Introduction to Colossians
“Without doubt Colossae was the least important church to which any
epistle of St Paul
is addressed.”[1]
The city was in the twilight of its influence and was in the midst of its
decline as Paul was penning this great epistle. The authorship of Paul has been
well established and virtually unquestioned until the rise of critical scholars
of the 19th century. Pauline
author has the united testimony until the rise of critical scholarship. Their
main arguments are threefold: (1) Vocabulary differences, saying there are a
number of unpauline words used. (2) Different in style. (3) Doctrinal teaching
is unpauline. Vocabulary differences are not uncommon for Paul. Marshall,
Travis, and Paul in their work clearly show this by comparing four same size
Epistles for unique words. They
chart what they found:
|
Galatians
|
Philippians
|
Colossians
|
Ephesians
|
Total number of words
|
526
|
448
|
431
|
529
|
Number of words not used elsewhere by
Paul
|
98
|
85
|
74
|
94
|
%
of words not used elsewhere by Paul
|
18.6
|
18.9
|
17.
|
17.6
|
Two
things are clear: [1] each epistle has unique words not used elsewhere; [2] The
amount of unique words is about the same in each epistle. Thus, there is
nothing distinctive about Colossians on this point. His style is alledged to be
verbose, and the combination of words such as wisdom and understanding (1:9) and teach and admonished being joined together is unpauline. This is
pure subjective nonsense. It holds that growth and versatility of writing style
is not possible, plus it overlooks that Colossians has a number of stylistic
features that is found in his other writings. The argument against doctrine
that is unpauline again is weak. It charges that there are an absence of usual
Pauline doctrinal terms (i.e., law, justification, etc). It also uses cosmic
aspects of Christ’s work not found elsewhere. Barclay notes that, “the germ of all Paul’s
thought about Christ in Colossians
does, in fact, exist in one of his earlier letters. In I Corinthians 8:6 he writes of one
Lord Jesus Christ by whom are all things and we by him. In that phrase is
the essence of all that Paul says in Colossians.”
However, there
is no need for Paul always to use the same terms and the cosmic aspects are due
to the nature of the heresy found at Colossae
that is found nowhere else. In reality the critics have not produced a serious
or reasonable argument against Paul as being the author.
The City
At
one time, Colossae
was a great city. It was located 100
miles to the east of Ephesus
in the Lycus valley. It had a large Jewish population since Antiochus the Great
exiled hundreds to Jews to the area. However, the population was by far more Gentile,
either native Phrygians or Greek colonists. Thus, the city in Paul’s day was still a cosmopolitan city with
different cultural and religious elements that were mingled together. But now Hierapolis was overtaking
the city in influence in the area. Colossae
was clearly on the downhill slide, losing population and influence. Although
Paul had not been to this city (1:4; 2:1), and it is never mentioned in Acts,
Paul wrote an important epistle to the saints in this location. What may not be
influential in or to this world is important to God. God works as much in the
churches of little influence as much as in the mega churches. Interestingly,
the archaeologists spade has never touched this city even through its location
has been known for a long time.
As
to the local assembly, Epaphras seems to have begun the church (1:7; 4:12-13). He
taught the Word to them (1:7) as well as probably Laodicea
and Hierapolis.
He may have been one of the first circuit riders, preaching in these cities on
a circuit as a representative of Paul. Archippus also was one of the leaders of
the church (4:17; Philemon 2). The Church may have met in the house of Philemon.
There are three important observations that are made about this assembly.
·
The church was an
indirect result of Paul;’s ministry. Although he had never been to the church,
It is clear that Epaphras was a student of the Paul and went back to found the
church (1:7; 3:12).
·
While there was a
Jewish population, the Church seems to be composed largely of Gentiles (1:21,
27; 2:13). The vices listed in Colossians 3:5-7 are distinctively Gentile.
·
The church was
facing both doctrinal problems and had serious practical problems.
The Problem
The
purpose of this epistle is to combat false teaching and teachers. Bible
students have struggled to identify this problem and there have been many
debates as to just what this false teaching was in Colossae. There are some 44 opinions as to
its identity of the apostasy by 19th and 20th century
scholars.[5]
Was it Gentile or Jewish in origin? What
was the Colossians heresy? “By ‘the Colossian heresy’ is meant the ‘philosophy and empty
deceit’ against which the Colossian Christians are put on their guard in
Colossians 2:8.”[6]
The only information concerning this philosophy or teaching that we have is
from the epistle. It has been noted “that such false teaching is entirely plausible
within the development of late Second Temple Jewish thought in general and
first-century Asia Minor in particular.” Paul
identifies the problem as that of “the
tradition of men, according to the elementary principles of the world, rather
than according to Christ” (2:8). Galatians 4:3, 9 indicate that this phrase
applies to circumcision and the requirements of the Law. Thus, strong Jewish
ritualism seems to be present (2:8, 11, 16; 3:11). In Colossians 2:16 we read
of festivals, new moons, and Sabbath days. Clearly the reference is to Jewish
Sabbath, although festivals and new moons were a part of non-Jewish tradition
and worship. “Contrary
to Orthodox Judaism, the false teachers were encouraging the veneration of
angels who they believed controlled the operations of nature to some degree
(2:18-19).”[8] While elements fall within Jewish thought;
there are those that are outside the boundaries of Jewish thought and
practices. It is likely that these Jewish elements were mixed with the
philosophy of asceticism. This asceticism is found in two extremes. First, the deprivation of the human
body. In other words, they deprived the flesh to become more spiritual. Second, extreme licentiousness. This is
because the body was held in contempt, thus to be abused sexually and
physically.
Thus,
what we may have is a sect that mixes Judaism with Greek asceticism and
mysticism. Bruce identifies it as “Merkabah Mysticism.”[9]
It is an early form of “Jewish Gnosticism,”[10]
which held to a super spiritual experience where one enters the Pleroma (fullness), which is the “sphere of divinity with it
potencies, aeons, archons, and dominions.”[11]
It reduced Christ to that of a being or creature, rather than creator. It held that
matter was evil. It held that the deeper spiritual knowledge was only for those
with superior intellects. Salvation was based on knowledge of secrets that only
the super intellectuals or super spiritual could understand. It holds that the
matter is evil and thus gravitated to one of the two extremes—legalism or
licentiousness.
Both
extremes were an attack on the centrality of Jesus Christ that would rob them
of their completeness in Christ. Paul in this letter, places emphasis on the
preeminence and supremacy of Christ. A.T. Robertson notes that in this epistle,
Paul “exalts
Jesus Christ, while the Gnostics degraded him.”[12]
“Contrary to
the attempts of the heretics to limit Christ’s person and work, Paul exalts
them, contrary to their attempt to reduce Him to the position of one among
many, Paul, in agreement with the entire apostolic community, crowns Him Lord
of all” declares Johnson.[13]
Paul clearly presents the answer to the problem as Christ.
There
is no question that the problem at Colossae
had these characteristics:
·
False teaching
about Jesus Christ. It was an insufficient Christology. This is evident by two
elements in the epistle: First, the strong teaching about the supremacy and
deity of Christ (Col. 1:15-22; 2:9). Second, warning to stay firmly grounded in
Christ and to beware of deception concerning Christ (1:22-23; 2:8). Paul gives
a straightforward defense against the devaluing of the person and work of
Christ.
·
False teaching
about the duty and practices of spiritual living. It was the false pagan
philosophy, Jewish traditionalism, and syncretistic. The forms are: [1]
legalism. Legalism is the conforming to a code of conduct based up law or codes
for the earning of God’s acceptance. It warns against it (Col. 2:16). [2]
Mysticism. Mysticism is part of many world religions and philosophies. Elements
are direct spiritual experience or reality, bypassing objective truth in favor
of experiential and therefore subjective truth. It makes man his own God. It is
the root of the modern New Age movement. Keathley notes that, “The New Age movement
promotes a belief in monism. Monism is the belief that all is one, that
everything is interrelated, interdependent, and interpenetrating. It promotes
the hideous idea that humanity, nature, and God are not separate from each
other.” It is progressive in nature gaining more and more
inside knowledge of “secret truth” that only the more advanced may possess.
Paul argues that the true wisdom is found in the mystery, which is Chris in you
(Col,
1:27-28; 2:3, 9-10). [3] Asceticism. This teaches the body is evil. It preaches
extreme denial and harsh treatment of the body. He addresses this in Col.
2:20-23.
The Purpose of
Colossians
Paul
wrote Colossians for the following reasons:
·
First, to
instruct and warn them of the danger imposed by the false teachers. Paul
believed in preparedness and prevention. Paul’s purpose is “to provide the resources
that the Colossian Christians need to fend off some kind of false teaching to
which they are exposed.” They
are not to be taken captive by the false philosophy of these men (2:8). It was
an alluring seduction (2:4).
·
Second, he
is concerned for their spiritual development. He wants to express his personal
interest in the believers (1:3, 4; 2:3).
·
Third, he
centers upon legalistic rules and regulations as superficial (2:16, 20-21).
·
Fourth, he wanted
to warn them against vices of the flesh (3:5ff). His emphasis is that it is through Christ
alone we have victory over these vices (2:11-13; 3:1-4:6).
·
Fifth, He
wants to counteract the deceit and arrogance that threaten the person and work
of Jesus Christ. Therefore, Paul emphasizes the centrality of Jesus Christ; His
deity, supremacy and sufficiency (chps. 1-2). He stresses his aim in Col. 1:28:
“…we proclaim Him, admonishing every man
and teaching every man with all wisdom, that we may present every man complete
in Christ.” From there he goes on to accentuate the practice of the
Christian life in light of the centrality of Christ (chps. 3-4). Wrong doctrine
leads to wrong living and correct doctrine to correct living.
Colossians Today
Colossians is as relevant
today as it was in the days of Paul. Wiersbe
has an important word regarding the relevance of Colossians for our day:
The
church today desperately needs the message of Colossians. We live in a day when
religious toleration is interpreted to mean “one religion is just as good as
another.” Some people try to take the best from various religious systems and
manufacture their own private religion. To many people, Jesus Christ is only one of several great religious teachers,
with no more authority than they. He may be prominent, but He is definitely not
preeminent.
This
is an age of “syncretism.” People are trying to harmonize and unite many
different schools of thought and come up with a superior religion. Our
evangelical churches are in danger of diluting the faith in their loving attempt
to understand the beliefs of others. Mysticism, legalism, Eastern religions,
asceticism, and man-made philosophies are secretly creeping into churches. They
are not denying Christ, but they are dethroning Him and robbing Him of His
rightful place of preeminence.
A Sister Epistle
Colossians
is a sister epistle to Ephesians. Of the 95 verses in Colossians, 78 have a
mark resemblance to Ephesians. Many believe that Ephesians is really the
epistle originally sent first to the Laodiceans (Col. 4:16). It is believed
that it was a circular epistle and ended up in Ephesus. However, no real proof of this
exists. Both Colossians and Ephesians have the same general theme: Christ and
the Church. The church is always local in Colossians, but it is universal in Ephesians.
In Ephesians the theme is “the Church in Christ.” In Colossians it is “Christ
in the Church.” They complement and supplement each other. Gromacki gives these
related contrasts:[17]
Colossians
- Completeness
in Christ
- Mystery
of Christ in the body of the believer
- Emphasis
on Christ as the Head of the Body of Christ.
Ephesians
- Oneness
in Christ
- Mystery
of Jews and Gentiles as one in the Body of Christ.
- Emphasis
on the Church as the Body of Christ.
There
is also similarity in the wording of the two epistles. In both we find exact
words and/or short phrases (cf. Eph. 1:1c and Col. 1:2a; Eph. 1:4 and Col.
1:22; Eph. 1:7 and Col. 1:14; Eph. 1:10 and Col. 1:20; Eph. 1:15 and Col.
1:3-4, and others). Exact phrases or sentences are found (Cf. Eph. 1:1a and
Col. 1:1a; Eph. 1:1b and Col. 1:2a; Eph. 1:2a and Col. 1:2b; Eph. 1:13 and Col.
1:5; Eph. 2:1 and Col.
2:13; Eph. 2:5b and Col. 2:13c, Eph 4:1b and Col 1:10a; and Eph. 6:21-22 and
Col. 4:7-9). In fact, in the closing verses are identical in the Greek, with 29
consecutive words; Colossians adds the words “and fellow bond slave.”
Likewise, the theological concepts are alike:
- Eph.
1:3 and Col.
1:3 a prayer
of thanksgiving
- Eph.
2:1 and Col. 1:21 alienation
- Eph.
2:15 and Col.
2:14 the Law’s
antagonism
- Eph.
4:1 and Col. 1:10 walk
worthy
- Eph. 4:15
and Col.
2:19 growing to
maturity
- Eph.
4:19 and Col.
3:5 sexual
impurity
- Eph.
4:22, 31 and Col.
3:8 be kind to one
another
- Eph.
4:32 and Col.
3:12-13 lay aside sin
- Eph.
5:4 and Col.
3:8 our
speech
- Eph.
5:18 and Col. 3:16 filling
of the spirit
- Eph.
5:22 and Col. 3:18 wives
subject to husbands
- Eph.
5:25 and Col. 3:19 husbands
love your wife
- Eph.
6:1 and Col. 3:20 obedience
of children
- Eph.
6:4 and Col. 3:21 fathers
provoke not your children
- Eph.
6:5 and Col. 3:22 slaves
obey masters
- Eph.
6:9 and Col. 4:1 Master-slave
relationship
- Eph.
6:18 and Col. 4:2-4 Paul’s
request for prayer.
These are truly sister epistles.
Both epistles delivered by Tychicus to churches in the same area.
[1]
J.B. Lightfoot, ST. PAUL’S EPISTLES TO
THE COLOSSIANS AND TO PHILEMON, [London,
MacMilllian, 1890], 16.
[5]
H. Wayne House, “Doctrinal Issues in Colossians: Part 1: Heresies in the
Colossians Church,”
BIBLIOTHECA SACRA, [Dallas TX] January 1992, 46. This publication will
be footnoted as BIB-SAC from this point on.
[6]
F.F. Bruce, “The Colossian Heresy,” BIB-SAC., July 1984, 195.
[8]
Thomas Constable, NOTES ON COLOSSIANS, [www.soniclight.com, 2004],
2.
[9]
Bruce, “Heresy,” 202.
[12]
A.T. Robertson, PAUL AND THE INTELLECTUALS, [Nashville, Broadman, 1959], 21.
[13]
S. Lewis Johnson, “Studies in Colossians: Part 1,” BIB-SAC, July 1961,
245-246.
[17]
Gromacki, STAND PERFECT, 16.
