The letter to the Colossians
Introduction
The
letter to the Colossians, one of the six disputed letters attributed to Paul
and one of the four Captivity letters,[1] explicitly
presents to us the exhortations of Paul to the church in Colossae. An
examination of these exhortations is the goal of this paper. We shall seek to
understand the nature of the church in Colossae, their beliefs and the
reason(s) Paul wrote the letter. This paper shall take this format: The story
behind the letter, The story within the letter, Authorship of the letter,
Theological themes in the letter, The structure of the letter, contemporary
relevance, and conclusion.
The
Story behind the Letter
Colossae
was a city of moderate importance, located in the region of Phrygia and in the
province of Asia. It was located not too far from Ephesus, Laodicea and
Hierapolis.[2].The
population was composed of mainly Phrygian natives, Greeks and a large number
of Jews who had come there as a result of the activities of Antiochus 111 who
had brought their ancestors to the place in 200 BC.[3]
There was a multiplicity of religions in the city of Colossae, as the following
religions existed side by side: Judaism, the pagan cults of the empire, and the
local religions.[4]
This situation would ultimately have led to syncretism, as many Colossians
combined aspects of the various religions in their worship. Furthermore, the
church of Colossae, like the Church of Rome, seems not to have been founded by
Paul (2:1) nor by a co-sender, but by their beloved servant, Epaphra, a Colossian
(1:7-8, 4:12).[5]
The church was composed of both Gentiles and Jewish believers (1: 27, 3:11).
The
Story within the Letter
The
central theme of the letter is the presentation of Jesus Christ as the cosmic
sovereign and the preexistent wisdom of God, who by His death and resurrection
has liberated humankind from the hostile powers of the universe.[6]
Christ’s death and resurrection is presented as the one and only means of
obtaining freedom and liberation, as opposed to a “philosophy of
self-abasement” and any form of extreme asceticism that promised salvation to
their adherents. The purpose of the letter is in threefold: (1) To warn the
people against any philosophy and asceticism that is in opposition to the
saving works of Christ (2:4,8,16,18-22), (2) To encourage the faith of the
church in Colossians (1:3, 14; 2:2-3), (3) To present an apostolic authorisation to Epaphras
(4:12, Acts 19:8-10).[7]
Col. 1: 15-20 can be termed the summary of
the letter because it aptly captures the fact that Christ has, through his
death and resurrection, raised all of mankind to the highest heights and that
he has destroyed the forces of the world.[8]
The hymn/poem shows us that the heavenly life of believers is not centred around visioning or
extreme asceticism nut on a constant dying to self and living for God, This
constant dying to self and living for God is achieved through the indwelling
presence of Christ in us, the agent of creation and reconciliation. Generally,
Colossians presents a story of Christ's wisdom, power, and sufficiency. Christ
is presented as the perfect revelation of God, as the most powerful of all
there is, and the most desired of all things visible and invisible.
Authorship
of the Letter
For
one, the letter itself identifies Paul as its author (1:1; 1:23; 4:18).[9]
But it is unlikely that it was written by Paul because like the other disputed
letters attributed to Paul it differs extensively both in style, vocabulary and
theology from the undisputed letters. As regards the style and vocabulary, we
find in Colossians the use of syntactical arrangements and languages not fund
in the undisputed letters.[10]
More so, the theological emphases found in Colossians seem to be different from
those found in the undisputed letters. Its emphasis is on a cosmic Christ, a
cosmic/universal entity, a realized eschatology, signaling a present experience
of the resurrection, and a patriarchal code, as contained in the `household
code' of 3:18-4:1).[11]
Scholars are thus of the opinion that it
must have been written by someone who knew Paul’s mind so well. This might have
been a disciple or coworker writing after Paul's death, and so the personal references
at the beginning and the end of the letter would be artificial devices intended
to lend authority to the letter.[12] As
regards the date the letter was written, scholars hold that if it was written
during Paul's lifetime, then it was composed in the middle to late 50s,
possibly from Ephesus or, more likely, in the early 6os (from Rome), If however
it was written after Paul's death, it was probably written very soon afterward.[13]
Theological Themes in the
Letter
As mentioned earlier, Colossians is unique
because of its distinctive theological emphasis. We shall present its theology
under these four headings: Christology, Ecclesiology, Eschatology and Ethics.
Christology: The
Christology of the letter presents Jesus both as the cosmic crucified Christ
and as the preexistent wisdom of God. (1:20, 24; 2:14).[14]
As the preexistent wisdom of God, Jesus was the means of creation, as
everything visible and invisible were created through him and for him. (1:15-17).
Further, as the cosmic crucified Christ, Jesus is the means of reconciliation, for
God was in Christ reconciling the world to himself (1:19-20). Ecclesiology: In Colossians, the church
is presented as a cosmic/universal church that still retained the identity of a
local entity, with meetings held in houses (4:16), and with identifiable
leaders (1:7; 4:7-17).[15] More
so, Jesus is presented as the head of the body, the church. The use of the
“head” is unique in Colossians; other letters of Paul only speak of the body
(1: 15-20, Rom 12:4-5, 1 Cor 12:12-27).[16] Eschatology: The eschatology presented
in Colossians has a present, rather than a future connotation. This realized
eschatology would for instance assert that resurrection is a present rather
than a future reality.[17] Ethics: In Colossians, we find Paul’s
thoughts on the social and literary contexts of the household codes.. He would
argue that in Christ there is neither Gentile nor Jew, male nor female, slave
nor free (Col. 3:11).[18]
The structure of the
letter
Opening
(1:2-3)
In the salutation
Paul identifies himself as an Apostle “by the will of God”, this was meant to
give acceptability and reverence to the letter among the recipients. He also
identifies Timothy as a co-sender of the letter. The recipients of the letter
are addressed as the church in Colossae.
Thanksgiving
(1:3-8)
Paul and Timothy
thank God for the unwavering faith, firm hope, and charity of the people and
also commend them for their constant quest for the truth. This truth has
enabled them to accept and adhere to the real Gospel, and disprove false
ascetic mystics pervading the city of Colossae.[19].
Intercession
(1:9-14)
Paul and Timothy
pray for full knowledge of God’s will through spiritual wisdom and understanding
for the Colossians. For Michael Gorman, the understanding of the full knowledge
of God’s will according to the Jewish tradition transcends beyond mere
intellectual exercise but rather has an ethical and practical implication; they
need to bear fruit in their life.[20]
Christological
Hymn (1:15-20)
Many scholars are
of the opinion that Colossians 1:15-20 is an ancient Christian hymn, a poem or
a poetic imagery. The passage tells of the story of the creation and
reconciliation of the world through Christ. It is a narrative hymn rooted in
Wisdom tradition.[21]
Exhortation
(1:21-23)
Paul asserts that
the people are beneficiaries of Christ reconciliation because hitherto they
have been alienated from God no thanks to their evil deeds. This is
diametrically opposed to God’s will.
Thus for Gorman, the essence of this reconciliation is that all may be
holy, blameless and irreproachable before God. Thus faithfulness to the Gospel
that Paul preaches is paramount.
Narrative
Introduction: Paul’s Ministry (1:24-2:5)
Col 1:24 begins
with the ministry of Paul. He points to the fact that Christ’s suffering and
death depict His self-revelation and activity in the world and that believers
must continue to witness to this truth. For one, Paul shares in the suffering
of Christ through his preaching and teaching ministry. Paul recognises Christ
as the source of wisdom and the means to perfection and thus he desires a
community characterised by faith and love. This will ultimately culminate in a
full understanding of Christ as the wisdom of God in whom all the treasure of
wisdom and knowledge are hidden.[22]
Christ,
not philosophy (2:6-23)
Paul argues that
since the Colossians have received Christ through faith, they have to grow
spiritually and be more committed to the Lord. They should not be seduced by
any vain philosophy stemming from empty human tradition contrary to the
teachings of Christ. For that which is not Christ is not the Gospel.[23] If
Christ is all sufficient, believers need not fear or worship any powers because,
having defeated all powers through his death on the cross, believers now share
in Christ’s victory. Paul uses three images to portray how Christians share in
Christ victory: circumcision, burial and resurrection, and debt forgiveness
(2:11-14a). The circumcision that Paul describes is spiritual, not physical
(2:11; cf. Rom. 2:26-29), removing not a piece of flesh but “the body of the
flesh” i.e., the inner anti-God force that manifests itself in trespasses
(2:13). This spiritual circumcision is equated with, or perhaps assumed to lead
to, the public act of baptism, in which believers’ faith allow them to move
from death in trespasses, through burial, and into new life - resurrection
(2:12-13).[24]
The
shape of life in Christ (3:1-17)
Paul begins with a brief meditation on the
central experience of believers: their resurrection to new life with Christ
(3:1). Believers have been raised: “above,” that is, with Christ at the right
hand of God - the seat of power (3:2). This focuses on the vertical dimension
of our Christian journey. He was of the view that believers should set their
minds on things above (3:2), for they have died and their true life is hidden
with Christ, ready to be revealed on a future day of glory (3:3-4).[25]
Paul continued with the exhortation “put
to death”. He calls for a radical surgery i.e., a call to avoid certain
practices which is not in line with the tenet of Christ’s teachings. The sins
that the Colossians are called to avoid are of two categories. First is their
thought life (e.g., impurity, passion, lust, anger, wrath, malice). Second is
that which emanates or evolves from our actions (e.g., fornication/sexual
immorality, slander, abusive language, lying). Paul also gives three general
admonitions about life: First is an exhortation to allow Christ’s peace - the
source of reconciliation – to rule in their body (3:15). Second is an
exhortation to allow Christ's word and wisdom to permeate the community through
mutual instruction and grateful songs (such as 1:15-20?) of praise (3:16; cf.
Eph. 5:19). Third is the Pauline slogan about doing everything in a manner
consistent with Christ and God (3:17; cf.1 Cor. 10:31; Eph. 5:20).[26]
Relationships in the household (3:18-4:1)
The Philemon/Onesimus controversy perhaps
led Paul to writing this. A set of guidelines needed for the mutual treatment
of believing masters - plus the master's wife and children - and believing
slaves in the same households so that they would live together as a household
in Christ, a kind of “domestic church”. The code focuses in a distinct way on
one individual, the male head of household, or paterfamilias. It is he who is
addressed three times: about his relations with his wife, his children, and his
slaves. This passage in Colossians however transforms the power of the
paterfamilias into that of a Christian father.[27]
Greetings and Benediction
(4:2-18)
Paul concludes the letter with the naming
of eleven individuals associated with him: Tychicus Onesimus, Aristarchus,
Mark, Jesus (called Justus), Epaphras, Luke, Demas, Barnabas, Nympha, and
Archippus. ). Finally, Paul somehow takes up the pen, despite being in chains to
authenticate the letter and to send his word of grace (4:18), ending the letter
on the note with which he began it (1:2, 6). It is a fitting summary of his
message - the fullness of the grace of God in Christ.
Contemporary Relevance of
the Letter of Colossians
A number of lessons can be drawn
from the letter and applied to our present day Nigerian Christian society.
First, like the Colossians, we are faced with deep rooted syncretism, we are
constantly faced with heresies disguised as sound doctrines. Examples of such
modern day heresies would include a “cross less” Christianity, the “get rich”
message. Secondly, the family has a lot to gain from the household codes
proposed by Paul. If the family must indeed be a domestic church it must of
necessity be a place where everyone is treated equally in the love of Christ.
Conclusion
This
paper attempted to present the thoughts of Paul as contained in the letter to
the Colossians. We examined the authorship, date, theology and the reason for
the letter. We also attempted a block of verses exegesis of the letter.
Finally, we considered some of the relevance of the letter to the contemporary
Nigerian society.
` BIBLIOGRAPHY
Michael Gorman, Apostle of the Crucified Lord: A Theological Introduction to Paul and
his Letters, Michigan: Wm. B. Eerdmans Publishing Co., 2004.
Raymond Brown, An Introduction to the New Testament, New York: Doubleday, 2014).
Sebastian Kizhakkeyil, The Pauline Epistles: An Exegetical Study,
Mumbai: The Bombay Saint Paul Society, 2006.
[1] Cf. Sebastian
Kizhakkeyil, The Pauline Epistles: An
Exegetical Study (Mumbai: The Bombay Saint Paul Society, 2006), p. 208
[2] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letters, p.
436
[3] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological Introduction to Paul and
his Letters, p. 436
[4] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letters, p. 437
[6] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letters, p. 437
[7] Cf. Sebastian
Kizhakkeyil, The Pauline Epistles: An
Exegetical Study, pp.209-210
[8] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letter s, pp.
439-440
[9] Cf. Sebastian
Kizhakkeyil, The Pauline Epistles: An
Exegetical Study, p. 209
[10] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letter s, p.
440
[11] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letter s, p.
440
[12] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letter s, p.
441
[13] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological Introduction to Paul and
his Letter s, p. 441
[14] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letter s, p.
440
[15] Cf. Raymond Brown, An Introduction to the New Testament
(New York: Doubleday, 2014), p. 611
[16] Cf. Sebastian
Kizhakkeyil, The Pauline Epistles: An
Exegetical Study, p. 209
[17] Cf. Sebastian
Kizhakkeyil, The Pauline Epistles: An
Exegetical Study, p. 209
[18] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letter s, p.
441
[19] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letter s, p.
443
[20] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letter s, p.
443
[21] Cf. Raymond Brown, An Introduction to the New Testament, p.
603
[22] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letter s, p.
447
[23] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letter s, p.
447
[24] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letter s, p.
447
[25] Cf. Michael Gorman, Apostle of the Crucified Lord: A Theological
Introduction to Paul and his Letter s, p.
450
[26] Cf. Sebastian
Kizhakkeyil, The Pauline Epistles: An
Exegetical Study, p. 215
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