Colossians
City of Colossae:
Authorship:
Paul of Tarsus
Paul was born a Roman citizen (Acts 22:28) and grew up in the city of Tarsus (located in the southeastern region of modern-day Turkey). In Tarsus, one of the largest cities of the Roman Empire, Paul was exposed to Graeco-Roman customs, religions, and philosophies. His expertise in Jewish law and thorough understanding of Greek culture made him ideally suited to proclaim the gospel among the Gentiles.
Place/Time:
During Paul’s absence from Asia, this Judaistic-Gnostic heresy began to infiltrate the area. The leaders of the Colossian church were apparently unable to cope with it so they sent Epaphras to Rome to consult with Paul. Quite possibly, Epaphras was the founder and pastor of the church; when he left, Archippus assumed the pastoral responsibility (1:7; 4:17). Epaphras informed Paul of the Colossians’ faith (1:4–5), their love for Paul (1:8), and the heretical threat. Unable to go to Colosse because of his imprisonment, Paul penned this Epistle and sent it to the church through Tychicus and Onesimus (4:7–9). For some unknown reason Epaphras was imprisoned along with Paul by the Roman government (Philem. v. 23). Since Epaphras could not return to Colosse at this time to correct the situation with the apostolic authority of the Epistle, the task was assigned to Tychicus. However, Paul assured the church that Epaphras was laboring “fervently for you in prayers, that ye may stand perfect and complete in all the will of God” (4:12). Thus, within eight years of the establishment of the church, Paul had to write to this young, immature, threatened church to warn them against the errors of the heresy (2:8, 16, 20).
For I know that ithis will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ, 20 according to my earnest expectation and hope that in nothing I shall be ashamed, but jwith all boldness, as always, so now also Christ will be magnified in my body, whether by life kor by death. 21 For to me, to live is Christ, and to die is gain
Purpose:
The false teaching at Colosse consisted of a mixture or merger of Jewish legalism, Greek or incipient Gnostic philosophy, and possibly Oriental mysticism. Because of these diverse elements, some have thought that Paul was dealing with two or three different groups of false teachers; however, the characteristics are so interwoven throughout the book as to suggest one group of heretics with multiple errors in their teaching. Were these teachers Jewish or Gentile? It is difficult to say with certainty; neither answer affects the content of the heresy. Thus it is safe to identify the false teaching as either Judaistic Gnosticism or Gnostic Judaism.
Themes:
Sense Topics:
Cultural Concepts:
Outline of Colossians
INTRODUCTION (1:1–8)
I. THE PREEMINENCE OF CHRIST (1:9–29)
A. The prayer of Paul (1:9–14)
B. The person of Christ (1:15–20)
C. The work of Christ (1:21–29)
II. THE WARNING AGAINST THE HERESY (2:1–23)
A. The concern of Paul (2:1–5)
B. The safeguard against heresy (2:6–15)
C. The description of the heresy (2:16–23)
III. THE PRACTICE OF TRUE CHRISTIAN LIVING (3:1–4:6)
A. Its foundation (3:1–4)
B. Its principles (3:5–17)
C. Its applications (3:18–4:6)
1. Wives (3:18)
2. Husbands (3:19)
3. Children (3:20)
4. Parents (3:21)
5. Servants (3:22–25)
6. Masters (4:1)
7. Church members (4:2–6)
CONCLUSION (4:7–18)
Gnosticism—emphasis on knowledge which was emancipated from the claims of morality; arrogance toward ‘unenlightened’ church leaders; interest in angelology; divisiveness; lasciviousness”
