The Book of Colossians. by Donnie V. Rader

Transcription

1 The Book of Colossians by Donnie V. Rader

2 Guardian of Truth Founda tion All rights re served. No part of this book may be repro duced in any form without written permission from the publisher. Printed in the United States of America. ISBN 10: ISBN 13: Cover Photo: Guardian of Truth Foundation CEI Bookstore 220 S. Marion St., Athens, AL BOOKS or

3 Table of Contents Lesson Page Lesson 1: Introduction to Colossians...1 Lesson 2: Thanks For the Colossians...7 Lesson 3: Prayer For the Colossians Lesson 4: Preeminence of Christ...15 Lesson 5: Paul s Ministry...20 Lesson 6: All Needs Are Supplied in Christ Lesson 7: Remain Steadfast...29 Lesson 8: Don t Be Led Away By Vain Philosophy Lesson 9: Set Your Minds On Things Above...39 Lesson 10: Put Off the Old Man Lesson 11: Put On the New Man...47 Lesson 12: Family Responsibilities and Servant/Master Relationships...52 Lesson 13: More Responsibilities of the New Man and Salutations...57

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5 Our study of Paul s letter to the church at Colosse will be an exciting and most practical endeavor. It exalts the preeminent Christ like no other book. It then turns to tell us how to live our lives in service to him. Such principles as our attitudes, our language, treatment of others, worship, the home and conduct on the job are dealt with in this book. The City of Colosse 1. Location. Colosse was a Phrygian city in Asia Minor which would locate it in modern day Turkey. It was one of the triplet cities located on the Lycus River near where it joins the Maeander River. All three cities are mentioned in the book of Colossians. Laodicea (4:13, 16) and Hierapolis (4:13) were only six miles apart and lay on the opposite site of the Lycus Valley from Colosse (1:2). Colosse was twelve miles from Laodicea and straddled the Lycus River. Ephesus was about 100 miles to the west. Lesson 1 Introduction to Colossians Antiochus III transported 2000 Jews from Babylon and Mesopotamia into Lydia and Phrygia in the second century B.C. (Antiquities XII, iii, ). Some estimate that as many as 50,000 Jews lived in the area by 62 B.C. That estimate is based upon records of some 11,000 Jews being taxed. Since women and children were exempt from the tax, Barclay guesses the number to be as high as 50,000 (The Letters to the Philippians, Colossians, and Thessalonians ). 4. The demise of the city. Scholars seem to think that, as Laodicea and Hierapolis grew in prominence, Colosse faded. By the time Paul wrote to the church at Colosse, the city had dwindled in size and importance. Shortly after this letter was written an earthquake destroyed Laodicea and perhaps did as much damage to Colosse. By the 2. Economy. These cities prospered in the sell of wool due to the rich pasture land in the valley. Barclay observes that the chalky waters (due to volcanic activity) were suitable to dying cloth. (Lenski says it as a deep blue dye.) Colosse became so famous for its trade in a certain dye that the dye came to be called by the name of the city. 3. Population. Being in Asia Minor, Colosse was predominately Gentile in population. This is also seen in the fact that those to whom Paul writes are mentioned as having been aliens and Gentiles (1:21, 27). However, there was a considerable Jewish population as well. Remember that some Jews from Phrygia were present on the day of Pentecost (Acts 2:10). The Jewish historian, Josephus, tells that Introduction to Colossians 5

6 twelfth century the city of Colosse had disappeared completely (William Hendriksen, New Testament Commentary Colossians, Philemon 14). Establishment of the Church at Colosse 1. Not recorded in the book of Acts. Unlike what we find with most other churches to whom Paul wrote, we don t have a record of the gospel being preached in Colosse. That fact raises some questions as to who was instrumental in bringing the gospel to that city. 2. Was it Paul? The most common view is that Paul did not travel to Colosse and thus was not the one who established the church there. Arguments that it was not Paul. The strongest argument for this point is made from Paul s statement that he had not seen their face (2:1). Thus, he could not have established the church there. Secondly, it is argued that this conclusion harmonizes with the fact that we have no record of Paul going to Colosse or preaching there. 1 Arguments that it was Paul. MacKnight argues at length that Paul did go to Colosse and preach. He argues that it was the apostle s constant custom to go directly to great cities in the heathen countries. The fact that Paul went through Asia, including the region of Phrygia (Acts 16:4, 6; 18:23) means that he would have gone to Colosse, Laodicea, and Hierapolis, we are told. Next, MacKnight argues that the reference in Colossians 2:1 does not refer to the Colossians. He argues that Paul s point is that the conflict he had was not for them alone, but for others (who had not seen his face). Verse 2 is cited as evidence because it speaks of their hearts and not your hearts. The above writer also argues from the great concern that the letter shows that Paul and the Colossians had for each other (1:7, 8) is the kind of concern that exists between people who have been converted and those who converted them. He adds to the list the fact that Paul signed off in his own handwriting which they (if he had been there before) would have known. While MacKnight s arguments are worth noting, they seemed to be based on conjecture. This writer is not convinced by them. 3. Was it Epaphras? It seems more likely that it was Epaphras who was instrumental in establishing the church at Colosse. Paul said concerning their hearing the gospel, As you also learned from Epaphras, our dear fellow servant, who is a faithful minister of Christ on your behalf (Col. 1:7). It is possible that during the three years Paul stayed at Ephesus that he sent Epaphras to the region of Phrygia. Luke tells us about the spread of the gospel during this period saying, All who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks (Acts 19:10). It is likely that, if Epaphras established the church at Colosse, he likewise did the same in Laodicea and Hierapolis. What do we know about Epaphras? He was a Greek who lived in Colosse (4:12). He was a faithful servant of the Lord (1:7; 4:12). He was a hard worker who was zealous for the cause of the Lord (Col. 4:13). He was a fellow prisoner of Paul (Phile. 23). He had brought a report to Paul who was in prison in Rome (1:8). It seems that due to his stand for the truth, he too had been imprisoned with Paul. Though the name Epaphras is a form of Epaphroditus, the two names in the New Testament should not be confused. Epaphras was in prison at the time when Epaphroditus was messenger of the Philippian church to the apostle Paul (Phil. 2:25; 4:18). Author and Messenger 1. Author. Without a doubt, the apostle Paul authored this book. The writer identifies himself three times in the book (1:1, 23; 4:18). Additionally, several of the church fathers quote from this book giving credit to Paul as the composer. However, there are those who question the Pauline writing of Colossians. Though more arguments are made, we shall give attention to just two of the main contentions. It is argued that Paul uses a new 1 It is not likely that Paul himself was the first to preach the gospel in the Lycus Valley. He states in Colossians 2:1 that he was not personally acquainted with the churches in that region. He may have passed through Colosse on his third missionary trip in A.D. 52, but most scholars think he took a route further to the north based on Acts 19:1. Here Luke says that Paul having passed through the upper coasts came to Ephesus. The easiest and most natural way, however, for him to have traveled from Antioch in Syria to Ephesus would have been for him to go through Tarsus, Derbe, Lystra, Iconium, Antioch in Pisidia, Colosse, Laodicea, and on to Ephesus on the main east-west highway. Even though Colossians 2:1 would rule out Paul as the founder of the church in Colosse, it does not exclude the possibility of Paul having at least passed through Colosse on this trip (Walton Weaver, Truth Commentaries Philippians, Colossians 278). 6 The Book of Colossians

7 vocabulary not found in other books he wrote. It is true that some 34 words are found in chapters 1 and 2 that are new to Paul s writing. We must recognize that Paul is dealing with a different doctrine than what he dealt with in other books. Thus, there was a need for different words. The same is true today as a preacher addresses a strange false doctrine (new to his hearers); he may use terms he has never used before. It is also contended that the author is dealing with a second century dogma known as Gnosticism. Thus, it is contended that this letter could not have been written by Paul. This argument makes quite an assumption. While it is true that full blown Gnosticism was not seen until the second century, certainly the basic principles of the doctrine existed many years before. We shall see later that the error Paul is combating, while not second century Gnostic doctrine, certainly was an incipient form of it. 2. Messengers. The books of Colossians, Philemon and Ephesians were carried to their recipients by Tychicus and Onesimus (Col. 4:7-8; Phile ; Eph. 6:21-22). Date and Place 1. Place. The author mentions that he is imprisoned as he writes (4:3, 18). Thus, the books fits with Philemon, Philippians and Ephesians as being one of the four prison epistles. These were written during Paul s imprisonment in Rome 2. Date. If our understanding of the place be true, that would put the date about A.D putting the writing about the middle to last half of his stay in prison. The Error Refuted 1. Hard to identify. What has come to be called the Colossian heresy is hard to identify. The principles that are refuted are nothing like the errors of Judaism as addressed in Romans or Galatians. Apparently Epaphras went to Rome to tell Paul of the developments of the church at Colosse (1:7-8). He reported of the growth and progress of the church, but also informed him of the error that threatened their faith. 2. Elements of the doctrine. There is not just one point that is refuted in this epistle. The heresy has several elements. a. Philosophy (2:8). Emphasis had been given the philosophy of men as they relied on wisdom and knowledge (2:3). b. Angel worship (2:18). c. An attack on the supremacy of Christ (1; 2:8-10). The fact that the apostles goes in detail about the preeminence of Christ suggests that the doctrine he is reviewing denied such. d. Asceticism (2:16-21). 2 e. Antinomianism (3:5-8). 3 f. Intellectual superiority (1:28). g. Some practices of the law of Moses (2:11-16). 3. What was this doctrine? Since there are so many varied elements (unlike any other false concept we see in the New Testament), there have been different concepts about what this doctrine was and who taught it. Some have identified it as Gnosticism. The Gnostics believed that all matter is evil. God is supposed to have created the world by a series of emanations. Thus, the Son of God did not come in the flesh. So, Gnostics denied the humanity of Christ. Furthermore, since all matter is evil, all flesh (which is matter) is evil. Therefore, one of two consequences had to follow. If the world and matter were evil (or under the power of evil forces) the desires of the flesh could either be stifled (rigid asceticism) or allowed free rein (antinomianism) (Michael R. Weed, The Letters of Paul to the Ephesians, the Colossians, and Philemon 33). Much of what we see in Colossians seems to fits the Gnostic thought. However, it didn t develop into full form until the second century. Furthermore, there is the Jewish influence to be considered. There is obviously a Jewish influence in this error. The reference to the commandments and ordinances (2:14, 20, 22), circumcision (2:11-12), the Sabbath (2:16), meat and drink (2:16) tells us that he is addressing a doctrine with Jewish influence. Perhaps the best explanation is that the error is a combination of Judaism and an infant form of Gnosticism. The following quotes may help clarify what this doctrine was. But this cannot be made good as an adequate theory by the explanation of characteristic individual traits, since, on the contrary, that 2 Asceticism is the practice of rigid or extreme self-discipline. It goes to the point of denying the body of its needs. 3 This concept says that one is free from all law, thus there are no restraints. Introduction to Colossians 7

8 seeks to exalt the Christ as preeminent in all things (chapter 1). Third, he exhorts them to live faithful to Christ described in the book as a life hid with Christ (3:3). The tel at Colossae has never been excavated, although its location is identified. theosophico-judaistic false teaching presents sufficient evidences of its having its historical root in Essenism, and its further development and diversified elaboration in the later Gnosticism (H.A.W. Meyer, Critical and Exegetical Hand-Book to the Epistles to the Philippians and Colossians and to Philemon 198). This meant that in his (J.B. Lightfoot DVR) view the Colossian error was an amalgam of Judaism (the Essene type) and paganism (incipient Gnosticism). The result was a philosophy in which great emphasis was placed upon mysticism and asceticism (Walton Weaver, Truth Commentaries Philippians, Colossians 284). Although religion as such could be described as philosophy in the hellenistic age, it is probable that here we have a reference to that attempted fusion of philosophy and religion known as Gnosticism, which at this stage was not fully developed as in the second century (Everett F. Harrison, Introduction to the New Testament 324). Theme and Purpose 1. Theme. The overriding theme in the book could be expressed in the words of Paul himself, Christ in you, the hope of glory (1:27). Whether he is refuting the error, speaking of Christ, or encouraging faithfulness, it all relates to this theme. The time was ripe, surely, for the birth of Gnosticism such as we find it, in its infant form, in this Epistle (G. G. Findlay, Pulpit Commentary Colossians vii). The Colossians heresy evidences a curious mixture of both Jewish and Hellenistic religious and philosophical ideas (Michael R. Weed, The Letters of Paul to the Ephesians, the Colossians, and Philemon 32) Purpose. The objective which the apostle has seems to be three fold. He seeks to warn of the error that had been advocated at Colosse (chapter 2). The letter was therefore written primarily as an apologetic or a defense of the Christian faith against this real and serious threat to the faith of the Colossians (Walton Weaver, Truth Commentaries Philippians, Colossians ). Second, he An Outline A couple of outlines that others have offered caught my eye. I like the simple four points that Thiessen gave. I. The Doctrinal Section (1:13-2:3), II. The Polemical Section (2:4-3:4), III. The Practical Section (3:4-4:6), and IV. The Personal Section (4:7-17) (Henry C. Thiessen, Introduction to the New Testament 234). The major points of William Hendriksen s outline is even simpler. I. This Only and All-Sufficient Savior Is the Object of the Believer s Faith (chapters 1-2). II. This Only and All-Sufficient Savior Is the Source of the Believer s Life and Thus the Real Answer to the Perils by Which They Are Confronted (chapters 3-4) (New Testament Commentary Colossians, Philemon 40). The following is the outline we will follow in this study. I give the basic outline here and the details we will get as we proceed. I. II. III. IV. V. Introduction: Thanks and Prayer for the Colossians (1:114). The Preeminent Christ Preached to the World (1:1529). We Are Complete in Him Thus Don t Be Led Away (2:123). A Life That is Hidden With Christ (3:1-4:6). Greetings and Salutations (4:718). The Book of Colossians

9 Questions 1. Where was Colosse located? 2. How do we know that Colosse (the city) and the church located there was made up of Gentiles and Jews? Give evidence of each. 3. What arguments are made to say that Paul did not establish the church at Colosse? 4. What arguments are made to say that Paul did establish the church at Colosse? 5. What evidence can be given that Epaphras established the church at Colosse? 6. What do we know about Epaphras? 7. What happened to Epaphras when he went to Rome? 8. How would you answer the following arguments that are made to say Paul did not write the book of Colossians? a. Paul uses a new vocabulary not found in other books he wrote. b. The author is dealing with a second century dogma known as Gnosticism. 9. Who carried the letter back to Colosse? 10. What four epistles are the prison epistles? 11. Give a short summary of the Colossian heresy. 12. What is the overall theme of this book? 13. List at least three purposes Paul has for writing. a. b. c. Introduction to Colossians 9

10 Lesson 2 Thanks For the Colossians Colossians 1:1-8 This first fourteen verses serve as an introduction to the letter. There are three things in these verses: salutation (vv. 1-2), thanks for the Colossians (vv. 3-8), and prayer for the them (vv. 9-14). This lesson focuses on the first two of those. Salutation (1:1-2) Verses one and two are more than just an introduction or greeting. They tell us something about the author, how he viewed those he addressed and what he desired for them. 1. The writer. Paul identifies himself as an apostle 1 of Jesus Christ. Thus, he is qualified to address the subjects he does in the letter. He writes with authority. Furthermore, his apostleship came by the will of God. He did not assume that role, neither was he appointed to it by man (Gal. 1, 2). Timothy s name is placed along side of Paul s in verse 1. He is not a coauthor of the epistle as some have assumed. 2 He is merely with Paul at the writing and is included in the greeting and expression of thanks. Timothy is one who can claim as his highest position only that of a brother among brethren 3 2. Those addressed. The writer uses four expressions in one verse (v. 2) to identify the Christians as Colosse. Saints. The word means one who is set apart for the service to Since we are saints, we ought to live like we are set apart for the service of God. We must not be conformed to the world. God. The same word is translated holy in many passages (cf. 1 Pet. 1:15; 2:9; Col. 1:22; 3:12). Since we are saints, we ought to live like we are set apart for the service of God. We must not be conformed to the world (Rom. 12:1-3). As saints we must be separate from the world (2 Cor. 6:14-17; 7:1). Notice that all those to whom he wrote were called saints. Many today think a saint is one of few who, after his/her death, have been declared to be such by the Catholic Church and made an object of worship. Others use the term to denote one who is perfect. Here every Christian at Colosse was a saint. Faithful. Not every Christian is faithful. What a compliment to the brethren at Colosse that the apostle views them as committed and dedicated. We should always be steadfast and unmovable (1 Cor. 15:58). This tells us that the brethren, while in danger of being led away by heresy, had not reached that point. They were remaining steadfast. Brethren. This is not a title as some seem to use the term. Rather, it merely describes a family relationship between people. Those who are Christians are in the same spiritual family because they all have been born again (1 Pet. 1:23). They have the same father. Thus, the relationship is that of being brothers and sisters in the Lord. Interesting is the fact that, even though these brethren had not seen Paul s face (2:1), he still viewed them as family. In Christ. This shows the realm of the family relationship mentioned above. They were brethren in Christ (a spiritual family). Those in Christ have redemption (Col. 1:14; Eph. 1:7). Those in Christ have all spiritual blessings (Eph. 1:3). Those in Christ are complete (Col. 2:10). In him our sins are cut off (Col. 2:11-12). In Christ Jesus we have an inheritance (Eph. 1:11). 3. The salutation. The greeting consists of two things: grace and peace. Grace is God s favor and kindness that is not deserved or 1 Thayer defines apostle as a delegate, messenger, one sent forth with orders (68). 2 Paul identified himself as the sole author of the book (1:23; 4:18). 3 R. C. H. Lenski, The Interpretation of St. Paul s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon The Book of Colossians

11 earned. Paul s greeting is a desire that God s favor be upon these faithful brethren. Peace is the tranquil state of a soul assured of its salvation through Christ, and so fearing nothing from God and content with its earthly lot, of whatsoever sort that is (Thayer 128). This comes as a result of the grace. 4 Again, the salutation is a desire that, as God s grace is bestowed, peace may abound in their hearts. Thanks for the Colossians (1:3-8) The next six verses tell of Paul s thanksgiving for the Colossian brethren. We learn several things about Paul, the Colossians, the gospel, and Epaphras from this short section. 1. Praying always. Paul says that he thanks God, praying always for them (v. 3). His point is that when he (and Timothy as well) prays, he remembers to include the Colossians. This reminds us of Paul s statement to the Philippians, I thank my God upon every remembrance of you (Phil. 1:3). There are two important lessons we learn from Paul s example. Paul spent time in prayer. Just as our Lord made and scheduled time for prayer (Mark 1:35; Luke 6:12), Paul did the same. If Paul took time to mention the Colossians and the Philippians, he no doubt prayed for others too. If so, that took time. We ought to spend more time in prayer. Also, Paul was specific in his prayers. Apparently, Paul didn t just pray for the brethren the world over, but specifically mentioned the Colossians (and Philippians, etc.). Perhaps our private prayers could be more detailed by calling people by name and thanking God and making request for them. 2. The basis for his thanks. The writer mentions four things for which he was thankful concerning the brethren at Colosse. Their faith (v. 4). The report that Epaphras brought to Paul told of how these Christians had the substance of things hoped for, the evidence of things not seen (Heb. 11:1). Not only had they established a conviction, but they had maintained their faith (cf. v. 2; Heb. 10:39). Their love (vv. 4, 8). We learn two things about their love. First, it was for all the saints, just as Jesus commended (John 13:34-35). They didn t show partiality. Secondly, it was in the Spirit (v. 8). There are three possible explanations of that phrase. (1) It may mean that it was a spiritual love as opposed to love based upon the fleshly relationship. (2) It may refer to sincere or genuine love. Or, (3) it may refer to the Holy Spirit. 5 If so, it would mean that this love comes as a fruit of the Spirit. I cannot be sure which is intended. No doubt all three principles are true. If they had the love the Holy Spirit directs them to have, it is a sincere and spiritual love. The mention of love tells us that the Colossians did not have an inactive faith. The Christian faith is not only a conviction of the mind; it is also an outflow of the heart. It is not only correct thought; it is loving conduct. 6 By mentioning faith and love, we see a compliment about their The Christian faith is not only a conviction of the mind; it is also an outflow of the heart. It is not only correct thought; it is loving conduct. relationship to God and one another. Faith connects them with Christ, love marks them as thus being united with all the saints. 7 Their hope (v. 5). This hope is described as laid up for you in heaven. Those who remain faithful have the hope of eternal life (Tit. 1:2; 3:7). The statement because of the hope (NKJV, ASV) suggests that hope is the basis for the faith and love rather than the other way around. It is true that, if faith and 4 Peace is the harmony and satisfaction which comes into a life that has accepted God s grace, is reconciled to God, and rests in assurance of the forgiveness of sins (J.W. Shepherd, Ephesians, Philippians and Colossians 249). 5 Remember that just because Spirit is capitalized does not suggest that it must refer to the Holy Spirit because capitalization is supplied by the translators. 6 William Barclay, The Letters to the Philippians, Colossians, and Thessalonians R. C. H. Lenski, The Interpretation of St. Paul s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon Thanks For the Colossians 11

12 love are what they should be, one therefore has hope. But, that is not what is found in this text. How can hope be the basis of the faith and love the Colossians had? Hope is a motivating force. John said that one who has hope seeks to purify himself (1 John 3:3). Thus, because of the hope they had, their faith was strengthened and their love grew and was enriched. The realization of our hope, this glory, is so entrancing that as we see it from afar we greet it (Heb. 11:13), with our faith in the Giver strengthened, and our love for all his children with whom we shall share it enlarged and intensified. 8 Their fruit (v. 6). The gospel was producing fruit in others who had heard it just as it was doing so among those at Colosse. Fruit is born when we are doers of the word and not hearers only (Jas. 1:21-25). As Paul said to the Thessalonians, the gospel was working in them effectively (1 Thess. 2:13). 3. How they gained their faith, love, and hope. Paul said,... of which you heard before in the word of the truth of the gospel (v. 5). Faith is established by the word (Rom. 10:17). Likewise, faith is maintained and strengthened by the word. Notice that the word is called the word, the truth, and the gospel. It is the word that came from God (2 Tim. 3:16) and communicates his will. It is the truth in contrast to error (especially the Colossian heresy). It is the gospel for it is indeed good news. The truth found in God s word is called the gospel. 9 The gospel involves far more than the first principles (cf. Gal. 2:14). 4. Their minister. Epaphras is called a faithful minister (v. 7). That is not a title that he wore, rather it simply says that he was a servant. They had learned the gospel from this preacher of the word, and he apparently continued to work with them. Paul puts his stamp of approval on Epaphras. Perhaps this serves to accomplish more than just commend a man for what he has done. It says to the Colossians that he is a faithful teacher of God s word. Any doctrine taught that is in contrast to what they had learned from him was false. This should urge them to listen to what he had taught and not to the false teachers. This lesson ought to cause everyone of us to pause and thank God for our faithful brethren in Christ. 8 William Hendriksen, New Testament Commentary Colossians, Philemon Paul s use of the term gospel is far different than some today who call for a distinction between gospel and doctrine. The argument is that we are to be united upon the gospel, but we can differ in matters of doctrine. Here in our text Paul equates the gospel with the word and the truth. 12 The Book of Colossians

13 Questions 1. Why would Paul need to mention that he was an apostle? 2. What terms does Paul use to describe those to whom he wrote? 3. What does the word saint suggest? 4. What does the word faithful suggest? 5. What does the word brethren suggest? 6. What does in Christ mean? 7. Describe the peace that is mentioned in the salutation. 8. What do we know about Paul s practice of praying? 9. How can we be more specific in praying? 10. How can hope be the basis for faith and love? 11. What do we know about the love that the Colossians had? 12. How does our text refute the idea that there is a distinction in the gospel and doctrine? 13. What is accomplished by making mention of Epaphras in verse 7? Thanks For the Colossians 13