Mag. Claudia R. Wintoch
Pauline Epistles III
Dr Mike Rogers
World Revival School of Ministry
Content
1. Introduction
2. Colossians 3
2.1. Colossians 3:1-4
2.2. Colossians 3:5-14
2.3. Colossians 3:15-17
2.4. Colossians 3:18-4:1
3. Colossians 4
3.1. Colossians 4:2-6
3.2. Colossians 4:7-18
4. Conclusion
5. Bibliography
1. Introduction
It was about 60 A.D. when Paul was
imprisoned in Rome (see Acts 28), from where it is assumed that he wrote the
letters to the Colossians, Philemon, Ephesians and Philippians. Epaphras,
Paul’s co-worker and probably student in his school at Ephesus, had started
churches in the Lycus Valley, which included the three major towns Laodicea,
Hierapolis and Colossae. While the first two were flourishing, Colossae’s
golden age had long passed and was nothing more than a small town any more.
Epaphras probably started the church in Colossae during Paul’s stay in Ephesus
(53-56), and its lifespan might have been short due to the big earthquake of
60/61. Epaphras was from Colossae, as was Philemon who Paul wrote a letter,
shortly after writing to the Colossian church. While we know of a large number
of Jews in the region, Paul addresses a primarily Gentile congregation. It is
noteworthy that the letter to the Colossians contains hardly any reference to
the Old Testament. Paul addresses false teachings that had appeared in the
church, after having been informed by Epaphras who might have asked him for
advice. It is probably early forms of Gnostic ideas that Paul argues against by
first laying down a well-defined Christology and then dealing with issues of
genuine spirituality.
This paper focuses on the latter by
commenting on the last two chapters of Colossians.
2. Colossians 3
To counter the false teachings at
Colossae, and all the regulations the false teachers had tried to introduce,
Paul had just expounded on Christ the Lord, His death and resurrection, to give
them a right perspective. In chapter 3, “after a statement of principle, the
perspective from which all their ethical conduct should flow (3:1-4), there
follows a sequence of general guidelines and practical exhortations, relating
also to worship (3:5-17), then some specific household rules (3:18-4:1)” (Dunn
1996:199).
2.1. Colossians 3:1-4
Paul starts this chapter by picking
up the previous theme of Christ’s resurrection (see 2:12), and by continuing to
focus on Christ Himself. Jesus now sat at the right hand of the Father, which
is an image for power. Dunn (1996:204) states: “The right (hand) of God … was a
way of expressing strength, powerful protection, and favor in Hebrew
poetry … and to sit at the king’s right
was a sign of special recognition and authorization.” Paul encourages the
Colossians to set their minds on those things, and reiterates that point in the
second verse, using the present tense in the sense of “keep your minds fixed”.
A few verses earlier he had discussed the Colossians’ confusion about “things
above” and their preoccupation with angels, which led to a “distorted concern
for earthly things” (Wall 1993:134). He is not calling us to deny “earthly
things”, but to have the right perspective and our values on the right things.
Having died and been raised, they were now hidden in Christ, whether Jew or
Gentile. The word hidden is in the
perfect passive, meaning that “your life has been hidden and stays that way”
(Martin 1993:136). The result is found in verse 4, the only eschatological
reference in Colossians. As surely as Christ was coming back in glory, so also
the believers with Him.
2.2. Colossians 3:5-14
Paul now gives two lists of examples
of the earthly nature, before listing the positive qualities to strive after,
and they all affect relationships. Martin (1993:146) states: “The negative ones
spoil relationships, and the positive ones enable community. The focus is not
on private piety, but on the community of faith in which new life in Christ is
experienced and expressed.”
Having died and been raised with Christ,
they now had to put off the old self, and put on the new (v. 10). Paul
specifically tells them, what kind of behavior they have to put to death, now
that they were alive in Christ. It is interesting that the literal translation
of v. 5 would be to put to death “the limbs that are upon the earth,”
especially in light of the sins listed which for the most part involve sexual
organs. Paul had already addressed an early form of the Gnostic belief that the
body (and the earth) was bad (see 2:23), so that what is done to/with the body
is of no significance. However, Paul exhorts them to have a heavenly
perspective, reminding them of God's coming judgment (v. 6). While verse 6 is
in the future tense, v. 7 uses the aorist tense, indicating that “a real change
has taken place in the past”(Wall 1993:138), now they did not walk in those
ways anymore. Wall (1993:139) states: “Colossian believers are tempted to
submit to rules of self-denial as a substitute for devotion to Christ, and
sexual perversion is a symptom if not a result of this heresy.” In verse 8,
Paul gives them a strong command to get rid of the works of the flesh, now
focusing on sins that destroy relationships in terms of attitude rather than
action. After his second list of sins, he picks out the one of lying to mention
by itself. Was lying prevalent in Colossae, maybe due to the false teachers?
Whatever the reason, they were now a new creation and supposed to be
transformed into God's image daily. All borders are gone – Jews as well as
Gentiles (Greek believers) made up one body; foreigners (barbarian), the least
civilized (Scythian), slaves, probably all found in the Colossian church, all
one body. It is noteworthy that Paul does not include “male or female” in this
list (which probably has no significance contrary to what some claim).
After having listed the “negative”
sides, Paul now lists the positive virtues to be pursued. He begins “with
individual qualities (3:12), moved to interpersonal qualities (3:13), and
concluded with one indispensable quality (3:14)” (Melick 1991:299), which is
love. There might have been grievances and dissension because of the false
teachers, and Paul encourages them to bear with each other and forgive, because
of what the Lord had done for them. The one thing needed, as Paul always
emphasizes, was love. It is interesting, however, that the word agape here is preceded by the definite
articles, which means, that Paul might have had a specific expression of love
in mind.
2.3. Colossians 3:15-17
The Jewish concept of peace – shalom – includes a lot more
than Greek minds think. They now weren’t only reconciled to God, but had peace,
prosperity, well-being, health in Him, and Paul reminded them to be thankful
for it. The result of that peace was unity and harmony with other members of
the body, expressed by teaching, exhortation and worship in their assembly.
Paul concludes this paragraph with a third admonishment to be thankful, which
is the climax: giving thanks to God the
Father through him (= Jesus). Everything they did was to be done in that
same spirit of v. 16 – an attitude that is “thoroughly Jewish” (Dunn 1996:240).
And, they were to do it in the name of
the Lord – a phrase that is often found in the Tanakh. Jesus was the Lord,
the Messiah, in whose name to be thankful, which results in deeds.
2.4. Colossians 3:18-4:1
Paul continues by laying down a
household code to be followed – some of the things to be done in gratitude to
the Lord. He addresses different groups of people and gives them behavioral
commands. “The earliest churches were all ‘house churches’ … so that the model
of the well-run household provided precedent for the well-run church” (Dunn
1996:245). Household codes like the one here were not uncommon in classical
literature; yet Paul’s “rules for living” were more “radical” than any other.
Unfortunately we have no indication of what the Colossians’ household code
looked like at the time of Paul’s writing. Paul emphasizes over and over again
that all these rules had to be put into practice in/for the Lord. Let’s focus on that rather than the controversy
over what was a rule for the culture of Paul’s day and which ones transcend
culture and time.
Paul addresses three pairs of
people, in order of importance – wives and husbands, children and fathers, and
slaves and masters, always putting the weaker part first, who is being told to
submit/obey. Did the Colossian situation require Paul to lay down these rules?
While verse 18 is often understood
negatively in our culture, Martin (1993:183) makes the significant statement
that in this passage, “wives, who had few if any rights in the male-dominated
social order of that time, are addressed as free, responsible persons. It is
not up to the husbands to keep their wives in line!” On the contrary, husbands
are given a strong command to love their wives with God's love (agape) and not treat them harshly. The
latter includes the meanings of “becoming bitter, resentful, and incensed, and
expressing these feelings in hurtful jabs” (ibidem).
Next Paul addresses children and their
parents (here translated fathers, but
is also means parents). While
children (probably addressing those still living with their parents) are being
told to obey their parents, parents are only told what not to do. Paul here
raises the status of children, as he had just done with wives.
Finally, he addresses slaves – a
remarkable move. Again, Paul is trying to raise the slaves’ status, especially
those who now were fellow-believers, and he is pointing out their value to
their masters, so that they will be treated rightly, being accountable to the
Lord.
3. Colossians 4
3.1. Colossians 4:2-6
For the seventh time in this letter
Paul admonishes the Colossians to be thankful – this time in the context of
prayer. But it is more than simply prayer; the Greek verb translated devote yourselves would better be
translated “to be courageously persistent … to hold fast and not let go”
(MacArthur 1992:179). And Paul continues by asking them to pray for him as well
as Timothy and Epaphras, so they are able to fulfill their calling. He is not
asking for prayer to be released from prison, or for the lost to be saved, but
that he will be empowered to speak the word of God. Then he turns it around and
gives the Colossians advice on how to act, how to walk in the Spirit. He uses
the term outsiders to refer to
unbelievers, who they should be able to answer at any time – with wisdom and
graciousness (which is a better translation than grace).
3.2. Colossians 4:7-18
The last 12 verse of the letter
contain greetings as well as a closing salutation. Tychicus is mentioned first
as the one who will hand over the letter and tell them all the news about Paul. We know that Tychicus comes from the
province of Asia (Acts 20:4) and joined Paul on his third journey. He was with
him in Greece and went ahead of him to Troas. Tychicus was sent to Ephesus by
Paul (2.Tim 4:12), and maybe also to Crete (Ti 3:12). Now Paul was not only
sending him to inform them about current events, but also to encourage them.
But he was not coming alone; his companion was Onesimus – who is probably
identical with the Onesimus in the letter to Philemon (who also lived in
Colossae). Since this letter was probably written shortly after Philemon, it is
very probable that Onesimus was now returning to his master, after Paul’s plea
to accept him back.
The following five verses (10-14)
include six people – three Jews and three Gentiles – five of which are also
mentioned in the letter to Philemon. Aristarchus is Paul’s fellow prisoner who also sends his greetings. He was one of Paul’s
travel companions, a native of Thessalonica. Mark is probably the same person
as John Mark in Acts. It seems that they knew Barnabas, whose cousin he was. We
do not know, whether Mark ever made it to Colossae or not.
Jesus Justus is only ever mentioned
here in verse 11, and we do not know any more about him. These men were close
to Paul and a comfort to him.
Next Paul continues with his Gentile
co-workers: Epaphras, who had brought the gospel to the Lycus Valley, and was
working hard for the church and people in Colossae, Laodicea and Hierapolis.
From Acts, we know that Luke was traveling with Paul at times, and Paul refers
to him here as doctor – maybe attending to him in that capacity. The third
Gentile mentioned is Demas, but nothing more is said about him in this place.
Paul also mentions him in Philemon, and we find out from 2.Timothy 4:10 that he
later deserted Paul.
Interestingly, Timothy, who’s
included in the salutation in 1:1, is not mentioned in the closing verses of
the letter.
Before Paul closes, he asks the
church in Laodicea to be greeted and mentions a letter written to the
Laodiceans he wants the Colossians to read. There has been much speculation
about that letter, one of which suggesting the letter to Philemon to be that letter.
However, Philemon was most probably a resident of Colossae rather than
Laodicea. We therefore have no evidence of that letter remaining to this day.
Before closing, Paul inserts one
more personal remark addressed to one person, Archippus. Archippus is also
mentioned in Philemon, a member of the church in Colossae. It is curious that
Paul would insert this direct address at that point and we can only speculate
about the reasons, or the situation his words address.
Paul concludes his letter by
affirming that he himself wrote it, rather than a scribe. It is amazing how
many theologians, who believe this letter to be the true Word of God, question
Paul’s authorship, in spite of this clear statement.
After reminding them again of his
chains (maybe because the chains had distorted his handwriting), he closes with
the customary Gentile greeting grace.
4. Conclusion
Paul addressed the believers in Colossae – a church his student Epaphras had started – because of false teachers that were encouraging angel worship and early Gnostic ideas that led to sexual sins, as well as sins committed by the tongue. Paul spends a lot of time in his letter establishing the work of Christ, his death and resurrection – it is this Christology that has made this letter so prominent. And he goes on to show the consequences for the Colossian believers individually as well as corporately. They had died with Christ and were raised with Him, so they should live accordingly and put off the old self, taking on the new. He gives them a Christian household code, and encourages them to be persistent in prayer, and to be witnesses to outsiders.
We do not know how the Colossian church, and the churches in the Lycus Valley, received Paul’s letter and admonitions. Were their eyes opened to the heresies the false teachers were spreading in their churches? Did they take actions? Did they put to death their old nature to live a pure life, in word and deed? Only in eternity will we find the answers to these questions. Until then, let’s heed Paul’s words and devote ourselves to prayer, being watchful and thankful (4:2).
5. Bibliography
Barclay, John M. G., Colossians
and Philemon, Sheffield Academic Press: UK 1997
Dunn, James D. G., The Epistles
to the Colossians and to Philemon. A Commentary on the Greek Text, William
B. Eerdmans Publishing Company: Grand Rapids, MI 1996
Gorday, Peter (ed.), Colossians,
1-2 Thessalonians, 1-2 Timothy, Titus, Philemon. Ancient Christian Commentary
on Scripture, InterVarsity Press: Downers Grove, IL 2000
Gould, Dana (ed.), Philippians,
Colossians, Philemon, Broadman & Holman Publishers: Nashville, TN 1997
Harrington, Daniel J., Paul’s
Prison Letters, New City Press: NY 1997
Harris, Murray J., Colossians
& Philemon, William B. Eerdmans Publishing Company: Grand Rapids, MI
1991
Hübner, Hans, An Philemon, An die Kolosser, An die Epheser. Handbuch zum Neuen Testament, Mohr Siebeck: Tübingen 1997
MacArthur, John, Colossians &
Philemon. The MacArthur New Testament Commentary, Moody Bible Institute:
Chicago, IL 1992
Martin, Ernest D., Colossians
Philemon. Believers Church Bible Commentary, Herald Press: Scottdale, PA
1993
Martin, Ralph P., Ephesians, Colossians,
and Philemon. Interpretation, A Bible Commentary for Teaching and Preaching,
John Knox Press: Atlanta, GA 1991
Melick, Richard R., Philippians,
Colossians, Philemon. The New American Commentary, Broadman Press:
Nashville, TN 1991
Patzia, Arthur G., Ephesians,
Colossians, Philemon, Hendrickson Publishers: Peabody, MASS 1990
Wall, Robert W., Colossians &
Philemon, InterVarsity Press: Downers Grove, IL 1993