New Testament Study Helps:
Paul's Letter to the Colossians
Letter to the Church at Colossae
1. Origin of the Church
The city of Colossae lay in the valley of Lycus, a tributary of the Meander, in a district of mountainous beauty about 100 miles inland from Ephesus. It was overshadowed in importance by the neighboring cities of Laodicea and Hierapolis, in both of which Christian churches had been established (Col 4:13). The Christian community in Colossae had never been visited by Paul (1:4; 2:1), and it appears Epaphras had acquainted Paul with the Colossians (1:8). From the references to Epaphras it would seem reasonable to suppose that the church originated as a result of his own ministry. Although no definite statement is made to this effect there is strong probability that Epaphras was converted to Christianity as a result of Paul's ministry at Ephesus (cf Acts 19:10). Such a supposition would supply an admirable reason why Epaphras sought out the apostle during his present imprisonment. The apostle assumes a position of authority when he writes, in spite of the lack of personal contact with them. He has no doubt that the church has been well instructed in the Christian faith (2:6) and has every confidence in Epaphras whom he describes as a "faithful minister of Christ" (1:7).
2. Occasion
One of the reasons for Epaphras' journey to Rome and his willingness to share for a time the apostle Paul's imprisonment (in Philemon 23 he is described as a "fellow prisoner") was his desire to acquaint Paul with the progress of the gospel in the Lycus valley and so encourage the great apostle. But the main reason was undoubtedly to solicit advice about a dangerous heresy which had arisen in Colossae and was threatening the security of the church. Probably Epaphras could not cope with the argumentation and the assumed humility of the leader of the false teachers and needed the greater wisdom of the apostle. In the meantime it is possible that Archippus had been left in charge of the work at Colossae, since he is mentioned both in Colossians 4:17 as one who had received a ministry in the Lord, and in Philemon 2 as a "fellow soldier" of Paul.
3. The Heresy
It is never easy to reconstruct the precise tenets of a heresy when the only data available are indirect allusions in the course of a positive statement of doctrine intended to counteract it. Yet such is the situation in the Colossian epistle. It is impossible to determine whether or not this heresy had any coherent form
- Its Christology.
It is clear enough that the false teaching was in some way detracting from the Person of Christ, for Paul lays great stress upon Christ's preeminence (1:15-19). This was a tendency which became fully developed in the Gnosticism of the second century.
- Its philosophical character.
The apostle warns against "philosophy and vain deceit" (2:8), which suggests a tendency on the part of some of the Colossians to be attracted by it. It cannot be determined with any certainty in what sense Paul uses the word "philosophy", but it is generally supposed to point to Hellenistic elements. It is possible that the use of the terms "fullness" in 1:19, "knowledge" in 2:3, and "neglect of the body" in 2:23 may also be drawn from the same general background. All these terms were in use in second-century Gnosticism.
- Its Jewish environment.
The epistle reflects the fact that this heresy invloved Jewish elements. The most conclusive reference is that of circumcision (2:11; 3:11), of which Paul finds it necessary to put it into its true Christian perspective. The warning against human "tradition" (2:8) would be an apt reference to the familiar Jewish tendency to superimpose the traditions of the elders upon the ancient law, but could also be understood of Gentile tradition in view of its close association with philosophy. The ritual tendencies found in 2:16, where the readers are urged not to allow anyone to judge them in respect to meat or drink, or feasts or new moons or sabbaths, are predominantly, if not exclusively, Jewish.
- The elements of the world.
These elements may be understood in two ways, either as elementary spirits or as elementary teachings. Although the case of the former, it would be a reference to the powerful spirit world which was at that time widely believed to control the affairs of the natural world. If it means "elementary teachings" it would presumably describe a purely materialistic doctrine concerned only with this world.
- Exclusivism.
It is possible that there was a tendency towards exclusivism among the false teachers since Paul seems to be at pains to express the all-inclusiveness of Christianity (1:20, 28; 3:11). It issignificant that in 3:28 Paul states his aim to present every man perfect, since "perfection " was regarded in most Gnostic circles as a privilege of the few.
- From this somewhat fragmentary evidence it may safely be deduced that the heresy was of syncretistic Jewish-Gnosticizing type. One suggestion is that there was here a Jewish Gnosis influenced by Iranian ideas. Anoter is that pagan Phrygian influences were present.
4. Purpose
We may certainly conclude that the threat from this false teachinng was of such a character than an immediate coorective was imperative, and that this was the real purpose of the letter. Paul has two main problems to settle, one doctrinal, concerning the Person of Christ, the other practical, respecting the life of the Christian.
5. Authenticity.
The strongest arguments in support of the authenticity of this epistle are the indisputable nature of the external evidence and the inseparable connection of the epistle with the epistle to Philemon. There is no shred of evidence that the Pauline authorship of the whole or any part of this epistle was ever disputed until the nineteenth century. It formed part of the Pauline corpus as far back as can be traced, and evidence of such a character cannot lightly be swept aside. This strong external attestation is further supported by the close likn to Philemon, whose authenticity has been challenged only by the most extreme negative critics.
6. Outline
In progress
