Introduction to

Colossians

Author

Colossians, along with Ephesians, Philemon, and Philippians, belongs to the cluster of letters commonly known as the Prison Letters. It is normally linked together with Philemon since both letters mention Epaphras, who appears to have founded the church in Colossae (1:7; 4:12–13; Phlm 23), as well as Mark, Aristarchus, Demas, and Luke (4:10, 14; Phlm 23). Paul’s authorship of Philemon is undisputed, but his authorship of Colossians is debated. Some argue that differences in vocabulary, style, and theology point to a later imitator who, writing under Paul’s name, concocted the fiction of sending the letter to Laodicea (4:16) to explain how it appeared in that city. Explanations as to why someone would carry out such a ruse are unsatisfactory. Nothing in Colossians is inconsistent with Paul’s theology as found in the undisputed letters, and Colossians can be said to develop his theology to apply to a different situation. The unfamiliar vocabulary occurs in the section dealing with the “philosophy” (2:8). Stylistic differences can be explained if Paul composed the letter with the help of a secretary or authorized his associate Timothy to flesh out the general line of thought. Many had never met Paul in person (2:1), which may explain the letter’s more formal tone.

Date and Place of Composition

Paul did not say where he was imprisoned (4:3, 10, 18; cf. 1:24). Rome is the traditional view. Travel between Rome and the East was not difficult. It would have allowed for an interchange of communication. It is probable that Aristarchus, Paul’s fellow prisoner (4:10), accompanied Paul to Rome (Acts 27:2). Luke (Col 4:14) was also with Paul in Rome (Acts 28:14; 2 Tim 4:11). Ephesus’ proximity to Colossae makes it another candidate. If Ephesians was also written around the same time, why would Paul write to the Ephesians from Ephesus? Paul’s Roman imprisonment still seems to be the best option, and the date of the letter’s composition was probably AD 60–61.

Destination

Colossae was situated on the southern bank in the upper Lycus River Valley in Phrygia, about 110 miles (177 kilometers) east of Ephesus. Its neighboring cities, Laodicea (10 miles [16 kilometers] to the west) and Hierapolis (12 miles [19 kilometers] to the northwest on the opposite side of the river), far surpassed it in importance. An earthquake severely damaged the area in AD 60. Laodicea recovered, but Colossae may have been completely destroyed. The site has not been excavated, and primary evidence about the city is sparse.

Occasion and Purpose

Paul writes to buttress the Colossians’ faith. It is not teetering on the brink of extinction or trapped in error, but an outside “philosophy” (2:8) disparages the Colossians’ hope in Christ and threatens their assurance. The “philosophy” (2:8, 16–23) is not a Christian heresy, but no single identification of the error is convincing (e.g., Essenism, Jewish mysticism, Judaism, Cynic philosophy, mystery cults, Middle Platonism, or syncretistic folk religion). The most one can say is that the error devalues Christ’s supremacy and the adequacy of salvation through him. It promotes mystical experiences, additional spiritual agents, and a regimen of ritual or ascetic observances to achieve well-being. The congregation needs encouragement (2:2; 4:8) about the certainty of their faith to give them full assurance and a thankful spirit for what God has done for them (1:12; 2:7; 3:15, 17; 4:2).

Against this threat, Paul argues for the all-sufficiency of Christ. Christ is preeminent as the one in whom, through whom, and for whom all things were created (1:16) and through whom all things will be reconciled (1:20). He is head of the church (1:18) and head over every power and authority (2:10). Paul answers the error by asserting three truths: (1) all the fullness of the Deity dwells in Christ, (2) believers are complete in Christ, and (3) Christ has authority over all angelic beings and cosmic powers (2:9–15). Consequently, no other mediators are needed for salvation, and nothing more needs to be done for believers to become full members of the community of God’s holy people (1:12), to be delivered more fully from their sins, to be protected more completely from evil forces, or to be more strongly assured of eternal hope.

Being saved by Christ and living in Christ have direct bearing upon how believers should behave (3:1–17). Paul emphasizes the lordship of Christ over all aspects of life. Christians are in Christ, and Christ is in them. Right belief should lead to right practice. The ethical exhortations in the letter are expressed in paradoxes. They are living, yet at the same time they are dead to sin (3:3). They are equal in Christ, yet they may occupy roles that subordinate them to others (3:11, 18—4:1).

Outline

I. Salutation and Thanksgiving (1:1–23)

A. Salutation (1:1–2)

B. Thanksgiving (1:3–23)

1. Thanksgiving for the Reception of the Gospel in Colossae and the Whole World (1:3–8)

2. Paul’s Intercession for the Colossians (1:9–23)

a. Living a Life Worthy of the Lord (1:9–14)

b. Poetic Exaltation of Christ (1:15–20)

c. Remaining Firm and Established in the Faith (1:21–23)

II. Letter Body (1:24—2:23)

A. Paul’s Commission, Message, and Struggle (1:24—2:5)

B. Spiritual Fullness in Christ and Threats From a Philosophy (2:6–23)

III. Ethical Admonitions (3:1—4:6)

A. Setting Your Hearts on Things Above (3:1–4)

B. The Old and the New Morality (3:5–17)

C. Commands About the Household (3:18—4:1)

D. Exhortation to Unflagging Prayer and Wise Behavior (4:2–6)

IV. Final Greetings (4:7–18)