We give thanks to God, Father of our Lord Jesus Christ. We; Timothy and I. The Revised Text omits "and" between" God" and "Father," following Lachmann, Westcott and Heft, and Lightfoot (who hesitates), on evidence numerically slight, but sufficient; especially as in every other instance of this combination the conjunction is present.
"Father" is also without definite article in the better attested (Revised) reading. The words, "Father of our Lord Jesus Christ," bear, therefore, an explanatory, quasi-predicative force. St. Paul wishes his readers to understand that he gives thanks to God on their account distinctly under this aspect, regarded as "Father of Christ."
He has just spoken of "our Father," and now adds, "Father of our Lord Jesus Christ," suggesting that it is in this relation that we know God as "our Father," the Author of grace and peace, the Object of Christian thanksgiving.
So the sovereign and exclusive mediation of Christ, the ruling idea of the whole Epistle, is thrown into bold relief at the outset; and, in this light, the unique omissions of Colossians 1:2 and Colossians 1:3 explain and justify each other.
This fatherhood embraces the entire Person and offices of the Son as "our Lord Jesus Christ." Praying always for you (Colossians 1:9; Colossians 2:1-3; Philippians 1:4; Romans 1:9). The apostle had known from the first of the existence of this Church; and had already been in communication with it (see Introduction, § 2).
He had, therefore, a general prayerful interest in the Colossians (2 Corinthians 11:28), that has been quickened to joyful thanksgiving by the arrival of Epaphras. "Always" and "for you"—either or both of the phrases—may be joined grammatically to "we give thanks" or to "praying:" the latter connection is preferable (see Alford or Ellicott); similarly in Philemon 1:4; in Ephesians 1:16 the turn of expression is different.