the combination of "grace and peace" is in one sense

"in miniature, the gospel for the whole world."

The essence of the gospel is "grace, therefore peace". Through the gospel we are all brought under His grace and therefore have peace with Him and peace within. The gospel is not so much about “not fighting” but about wholeness of life (shalom) as God intended it. The peace flows out of the grace, and both together flow from God our Father and were made effective in human history through the Lord Jesus Christ.

Colossians 1:3 We give thanks (1PPAI) to God, the Father of our Lord Jesus Christ, praying (PMPMPN) always  for you, (NASB: Lockman)

WE GIVE THANKS TO GOD THE FATHER OF OUR LORD JESUS CHRIST: Eucharistoumen (1PPAI) to theopatri tou kuriou hemon Iesou Christou:

Give thanks (2168) (eucharisteo [word study] from eú = well, good + charizomai [word study] = to grant, give) means to show oneself grateful, to be thankful, to give thanks. Note present tense (continuous action) for thanksgiving and for praying. Paul "sets the bar high"!

This whole section is one sentence in Greek, with a minor break at the end of verse 6

MacArthur adds that

Paul was not always praying for the Colossians. Rather, whenever he was praying for them, he always expressed his thanks to God. (Vincent, Barclay, Lightfoot, et al agree)

It seems that the apostle always began his prayer with praise to the Lord, and this is a good example for us to follow. Prayer is the unspeakable privilege of having audience with the Sovereign of the universe. Have you availed yourself of this privilege yet today?

Spurgeon observed that...

For the church that was at Colosse Paul gave hearty thanks to God for many most important blessings, especially for their faith, their love, and their hope. It would he a very useful exercise to our hearts if we would often give thanks to God for the gifts and graces, which we discover in our Christian brethren. I am afraid we are more inclined to spy out their faults, and to suppose that we deplore them, than we are to discern the work of the Holy Spirit in them, and from the bottom of our hearts to give thanks to God for them. (ED: "Amen!" or "Oh my!") (From Spiritual Knowledge: It's Practical Results)

PRAYING ALWAYS FOR YOU: pantote peri humon proseuchomenoi (PMPMPN): (Col 1:9, Eph 1:16, 17, 18, 19, 3:14, 15, 16, 17, 18, 19 Php 1:9, 10, 11 1Th 3:10, 11, 12, 13 2Th 2:16,17 2Ti 1:3) (Click note on prayer)

Praying always - More literally "always for you continually (present tense) praying". He could have just said praying and his use of the present tense would have quite clearly conveyed to his readers that it was his habitual practice to pray for them. Paul goes a step further, adding the Greek adverb always which is also placed first in the (original Greek) clause to "doubly" emphasize that his prayers were at all times (without exception, on every occasion, every time, without end, repeatedly, unceasingly). The antonym (opposite) would have been hardly or hardly ever or once in a while or on rare occasions or "once in a blue moon."

How would you characterize your prayers
for other saints - at all times or scarcely ever?

Praying (4336) (proseuchomai [word study] from pros = toward, facing, before [emphasizing the direct approach of the one who prays in seeking God’s face] + euchomai = originally to speak out, utter aloud, express a wish, then to pray or to vow. Greek technical term for invoking a deity) in the NT is always used of prayer addressed to God (to Him as the object of faith and the One who will answer one’s prayer) and means to speak consciously (with or without vocalization) to Him, with a definite aim (See study of noun proseuche [word study]).

Notice that the prefix preposition pros adds the idea of  a conscious direction of one’s prayer toward God and a consciousness on the part of the one praying that he is seeking God's face, is speaking face to face with God and has His listening ear (cf Ps 66:18).

Proseuchomai encompasses all the aspects of prayer -- submission, confession, petition, supplication (may concern one's own need), intercession (concerned with the needs of others), praise, and thanksgiving.

Always (3842) (pantote from pás = all + tóte = then) means at all times. Paul used this word to encourage the Thessalonians that he, Silvanus and Timothy

give thanks to God always (pantote) for all of you, making mention of you in our prayers. (see note 1Thess 1:2)

Writing to the saints at Philippi Paul says he is

always (pantote)  offering prayer with joy in my every prayer for you all. (Php 1:4-note)

In the closing of this letter Paul reminds the saints at Colossae that

Epaphras, who is one of your number, a bondslave of Jesus Christ, sends you his greetings, always (pantote)  laboring earnestly for you in his prayers, that you may stand perfect and fully assured in all the will of God. (Col 4:12-note)

Paul writes to Philemon that

I thank my God always, making mention of you in my prayers (Philemon 1:4)

Alexander Whyte writes...

Colossians 1:4 since we heard (AAPMPN) of your faith in Christ Jesus and the love which you have (2PPAI) for all the saints (NASB: Lockman)

SINCE WE HEARD OF YOUR FAITH IN CHRIST JESUS: akousantes (AAPMPN) ten pistin humon en Christo Iesou:

How did he hear? Where was Paul? What did he hear? Who brought Paul the news? How did Paul respond?

Faith, love and hope are also mentioned in the following verses (1Co 13:13; 1Th 1:3; 5:8; Ro 5:1, 2, 3, 4, 5; Gal 5:5, 6; Eph 4:2, 3, 4, 5; Heb 6:10, 11, 12; 10:22, 23, 24; 1Pe 1:3, 4, 5, 6, 7, 8,21, 22).

Faith comes from hearing and hearing by the word of Christ (Ro 10:17-note).

Our Christian lives begin with saving faith; but then in the process of sanctification we must learn to "walk by faith, not by sight" (2Cor 5:7) and work by faith  (1Th 1:3-note)

It is faith that gives power to prayer (Lk 17:5,6).

Faith is a shield each believer needs to take up for with it alone we are made

able to extinguish all the flaming arrows of the evil one (Ephesians 6:16-note; see sermon   Eph 6:16).

APPLICATION: Do the Scriptures above describe the quality of your faith? Have others heard about your faith in Christ Jesus that leads to an unconditional, sacrificial love even for the saints that aren't particularly easy to be around?

Vine says that faith (pistis)

"primarily denotes firm persuasion, and so signifies trust. It is always used in the New Testament of faith in God or in Christ, or in things spiritual. There are three main elements in faith: (1) a firm conviction producing full acknowledgment of God’s revelation or truth (e.g., 2Th 1:10, 2:13); (2) a personal surrender to Him (Jn 1:12); (3) conduct inspired by such surrender (2Co 5:7). Prominence is given to one or other of these three according to the context."

Spurgeon writes (The Hope Laid Up in Heaven)

Three Divine Graces should be always conspicuous in Christians - faith, love, and hope. They are each mentioned by Paul in the opening verses of the epistle from which our text is taken. These lovely graces should be so conspicuous in every believer as to be spoken of and consequently heard of even by those who have never seen us. These flowers should yield so sweet a perfume that their fragrance may be perceived by those who have never gazed upon them. So was it with the saints at Colossae...May our characters be such as can be reported of without causing us to blush, but that can never be the case if these essential virtues are absent. If these things are in us and abound, we shall not be barren or unfruitful, but if they are lacking, we are as withered branches. We should therefore be rich in faith which is the root of every grace; to this end we should daily pray, "Lord, increase our faith." We should strive to be full even to overflowing with love which is of God and makes us like to God; we should also abound in hope, even that heavenly hope which causes a man to purify himself in readiness for the inheritance above. See to it that neither of these three divine sisters are strangers to your souls, but let faith, hope, and love take up their abode in your hearts. Note, however, the special character of each of these graces as it exists in the Christian. It is not every faith and love and hope that will serve our turn, for of all precious things there are counterfeits. There is a kind of faith in all men, but ours is faith in Christ Jesus, faith in Him whom the world rejects, whose cross is a stumbling block and whose doctrine is an offense. We have faith in the man of Nazareth who is also the Son of God, faith in Him who having made atonement by His own blood once for all is now exalted to His Father's right hand. Our confidence is not placed in ourselves nor in any human priest nor in the traditions of our fathers nor in the teachings of human wisdom but alone in Christ Jesus. This is the faith of God's elect.  (Read the full sermon The Hope Laid Up in Heaven)

When missionary John G. Paton was translating the Bible in the Outer Hebrides, he searched for the exact word to translate believe. Finally, he discovered it: the word meant “lean your whole weight upon.” That is what saving faith is—leaning your whole weight upon Jesus Christ. (Lessons from the Life of John G. Paton)

Faith must never be severed from good works. Martin Luther summed up the biblical view of the link between saving faith and good works in these words:
 

“Good works do not make a man good, but a good man does good works”

W. H. G. Thomas gives us an excellent description of the interrelation of faith, hope and love...
 

Faith rests on the past, love works in the present, and hope presses toward the future; or, faith looks backward and upward, love looks outward, and hope looks forward. These three constitute the true, complete Christian life and not one of them should be omitted or slighted. We are only too apt to emphasize faith and love and forget hope but, inasmuch as hope is invariably connected with the coming of the Lord, "that blessed hope" (Titus 2:13), it is a vital part of our Christian life. Faith accepts, hope expects; faith appropriates, hope anticipates; faith receives, hope realizes; faith is always and only concerned with the past and present, hope is always and only concerned with the future. We know that faith comes by hearing; we shall find that hope comes by experience. Faith is concerned with a person who promises, hope with the thing promised; and faith is the root of which hope is a fruit. (Hope Laid Up for You in Heaven - W. H. G. Thomas)

Faith rests on the past work of Christ; love works in the present; and hope anticipates the future.

In Christ Jesus describes genuine faith's object, Christ Jesus.

John MacArthur adds that
 

The relationship of faith to Jesus Christ is expressed in the New Testament by various Greek prepositions. Acts 16:31 uses the preposition epi, which suggests resting on a foundation. In Acts 20:21, eis is used, with the meaning of “to find a dwelling place in,” “to go into,” “to abide in,” or “to find a home.” Here in translates en and has the connotation of coming to a place of security and anchor. With Christ as its object, our faith is as secure as a house on a solid foundation, or a boat safely at anchor. Charles Spurgeon illustrated the importance of faith’s object by telling of two men in a boat. Caught in severe rapids, they were being swept toward a waterfall. Some men on shore tried to save them by throwing them a rope. One man caught hold of it and was pulled to safety on the shore. The other, in the panic of the moment, grabbed hold of a seemingly more substantial log that was floating by. That man was carried downstream, over the rapids, and was never seen again. Faith, represented by the rope linked to the shore, connects us to Jesus Christ and safety. Good works apart from true faith, represented in the story by the log, leads only to ruin.

In his devotional entitle What Do You Believe In? Theodore Epp writes...

Almost everyone talks about faith because almost everyone has faith in something.

But faith is only as good as its object. It is important to recognize that we are not saved from condemnation by having faith in faith. Paul commended the Colossians for their "faith in Christ Jesus" (Col 1:4).

So it is not sufficient to tell a person, "Just believe." The question is, Believe what? The message of the Gospel is not to believe in yourself, in church or in doctrine but in the Lord Jesus Christ.

This implies believing in all that Christ did for us when He died on the cross in our place. It recognizes that we are sinful human beings who deserve condemnation, or else it would never have been necessary for Christ to die.

It means we recognize that Christ is our only hope because if we could have been saved by some other means, Christ would not have had to die (see Gal. 2:21).

Having faith in Jesus Christ implies we have placed our confidence entirely in His finished work on the cross, recognizing that He forgives our sins and gives us eternal life.

One can summarize saving faith as a commitment to Jesus Christ, who is our life and Lord. Faith in Jesus Christ as our Lord is also necessary for growth in our Christian walk.

"And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house" (Acts 16:31). (What Do You Believe In?)

AND THE LOVE WHICH YOU HAVE FOR ALL THE SAINTS: kai ten agapen en echete (2PPAI) eis pantas tous hagious: (Jn 13:34, 35 1Jn 2:9, 10, 11, 3:10, 3:14,15, 4:20, Gal 5:13)

The love (26) (agape [word study]) of one for another is evidence of a person’s genuine faith in Christ Jesus. Genuine vertical relationship will be manifest in our loving horizontal relationships of saints, some of whom are not very lovable! This love is not a mere impulse from the feelings, does not always run with one's natural inclinations, does not manifest itself only to those in whom a certain affinity is realized, is the considered denial of self in the interests of others and seeks opportunity to do good to

all men, and especially toward them that are of the household of the faith (Gal 6:10).

There are two sides to the Christian life, both of which are crucial: faith and love. Genuine belief in the truth and experiential love for other believers characterizes every true believer. We are saved by faith; we are saved to love. True saving faith is more than a conviction of the mind. It transforms the heart to love.

You have - Notice this possession of love for all saints is their lifestyle (have = present tense). How this convicts so many of us (myself included) whose love is more like a stoplight, sometimes on green (like the Colossians), sometimes on "yellow" (a bit cautiously given or given "with strings" attached) or other times "red" (completely brought to a standstill so to speak!).

For (eis) - This preposition describes motion toward. It pictures their love as an active, in motion toward others, dynamic process.

All the saints - Christianity is not exclusive but inclusive because we are all now made one in Christ. The foot of the Cross is the great "leveler" in time and eternity.

Spurgeon describes this love for all the saints
 

Colossians 1:5 because of the hope laid up (PMPFSA) for you in heaven of which you previously heard (2PAAI) in the word of truth, the gospel (NASB: Lockman)

BECAUSE OF THE HOPE LAID UP FOR YOU IN HEAVEN: dia ten elpida ten apokeimenen (PMPFSA) humin en tois ouranois: (1Pet 1:3,4 Ro 8:18 Ps 31:19 Mt 6:19,20 Col 1:23,27; Acts 23:6; 24:15; 26:6,7; 1Cor 13:13; 15:19; Gal 5:5; Eph 1:18; 2Thes 2:16; Heb 7:19; 1Pet 3:15; 1Jn 3:3)

See related study on the Blessed Hope

Because of the hope - This states the cause or reason of their love. NIV adds "the faith and love that spring from the hope…" What does this imply? HOPE is the root of FAITH (the plant) and of LOVE (the fruit). In other words a believer's hope or confidence in what God will do in the future leads to a greater faith or trust in God and a deepening of love for others.

Moule says that hope is the certainty that, in spite of the world’s ways, God’s way of love has the last word.

The hope that is laid up - Paul uses the present tense to emphasize that our hope is continually laid up, which signifies that our hope is being kept safe, secure, sure (He 6:18, 19, 20-see notes on hope as an anchor - He 6:18; 19; 20).

Hope is a saint’s anchor which is the end of a long chain of God's words of truth coupling us steadfastly and securely to God’s throne and our eternal home.  No man need ever fear about his future when his hope is laid up in heaven.

Laid up (606) (apokeimai from apó = from, away + keímai = to lie, to be laid up, to set away) means to put something away for safekeeping, to store away in a place for preservation (secular usage referred to money laid up or hidden). In the present verse laid up speaks of the the totality of glorious, eternal, blessing that awaits each believer in the life to come.

There are only 4 uses of apokeimai in the NT...

Luke 19:20 And another came, saying, 'Master, behold your mina, which I kept put away in a handkerchief

2 Timothy 4:8 (note) in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing.

Comment: Here apokeimai means to  reserve as award or recompense and in secular Greek apokeimai was in fact a common term in honorary documents expressing appreciation for a sense of civic or other communal responsibility.

Hebrews 9:27 (note) And inasmuch as it is appointed for men to die once and after this comes judgment.

Comment: Here apokeimai is used figuratively to express the certainty of the Divinely ordained future of every living being. It is "securely laid up"! And the lie of reincarnation cannot change this certain outcome.

Apokeimai is used twice in the Septuagint (LXX) (Genesis 49:10) and in

Job 38:23 Which I have reserved (Hebrew = chasak = keep back, deep fro oneself; Lxx = apokeimai) for the time of distress, for the day of war and battle?

In the Sermon on the Mount, where Jesus commands his listeners...

Lay up (present imperative  = command to do this throughout your entire life! What a "treasure chest" awaits the person who obeys Jesus' command) (thesaurizo - our English Thesaurus = a collection of words) for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in or steal for where your treasure is, there will your heart be also." (Mt 6:20, 21-note)

Peter reminds his readers going through various trials that they have

an inheritance which is imperishable and undefiled and will not fade away, reserved (tereo) in heaven for you (1Pe 1:4-note).

Heaven is where Christ is, thus heaven is where our hope is and ultimately our HOPE is not a PLACE but a PERSON, "Christ Jesus our hope", "the hope of glory" (1Ti 1:1; Col 1:27-note).

C H Spurgeon in a sermon on hope says that

"Our hope ... is special, because it is a hope which is laid up for us in heaven, a hope therefore which the worldlings cares not one whit about. He hopes that tomorrow may be as this day and yet more abundant, but he cares nothing for the land where time has ceased to flow. He hopes for riches or he hopes for fame; he hopes for long life and prosperity; he hopes for pleasure and domestic peace; the whole range of his hope is within the compass of his eye. But our hope has passed beyond the sphere of sight, according to the word of the apostle, "What a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it." Ours is a hope which demands nothing of time or earth but seeks its all in the world to come...Cultivate, then, your hope, dearly beloved. Make it to shine so plainly in you that your minister may hear of your hopefulness and joy; cause observers to take note of it because you speak of heaven and act as though you really expected to go there. Make the world know that you have a hope of heaven. Make worldlings feel that you are a believer in eternal glory and that you hope to be where Jesus is. Often surprise them as they see what they call your simplicity, but what is in truth only your sincerity, while you treat as matter of fact the hope laid up for you in heaven. The Lord grant it for Jesus Christ's sake. Amen."

MacArthur says that

One result of our hope is a willingness to sacrifice the present on the altar of the future. That runs contrary to human nature....The Christian has a different perspective. He is willing to forsake the present glory, comfort, and satisfaction of this present world for the future glory that is his in Christ. (MacArthur, J. Colossians. Chicago: Moody Press or Logos)

The Colossian Christians were a heavenly minded people and this future focus gave them a sense of security because anything or anyone deposited in heaven is safe.

Jim Elliot, martyred missionary to the Auca Indians of South America said before his death that

“he is no fool who gives what he cannot keep to gain what he cannot lose”.

That is 20-20 "eternal vision".

The Christian hope reaches into the future, for it is tied up with Christ’s second advent. This is why Christians are to love Christ’s appearing. Every Christian who lives daily in the anticipation and expectancy of Christ’s return becomes a steady, firmly anchored, unwavering soul.

Hope that is anchored in the glories of heaven and in the heavenly One, inspires faith and love for meantime living. In context the basis of future, heavenly hope is the good news of the Word of truth (Ro 15:4-note)

In Morning and Evening Spurgeon comments that...

Our hope in Christ for the future is the mainspring and the mainstay of our joy here. It will animate our hearts to think often of heaven, for all that we can desire is promised there. Here we are weary and toilworn, but yonder is the land of rest where the sweat of labour shall no more bedew the worker's brow, and fatigue shall be for ever banished. To those who are weary and spent, the word "rest" is full of heaven. We are always in the field of battle; we are so tempted within, and so molested by foes without, that we have little or no peace; but in heaven we shall enjoy the victory, when the banner shall be waved aloft in triumph, and the sword shall be sheathed, and we shall hear our Captain say, "Well done, good and faithful servant." We have suffered bereavement after bereavement, but we are going to the land of the immortal where graves are unknown things. Here sin is a constant grief to us, but there we shall be perfectly holy, for there shall by no means enter into that kingdom anything which defileth. Hemlock springs not up in the furrows of celestial fields. Oh! is it not joy, that you are not to be in banishment for ever, that you are not to dwell eternally in this wilderness, but shall soon inherit Canaan? Nevertheless let it never be said of us, that we are dreaming about the future and forgetting the present, let the future sanctify the present to highest uses. Through the Spirit of God the hope of heaven is the most potent force for the product of virtue; it is a fountain of joyous effort, it is the corner stone of cheerful holiness. The man who has this hope in him goes about his work with vigour, for the joy of the Lord is his strength. He fights against temptation with ardour, for the hope of the next world repels the fiery darts of the adversary. He can labour without present reward, for he looks for a reward in the world to come.

Lehman Strauss has the following article entitled  "Our Only Hope"

 "Now if I sound a bit dogmatic it is because the foundation of my hope is the greatest event in world history, namely, the historical fact of the resurrection of Jesus Christ, “Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil” (Heb. 6:19-note).

The Apostle Peter wrote: “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead” (1Pe 1:3-note).

The “us” in this verse refers to believers only. They are possessed of a hope that is stedfast and sure. But the man who has not been born again dare not look far into the future, because he is “without Christ” and is therefore as one “having no hope” (Ep 2:12-note). The new man in Christ is assured of a bright future because of the abundant mercy which God has bestowed upon him, and which is guaranteed to him by Christ’s resurrection from the dead. The hope is described by Peter as a “lively” (or living) hope. It is actively alive and is therefore that energizing principle in the Christian that produces hopefulness and optimism. All of the past hopes of man for a better world have been dashed to pieces, simply because Jesus Christ and His Word have not been taken into account. But the Christian hope is operative and vital.

The Apostle Paul based the authority and dignity of his apostleship on the past and future offices of Christ. He wrote: “Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope” (1Ti 1:1).

Here our Lord is presented as our Savior and our Hope. The Apostle shares with Timothy, and us, this common possession of hope, a blessing no other religion than Christianity can claim. Christ is the very embodiment of our hope, thus He is the secret of the Christian’s strength and victory.

When Paul commended the saints in Colosse, he said: “We give thanks to God and the Father of our Lord Jesus Christ, praying always for you…for the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel” (Col 1:3-note, Col 1:5-note).

One wonderful thing about our hope is that it is associated with heaven. Possibly this is one reason why the worldling is without hope. Living for the world he cares nothing about heaven. He lives for that which he can see and taste in this world. He hopes for prosperity, pleasure and prominence in this life, thus heaven to him is not real because Christ is not real to him.

Now heaven is not the Christian’s hope. The hope is not a place, but a person “Christ in you, the hope of glory” (Col 1:27-note). This is “the hope of the gospel” (Col 1:23-note). To the saints Paul says, it is “laid up for you.” Heaven is where Christ is, thus heaven is where our hope is. The fact that it is “laid up” means that it is safe, secure, sure. No man need ever fear about his future when his hope is laid up in heaven. Our Lord had this in mind when He said: “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also” (Mt 6:18, 19, 20, 21-see notes Mt 6:18; 19; 20; 21).

Tell me where your heart is and you have told me where your treasure is. Does Christ have your heart? If so, then your hope is not misplaced. The Colossian Christians were a heavenly minded people and this gave to them a sense of security. And why not? Anything, or anyone, deposited in heaven is safe. The Christian hope reaches into the future, for it is tied up with Christ’s second advent. This is why many Christians love Christ’s appearing, for when He comes again He will bring with Him a reward for those who have maintained hope in Him. That reward is also “laid up” for us in heaven. Paul testifies to it in the following words: “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2Ti 4:7, 8-notes).

Notice the use again of the words “laid up.” These words mean the same as “safely deposited.” They are used here by Paul autobiographically. This is his final and farewell message. One day back yonder he gave to Christ his heart, he deposited all his treasure in heaven. From that moment on, Paul was a specialist. He said: “This one thing I do…I press toward the mark for the prize of the high calling of God in Christ Jesus” (Php 3:13, 14-see notes Php 3:13; 14). Until the end, Paul the aged ran the race well. The Lord had had all of him. He kept his eye on the goal. And what was that goal? It was “His appearing.” He longed for and loved Christ’s return. You see, his hope was “laid up” where his heart was. To him, Christ was everything. His was a sure hope. How sure is yours? (Bolding Added) (Excerpted from "Our Only Hope" in Bibliotheca Sacra, volume 120, #478, page 135, 1963) (Bolding added)

W. H. Griffith Thomas writes that...

This hope is said by St. Paul to be laid up for believers "in the heavens," and the verb is particularly worthy of notice because of its use elsewhere. Thus, a crown of righteousness is said to be "laid up" for those who love Christ's appearing (2Ti 4:8-note, ASV), while it is also recorded that it was "laid up" for men once to die (He 9:27-note). Another solemn contrast is drawn in our Lord's parable of the pounds, where the unfaithful servant "laid up" his master's gift instead of using it (Luke 19:20). In two Old Testament passages, moreover, it is declared that the Lord has "laid up" His goodness for those who fear Him (Ps 31:19-note) and "sound wisdom for the righteous" (Pr 2:7).No Christian life, then, is complete which does not include in it this forward look of joyous certitude toward a bright future, for hope as a grace is not a mere spirit of what we call hopefulness, or a natural buoyancy of temperament. It is a distinctly Christian virtue, the result of union with God in Christ; and it has for its immediate object the Lord Jesus at His glorious appearing, and for its ultimate, eternal and exhaustless substance the glories of heaven and God as our all in all."

OF WHICH YOU PREVIOUSLY HEARD IN THE WORD OF TRUTH THE GOSPEL: en proekousate (2PAAI) en to logo tes aletheias tou euaggeliou: (Colossians 3:16; Acts 10:36; 13:26; Ro 10:8; 2Cor 5:19; 6:7; Eph 1:13; 1Thes 2:13; 1Ti 1:15; 1Pet 2:2)

The Word of truth - The word (logos) of (the = definite article = specific body of) Truth.  Click for all uses of this phrase. In this context it is a great definition for the gospel. The full phrase the truth of the gospel is used instead of simply the word of the gospel, as a hint against the false teachings being promulgated in their midst.

Gospel (2098)(euaggelion [word study] from eú = good + aggéllo = proclaim, tell) is literally good news or glad tidings.

Euaggelion - 76x in 73v - Mt 4:23; 9:35; 24:14; 26:13; Mark 1:1, 14f; 8:35; 10:29; 13:10; 14:9; 16:15; Acts 15:7; 20:24; Ro 1:1, 9, 16; 2:16; 10:16; 11:28; 15:16, 19; 16:25; 1 Cor 4:15; 9:12, 14, 18, 23; 15:1; 2 Cor 2:12; 4:3f; 8:18; 9:13; 10:14; 11:4, 7; Gal 1:6f, 11; 2:2, 5, 7, 14; Eph 1:13; 3:6; 6:15, 19; Phil 1:5, 7, 12, 16, 27; 2:22; 4:3, 15; Col 1:5, 23; 1 Thess 1:5; 2:2, 4, 8f; 3:2; 2 Thess 1:8; 2:14; 1Ti 1:11; 2Ti 1:8, 10; 2:8; Philemon 1:13; 1Pe 4:17; Rev 14:6. NAS = good news(1), gospel(73), gospel's(2).

Barclay adds that

All previous religions could be entitled “guesses about God.” The Christian gospel gives a man not guesses but certainties about God.

These first few verses provide an excellent source of "truths" about the gospel. Take some time and make a list of what you learn.

The writers of the New Testament adapted the term as God's message of salvation for lost sinners. Euaggelion is found in several combination phrases, each describing the gospel like a multifaceted jewel in various terms from a different viewpoint (from the NASB, 1977):