Epistle to the Colossians
From Wikipedia, the free encyclopedia
The Epistle to the Colossians is a book of the Bible New Testament. Although its authorship is disputed, the book takes the form of a letter from Paul to the church in Colossae.
Contents |
[edit] Authorship
While traditionally attributed to Paul, disagreements exist among scholars because of issues such as language (48 words appear in Colossians that appear nowhere else in the Pauline corpus, 33 of these occur nowhere else in the N.T.)[1], style (This letter has a strong use of liturgical-hyminic style which is used nowhere else in Paul's work as extensively)[2], and the presence or absence of characteristic Pauline concepts. However, the differences between these elements in this letter and one commonly considered the genuine work of Paul (e.g. 1 Thessalonians) are explained by advocates of pauline authorship by human variability, and the apparent use of an amanuensis in composition. Paul's authorship is also confirmed by many of the church's early key figures such as Irenaeus, Clement of Alexandria, Tertullian, Origen, and Eusebius, though most of these references are much later than Paul, and several of them have proved unreliable for other identifications.[3] It has also been suggested that the epistle was co-authored by Paul's "apprentice," Timothy (Colossians 1:1). This might be one of the causes for so much controversy over authorship. For more details, see the article Authorship of the Pauline epistles.
[edit] Occasion of writing
The letter is supposed (or intend) to be written by Paul at Rome during his first imprisonment there (Acts 28:16, 30), probably in the spring of AD 57, or, as some scholars think, 62, soon after he had written his Epistle to Ephesians. If the letter is not considered to be an authentic part of the Pauline corpus it might be dated during the late first century, possible as late as the 80's[4]
Like some of his other epistles (e.g., those to Corinth), this seems to have been written in consequence of information which had been conveyed to him of the internal state of the church there by Epaphras(1:4-8). Its object was to counteract false teaching. A large part of it is directed against certain speculatists who attempted to combine the doctrines of Eastern mysticism and asceticism with Christianity, thereby promising believers enjoyment of a higher spiritual life and a deeper insight into the world of spirits. Paul argues against such teaching, showing that in Christ they had all things. He sets forth the majesty of his redemption. The mention of the "new moon" and "sabbath days" (2:16) shows that Gnostic ascetics were judging the body of Christ for "eating and drinking" and observing the "feasts, New Moons, and Sabbaths." In response, Paul commands the saints to "let no one judge you...but the body of Christ," i.e. the Church itself, which was observing these biblical holy days (Matt. 5:17-19; Rom. 3:31). Paul focuses much of his epistle to the Colossians in combating the teachings of the early Gnostic sects, particularly ascetics (see Col. 2:4-23).
[edit] Content of the letter
Like most of Paul's epistles, this consists of two parts: a doctrinal part and a practical part.
The doctrinal part comprises the first two chapters. His main theme is developed in chapter 2. He warns them against being drawn away from Him in whom dwelt all the fullness of the deity (2:9), and who was the head of all spiritual powers. Christ was the head of the body of which they were members; and if they were truly united to him, what needed they more?
Paul could see that they had grown spiritually because of their love for all the set-apart ones in Christ (1:4 & 8). He knowing this wanted them to grow in wisdom and knowledge that their love might be principled love and not sentimentality (1:9-11). "Christ in you is your hope of glory!" (1:27)
The practical part of the epistle (3-4) enforces various duties naturally flowing from the doctrines expounded. They are exhorted to mind things that are above (3:1-4), to mortify every evil principle of their nature, and to put on the new man (3:5-14). Many special duties of the Christian life are also insisted upon as the fitting evidence of the Christian character.
Tychicus was the bearer of the letter, as he was also of that to the Ephesians and to Philemon, and he would tell them of the state of the apostle (4:7-9). After friendly greetings (10-14), he bids them interchange this letter with that he had sent to the neighbouring Laodicean Church. (The apocryphal Epistle to the Laodiceans is almost universally believed to be a forgery based on this instruction.) He then closes this brief but striking epistle with his usual autograph salutation. There is a remarkable resemblance between this epistle and that to the Ephesians.
[edit] References
This entry incorporates text from the public domain Easton's Bible Dictionary, originally published in 1897.
- ^ Koester, Helmut. History and Literature of Early Christianity, Introduction to the New Testament Vol 2. Berlin: Walter de Gruyter & Co, 1982,1987.
- ^ Kummel, Georg Werner. Introduction To The New Testament, Revised English Edition, Translated by Howard Kee. Nashville: Abingdon Press, 1973,1975
- ^ MacArthur, John. The MacArthur Bible Handbook. Nashville: Thomas Nelson, 2003.
- ^ Mack, Burton L. Who Wrote the New Testament? San Francisco:Harper Collins, 1996.
[edit] Bibliography
- N.T. Wright, Colossians and Philemon, Tyndale IVP 1986 (ISBN 0-8028-0309-1)
- (Karissa), "The World we cannot see"
[edit] External links
Online translations of the Epistle to the Colossians:
- Online Bible at GospelHall.org
- World English Bible version online at WikiChristian
- Collection of translations and commentary on Colossians
Related articles:
| Preceded by Philippians |
Books of the Bible | Succeeded by 1 Thessalonians |
