1. Where was City of Colossae?
The city of Colosse
lay in the beautiful Lycus Valley about 100 miles east of Ephesus. It had been
an important town during the Greek and Persian War of the fifth century B.C.
Since then new trade routes had carried most traffic to its neighboring towns
of Laodicea and Hierapolis and had left Colosse only a country village. Unlike
Laodicea and Hierapolis, archaeologists have never excavated the site of
Colosse. The inhabitants were
mainly Greek colonists and native Phrygians when Paul wrote this epistle,
though there were many Jews living in the area as well. Antiochus the Great
(223-187 B.C.) had relocated hundreds of Jewish families from Mesopotamia to
this region. They seem to have been more liberal Jews than those in the
neighboring province of Galatia to the east.
“In the bordering province of
Galatia the infant faith was threatened by legalism, a Judaizing heresy; here,
as in Ephesus (cf. Acts
19:14, 18), the danger lay in a
Jewish-Hellenistic religious syncretism.”
“Without doubt Colossae was
the least important church to which any epistle of St Paul is addressed.”
Churches
had taken root in Colosse, Laodicea (4:16), and probably Hierapolis (4:13). Paul had not visited the
Lycus Valley when he wrote this epistle (1:4; 2:1), but he had learned of the
spread of the gospel there through Epaphras (1:8) and probably others. CN
Colossae. A city in Phrygia, in the Roman province of Asia, Colossae was located
on the Lycus River just over 100 miles (161 km) east of Ephesus. A significant
earthquake occurred in the Lycus Valley during the reign of Nero (c. a.d. 60). Surface surveys of the site of
Colossae have discovered inscriptions, a theater, a cemetery, and other
structures. Coins point to official worship of the main Roman deities, plus the
presence of mystery cults. Jewish presence in the Lycus Valley was likely
strong, given the extant inscriptions and the literary references to Jews in
Phrygia during the second and first centuries b.c. (Josephus,Jewish Antiquities 12.147–153; Cicero, For
Flaccus 68). ESVN
2. When did Paul write
this letter?
Paul probably wrote this epistle from Rome toward
the middle or end of his first house arrest there between A.D. 60 and 62. He
experienced confinement though he enjoyed considerable liberty there for about
two years. Many of Paul’s fellow workers were with him when he composed this
epistle (4:7-14). This view of the letter’s origin generally
fits the facts better than the Caesarean and Ephesian theories of origin. CN
The
Epistle to the Colossians is one of the Prison Epistles which are so called
because they were written by Paul while he was in prison in Rome. The Prison
Epistles include Ephesians, Philippians, Colossians, and the very personal
Epistle to Philemon.
The
year was about a.d. 62. Four
messengers left Rome unobserved, but they each carried a very valuable
document. Tychicus was carrying the Epistle to the Ephesians over to Ephesus
where he was the pastor or the leader of that church. Epaphroditus was carrying
the Epistle to the Philippians as he was the pastor in Philippi. Epaphras was
carrying the Epistle to the Colossians; apparently he was the leader of the
church in Colosse. Onesimus was carrying the Epistle to Philemon. Philemon was
his master, and Onesimus, who had run away, was returning to him. JVM
3. What was the situation and why did Paul write this letter?
Asia Minor was a great cultural center, but it was also a
center for heathenism, paganism, and the mystery religions. There was already
abroad that which is known as Gnosticism, the first heresy of the church. There
were many forms of Gnosticism, and in Colosse there were the Essenes. There are
three points of identification for this group:
1. They had an exclusive spirit. They were the aristocrats
in wisdom. They felt that they were the people—they had knowledge in a jug and
held the stopper in their hands. They felt they had the monopoly of it all. As
a result, they considered themselves super–duper in knowledge and thought they
knew more than any of the apostles. Paul will issue them a warning in the first
chapter: “Whom we preach, warning every man, and teaching every man in all
wisdom; that we may present every man perfect in Christ Jesus” (Col. 1:28).
Perfection is not to be found in any cult or any heresy, but in Christ Jesus.
All wisdom is found in Him.
2. They held speculative tenets on creation. They taught
that God did not create the universe directly, but created a creature who in
turn created another creature, until one finally created the physical universe.
Christ was considered a creature in this long series of creations. This was
known in pantheistic Greek philosophy as the demiurge. Paul refutes this in
Colossians 1:15–19 and 2:18.
3. Another identifying mark of this group was their ethical
practice of asceticism and unrestrained licentiousness. They got the asceticism
from the influence of Greek Stoicism and the unrestrained licentiousness from
the influence of Greek Epicureanism. Paul refutes this in Colossians 2:16, 23
and 3:5–9.
There has always been the danger of adding something to or
subtracting something from Christ—the oldest heresy is also the newest heresy,
by the way. Christianity is not a mathematical problem of adding or
subtracting: Christianity is Christ. This is what Paul teaches in this epistle:
“For in him dwelleth all the fulness of the Godhead bodily” (Col. 2:9)—in Him
dwelleth all the pleroma. All you need is to be found in Christ Jesus. JVM
The church was apparently started by Epaphras (cf. 1:7,8;
2:1; 4:12-13), who was probably converted by Paul at Ephesus (cf. Col. 1:7-8
and compare 2:1). It was mostly made up of Gentiles (cf. 1:21; 3:7). Epaphras
came to Paul in prison to report a problem with false teachers who taught a
mixture of Christianity with Greek philosophy called Gnosticism(2:8) and Jewish
legalism (cf. Jewish elements, 2:11, 16, 17: 3:11; angel worship, 1:16; 2:15,
18 and asceticism 2:20-23). There was a very large Jewish community in Colossae
which had become very Hellenistic. The essence of the problem centered around the
person and work of Christ. The Gnostics denied that Jesus was fully man but
affirmed that He was fully divine because of their eternal antagonistic dualism
between matter and spirit. They would affirm His Deity but deny His humanity.
They also denied His mediatorial preeminence. For them there were many angelic
levels (aeons) between a good high god and humanity; Jesus, even though the
highest, was only one of the gods. They also tended to be intellectually elite
(cf. 3:11, 14, 16, 17) and emphasized a special exclusive secret knowledge (cf.
2:15, 18, 19) as the path to God instead of Jesus' atoning, vicarious sacrifice
and mankind's repentant faith response to His free offer of forgiveness. BUN
THE general drift of this epistle has a strong resemblance
to that addressed to the Ephesians, and it bears internal marks of being from
the same hand. It was evidently written in view of errors which extensively
prevailed among the churches of that part of Asia Minor, and was designed to
inculcate the same general duties. It is of importance, therefore, to possess a
general understanding of the nature of these errors,in order to a correct
interpretation of the epistle. The church at Colosse was one of a circle or
group of churches, lying near each other, in Asia Minor; and it is probable
that the same general views of philosophy, and the same errors, prevailed
throughout the entire region where they were situated. That group of churches
embraced those at Ephesus, Laodicea, Thyatira, and, in general,
those addressed in the Apocalypse as "the seven churches of Asia."
From some of the notices of those churches in the New Testament, as well as
from the epistle before us, we may learn what errors prevailed there in
genera], and against what form of error particularly the epistle to the
Colossians was designed to guard.
(1.) Several classes
of errorists are mentioned as existing within the limits of the "seven
churches of Asia." Thus, in the church at Ephesus, "those which say
they are apostles, and are not, and hast found them liars," Revelation
2:2; in Smyrna, those "which say they are Jews, and are not, but are of
the synagogue of Satan," Revelation 2:9; in Thyatira, "that woman
Jezebel, which called herself a prophetess," Revelation 2:20; in Pergamos,
"them that hold the doctrine of the Nicolaitans;" those "who
hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before
the children of Israel," Revelation 2:14,15. The near proximity of these
churches to Colosse would render it probable that the infection of these errors
might have reached that church also.
(2.) The apostle
Paul, in his parting speech to the elders of the church at Ephesus, alludes to
dangerous teachers to which the church there might be exposed, in such a manner
as to show that there was some peculiar danger from such teachers in that
community. "For I know that after my departure shall grievous wolves enter
in among you, not sparing the flock. Also of your own selves shall men arise,
speaking perverse things, to draw away disciples after them," Acts
20:29,30. He does not specify, indeed, the kind of danger to which they would
be exposed; but it is evident that the danger arose from plausible teachers of
error. These were of two classes-those who would come in from abroad, implying
probably that there were such teachers in the neighbouring churches; and such
as would spring up among themselves.
(3.) In that vicinity
there appear to have been numerous disciples of John the Baptist, retaining
many Jewish prejudices and prepossessions, who would be tenacious of the
observances of the Mosaic law. What were their views is not precisely known.
But it is clear that they regarded the Jewish law as still binding; that they
would be rigid in its observance, and in insisting on its observance by others;
that they had at best, if any, a very imperfect acquaintance with Christianity;
and that they were ignorant of the miraculous powers of the Holy Spirit, and of
the fact that that had been poured out in a remarkable manner under the
preaching of the apostles. Paul found a number of these disciples of John at
Ephesus, who professed not to have received the Holy Ghost, and who said that
they had been baptized unto John's baptism, Acts 19:1-3. Among the most
distinguished and influential of the disciples of John in that region was
Apollos, Acts 18:24,25, who is represented as an eloquent man, and mighty in
the Scriptures. He taught at Ephesus; but how long before he was made more
fully acquainted with the gospel is unknown. He is represented as having been
zealously engaged in that work, and as being eminently successful, Acts 18:25.
There is no reason to doubt that he contributed not a little in diffusing, in
that region, the peculiar views held by those who were known as the disciples
of John. What was precisely the doctrine which Apollos taught, before "the
way of God was expounded more perfectly to him," Acts 18:26, is not now
known. There is every reason, however, to suppose that he would insist on the
observance of the Jewish laws, and the customs of their nation. The opinions
which would be likely to be defended by one in his circumstances, would be
those which prevailed
when
(4.) If we look into
the epistle itself, we shall be able to determine with some degree of certainty
the errors which prevailed, and which it was the design of this epistle to
correct, and we shall find that they correspond remarkably with what we might
anticipate, from what we have seen to be the errors abounding in that region.
(a.) Their first
danger arose from the influence of philosophy, Colossians 2:4-8. The apostle
warns them to beware lest any one should "beguile them with enticing
words;" he cautions them against "philosophy and vain deceit "-a
philosophy that was based on the "tradition of men," "after the
rudiments of the world, and not after Christ." Such philosophy might be
expected to prevail in those cities so near to Greece, and so much imbued with
the Grecian spirit; and one of the chief dangers which would beset them would
arise from its prevalence
.
(b.) A second source
of danger referred to, was that arising from the influence of those who
insisted on the observance of the rites and customs of the Jewish religion.
This the apostle refers to in Colossians 2:16: "Let no man, therefore,
judge you in meat or in drink, or in respect of an holy day, or of the new
moon, or of the Sabbath days." These are subjects on which the Jews would
insist much, and in this respect the disciples of John would be likely to
sympathize entirely with them. It is evident that there were those among them
who were endeavouring to enforce the observance of these things.
(c.) There is some
evidence of the prevalence there of a philosophy more Oriental than Grecian-a
philosophy that savoured of Gnosticism. This philosophy was subsequently the
foundation of a large part of the errors that crept into the church.
Indications of its prevalence in Colosse, occur in places like the following:
Colossians 2:9, "For in him [Christ] dwelleth all the fulness of the
Godhead bodily; "from which it would seem probable that there were those
who denied that the fulness of the Godhead dwelt bodily in the Lord Jesus-a
favourite doctrine of the Gnostics, who maintained that the assumption
of human nature, by the Son of God, was in
(5.) It will be seen
from these remarks, and from the epistle itself, that the difficulties in the
church at Colosse did not relate to the moral and religious character of its
members. There is no mention of any improper conduct, either in individuals or
in the church at large, as there was in the church at Corinth; there is no
intimation that they had been guilty of any sins but such as were common to all
heathens before conversion. There are, indeed, intimations that they were
exposed to sin, and there are solemn charges against indulgence in it. But the
sins to which they were exposed were such as prevailed in all the ancient
heathen world, and doubtless such as the Gentile part of the church,
particularly, had been guilty of before their conversion. The following sins
particularly are mentioned: "Fornication, uncleanness, inordinate
affection, covetousness, anger, wrath, malice, blasphemy, filthy
communications, and lying," Colossians 3:5-9. These were common sins among
the heathen, See Barnes Notes on Romans Chapter 1, and to a re]apse into these
they were particularly exposed; but it does not appear that any of the members
of the church had given occasion for public reproach, or for apostolic reproof,
by falling into them. As they were sins, however, in which they had formerly
indulged, Colossians 3:7 and as they were, therefore, the more liable to fall
into them again, there was abundant occasion for all the solicitude which the
apostle manifests on the subject.
From the remarks now
made, it is easy to see what was the design of the epistle to the Colossians.
It was primarily to guard the church against the errors to which it was exposed
from the prevalence of false philosophy, and from the influence of false
teachers in religion; to assert the superior claims of Christianity over all
philosophy, and its independence of the peculiar rites and customs of the
Jewish religion.
It has been asked why
the apostle wrote an epistle to the church at Colosse, rather than to the
church ia Laodicea, especially as Laodicea was the capital of Phrygia? And it
has been asked, also, why an epistle was addressed to that church so strikingly
resembling the Epistle to the Ephesians, (see _ 5,) especially as it has been
supposed that the Epistle to the Ephesians was designed to be a circular
letter, to be read by the churches in the vicinity? The reasons why an epistle
was addressed particularly to the church at Colosse seem to have been such as
the following:—
(1.) Onesimus was at
that time with Paul at Rome, and was about to return to his master, Philemon,
at Colosse. See the Introduction to the Epistle to Philemon. It was perfectly
natural that Paul should avail himself of the opportunity thus afforded him, to
address a letter to the church at Colosse also.
(2.) Epaphras, a
principal teacher of the church at Colosse, was also with Paul at Rome,
Colossians 1:7, 4:12. He was at that time a fellow-prisoner with him, Philemon
1:23, and it is not improbable that it was at his solicitation particularly
that this epistle was written. Paul had learned from him the state of the
church at Colosse, Colossians 1:7,8, and it is not impossible, as Koppe
conjectures, that he had been sent to Rome by the church to seek the counsel of
the apostle in the state of things which then existed in Colosse. Epaphras was,
at any rate, greatly interested in the state of things in the church, as well
as in the condition of the churches at Laodicea and Hierapolis, Colossians
4:13, and nothing was more natural than that he should endeavour to induce the
apostle to direct a letter that might be of benefit to them all.
(3.) A particular
reason for sending this epistle appears to have been to confirm the authority
of Epaphras, and to give the sanction of the apostle to the truths which he had
taught. In their difficulties and dangers, Epaphras had taken an important part
in giving them counsel. His views might have been opposed; or his authority
might have been disputed by the teachers of error there, and it was important
that the apostolic sanction should be given to what he had taught. Hence the
apostle speaks with so much affection of Epaphras, and so warmly of him as a
faithful servant of Christ, Colossians 1:7, 4:12,13.
(4.) It may be added,
that although there is a strong resemblance between this epistle and that to
the Ephesians, and although it may be regarded as probable that the epistle to
the Ephesians was intended in part as a circular, yet this epistle would not
have been needless. It contains many things which are not in that epistle; is especially
adapted to the state of things in the church at Colosse, and would have the
greater weight with Christians there from being specifically addressed to them.
See Michaelis' Intro. to the New Testament, vol. iv. 122, and Koppe, Proleg.
pp. 163, 164. BN
4. What was this Gnostic thing about?
A. Most of our knowledge of this heresy comes from the
Gnostic writings of the second century. However, the incipient ideas were
present in the first century (Dead Sea Scrolls).
B. The problem at Colossae was a hybrid of Christianity,
incipient Gnosticism, and legalistic Judaism.
C. Some stated tenets of Valentinian and Cerinthian
Gnosticism of the second century:
1. Matter and spirit were co-eternal (an ontological
dualism). Matter is evil, spirit is good. God, who is spirit, cannot be
directly involved with molding evil matter.
2. There are emanations (aeons or angelic levels) between
God and matter. The last or lowest one was YHWH of the Old Testament who formed
the universe (kosmos).
3. Jesus was an emanation like YHWH but higher on the scale,
closer to the true God. Some put Him as the highest but still less than God and
certainly not incarnate deity (cf. John 1:14). Since matter is evil, Jesus
could not have a human body and still be divine. He just appeared human, but
was really a spirit (cf. I John 1:1-3; 4:1-6).
4. Salvation was obtained through faith in Jesus plus
special knowledge, which is only known by certain persons of the group.
Knowledge (passwords) was needed to pass through heavenly spheres. Jewish
legalism was also required to reach God.
D. The Gnostic false teachers advocated two opposite ethical
systems:
1. For some, lifestyle was totally unrelated to salvation.
For them, salvation and spirituality were encapsulated into secret knowledge (passwords)
through the angelic spheres (aeons).
2. For others, lifestyle was crucial to salvation. In this
book, the false teachers emphasized an ascetic lifestyle as an evidence of true
spirituality (cf. 2:16-23).BUN
The Colossian Heresy
Paul never explicitly
describes the false teaching he opposes in the Colossian letter. The nature of
the heresy (or heresies) must be inferred from statements he made in opposition
to the false teachers. An analysis of his refutation suggests that such false
teachings were diverse in nature. Some of the elements of its teachings were:
1. Ceremonialism. It
held to strict rules about the kinds of food and drink that were permissible,
about religious festivals ( 2:16-17 ) and about circumcision ( 2:11 ; 3:11 ).
2. Asceticism. “Do
not handle! Do not taste! Do not touch!” ( 2:21 ; cf. 2:23 ).
3. Angel worship. See
2:18 and note .
4. Failure to grasp
the full significance of Christ. This is implied in Paul’s emphasis on the
supremacy of Christ ( 1:15-20 ; 2:2-3 , 9 ).
5. Secret knowledge. The later Gnostics
boasted of this (see 2:18 and Paul’s emphasis in 2:2-3 on Christ, “in whom are
hidden all the treasures of wisdom”).
6. Reliance on human
wisdom and tradition. See 2:4 , 8 .
5. How does this letter relate to us?
These elements seem
to fall into two categories, Jewish and proto-Gnostic. It is likely, therefore,
that the false teaching at Colosse was a mixture of an extreme form of Judaism
and an early stage of Gnosticism NIVSN
“The church today desperately needs the message of
Colossians. We live in a day when religious toleration is interpreted to mean
‘one religion is just as good as another.’ Some people try to take the best
from various religious systems and manufacture their own private religion. To
many people, Jesus Christ is only one of several great religious teachers, with
no more authority than they. He may be prominent, but He is definitely not
preeminent.
“This is an age of ‘syncretism.’ People are trying to
harmonize and unite many different
- MSBN…….MacArthur NASB
Study Notes
- NIVSN…..NIV Study
Notes.
- JVM ….J Vernon
McGee,
- ACC …. Adam
Clarke’s Commentary
- BN …..Barnes Notes
- WBC……
Wycliffe Bible Commentary
- CN …… Constables Notes
- IC……….Ironside Commentary
- NET………Net Bible Study Notes.
- JFB…………..Jamieson Fausset Brown Commentary
- VWS……………..Vincent Word Studies
- CMM………….Commentary on Matthew and Mark
- BDB………….. Barclay’s Daily Study Bible (NT)
- Darby………..John Darby’s Synopsis of the OT and NT
- Johnson………Johnson’s Notes on the New Testament.
- NTCMM…………..The New Testament Commentary: Matthew and
Mark.
- CSTTB……………………Chuck Smith Thru the Bible
- ESVN……………………….ESV
Study Bible Notes
- BUN…………………..Bob
Utley Notes
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