colossians

Background

Authorship.   The book claims to have been written by Paul (1:1, 23; 4:18), and has been attributed to him throughout church history.

Corresponding to these important points in support of Pauline authorship is the book’s unquestionable ties to the book of Philemon. Those ties are especially the following: (1) the linking of Timothy’s name with Paul’s in the salutations (1:1; Philem. 1[1]); (2) greetings are passed to the readership of each letter from Aristarchus, Mark, Epaphras, Luke, and Demas, all of whom are apparently with Paul at the time (4:10–14; Philem. 23–24); (3) Archippus, called in Philemon 2 Paul’s “fellow-soldier,” is directed in Colossians 4:17 to fulfill his ministry; and (4) Onesimus, the slave subject of Philemon, is mentioned in Colossians 4:9 as having been sent with Tychicus, and is described as “one of you.”

Objections to Pauline authorship have centered mainly on the contention that the heresy opposed is a version of second century Gnosticism. That issue is discussed below.

Date of composition.   The ‘prison epistles’ are introduced in the Ephesians Background. The reason for dating Colossians before Philippians is that Philippians mentions Paul’s expectation of his soon release (1:19–26).) It was argued in the Ephesians Background that the three prison epistles (exclusive of Philippians) seem to have been written and delivered at the same time.

Destination.   The church in Colossae was one Paul did not himself found, nor previously visit (2:1); perhaps founded by Epaphras (1:7; 4:12f) as an outgrowth of the evangelistic thrust of the Ephesian church initiated during Paul’s protracted stay there.

Colossae was one of three sister cities in close proximity in the Lycus Valley (about 100 miles east of Ephesus), the others being Hierapolis and Laodicea, each of which had a Christian church (4:13).

The Colossian heresy.   An understanding of the nature of the false teaching Paul opposed in Colossae is crucial to a proper interpretation of the letter. The clearest indications of it are Jewish: Paul’s references to spiritual circumcision (2:11), the cancellation of hostile decrees (2:14; cf. Ephes. 2:15), and holy days, including Sabbath, and other ceremonies which foreshadowed Christ (2:16–17). These Judaizers seem to have preached Christ (1:19), but defectively (1:15–19; 2:9). They also emphasized wisdom, knowledge, and philosophy (2:3, 8), ‘fullness’ (1:19; 2:9), visions and angel-worship (2:18), and asceticism (2:18, 20–23).

Purpose.   The primary purpose of the letter is to head off heresy (Christological) and its accompanying unchristian behavior. Positively, Paul meant then to build soundness not only doctrinally but also in the church’s corporate and individual behavior, promoting personal virtue, church unity, and interpersonal order, as well as a sense of responsible commitment to Christian ministry.

Argument

Paul’s characteristic introductory thanks centers on his concept of Christian completeness —faith, love, and hope, evidenced by fruit (1:3–6)—indicating his satisfaction with their testimony, even though received second hand. His approval is reinforced by his confidence in Epaphras, their pastor (?; 1:7–8; cf. 4:12).

Paul’s goal for the Colossians is nothing short of mature Christianity, as is evident in his prayer (1:9–14; cf. 1:28; 2:6–7). Such maturity is exhibited in practical behavior, which is spiritual in source, and founded on sound soteriology (1:13–14). That soteriology was apparently threatened by the false teaching of a defective Christology. The Christology Paul develops has to do with his deity, and especially his identification with the Father in distinction from creation (1:15), as well as his Messiahship, indicated by his having a kingdom (1:13). Therefore he shows that Christ is the origin and sustainer of both the first creation, the material universe (1:16–17), and the new creation, the Church (1:18). He can then go a step further to attribute to Christ divine “fullness” (1:19), and to name him as the Father’s chosen agent for the reconciliation of the fallen universe (1:20). As such he is also the source of all human reconciliation with God (1:21–23), not to be despised in the manner of the false teaching.

This dogmatic declaration of doctrine immediately calls for some sign of authority. Paul describes his ministry first in general terms of his message, heart, and experience (1:24–29). His reference to his specific ministry for the Colossians (2:1–5) is obviously relevant in light of his lack of personal acquaintance with them. He then summarizes his positive statement of Christ-centered Christianity (before making a polemical statement) with an exhortation to live by faith in Christ (2:6–7).

His polemical statement is first a point by point response to the false teachers’ philosophy (2:8–15), defending the complete adequacy of Christ’s person and work for salvation. That is followed by commands to resist the false teachers’ attempts to impose legalistic standards of righteousness arising from their Judaistic and Proto-gnostic system (2:16–19).

Paul has at this point completed the doctrinal portion of the book, and in his typical pattern turns to matters of practice. Christian practice is based on Christian position, which is identification with Christ (the theology of whom he has just developed), both in his death and resurrection. The identification with Christ in his death Paul applies specifically to the improper and ineffectual demands of the false teachers (2:20–23). Likewise the resurrection of Christ calls for absorption with heavenly life (3:1–4).

This position translates into demands for transformed behavior. Worldly ways from the believers’ sinful past must be eliminated (3:5–11). They must then be replaced with Christian virtues which promote the unity and edification of the Church (3:12–16) and the exaltation of her Lord (3:17).

Specific application is made to primary interpersonal relations, especially those involving rank in the relationship: because of Christ even one’s performance in these relationships is to be transformed (3:18—4:1).

The exhortations conclude with an implied invitation for the readers to enter into the ministry with Paul, by supporting him in diligent prayer (4:2–4), and by involving themselves in outreach to the unbelieving world by their conduct and speech (4:5–6).

As he concludes the letter Paul introduces the bearer of the letter, Tychicus, and his traveling companion, Onesimus, with his commendation (4:7–9). The extensive greetings which follow are meant to strengthen a sense of personal attachment to Paul and others involved in the ministry (4:10–14), as also the instructions should result in greater fellowship among the Lycus Valley saints (4:15–18).

Outline

I. Introductory  1:1–14

A. Salutation  1:1–2

B. Thanks  1:3–8

1. The fruit of the Gospel  1:3–6

2. The minister of the Gospel: Epaphras  1:7–8

C. Prayer  1:9–14

1. The primary request: knowledge of God’s will  1:9

2. The resultant walk  1:10–14

a) Worthy of the Lord  1:10a

b) Fruitful works  1:10b

c) Growing knowledge  1:10c

d) Power for patience  1:11

e) Thankfulness to the Father  1:12–14

(1) For the inheritance  1:12

(2) For transfer into the Son’s kingdom  1:13

(3) For redemption and forgiveness  1:14

II. The person and work of Christ: doctrinal  1:15—2:19

A. A positive statement  1:15—2:7

1. The supremacy of Christ  1:15–23

a) The representative of God with creation  1:15–20

(1) Summary statement  1:15

(a) Image of God  1:15a

(b) Leader over creation  1:15b

(2) His role as creator  1:16–18

(a) Natural creation  1:16–17

(b) New creation: the church  1:18

(3) His person as God’s “fullness”  1:19

(4) His work as the agent of reconciliation  1:20

b) The means of reconciliation with God  1:21–23

(1) Man’s need of reconciliation  1:21

(2) Christ’s provision of reconciliation  1:22

(3) The message of reconciliation, and faith  1:23

2. Paul’s role as minister of Christ’s gospel  1:24—2:5

a) His ministry generally  1:24–29

(1) A ministry involving suffering  1:24

(2) A ministry involving proclamation of Christ  1:25–27

(3) A ministry involving concern  1:28

(4) A ministry demanding energy  1:29

b) His specific ministry for the Colossians  2:1–5

(1) Positively: Christian love and orthodoxy  2:1–3

(2) Negatively: nonchristian heterodoxy  2:4

(3) Summary reinforcement of existing faith  2:5

3. Concluding exhortation to live in Christ  2:6–7

B. A polemical statement  2:8–19

1. Warning to resist the false teachers’ philosophy  2:8–15

a) Their enticing but empty doctrines  2:8

b) The true doctrine found in Christ  2:9–15

(1) His perfect fullness  2:9

(2) Believers’ fullness in Christ  2:10–15

(a) Summary statement  2:10

(b) Spiritual circumcision  2:11–15

i) Sin nature put off  2:11–12

ii) Resurrection life  2:13

iii) Opposing code disarmed  2:14–15

2. Warning to resist the false teachers’ persuasions  2:16–19

a) Their intimidating judgments  2:16–17

b) Their disqualifying distractions from Christ  2:18–19

III. The position and practice of the believer in Christ  2:20—4:6

A. The believer’s new position  2:20—3:4

1. Identification with Christ in his death 2:20–23

a) Termination of outward human restrictions  2:20–21

b) Weaknesses of outward human restrictions  2:22–23

(1) Their corruption  2:22

(2) Their inability to curb the flesh  2:23

2. Identification with Christ in his resurrection  3:1–4

a) Heavenly thinking  3:1–2

b) Glorious life in Christ  3:3–4

B. The believer’s new practice  3:5—4:6

1. Rules for walking worthy of Christ  3:5–17

a) Putting to death sinful ways  3:5–11

(1) Sexual sins  3:5–7

(2) Social sins  3:8–9a

(3) The basis  3:9b–11

(a) Old man put away  3:9b

(b) New man put on  3:10–11

b) Putting on Christian virtues  3:12–17

(1) Those that promote Church unity  3:12–15

(2) Those that promote Church edification  3:16

(3) Those that exalt the Lord  3:17

2. Rules for Christian relations  3:18—4:1

a) Husband–wife relations  3:18–19

b) Parent–child relations  3:20–21

c) Master–slave relations  3:22—4:1

3. Exhortations concerning prayer and witness  4:2–6

a) Prayer  4:2–4

(1) General devotion  4:2

(2) Specific requests  4:3–4

b) Witness  4:5–6

(1) Nonverbal  4:5

(2) Verbal  4:6

IV. Concluding messages  4:7–18

A. Tychicus’ ministry: informing of Paul  4:7–9

B. Greetings  4:10–14

1. Paul’s Jewish co-workers  4:10–11

2. Paul’s Gentile co-workers  4:12–14

a) Epaphras  4:12–13

b) Luke and Demas  4:14

C. Instructions  4:15–18a

1. Greet the Laodiceans  4:15

2. Read the Laodiceans’ letter  4:16

3. Encourage Archippus  4:17

4. Remember Paul’s chains  4:18a

D. Benediction  4:18b