Paul’s thanksgiving prayer lays the groundwork for the rest of the letter by giving his readers a preview of the key themes of the letter. He wants the Colossians to know that he is in consistent prayer for them. This idea of consistent prayer is expressed differently depending on the translation used: “praying always for you” (KJV and NASB), “when we pray for you” (NIV and ESV). It should be noted that Paul does not mean that he is in prayer for the Colossians every moment of every day, but that he consistently prays for them. In other words, when Paul offers up his daily prayers, he always included a prayer for the Colossians. There are several reasons given for Paul’s thankfulness of the Colossian Church: faith, love, hope, and the reproducing nature of their faith in Christ.
As noted in the previous introduction, Paul had never visited the church at Colossae, yet he knew them to be genuine. This authentic Christianity of the Colossians is revealed through their faith and their love for their Christian brothers and sisters of every race and nationality. The word translated as “faith” comes from the root word πίστις (pistis) which is an assurance or firm conviction. This faith of the Colossians is not a general faith, but it is a faith in Jesus Christ. Secondly, this faith is an active faith. It is a faith expressed in love. This is a contrary idea to that of the false teachers in Colossae who taught that faith is evidenced by keeping rules or being initiated into a secret knowledge. Paul wants the Colossians to understand that Genuine Christianity is evidenced, not by secret knowledge or a rigid ritualism, but by a love for the saints anchored in faith in Jesus Christ.
Jesus teaches His disciples; “A new command I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are my disciples, if you have love for one another” (John 13:34-35). Love for fellow Christians is one of the marks of true Christianity. John again writes, “Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. The one who does not love does not know God, for God is love” (1 John 4:7-8). There are several different words in the Greek language that is translated in English as “love.” They range in meaning from romantic love, brotherly love, and pure love. The examples from the apostle John are translated from the Greek word ἀγἀπη (agapē). Paul uses the same word to describe the love that the Colossians have for “all the saints” (1:4). The word ἀγἀπη (agapē) is used to describe a genuine love that is pure in motive. It is the same word that is used to describe God’s love toward Christ (John 15:10; 17:26). It is used to describe Christ’s love toward mankind (John 15:9; 2 Cor. 5:14; Rom. 8:35; Eph. 3:19). It is an indiscriminate love (John 15:9; Rom. 12:9; 1 Cor. 13:4). This is demonstrated by the fact that the Colossian Christians loved “all the saints.” It is significant that, in a time when Jews and Gentiles had much contempt for one another, the Colossian Church was a mixture of both Jews and Gentiles. Their love crossed racial boundaries. Ἀγἀπη (agapē) is also a continual love (Rom. 8:35, 39; 1 Cor. 13:8). It is a love that edifies (1 Cor. 8:1, Rom. 13:10). It has a positive effect on other believers and leads to spiritual growth. Of the three attributes of true Christianity, faith, hope, and love, love is the primary characteristic (1 Cor. 13:13). It is merciful (Eph. 2:4). It is sacrificial (John 15:13; Rom. 5:8). True Christian love is not self-serving. Most importantly, ἀγἀπη (agapē) has a supernatural origin (Rom. 5:5). Paul makes note of this when he refers to their love as “your love in the Spirit” (1:8). Based on the examples given above true Christian love has nothing to do with emotion. It is a purposeful action with the goal of improving the welfare of others and is a necessary attribute of every true Christian.
Hope is the basis for Christian growth. Faith and love have their roots in hope. It is the assurance of hope that produces spiritual fruit. Paul explains that this hope is “laid up” in heaven (1:5). In light of verses 3 and 4 of chapter 3 of Paul’s letter to the Colossians, it can be assumed that Paul is referring to the glorious future that Christ has established for believers. Paul also describes this hope as the “hope of glory” and is referring to Christ living within the believer (Col. 1:27). The word translated as “hope” is ἐλπις (elpis) which is defined as a trust or confident expectation. This is a hope that is sure. It is not wishful thinking like most “I hope” statements used in common everyday language (i.e., “I hope I win the lottery.” “I hope that it doesn’t rain.”). It is a hope that can be defended (1 Pet. 3:15). It is a hope that purifies the heart (1 John 3:3). This hope helps draw the Christian near to God (Heb. 7:19). Paul explains that the hope which the Colossian Christians enjoy is rooted in “the word of truth, the gospel” (1:5). By this phrase Paul emphasizes that the gospel is a sufficient truth and that they need not seek truth from another source—namely the false teachers.
The gospel as Paul uses the word focuses on the person and work of Jesus Christ. It is not a truth to be learned and then stored away for future use. It is a living truth that produces “fruit” and “increases.” What does Paul mean by the term “fruit?” Since the time of Chrysostom, it has been interpreted to mean “a crop of good deeds.” However, the term can also be applied to converts (Rom. 1:13; Phil 1:22). Although both good deeds and converts have been referred to as fruit, the idea of converts is a better interpretation for Colossians 1:6. The idea of “bearing fruit” lends to the notion of a reproductive capability and “increasing” as a maturing capability. This multiplying of the faith can only take place if Christians share their faith with others. That is exactly what Epaphras has done. Epaphras (a fellow “bondservant” of Paul and minister of the gospel) returns as a representative of Paul and brings the gospel with him to Colossae and the surrounding area. He then begins to lay a solid foundation for the Colossians with the truth of the gospel. He did not present the gospel only. He led his hearers to an understanding of the gospel. One may hear the gospel and be unmoved, but with understanding comes conviction which results in the convert “bearing fruit.” The word translated as “understood” is ἐπιγινώσκω (epiginōskō) which means to make a thing a subject of observation; to arrive at knowledge from preliminaries; to discern. Therefore, it means to have an intense knowledge of the true gospel based on prior evidence. This is grounded knowledge. It is more than a general understanding.
Today’s culture is very pluralistic. Truth has become subjective to the person or situation as a matter of convenience or to prevent offending someone. This all may seem long ago and far away from modern times, but it is not much different from our own day. Paul’s day was no less pluralistic than our own. Truth was just as subjective. Just as today, Paul’s day saw a disinterest in doctrine and was more interested in the pragmatism of the various religions. There are many different religions and sects of Christianity that offer different versions of the gospel to appeal to the pragmatic mindset of modern-day seekers. This is one reason why the Church has little influence on the culture today. Truth, by definition, cannot be subjective. True Christianity understands that the gospel is objective and does not waiver. The true gospel produces hope and faith, and faith acts on what it believes by loving others indiscriminately. Paul wants the Colossians to understand that the gospel is not one of the many religions. It is the truth. If professing Christians want to make an impact on the world, they must begin to put their faith into action, and it starts with loving your neighbor as yourself.
Sources: www.blueletterbible.org, Evangelical Dictionary of Theology, Walter A. Elwell; Philippians, Colossians, Philemon, Vol. 32, New American Commentary, Richard R. Melick, Jr.; Colossians/Philemon, NIV Application Commentary, David E. Garland; Galatians, Ephesians, Philippians and Colossians, Vol. 8, Holman New Testament Commentary, Max Anders.