Text -- Colossians 4:17 (NET)

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Col 4:17

Take heed ( blepe ).

Keep an eye on.

Robertson: Col 4:17

Thou hast received in the Lord ( parelabes en Kuriōi ).

Second aorist active indicative of paralambanō , the verb used by Paul of getting his message from the Lord (1Co 15:3). Clearly Archippus had a call "in the Lord"as every preacher should have.

Robertson: Col 4:17

That thou fulfil it ( hina autēn plērois ).

Present active subjunctive of plēroō , "that thou keep on filling it full."It is a life-time job.

Wesley: Col 4:17

One of the pastors of that church.

Wesley: Col 4:17

It is the duty of the flock to try them that say they are apostles to reject the false, and to warn, as well as to receive, the real.

Wesley: Col 4:17

Not a lordship, but a service; a laborious and painful work; an obligation to do and suffer all things; to be the least, and the servant, of all.

Wesley: Col 4:17

Christ by whom, and for whose sake, we receive the various gifts of the Holy Spirit.

JFB: Col 4:17

The Colossians (not merely the clergy, but the laymen) are directed, "Speak ye to Archippus." This proves that Scripture belongs to the laity as well as the clergy; and that laymen may profitably admonish the clergy in particular cases when they do so in meekness. BENGEL suggests that Archippus was perhaps prevented from going to the Church assembly by weak health or age. The word, "fulfil," accords with his ministry being near its close (Col 1:25; compare Phm 1:2). However, "fulfil" may mean, as in 2Ti 4:5, "make full proof of thy ministry." "Give all diligence to follow it out fully"; a monition perhaps needed by Archippus.

JFB: Col 4:17

The element in which every work of the Christian, and especially the Christian minister, is to be done (Col 4:7; 1Co 7:39; Phi 4:2).

Clarke: Col 4:17

Say to Archippus - Who this person was we cannot tell; there have been various conjectures concerning him; some think he was bishop, or overseer of the Church at Colosse, in the absence of Epaphras. Whatever he was, it has been supposed that he had been remiss in discharging the duties of his office; and hence this direction of the apostle, which appears here in the light of a reprehension. But if the same person be meant as in the Epistle to Philemon, Phm 1:2, whom St. Paul calls his fellow laborer and fellow soldier, it cannot be supposed that any reproof is here intended; for, as the Epistle to the Colossians, and that to Philemon, were evidently written about the end of the year 62, Archippus could not be a fellow laborer and fellow soldier of the apostle at Rome, and yet a delinquent at Colosse at the same time. It is more likely, therefore, that the words of the apostle convey no censure, but are rather intended to stir him up to farther diligence, and to encourage him in the work, seeing he had so much false doctrine and so many false teachers to contend with.

Calvin: Col 4:17

17.Say to Archippus So far as I can conjecture, this Archippus was, in the mean time, discharging the office of pastor, during the absence of Epaphras; but perhaps he was not of such a disposition as to be sufficiently diligent of himself without being stirred up. Paul, accordingly, would have him be more fully encouraged by the exhortation of the whole Church. He might have admonished him in his own name individually; but he gives this charge to the Colossians that they may know that they must themselves employ incitements, ⁴⁸² if they see their pastor cold, and the pastor himself does not refuse to be admonished by the Church. For the ministers of the word are endowed with signal authority, but such at the same time as is not exempt from laws. Hence, it is necessary that they should shew themselves teachable if they would duly teach others. As to Paul’s calling attention again ⁴⁸³ to his bonds, he intimates by this that he was in no slight degree afflicted. For he was mindful of human infirmity, and without doubt he felt some twinges of it in himself, inasmuch as he was so very urgent that all pious persons, should be mindful of his distresses. It is, however, no evidence of distrust, that he calls in from all quarters the helps that were appointed him by the Lord. The subscription, with his own hand, means, as we have seen elsewhere, that there were even then spurious epistles in circulation, so that it was necessary to provide against imposition. ⁴⁸⁴

END OF THE COMMENTARY ON THE EPISTLE TO
THE COLOSSIANS.

TSK: Col 4:17

Archippus : Phm 1:2

Take : Lev 10:3; Num 18:5; 2Ch 29:11; Eze 44:23, Eze 44:24; Act 20:28; 1Ti 4:16; 1Ti 6:11-14, 1Ti 6:20; 2Ti 4:1-5

the ministry : Act 1:17, Act 14:23; 1Co 4:1, 1Co 4:2; Eph 4:11; 1Ti 4:6, 1Ti 4:14; 2Ti 1:6, 2Ti 2:2

fulfil : 2Ti 4:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Col 4:17

And say to Archippus - Archippus is mentioned also in Phm 1:2. He is not elsewhere referred to in the New Testament, and nothing further is known of him.

Take heed to the ministry ... - The Greek here is, τὴν διακονίαν tēn diakonian - meaning the office of ministering in divine things; but it is not certain precisely what office he held there. It seems probable from the language which the apostle applies to him - "the ministry"- (compare Act 1:17, Act 1:25; Act 6:4; Act 20:24; Act 21:19; Rom 11:13; 1Co 12:5; 2Co 3:7-9; 2Co 4:1; 2Co 5:18; 2Co 6:3; Eph 4:12), that he was not a deacon, properly so called, but that he was a preacher of the word. In Phm 1:2, he is mentioned by Paul as his "fellow-soldier,"and it is evident that the apostle meant to speak of him with honor. There is no evidence, as has been supposed by some, that he intended to imply, by what he said, that he had been remiss in the performance of his duties, but the apostle doubtless meant to encourage him and to excite him to increased ardor and zeal in the work of the Lord; compare the notes at Act 20:28. It is always proper to caution even the most faithful and self-denying servants of the Lord to "take heed,"or see to it, that they perform their duties with fidelity. The office of the ministry is such, and the temptations to unfaithfulness are so great, that we need constant watchfulness.

That thou fulfil it - That there be nothing wanting, or lacking, in any of the departments of labor which you are called to perform.

Poole: Col 4:17

He also enjoins them to advise or advertise Archippus whom he doth elsewhere call his fellow soldier, i.e. minister in the gospel, Phm 1:2 , on his and Timothy’ s behalf, to see to, or be mindful of, the nature of that excellent ministry he had undertaken, Rom 11:13 Eph 3:7 1Ti 4:6 ; yea, and to be more heedful, Act 20:28,29 1Pe 5:1,2 , considering the authority of the Lord Jesus, in whose name he had been called to it, and intrusted with it, Mat 9:38 Phi 1:17 1Ti 5:1,21 ; having been colleague to Epaphras, or in his absence newly received into this sacred charge, to encourage him to a faithful discharge of his duty therein, to fill up all the parts of his office, and leave none of them unperformed: see Col 1:25 1Co 9:16,17 1Ti 4:16 , with 2Ti 4:5 .

Haydock: Col 4:17

What St. Paul here addresses to Archippus, gives us reason to presume that he was then bishop of the Colossians, having succeeded Epaphras, who was then prisoner at Rome with St. Paul. (Bible de Vence)

Gill: Col 4:17

And say to Archippus,.... A name common among the Grecians. This person the apostle calls his fellow soldier, in Phm 1:2 and who was now the minister of the Gospel at Colosse, his fellow minister, or co-pastor Epaphras, being at Rome, and a prisoner there; though by some he is said to be the first bishop of the Laodiceans, but it seems most likely that he now resided at Colosse, and was their minister: who being negligent in his office, they are called upon to say unto him,

take heed to the ministry which thou hast received in the Lord,

that thou fulfil it. The "ministry" he had, was not that of the office of a deacon, as some have thought, but of a preacher of the word; and this he had "received" gifts for, and was called unto it, and installed in it; and that "in", and "by the Lord" himself, and to whom he was accountable for it: and therefore it was incumbent on him to "fulfil it"; by constantly preaching the word, and faithfully administering the ordinances; by defending truth, detecting error, reproving vice, visiting the sick, and comforting the feeble minded; taking heed in all things to himself and doctrine, that he feed the whole flock of God with wholesome food; and, as a wise and faithful steward, give to everyone their portion of meat in due season: hence it appears, that when ministers are negligent in the discharge of their duty, the church has a power to admonish and exhort them to a diligent performance of it.

Commentary -- Verse Range Notes

TSK Synopsis: Col 4:1-18

1 He exhorts them to be fervent in prayer;

5 to walk wisely toward them that are not yet come to the true knowledge of Christ.

10 He salutes them, and wishes them all prosperity.

MHCC: Col 4:10-18

Paul had differed with Barnabas, on the account of this Mark, yet he is not only reconciled, but recommends him to the churches; an example of a truly Christian and forgiving spirit. If men have been guilty of a fault, it must not always be remembered against them. We must forget as well as forgive. The apostle had comfort in the communion of saints and ministers. One is his fellow-servant, another his fellow-prisoner, and all his fellow-workers, working out their own salvation, and endeavouring to promote the salvation of others. The effectual, fervent prayer is the prevailing prayer, and availeth much. The smiles, flatteries, or frowns of the world, the spirit of error, or the working of self-love, leads many to a way of preaching and living which comes far short of fulfilling their ministry. But those who preach the same doctrine as Paul, and follow his example, may expect the Divine favour and blessing.

Matthew Henry: Col 4:7-18

In the close of this epistle the apostle does several of his friends the honour to leave their names upon record, with some testimony of his respect, which will be spoken of wherever the gospel comes, and last to the end of the world.

I. Concerning Tychicus, Col 4:7. By him this epistle was sent; and he does not give them an account in writing of his present state, because Tychicus would do it by word of mouth more fully and particularly. He knew they would be glad to hear how it fared with him. The churches cannot but be concerned for good ministers and desirous to know their state. He gives him this character, A beloved brother and faithful minister. Paul, though a great apostle, owns a faithful minister for a brother and a beloved brother. Faithfulness in any one is truly lovely, and renders him worthy our affection and esteem. And a fellow-servant in the Lord. Ministers are servants to Christ, and fellow-servants to one another. They have one Lord, though they have different stations and capacities of service. Observe, It adds much to the beauty and strength of the gospel ministry when ministers are thus loving and condescending one to another, and by all just means support and advance one another's reputation. Paul sent him not only to tell them of his affairs, but to bring him an account of theirs: Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts, Col 4:8. He was willing to hear from them as they could be to hear from him, and thought himself as much obliged to sympathize with them as he thought them obliged to sympathize with him. It is a great comfort, under the troubles and difficulties of life, to have the mutual concern of fellow-christians.

II. Concerning Onesimus (Col 4:9): With Onesimus, a faithful and beloved brother, who is one of you. He was sent back from Rome along with Tychicus. This was he whom Paul had begotten in his bonds, Phm 1:10. He had been servant to Philemon, and was a member, if not a minister, of their church. He was converted at Rome, whither he had fled from his master's service; and was now sent back, it is probable, with the epistle to Philemon, to introduce him again into his master's family. Observe, Though he was a poor servant, and had been a bad man, yet, being now a convert, Paul calls him a faithful and beloved brother. The meanest circumstance of life, and greatest wickedness of former life, make no difference in the spiritual relation among sincere Christians: they partake of the same privileges, and are entitles to the same regards. The righteousness of God by faith of Jesus Christ is unto all and upon all those that believe; for there is no difference (Rom 3:22): and there is neither Jew nor Greek, neither bond nor free, for you are all one in Christ Jesus, Gal 3:28. Perhaps this was some time after he was converted and sent back to Philemon, and by this time he had entered into the ministry, because Paul calls him a brother.

III. Aristarchus, a fellow-prisoner. Those who join in services and sufferings should be thereby engaged to one another in holy love. Paul had a particular affection for his fellow-servants and his fellow-prisoners.

IV. Marcus, sister's son to Barnabas. This is supposed to be the same who wrote the gospel which bears his name. If he come unto you receive him. Paul had a quarrel with Barnabas upon the account of this Mark, who was his nephew, and thought not good to take him with them, because he departed from them from Pamphylia, and went not with them to the work, Act 15:38. He would not take Mark with him, but took Silas, because Mark had deserted them; and yet Paul is not only reconciled to him himself, but recommends him to the respect of the churches, and gives a great example of a truly Christian forgiving spirit. If men have been guilty of a fault, it must not be always remembered against them. We must forget as well as forgive. If a man be overtaken in a fault, you who are spiritual restore such a one in the spirit of meekness, Gal 6:1.

V. Here is one who is called Jesus, which is the Greek name for the Hebrew Joshua. If Jesus had given them rest, then would he not afterwards have spoken of another day, Heb 4:8. Who is called Justus. It is probable that he changed his name for that of Justus, in honour to the name of the Redeemer. Or else Jesus was his Jewish name, for he was of the circumcision; and Justus his Roman or Latin name. These are my fellow-labourers unto the kingdom of God, who have been a comfort unto me. Observe, What comfort the apostle had in the communion of saints and ministers! One is his fellow-servant, another his fellow-prisoner, and all his fellow-workers, who were working out their own salvation and endeavouring to promote the salvation of others. Good ministers take great comfort in those who are their fellow-workers unto the kingdom of God. Their friendship and converse together are a great refreshment under the sufferings and difficulties in their way.

VI. Epaphras (Col 4:12), the same with Epaphroditus. He is one of you, one of your church; he salutes you, or sends his service to you, and his best affections and wishes. Always labouring fervently for you in prayers. Epaphras had learned of Paul to be much in prayer for his friends. Observe, 1. In what manner he prayed for them. He laboured in prayer, laboured fervently, and always laboured fervently for them. Those who would succeed in prayer must take pains in prayer; and we must be earnest in prayer, not only for ourselves, but for others also. It is the effectual fervent prayer which is the prevailing prayer, and availeth much (Jam 5:16), and Elias prayed earnestly that it might not rain, Col 4:17. 2. What is the matter of this prayer: That you may stand perfect and complete in all the will of God. Observe, To stand perfect and complete in the will of God is what we should earnestly desire both for ourselves and others. We must stand complete in all the will of God; in the will of his precepts by a universal obedience, and in the will of his providence by a cheerful submission to it: and we stand perfect and complete in both by constancy and perseverance unto the end. The apostle was witness for Epaphras that he had a great zeal for them: " I bear him record; I can testify for him that he has a great concern for you, and that all he does for you proceeds from a warm desire for your good."And his zeal extended to all about them: to those who are in Laodicea and Hierapolis. He had a great concern for the Christian interest in the neighbouring places, as well as among them.

VII. Luke is another here mentioned, whom he calls the beloved physician. This is he who wrote the Gospel and Acts, and was Paul's companion. Observe, He was both a physician and an evangelist. Christ himself both taught and healed, and was the great physician as well as prophet of the church. He was the beloved physician; one who recommended himself more than ordinary to the affections of his friends. Skill in physic is a useful accomplishment in a minister and may be improved to more extensive usefulness and greater esteem among Christians.

VIII. Demas. Whether this was written before the second epistle to Timothy or after is not certain. There we read (2Ti 4:10), Demas hath forsaken me, having loved this present world. Some have thought that this epistle was written after; and then it is an evidence that, though Demas forsook Paul, yet he did not forsake Christ; or he forsook him but for a time, and recovered himself again, and Paul forgave him and owned him as a brother. But others think more probably that this epistle was written before the other; this in anno 62, that in 66, and then it is an evidence how considerable a man Demas was, who yet afterwards revolted. Many who have made a great figure in profession, and gained a great name among Christians, have yet shamefully apostatized: They went forth from us, because they were not of us, 1Jo 2:19.

IX. The brethren in Laodicea are here mentioned, as living in the neighbourhood of Colosse: and Paul sends salutations to them, and orders that this epistle should be read in the church of the Laodiceans (Col 4:16), that a copy of it should be sent thither, to be read publicly in their congregation. And some think Paul sent another epistle at this time to Laodicea, and ordered them to send for that from Laodicea, and read it in their church: And that you likewise read the epistle from Laodicea. If so, that epistle is now lost, and did not belong to the canon; for all the epistles which the apostles ever wrote were not preserved, any more than the words and actions of our blessed Lord. There are many other things which Jesus did, which if they should be written every one, I suppose the world itself could not contain the books which would be written, Joh 21:25. But some think it was the epistle to the Ephesians, which is still extant.

X. Nymphas is mentioned (Col 4:15) as one who lived at Colosse, and had a church in his house; that is, either a religious family, where the several parts of worship were daily performed; or some part of the congregation met there, when they had no public places of worship allowed, and they were forced to assemble in private houses for fear of their enemies. The disciples were assembled for fear of the Jews (Joh 20:19), and the apostle preached in his own lodging and hired house, Act 28:23, Act 28:30. In the former sense it showed his exemplary piety; in the latter his zeal and public spirit.

XI. Concerning Archippus, who was one of their ministers at Colosse. They are bidden to admonish him to mind his work as a minister, to take heed to it, and to fulfil it - to be diligent and careful of all the parts of it, and to persevere in it unto the end. They must attend to the main design of their ministry, without troubling themselves or the people with things foreign to it, or of less moment. Observe, (1.) The ministry we have received is a great honour; for it is received in the Lord, and is by his appointment and command. (2.) Those who have received it must fulfil it, or do the full duty of it. Those betray their trust, and will have a sad account at last, who do this work of the Lord negligently. (3.) The people may put their ministers in mind of their duty, and excite them to it: Say to Archippus, Take heed to the ministry, though no doubt with decency and respect, not from pride and conceit.

XII. Concerning himself (Col 4:18): The salutation of me Paul. Remember my bonds. He had a scribe to write all the rest of the epistle, but these words he wrote with his own hand: Remember my bonds. He does not say, "Remember I am a prisoner, and send me supply;"but, "Remember I am in bonds as the apostle of the Gentiles, and let this confirm your faith in the gospel of Christ:"it adds weight to this exhortation: I therefore, the prisoner of the Lord, beseech you to walk worthy, Eph 4:1. " Grace be with you. The favour of God, and all good, the blessed fruits and effects of it, be with you, and be your portion."

Barclay: Col 4:17-18

The letter closes with an urgent spur to Archippus to be true to a special task which has been given to him. It may be that we can never tell what that task was; it may be that our study of Philemon throws light upon it. For the moment we must leave it at that.

To write his letters Paul used a secretary. We know, for instance, that the penman who did the writing of Romans was called Tertius (Rom 16:22). It was Paul's custom at the end of a letter to write his signature and his blessing with his own hand--and here he does just that.

"Remember my bonds," he says. Again and again in this series of letters Paul refers to his bonds (Eph 3:1; Eph 4:1; Eph 6:20; Phm 1:9). There is no self-pity and no sentimental plea for sympathy. Paul finishes his letter to the Galatians: "I bear on my body the marks of Jesus" (Gal 6:17). Of course, there is pathos. Alford comments movingly: "When we read of his chains we should not forget that they moved over the paper as he wrote (his signature). His hand was chained to the soldier that kept him." But Paul's references to his sufferings are not pleas for sympathy; they are his claims to authority, the guarantees of his right to speak. It is as if he said, "This is not a letter from someone who does not know what the service of Christ means or someone who is asking others to do what he is not prepared to do himself. It is a letter from one who has himself suffered and sacrificed for Christ. My only right to speak is that I too have carried the Cross of Christ."

And so the letter comes to its inevitable end. The end of every one of Paul's letters is grace. He always ended by commending others to that grace which he himself had found sufficient for all things.

Constable: Col 4:7-18

V. CONCLUSION 4:7-18

Paul concluded this epistle with personal information and instructions. He did this to bond his readers more tightly to the body of Christ from which they were in danger of separating due to the influence of the false teachers.

Constable: Col 4:15-17

C. Greetings to others 4:15-17

4:15 In addition to the neighboring Laodicean Christians, Paul sent greetings to Nympha, possibly the hostess of a Laodicean house-church. There is no evidence that Christians met in church buildings until the third century.¹⁸⁵ The early Christians seem to have chosen their meeting places on the basis of convenience and expediency.

4:16 Paul's letter to the Laodiceans was probably not an inspired one and has evidently been lost (cf. 1 Cor. 5:9). This seems more likely than that Paul was referring to the Epistle to the Ephesians here.¹⁸⁶

4:17 Archippus seems to have been Philemon's son (Phile. 2). Perhaps he was a gifted young man whom Paul wished to encourage. The idea that he was the present leader of the Colossian church is only a possibility that some commentators have suggested.

College: Col 4:1-18

COLOSSIANS 4

XII. FINAL EXHORTATIONS TO PRAYER AND PROPER BEHAVIOR (4:2-6)

² Devote yourselves to prayer, being watchful and thankful. ³ And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. ⁴ Pray that I may proclaim it clearly, as I should. ⁵ Be wise in the way you act toward outsiders; make the most of every opportunity. ⁶ Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.

Paul moves, in verses 2-4, from the Colossians' needs to his own needs. Then with a brief exhortation (vv. 5, 6) he moves into his closing remarks (vv. 7ff). Cf. Paul's other requests for intercession in Romans 15:30-32; 2 Corinthians 1:11; Ephesians 6:19; Philippians 1:19; 1 Thessalonians 5:25; 2 Thessalonians 3:1f; and Philemon 22.

4:2 Devote yourselves to prayer, being watchful and thankful.

Paul calls his readers to a committed prayer life, just as he began the letter in prayer for them (1:3). Though this verse is general, Paul probably had in mind the specific requests of the next two verses. Melick points out that the last half of the verse is literally "be watchful in thankfulness," and criticizes the NIV for being too general in its translation. Some argue "being watchful" (from grhgorevw , grçgorço ) indicates expectation of the Second Coming, since the term was often used in that connection. We think, rather, that it indicated a prayer life that was active and alert. Jesus so instructed his followers in Matthew 24:42f; 25:13; and Luke 18:8, and Paul admonished Christians to be alert (1 Thessalonians 5:6; 1 Corinthians 16:13). Paul was modifying prayer with "watchful" and "thankful" rather than offering separate commands.

The idea of thanks is found here for the seventh time in Colossians (1:2,12; 2:2,7; 3:15,16,17).

4:3 And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains.

Paul's "us" included his companions, to be named subsequently, in his request. In the next verse he reverts to the singular. Paul was able to preach, even while a prisoner. Onesimus was converted (Phlm 10), and the palace guard knew he was in chains for Christ (Phil 1:13; and cf. Acts 28:30f) Paul would obviously wish to be freed, and the "open door" might imply that. But even more important to him were opportunities for evangelism. He was convinced that through the work of God significant opportunities could be made available - a lesson for the church in all ages! On the open door cf. 1 Corinthians 16:9; 2 Corinthians 2:12; and Acts 14:27.

4:4 Pray that I may proclaim it clearly, as I should.

"Proclaim" (fanerovw , phanerôo ) or "reveal" (NRSV) is a word normally used to refer to divine revelation. This is the only place Paul used it to describe his preaching. "Clearly" may mean with clarity, so that he wanted God's message to be plainly and effectively spoken for what it was - from God and not from man. Others suggest "clearly" may have been a request for skill in his defense, or for ability to refute the heresy effectively. We consider these last two less likely.

"As I should" translates a word that often indicates a sense of divine compulsion - "it is necessary" (dei' , dei ).

4:5 Be wise in the way you act toward outsiders;

Paul now gives instructions in another relationship (cf. 3:18-4:1) - Christians toward outsiders (non-Christians). Note similar language in Ephesians 5:15f. The call for wisdom catches up the theme of 1:9,28; 2:3 and 3:16, but here it has a different thrust - certainly practical and probably evangelistic. Other texts dealing with relations to outsiders are 1 Corinthians 10:32f; Philippians 2:14f; 1 Thessalonians 4:11f; 1 Timothy 3:7; 6:1; Titus 2:8; and 1 Peter 2:15; 3:1,16. Wise behavior involved constructive use of situations (boldness?) and speaking with tact and judiciousness.

make the most of every opportunity.

The Greek for "make the most" (from ejxagoravzw , exagorazô ) is translated by O'Brien "snapping up every opportunity." There is a sense of urgency here, though that didn't necessarily mean Paul had an imminent parousia in mind. Christians ought always to feel a similar urgency (exercised with good sense) to draw people to the Lord. Time and opportunity should not be wasted.

4:6 Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.

From actions (v. 5) Paul now moves to words. "Grace" (cavri" , charis ) suggests the entire Christian experience, which only is possible through grace. One theory of the meaning of the term here is that it means gracious or charming speech which would overcome suspicion and win a favorable hearing. Another view considers it speech that was characterized by gratitude. A third position holds that it meant preaching the message of grace, i. e., the gospel. The following image, of salt, may augment the idea of gracious or charming speech. In rabbinic thought salt could indicate wisdom. It could also flavor, making the dish to which it was applied more attractive and enjoyable. Perhaps Paul was saying that words should be used so as to gain the greatest favor for Christians and their message. On salt see Matthew 5:13; Mark 9:50; and Luke 14:34. On "answer" see 1 Peter 3:15f.

XIII. FINAL INSTRUCTIONS AND GREETINGS (4:7-18)

A. TYCHICUS AND ONESIMUS (4:7-9)

⁷ Tychicus will tell you all the news about me. He is a dear brother, a faithful minister and fellow servant in the Lord. ⁸ I am sending him to you for the express purpose that you may know about our ^a circumstances and that he may encourage your hearts. ⁹ He is coming with Onesimus, our faithful and dear brother, who is one of you. They will tell you everything that is happening here.

^a 8 Some manuscripts that he may know about your

The last section of this letter speaks first of the two messengers Paul was sending (vv. 7-9). Then he sends greetings from six of his companions (vv. 10-14). Paul himself sent greetings, along with special instructions for the church and for Archippus (vv. 15-17), before the closing address. Save for Tychicus and Nympha, and perhaps Jesus Justus, all the names in these verses are also mentioned in Philemon. It is a long list for a church Paul had never visited. Most names are accompanied by a lengthy description of the person.

4:7 Tychicus will tell you all the news about me.

Paul avoids personal references in these closing verses, since Tychicus would convey that information. But writing the rest of the letter himself insured his thoughts would be carried exactly, and that they would be read to the church just as he wrote them (v. 16). In other letters Paul has given more personal information (Galatians, Philippians, 2 Corinthians) but he did so either to teach or as a defense of himself or his message.

Letter carrying in Paul's day was a chancy business. Tychicus was from Asia (Acts 20:4) and was once sent by Paul to Crete (Titus 3:12) and to Ephesus (2 Tim 4:12). Since the wording of Ephesians 6:21f is very similar to the present text, it is thought Tychicus may have carried Ephesians (an earlier trip than that noted in 2 Tim 4:12) to Ephesus, and, if it was a circular letter, to other churches in Asia Minor as well. Here he may also have carried the letter to Philemon and one to the church at Laodicea. He was accompanied on his trip by Onesimus (v. 9).

He is a dear brother, a faithful minister and fellow servant in the Lord.

Tychicus is called a "dear brother," as was Onesimus in verse nine, and "fellow servant" as was Epaphras (1:7; cf. 4:12). In the latter case the term may have been used to encourage giving Tychicus the same reception as they might give Epaphras, whom they knew well.

4:8 I am sending him to you for the express purpose that you may know about our circumstances and that he may encourage your hearts.

Paul thrice indicates Tychicus would give news about him (vv. 7,8,9). Was Paul encouraging the Colossians to press Tychicus for personal information? The additional note here refers to Tychicus as an encourager.

4:9 He is coming with Onesimus, our faithful and dear brother, who is one of you. They will tell you everything that is happening here.

Onesimus was surely the converted runaway slave of Philemon. Nothing is said about the problem discussed in Philemon, but just that he was a "faithful and dear brother" - the language used of Tychicus and Epaphras. He was also "one of them," i.e., from Colosse. The implication is that to them he was a Christian and was to be received as such, whatever the nature of his relationship with Philemon. No doubt his acceptance by the church would be an encouragement to Philemon to receive him back in love, as Paul requested in his letter to Philemon. The case of Onesimus and Philemon would be a chance to implement the master-slave aspect of the household rules mentioned in 3:22-4:1.

B. GREETINGS (4:10-15)

¹⁰ My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.) ¹¹ Jesus, who is called Justus, also sends greetings. These are the only Jews among my fellow workers for the kingdom of God, and they have proved a comfort to me. ¹² Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured. ¹³ I vouch for him that he is working hard for you and for those at Laodicea and Hierapolis. ¹⁴ Our dear friend Luke, the doctor, and Demas send greetings. ¹⁵ Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house.

4:10 My fellow prisoner Aristarchus sends you his greetings,

Of the six greetings in this paragraph three were Gentiles and three Jews. Aristarchus was from Thessalonica (Acts 20:4), had been with Paul during the riot in Ephesus (Acts 19:29), and was on the ship which began carrying Paul to Rome and thus probably on the next vessel Paul rode, which was wrecked. He may have been constantly with Paul in Rome since then. "Fellow prisoner" may indicate incarceration, or may mean he was Christ's slave, as was Paul. Epaphras, in verse 12, is not called a prisoner here, though he was so designated in Philemon 23. This has led to the novel suggestion that Paul's friends may have voluntarily shared his imprisonment on a rotating basis (Aristarchus now, Epaphras another time). Aristarchus also sent greetings to Philemon (Phlm 24). Tradition says he was martyred at Rome under Nero.

as does Mark, the cousin of Barnabas.

Mark was no doubt John Mark, Paul's former companion who had turned back on the southern coast of Asia Minor. He was subsequently the subject of a disagreement between Paul and Barnabas (Acts 12:12,25; 13:13; 15:36-41). Paul may have once had negative feelings toward Mark, or may simply have concluded some people, Mark included, were not cut out for extended mission trips. At any rate according to this text and to Philemon 24, he was with Paul. In 2 Timothy 4:12 Paul asked that Timothy bring Mark along to join him where he was imprisoned (cf. also 1 Peter 5:13). In the present text Paul notes the possibility Mark might go to Colosse. Perhaps he could have accompanied Tychicus and Onesimus.

This is the only text where Barnabas and Mark are identified as cousins. Mark had gone with Barnabas on missionary work to Cyprus (Acts 15:39) and since Barnabas was famous as an exhorter and a peacemaker (Acts 9:27; 11:22-26) he may have helped stabilize Mark and make of him a more effective minister. The reference to Barnabas indicates he was known to the Colossian church.

(You have received instructions about him; if he comes to you, welcome him.)

We do not know who sent the "instructions" about Mark, but Paul seems the most likely possibility. Nor do we know of what they consisted. "Welcome" (from devcomai , dechomai ) is a term requesting the best sort of reception.

4:11 Jesus, who is called Justus, also sends greetings. These are the only Jews among my fellow workers for the kingdom of God, and they have proved a comfort to me.

Jesus Justus is otherwise unknown. If Philemon 23 is read with a comma between "Christ" and "Jesus" he was also noted there. Otherwise not (as in the NIV). Does "only Jews" mean the only Jews with Paul in Rome? It is hard to think they would be the only ones anywhere. This could show how the complexion of the church was taking a more Gentile coloring. Is there a note of pathos in Paul's words? "Kingdom of God" is used in the present sense (cf. 1:13). Acts 28:30f speaks of Paul preaching the kingdom of God "totally and without hindrance" while he was imprisoned. "Comfort" (parhgoriva , parçgoria ) is a strong term, the root for the English "paregoric."

4:12 Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured.

Epaphras (1:7) may have been sent to evangelize Colosse while Paul was in Ephesus on his third journey. He was a Colossian native. Some think he had gone to visit Paul in Rome to inquire about dealing with the heresy, which he no doubt understood better than anyone. The language in which Paul describes him is the same Paul used of himself and Timothy. His prayer concerns echo those of Paul in 1:28f; 2:1f; and cf. 1:23; 2:7. "Wrestling" is from the Greek term ajgwnivzomai (agônizomai ) at the root of the English "agonizing." The same root is found in 1:29 and 2:1. "Mature and fully assured" may have been said with special reference to the heresy. The term plhroforevw (plçrophoreô ), translated "fully assured," could also be rendered "filled," which could reflect Paul's words about fullness being found only in Christ (2:10).

4:13 I vouch for him that he is working hard for you and for those at Laodicea and Hierapolis.

Epaphras had a multichurch ministry. On the church in Laodicea see verse 16 and Revelation 3:1-7. Paul did not give further definition to "working hard."

4:14 Our dear friend Luke, the doctor,

This is one of only three New Testament references to Luke (Phlm 23, 2 Tim 4:11) and is the only place where he was called a doctor. Why was his profession noted here? Did he give Paul medical attention? Luke is considered a Gentile on the basis of this listing with Gentiles. Earle Ellis, however, argues that Luke was a Hellenistic Jew. As the author of Luke and Acts, Luke actually authored the largest portion of the New Testament.

and Demas send greetings.

Demas is also mentioned in Philemon 24, where, sadly, he passes from our sight as one who "loved this world" and had deserted Paul (2 Tim 4:10).

4:15 Give my greetings to the brothers at Laodicea,

A possible reason greetings were extended to Laodicea and not to Hierapolis could be because Laodicea was on the road to Colosse, and Hierapolis was not. Hence a Christian traveller going to Colosse could easily convey word to Laodicea on the way. A letter was sent to the church in Laodicea (v. 16), possibly by Paul. These additional greetings may have been to enhance relations between the churches, or perhaps because Paul knew there would be frequent travel between the cities.

and to Nympha and the church in her house.

Variant readings make it unclear whether Nympha was a man or a woman. The modifying pronoun reads "her," "his," and even "their," depending on which manuscript is read. Bruce argues it was a woman since no scribe would have changed a male name to a female. House churches often are mentioned in the New Testament (Acts 16:15,40; Rom 16:23; 1 Cor 16:19). The early Christians had no buildings. House churches may have been small congregations, or perhaps sub-groups of a larger congregation that assembled in some larger facility. A church also met in the house of Philemon (Phlm 2).

C. CONCLUDING INSTRUCTIONS (4:16-18)

¹⁶ After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea. ¹⁷ Tell Archippus: "See to it that you complete the work you have received in the Lord." ¹⁸ I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you.

4:16 After this letter has been read to you, see that it is also read in the church of the Laodiceans

Paul's instructions to read the letter in Laodicea may indicate the heresy was a threat there as well. It indicates that letters were read aloud in the assembly (1 Thess 5:27), as were the Old Testament Scriptures (cf. 1 Tim 4:13), perhaps indicating they were considered as equal in authority to the Old Testament. If the letters were not, the message of Christ was. We can see, as well, why Paul's letters would be copied and sent out (cf. 2 Pet 3:15f).

and that you in turn read the letter from Laodicea.

The "letter from Laodicea" has been much discussed. Early opinions held that it was sent from Paul to Laodicea, and then was to be sent from there to Colosse. Later opinion thinks it to be from the church in Laodicea. How would Paul know of it then? Did he assume they would reply to the reading of Colossians in the church there?

Attempts have been made, inconclusively, to identify this letter with Ephesians or Philemon. Since it fits no New Testament epistle it is presumed to be lost, as was some Corinthian correspondence (1 Cor 5:9; 2 Cor 2:4). This gap led to a later fabricated "letter of Paul to the Laodiceans."

4:17 Tell Archippus: "See to it that you complete the work you have received in the Lord."

Archippus is mentioned in Philemon 2 and may have been the son of Philemon and Apphia. He is there called a "fellow soldier." We know neither his task nor why this public encouragement was given. It may have had something to do with Onesimus. But this is unlikely, since that would depend on his having received the letter to Philemon. Perhaps the task dealt with the refutation of the heresy. In that case the public encouragement might have been to impress him with the seriousness of the charge. It is not necessary to assume a criticism. Some suggest he may have lived in Laodicea and had special responsibilities there. The term for "work" (diakoniva , diakonia ) is from the same root as "deacon." There is no indication in this case that it was an office in the church (cf. 1 Tim 3:8ff).

4:18 I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you.

As Paul often did, he closed by putting his own hand on the pen (cf. 1 Cor 16:21; 2 Cor 10:1; Gal 6:11; 2 Thess 3:17; Phlm 19). It was a common custom, after the scribe's work, for the author to append a personal close. The letter opened by joining Timothy's name with Paul, but this indicates Paul alone was the author. "Chains" is a final reminder of the power of the gospel to capture a life, even though imprisonment could result. Let their prayer continue ("remember"). Paul closes, as he began, by bestowing grace upon his readers.

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: Colossians (Book Introduction)

The Epistle to the Colossians

From Rome a.d. 63

By Way of Introduction

Genuineness

The author claims to be Paul (Col_1:1) and there is no real doubt about it in spite of Baur’s denial of the Pauline authorship which did not suit his Tendenz theory of the New Testament books. There is every mark of Paul’s style and power in the little Epistle and there is no evidence that any one else took Paul’s name to palm off this striking and vigorous polemic.

The Date

Clearly it was sent at the same time with the Epistle to Philemon and the one to the Ephesians since Tychicus the bearer of the letter to Ephesus (Eph_6:21.) and the one to Colossae (Col_4:7.) was a companion of Onesimus (Col_4:9) the bearer of that to Philemon (Phm_1:10-12). If Paul is a prisoner (Col_4:3; Eph_6:20; Phm_1:9) in Rome, as most scholars hold, and not in Ephesus as Deissmann and Duncan argue, the probable date would be a.d. 63. I still believe that Paul is in Rome when he sends out these epistles. If so, the time would be after the arrival in Rome from Jerusalem as told in Acts 28 and before the burning of Rome by Nero in a.d. 64. If Philippians was already sent, a.d. 63 marks the last probable year for the writing of this group of letters.

The Occasion

The Epistle itself gives it as being due to the arrival of Epaphras from Colossae (Col_1:7-9; Col_4:12.). He is probably one of Paul’s converts while in Ephesus who in behalf of Paul (Col_1:7) evangelized the Lycus Valley (Colossae, Hierapolis, Laodicea) where Paul had never been himself (Col_2:1; Col_4:13-16). Since Paul’s departure for Rome, the " grievous wolves" whom he foresaw in Miletus (Act_20:29.) had descended upon these churches and were playing havoc with many and leading them astray much as new cults today mislead the unwary. These men were later called Gnostics (see Ignatius) and had a subtle appeal that was not easy to withstand. The air was full of the mystery cults like the Eleusinian mysteries, Mithraism, the vogue of Isis, what not. These new teachers professed new thought with a world-view that sought to explain everything on the assumption that matter was essentially evil and that the good God could only touch evil matter by means of a series of aeons or emanations so far removed from him as to prevent contamination by God and yet with enough power to create evil matter. This jejune theory satisfied many just as today some are content to deny the existence of sin, disease, death in spite of the evidence of the senses to the contrary. In his perplexity Epaphras journeyed all the way to Rome to obtain Paul’s help.

Purpose of the Epistle

Epaphras did not come in vain, for Paul was tremendously stirred by the peril to Christianity from the Gnostics ( hoi gnōstikoi , the knowing ones). He had won his fight for freedom in Christ against the Judaizers who tried to fasten Jewish sacramentarianism upon spiritual Christianity. Now there is an equal danger of the dissipation of vital Christianity in philosophic speculation. In particular, the peril was keen concerning the Person of Christ when the Gnostics embraced Christianity and applied their theory of the universe to him. They split into factions on the subject of Christ. The Docetic (from dokeō , to seem) Gnostics held that Jesus did not have a real human body, but only a phantom body. He was, in fact, an aeon and had no real humanity. The Cerinthian (followers of Cerinthus) Gnostics admitted the humanity of the man Jesus, but claimed that the Christ was an aeon that came on Jesus at his baptism in the form of a dove and left him on the Cross so that only the man Jesus died. At once this heresy sharpened the issue concerning the Person of Christ already set forth in Phi_2:5-11. Paul met the issue squarely and powerfully portrayed his full-length portrait of Jesus Christ as the Son of God and the Son of Man (both deity and humanity) in opposition to both types of Gnostics. So then Colossians seems written expressly for our own day when so many are trying to rob Jesus Christ of his deity. The Gnostics took varying views of moral issues also as men do now. There were the ascetics with rigorous rules and the licentious element that let down all the bars for the flesh while the spirit communed with God. One cannot understand Colossians without some knowledge of Gnosticism such as may be obtained in such books as Angus’s The Mystery-Religions and Christianity , Glover’s The Conflict of Religion in the Early Roman Empire , Kennedy’s St. Paul and the Mystery-Religions , Lightfoot’s Commentary on Colossians .

JFB: Colossians (Book Introduction)

The GENUINENESS of this Epistle is attested by JUSTIN MARTYR [Dialogue with Trypho, p. 311, B.], who quotes "the first-born of every creature," in reference to Christ, from Col 1:15. THEOPHILUS OF ANTIOCH [To Autolychus, 2, p. 100]. IRENÆUS [Against Heresies, 3.14.1], quotes expressly from this "Epistle to the Colossians" (Col 4:14). CLEMENT OF ALEXANDRIA [Miscellanies, 1. p. 325], quotes Col 1:28; also elsewhere he quotes Col 1:9-11, Col 1:28; Col 2:2, &c.; Col 2:8; Col 3:12, Col 3:14; Col 4:2-3, &c. TERTULLIAN [The Prescription against Heretics, 7], quotes Col 2:8; [On the Resurrection of the Flesh, 23], and quotes Col 2:12, Col 2:20; Col 3:1-2. ORIGEN [Against Celsus, 5.8], quotes Col 2:18-19.

Colosse (or, as it is spelt in the best manuscripts, "Colassæ") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (compare Col 2:13). ALFORD infers from Col 2:1 (see on Col 2:1), that Paul had not seen its members, and therefore could not have been its founder, as THEODORET thought. Col 1:7-8 suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must have been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrygia (Act 18:24); for otherwise we must have visited the Colossians, which Col 2:1 implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in 1Co 3:6, 1Co 3:10; 1Co 4:15; 1Th 1:5; 1Th 2:1. It is only in the Epistles, Romans and Ephesians, and this Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of their conversion; in that to the Ephesians, owing to the general nature of the Epistle. Probably during the "two years" of Paul's stay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus" (Act 19:10, Act 19:26), Epaphras, Philemon, Archippus, Apphia and the other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. This will account for their personal acquaintance with, and attachment to, Paul and his fellow ministers, and for his loving language as to them, and their counter salutations to him. So also with respect to "them at Laodicea," (Col 2:1).

The OBJECT of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and the completeness of the redemption wrought by Him; hence they ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life Col 2:16, "new moon, sabbath days," shows that the false teaching opposed in this Epistle is that of Judaizing Christians. These mixed up with pure Christianity Oriental theosophy and angel-worship, and the asceticism of certain sections of the Jews, especially the Essenes. Compare JOSEPHUS [Wars of the Jews, 2.8,13]. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to heavenly purity and intelligence, than the simple Gospel affords. CONYBEARE and HOWSON think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek philosophy of PHILO'S school, combining with it the Rabbinical theosophy and angelology which afterwards was embodied in the Cabbala. Compare JOSEPHUS [Antiquities, 12.3,4], from which we know that Alexander the Great had garrisoned the towns of Lydia and Phrygia with two thousand Mesopotamian and Babylonian Jews in the time of a threatened revolt. The Phrygians themselves had a mystic tendency in their worship of Cybele, which inclined them to receive the more readily the incipient Gnosticism of Judaizers, which afterward developed itself into the strangest heresies. In the Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (1Ti 4:1-3; 1Ti 6:5), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.

The PLACE from which it was written seems to have been Rome, during his first imprisonment there (Act 28:17-31). In my Introduction to the Epistle to the Ephesians, it was shown that the three Epistles, Ephesians, Colossians, and Philemon, were sent at the same time, namely, during the freer portion of his imprisonment, before the death of Burrus. Col 4:3-4; Eph 6:19-20, imply greater freedom than he had while writing to the Philippians, after the promotion of Tigellinus to be Prætorian Prefect. See Introduction to Philippians.

This Epistle, though carried by the same bearer, Tychicus, who bore that to the Ephesians, was written previously to that Epistle; for many phrases similar in both appear in the more expanded form in the Epistle to the Ephesians (compare also Note, see on Eph 6:21). The Epistle to the Laodiceans (Col 4:16) was written before that to the Colossians, but probably was sent by him to Laodicea at the same time with that to the Church at Colosse.

The STYLE is peculiar: many Greek phrases occur here, found nowhere else. Compare Col 2:8, "spoil you"; "making a show of them openly" (Col 2:15); "beguile of your reward," and "intruding" (Col 2:18); "will-worship"; "satisfying" (Col 2:23); "filthy communication" (Col 3:8); "rule" (Col 3:15); "comfort" (Col 4:11). The loftiness and artificial elaboration of style correspond to the majestic nature of his theme, the majesty of Christ's person and office, in contrast to the beggarly system of the Judaizers, the discussion of which was forced on him by the controversy. Hence arises his use of unusual phraseology. On the other hand, in the Epistle of the Ephesians, subsequently written, in which he was not so hampered by the exigencies of controversy, he dilates on the same glorious truths, so congenial to him, more at large, freely and uncontroversially, in the fuller outpouring of his spirit, with less of the elaborate and antithetical language of system, such as was needed in cautioning the Colossians against the particular errors threatening them. Hence arises the striking similarity of many of the phrases in the two Epistles written about the same time, and generally in the same vein of spiritual thought; while the peculiar phrases of the Epistle to the Colossians are such as are natural, considering the controversial purpose of that Epistle.

JFB: Colossians (Outline)

• ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY. (Col. 1:1-29)
• HIS STRIVINGS IN PRAYER FOR THEIR STEADFASTNESS IN CHRIST; FROM WHOM HE WARNS THEM NOT TO BE LED AWAY BY FALSE WISDOM. (Col. 2:1-23)
• EXHORTATIONS TO HEAVENLY AIMS, AS OPPOSED TO EARTHLY, ON THE GROUND OF UNION TO THE RISEN SAVIOUR; TO MORTIFY AND PUT OFF THE OLD MAN, AND TO PUT ON THE NEW; IN CHARITY, HUMILITY, WORDS OF EDIFICATION, THANKFULNESS; RELATIVE DUTIES. (Col. 3:1-25)
• EXHORTATIONS CONTINUED. TO PRAYER: WISDOM IN RELATION TO THE UNCONVERTED: AS TO THE BEARERS OF THE EPISTLE, TYCHICUS AND ONESIMUS: CLOSING SALUTATIONS. (Col. 4:1-18)

TSK: Colossians (Book Introduction)

Colosse was a large and populous city of Phrygia Pacatiana, in Asia Minor, seated on an eminence to the south of the river Meander. It is supposed to have occupied a site now covered with ruins, near the village of Konous or Khonas, and about twenty miles nw of Degnizlu. By whom, or at what time, the church at Colosse was founded is wholly uncertain; but it would appear from the apostle’s declaration, Col 2:1, that he was not the honoured instrument. It appears from the tenor of this epistle to have been, upon the whole, in a very flourishing state; but some difficulties having arisen among them, they sent Epaphras to Rome, where the apostle was now imprisoned (Col 4:3) to acquaint him with the state of their affairs. It is remarkable for a peculiar pathos and ardour, which is generally ascribed to the extraordinary divine consolations enjoyed by the apostle during his sufferings for the sake of Christ. Whoever, says Michaelis, would understand the Epistles to the Ephesians and Colossians, must read them together. The one is in most places a commentary on the other; the meaning of single passages in one epistle, which, if considered alone, might be variously interpreted, being determined by the parallel passages in the other epistle.

TSK: Colossians 4 (Chapter Introduction)

Overview

Col 4:1, He exhorts them to be fervent in prayer; Col 4:5, to walk wisely toward them that are not yet come to the true knowledge of Christ; Col 4:10, He salutes them, and wishes them all prosperity.

Poole: Colossians 4 (Chapter Introduction)

CHAPTER 4

MHCC: Colossians (Book Introduction)

This epistle was sent because of some difficulties which arose among the Colossians, probably from false teachers, in consequence of which they sent to the apostle. The scope of the epistle is to show, that all hope of man's redemption is founded on Christ, in whom alone are all complete fulness, perfections, and sufficiency. The Colossians are cautioned against the devices of judaizing teachers, and also against the notions of carnal wisdom, and human inventions and traditions, as not consistent with full reliance on Christ. In the first two chapters the apostle tells them what they must believe, and in the two last what they must do; the doctrine of faith, and the precepts of life for salvation.

MHCC: Colossians 4 (Chapter Introduction)

(Col 4:1) Masters to do their duty towards servants.

(Col 4:2-6) Persons of all ranks to persevere in prayer, and Christian prudence.

(Col 4:7-9) The apostle refers to others for an account of his affairs.

(Col 4:10-18) Sends greetings; and concludes with a blessing.

Matthew Henry: Colossians (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Colossians

Colosse was a considerable city of Phrygia, and probably not far from Laodicea and Hierapolis; we find these mentioned together, Col 4:13. It is now buried in ruins, and the memory of it chiefly preserved in this epistle. The design of the epistle is to warn them of the danger of the Jewish zealots, who pressed the necessity of observing the ceremonial law; and to fortify them against the mixture of the Gentile philosophy with their Christian principles. He professes a great satisfaction in their stedfastness and constancy, and encourages them to perseverance. It was written about the same time with the epistles to the Ephesians and Philippians, a.d. 62, and in the same place, while he was now a prisoner at Rome. He was not idle in his confinement, and the word of God was not bound.

This epistle, like that to the Romans, was written to those he had never seen, nor had any personal acquaintance with. The church planted at Colosse was not by Paul's ministry, but by the ministry of Epaphras or Epaphroditus, an evangelist, one whom he delegated to preach the gospel among the Gentiles; and yet, I. There was a flourishing church at Colosse, and one which was eminent and famous among the churches. One would have thought none would have come to be flourishing churches but those which Paul himself had planted; but here was a flourishing church planted by Epaphras. God is sometimes pleased to make use of the ministry of those who are of less note, and lower gifts, for doing great service to his church. God uses what hands he pleases, and is not tied to those of note, that the excellence of the power may appear to be of God and not of men, 2Co 4:7. II. Though Paul had not the planting of this church, yet he did not therefore neglect it; nor, in writing his epistles, does he make any difference between that and other churches. The Colossians, who were converted by the ministry of Epaphras, were as dear to him, and he was as much concerned for their welfare, as the Philippians, or any others who were converted by his ministry. Thus he put an honour upon an inferior minister, and teaches us not to be selfish, nor think all that honour lost which goes beside ourselves. We learn, in his example, not to think it a disparagement to us to water what others have planted, or build upon the foundation which others have laid: as he himself, as a wise master-builder, laid the foundation, and another built thereon, 1Co 3:10.

Matthew Henry: Colossians 4 (Chapter Introduction)

I. He continues his account of the duty of masters, from the close of the former chapter (Col 4:1). II. He exhorts to the duty of prayer (Col 4:2-4), and to a prudent and decent conduct towards those with whom we converse (Col 4:5, Col 4:6). III. He closes the epistle with the mention of several of his friends, of whom he gives an honourable testimony (Col 4:7-18).

Barclay: Colossians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE COLOSSIANS

The Towns Of The Lycus Valley

About one hundred miles from Ephesus, in the valley of the River Lycus, near where it joins the Maeander, there once stood three important cities--Laodicaea, Hierapolis and Colosse. Originally they had been Phrygian cities but now they were part of the Roman province of Asia. They stood almost within sight of each other. Hierapolis and Laodicaea stood on either side of the valley with the River Lycus flowing between, only six miles apart and in full view of each other; Colosse straddled the river twelve miles farther up.

The Lycus Valley had two remarkable characteristics.

(i) It was notorious for earthquakes. Strabo describes it by the curious adjective euseistos, which in English means good for earthquakes. More than once Laodicaea had been destroyed by an earthquake, but she was a city so rich and so independent that she had risen from the ruins without the financial help which the Roman government had offered. As the John who wrote the Revelation was to say of her, in her own eyes she was rich and had need of nothing (Rev_3:17 ).

(ii) The waters of the River Lycus and of its tributaries were impregnated with chalk. This chalk gathered and all over the countryside built up the most amazing natural formations. Lightfoot writes in description of that area: "Ancient monuments are buried; fertile land is overlaid; rivers beds choked up and streams diverted; fantastic grottoes and cascades and archways of stone are formed, by this strange, capricious power, at once destructive and creative, working silently throughout the ages. Fatal to vegetation, these incrustations spread like a stony shroud over the ground. Gleaming like glaciers on the hillside, they attract the eye of the traveller at a distance of twenty miles, and form a singularly striking feature in scenery of more than common beauty and impressiveness."

A Wealthy Area

In spite of these things this was a wealthy area and famous for two closely allied trades. Volcanic ground is always fertile; and what was not covered by the chalky incrustations was magnificent pasture land. On these pastures there were great flocks of sheep and the area was perhaps the greatest centre of the woollen industry in the world. Laodicaea was specially famous for the production of garments of the finest quality. The allied trade was dyeing. There was some quality in those chalky waters which made them specially suitable for dyeing cloth, and Colosse was so famous for this trade that a certain dye was called by its name.

So, then, these three cities stood in a district of considerable geographical interest and of great commercial prosperity.

The Unimportant City

Originally the three cities had been of equal importance, but, as the years went on, their ways parted. Laodicaea became the political centre of the district and the financial headquarters of the whole area, a city of splendid prosperity. Hierapolis became a great trade-centre and a notable spa. In that volcanic area there were many chasms in the ground from which came hot vapours and springs, famous for their medicinal quality; and people came in their thousands to Hierapolis to bathe and to drink the waters.

Colosse at one time was as great as the other two. Behind her rose the Cadmus range of mountains and she commanded the roads to the mountain passes. Both Xerxes and Cyrus had halted there with their invading armies, and Herodotus had called her "a great city of Phrygia." But for some reason the glory departed. How great that departure was can be seen from the fact that Hierapolis and Laodicaea are both to this day clearly discernible because the ruins of some great buildings still stand; but there is not a stone to show where Colosse stood and her site can only be guessed at. Even when Paul wrote Colosse was a small town; and Lightfoot says that she was the most unimportant town to which Paul ever wrote a letter.

The fact remains that in this town of Colosse there had arisen a heresy which, if it had been allowed to develop unchecked, might well have been the ruination of the Christian faith.

The Jews In Phrygia

One other fact must be added to complete the picture. These three cities stood in an area in which there were many Jews. Many years before, Antiochus the Great had transported two thousand Jewish families from Babylon and Mesopotamia into the regions of Lydia and Phrygia. These Jews had prospered and, as always happens in such a case, more of their fellow-countrymen had come into the area to share their prosperity. So many came that the stricter Jews of Palestine lamented the number of Jews who left the rigours of their ancestral land for "the wines and baths of Phrygia."

The number of Jews who resided there can be seen from the following historical incident. Laodicaea, as we have seen, was the administrative centre of the district. In the year 62 B.C., Flaccus was the Roman governor resident there. He sought to put a stop to the practice of the Jews of sending money out of the province to pay the Temple tax. He did so by placing an embargo on the export of currency; and in his own part of the province alone he seized as contraband no less than twenty pounds of gold which was meant for the Temple at Jerusalem. That amount of gold would represent the Temple tax of no fewer than 11,000 people. Since women and children were exempt from the tax and since many Jews would successfully evade the capture of their money, we may well put the Jewish population as high as almost 50,000.

The Church At Colosse

The Christian Church at Colosse was one which Paul had not himself founded and which he had never visited. He classes the Colossians and the Laodicaeans with those who had never seen his face in the flesh (Col_2:1 ). But no doubt the founding of the Church sprang from his directing. During his three years in Ephesus the whole province of Asia was evangelized, so that all its inhabitants, both Jews and Greeks, heard the word of the Lord (Act_19:10 ). Colosse was about one hundred miles from Ephesus and it was no doubt in that campaign of expansion that the Colossian Church was founded. We do not know who its founder was; but it may well have been Epaphras, who is described as Paulfellow-servant and the faithful minister of the Colossian Church and who is later connected also with Hierapolis and Laodicaea (Col_1:7 ; Col_4:12-13 ). If Epaphras was not the founder of the Christian Church there, he was certainly the minister in charge of the area.

A Gentile Church

It is clear that the Colossian Church was mainly Gentile. The phrase estranged and hostile in mind (Col_1:21 ) is the kind of phrase which Paul regularly uses of those who had once been strangers to the covenant of promise. In Col_1:27 he speaks of making known the mystery of Christ among the Gentiles, when the reference is clearly to the Colossians themselves. In Col_3:5-7 he gives a list of their sins before they became Christians, and these are characteristically Gentile sins. We may confidently conclude that the membership of the Church at Colosse was largely composed of Gentiles.

The Threat To The Church

It must have been Epaphras who brought to Paul, in prison in Rome, news of the situation which was developing in Colosse. Much of the news that he brought was good. Paul is grateful for news of their faith in Christ and their love of the saints (Col_1:4 ). He rejoices at the Christian fruit which they are producing (Col_1:6 ). Epaphras has brought him news of their love in the Spirit (Col_1:8 ). He is glad when he hears of their order and steadfastness in the faith (Col_2:5 ). There was trouble at Colosse certainly; but it had not yet become an epidemic. Paul believed that prevention was better than cure; and in this letter he is grasping this evil before it has time to spread.

The Heresy At Colosse

What the heresy was which was threatening the life of the Church at Colosse no one can tell for sure. "The Colossian Heresy" is one of the great problems of New Testament scholarship. All we can do is to go to the letter itself, list the characteristics we find indicated there and then see if we can find any general heretical tendency to fit the list.

(i) It was clearly a heresy which attacked the total adequacy and the unique supremacy of Christ. No Pauline letter has such a lofty view of Jesus Christ or such insistence on his completeness and finality. Jesus Christ is the image of the invisible God; in him all fullness dwells (Col_1:15 , Col_1:19 ). In him are hid all the treasures of wisdom and of knowledge (Col_2:2 ). In him dwells the fullness of the Godhead in bodily form (Col_2:9 ).

(ii) Paul goes out of his way to stress the part that Christ played in creation. By him all things were created (Col_1:16 ); in him all things cohere (Col_1:17 ). The Son was the Fatherinstrument in the creation of the universe.

(iii) At the same time he goes out of his way to stress the real humanity of Christ. It was in the body of his flesh that he did his redeeming work (Col_1:22 ). The fullness of the Godhead dwells in him somatikos (G4984), in bodily form (Col_2:9 ). For all his deity Jesus Christ was truly human flesh and blood.

(iv) There seems to have been an astrological element in this heresy. In Col_2:8 , as the King James Version has it, he says that they were walking after the rudiments of this world, and in Col_2:20 that they ought to be dead to the rudiments of this world. The word translated rudiments is stoicheia (G4747), which has two meanings.

(a) Its basic meaning is a row of things; it can, for instance, be used for a file of soldiers. But one of its commonest meanings is the A B C, the letters of the alphabet, set out, as it were, in a row. From that it develops the meaning of the elements of any subject, the rudiments. It is in that sense that the King James Version takes it; and, if that is the correct sense, Paul means that the Colossians are slipping back to an elementary kind of Christianity when they ought to be going on to maturity.

(b) We think that the second meaning is more likely. Stoicheia (G4747) can mean the elemental spirits of the world, and especially the spirits of the stars and planets. The ancient world was dominated by thought of the influence of the stars; and even the greatest and the wisest men would not act without consulting them. It believed that all things were in the grip of an iron fatalism settled by the stars; and the science of astrology professed to provide men with the secret knowledge which would rid them of their slavery to the elemental spirits. It is most likely that the Colossian false teachers were teaching that it needed something more than Jesus Christ to rid men of their subjection to these elemental spirits.

(v) This heresy made much of the powers of demonic spirits. There are frequent references to principalities or authorities, which are Paulnames for these spirits (Col_1:16 ; Col_2:10 ; Col_2:15 ). The ancient world believed implicitly in demonic powers. The air was full of them. Every natural force--the wind, the thunder, the lightning, the rain--had its demonic superintendent. Every place, every tree, every river, every lake had its spirit. They were in one sense intermediaries to God and in another sense barriers to him, for the vast majority of them were hostile to men. The ancient world lived in a demon-haunted universe. The Colossian false teachers were clearly saying that something more than Jesus Christ was needed to defeat the power of the demons.

(vi) There was clearly what we might call a philosophical element in this heresy. The heretics are out to spoil men with philosophy and empty deceit (Col_2:8 ). Clearly the Colossian heretics were saying that the simplicities of the gospel needed a far more elaborate and recondite knowledge added to them.

(vii) There was a tendency in this heresy to insist on the observance of special days and rituals--festivals, new moons and sabbaths (Col_2:16 ).

(viii) Clearly there was a would-be ascetic element in this heresy. It laid down laws about food and drink (Col_2:16 ). Its slogans were: "Touch not; taste not; handle not" (Col_2:21 ). It was a heresy which was out to limit Christian freedom by insistence on all kinds of legalistic ordinances.

(ix) Equally this heresy had at least sometimes an antinomian streak in it. It tended to make men careless of the chastity which the Christian should have and to make him think lightly of the bodily sins (Col_3:5-8 ).

(x) Apparently this heresy gave at least some place to the worship of angels (Col_2:18 ). Beside the demons it introduced angelic intermediaries between man and God.

(xi) Lastly, there seems to have been in this heresy something which can only be called spiritual and intellectual snobbery. In Col_1:28 Paul lays down his aim; it is to warn every man; to teach every man in all wisdom; and to present every man mature in Jesus Christ. We see how the phrase every man is reiterated and how the aim is to make him mature in all wisdom. The clear implication is that the heretics limited the gospel to some chosen few and introduced a spiritual and intellectual aristocracy into the wide welcome of the Christian faith.

The Gnostic Heresy

Was there then any general heretical tendency of thought which would include all this? There was what was called Gnosticism. Gnosticism began with two basic assumptions about matter. First, it believed that spirit alone was good and that matter was essentially evil. Second, it believed that matter was eternal; and that the universe was not created out of nothing--which is orthodox belief--but out of this flawed matter. Now this basic belief had certain inevitable consequences.

(i) It had an effect on the doctrine of creation. If God was spirit, then he was altogether good and could not possibly work with this evil matter. Therefore God was not the creator of the world. He put out a series of emanations, each of which was a little more distant from God until at the end of the series there was an emanation so distant that it could handle matter; and it was this emanation which created the world. The Gnostics went further. Since each emanation was more distant from God. It was also more ignorant of him. As the series went on that ignorance turned to hostility. So the emanations most distant from God were at once ignorant of him and hostile to him. It followed that he who created the world was at once completely ignorant of, and utterly hostile to, the true God. It was to meet that Gnostic doctrine of creation that Paul insisted that the agent of God in creation was not some ignorant and hostile power, but the Son who perfectly knew and loved the Father.

(ii) It had its effect on the doctrine of the person of Jesus Christ. If matter was altogether evil and if Jesus was the Son of God, then Jesus could not have had a flesh and blood body--so the Gnostic argued. He must have been a kind of spiritual phantom. So the Gnostic romances say that when Jesus walked, he left no footprints on the ground. This, of course, completely removed Jesus from humanity and made it impossible for him to be the Saviour of men. It was to meet this Gnostic doctrine that Paul insisted on the flesh and blood body of Jesus and insisted that Jesus saved men in the body of his flesh.

(iii) It had its effect on the ethical approach to life. If matter was evil, then it followed that our bodies were evil. If our bodies were evil, one of two consequences followed. (a) We must starve and beat and deny the body; we must practise a rigid asceticism in which the body was kept under, and in which its every need and desire were refused. (b) It was possible to take precisely the opposite point of view. If the body was evil, it did not matter what a man did with it; spirit was all that mattered. Therefore a man could sate the bodydesires and it would make no difference.

Gnosticism could, therefore, issue in asceticism, with all kinds of laws and restrictions; or, it could issue in anti-nomianism, in which any immorality was justified. And we can see precisely both these tendencies at work in the false teachers at Colosse.

(iv) One thing followed from all this--Gnosticism was a highly intellectual way of life and thought. There was this long series of emanations between a man and God; man must fight his way up a long ladder to get to God. In order to do that he would need all kinds of secret knowledge and esoteric learning and hidden passwords. If he was to practise a rigid asceticism, he would need to know the rules; and so rigid would his asceticism be that it would be impossible for him to embark on the ordinary activities of life. The Gnostics were, therefore, quite clear that the higher reaches of religion were open only to the chosen few. This conviction of the necessity of belonging to an intellectual religious aristocracy precisely suits the situation at Colosse.

(v) There remains one thing to fit into this picture. It is quite obvious that there was a Jewish element in the false teaching threatening the Church at Colosse. The festivals and the new moons and the sabbaths were characteristically Jewish; the laws about food and drink were essentially Jewish levitical laws. Where then did the Jews come in? It is a strange thing that many Jews were sympathetic to Gnosticism. They knew all about angels and demons and spirits. But, above all, they said, "We know quite well that it takes special knowledge to reach God. We know quite well that Jesus and his gospel are far too simple--and that special knowledge is to be found nowhere else than in the Jewish law. It is our ritual and ceremonial law which is indeed the special knowledge which enables a man to reach God." The result was that there was not infrequently a strange alliance between Gnosticism and Judaism; and it is just such an alliance that we find in Colosse, where, as we have seen, there were many Jews.

It is clear that the false teachers of Colosse were tinged with Gnostic heresy. They were trying to turn Christianity into a philosophy and a theosophy, and, if they had been successful,. the Christian faith would have been destroyed.

The Authorship Of The Letter

One question remains. Many scholars do not believe that Paul wrote this letter at all. They have three reasons.

(i) They say that in Colossians there are many words and phrases which do not appear in any other of Paulletters. That is perfectly true. But it does not prove anything. We cannot demand that a man should always write in the same way and with the same vocabulary. In Colossians we may well believe that Paul had new things to say and found new ways to say them.

(ii) They say that the development of Gnostic thought was, in fact, much later than the time of Paul so that, if the Colossian heresy was connected with Gnosticism, the letter is necessarily later than Paul. It is true that the great written Gnostic systems are later. But the idea of two worlds and the idea of the evil of matter are deeply woven into both Jewish and Greek thought. There is nothing in Colossians which cannot be explained by long-standing Gnostic tendencies in ancient thought, although it is true that the systematization of Gnosticism came later.

(iii) They say that the view of Christ in Colossians is far in advance of any of the letters certainly written by Paul. There are two answers to that.

First, Paul speaks of the unsearchable riches of Christ. In Colosse a new situation met him and out of these unsearchable riches he drew new answers to meet it. It is true that the Christology of Colossians is an advance on anything in the earlier letters of Paul; but that is far from saying that Paul did not write it, unless we are willing to argue that his thought remained for ever static. It is true to say that a man thinks out the implications of his faith only as circumstances compel him to do so; and in face of a new set of circumstances Paul thought out new implications of Christ.

Second, the germ of all Paulthought about Christ in Colossians does, in fact, exist in one of his earlier letters. In 1Co_8:6 he writes of one Lord Jesus Christ through whom are all things and through whom we exist. In that phrase is the essence of all he says in Colossians. The seed was there in his mind, ready to blossom when a new climate and new circumstances called it into growth.

We need not hesitate to accept Colossians as a letter written by Paul.

The Great Letter

It remains a strange and wonderful fact that Paul wrote the letter which contains the highest reach of his thought to so unimportant a town as Colosse then was. But in doing so he checked a tendency, which, had it been allowed to develop, would have wrecked Asian Christianity and might well have done irreparable damage to the faith of the whole Church.

FURTHER READINGS

Colossians

T. K. Abbott, Ephesians and Colossians (ICC; G)

J. B. Lightfoot, St. PaulEpistles to the Colossians and Philemon (MmC; G)

C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon (CGT; G)

E. F. Scott, The Epistles to Colossians, Philemon, and Ephesians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Colossians 4 (Chapter Introduction)

The Christian's Prayer (Col_4:2-4)

The Christian And The World (Col_4:5-6)

Faithful Companions (Col_4:7-11)

More Names Of Honour (Col_4:12-15)

The Mystery Of The Laodicaean Letter (Col_4:16)

The Closing Blessing (Col_4:17-18)

Constable: Colossians (Book Introduction)

Introduction

Historical background

The city of Colosse lay in the beautiful Lycus Valley about 100 miles east of Ephesus. It had been an important town during the 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.¹ 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.

"Without doubt Colossae was the least important church to which any epistle of St Paul is addressed."²

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.³

Epaphras seems to have been the founder or one of the founders of the Colossian church (1:7; 4:12-13). He was a Colossian and had instructed the Christians there (1:7) and probably in Laodicea and Hierapolis. Perhaps Paul led him to Christ, maybe at Ephesus (cf. Acts 19:10).

Epaphras may have traveled to Rome to meet with Paul to secure his help in combating the influence of false teachers that were preaching in Colosse. Archippus may have stood in for Epaphras during his absence (4:17; Phile. 2).

The only information available to help us reconstruct the heresy threatening the church comes from indirect allusions and the emphases in this epistle. We conclude that the false teachers were not giving the person and work of Christ proper interpretation or emphasis. They were distorting and minimizing these doctrines. The false teaching also contained a philosophic appeal, whether Oriental or Hellenistic we cannot be sure (2:8). Notwithstanding there was an emphasis on higher knowledge of the cosmic order. There were also elements of Judaistic ritualism and traditionalism present (2:8, 11, 16; 3:11). However, contrary to orthodox Judaism, the false teachers were encouraging the veneration of angels who they believed controlled the operations of nature to some degree (2:18-19). There was an emphasis on ascetic self-denial (2:20-23) and apparently the idea that only those with full knowledge of the truth as taught by the false teachers could understand and experience spiritual maturity (1:20, 28; 3:11). These emphases later developed into Gnosticism, though in Colosse the Jewish emphasis was more prominent than in later Greek Gnosticism.⁴ It is easy to see how such a cult could develop and gain adherents in the Greek-Jewish culture of the Lycus Valley.

". . . given . . . various factors . . ., including the probable origin of the Colossian church from within synagogue circles, the likely presence of Israelite sectarianism within the diaspora, the lack of other evidence of Jewish syncretism in Asia Minor, and the readiness of some Jews to promote their distinctive religious practices in self-confident apology . . ., we need look no further than one or more of the Jewish synagogues in Colossae for the source of whatever influences were thought to threaten the young church there."⁵

The primary purpose of the letter was clearly to combat this false teaching. The two main problems were the doctrine of Christ and how this doctrine affects Christian living. The primary Christological passages (1:14-23; 2:9-15) present Christ as absolutely preeminent and perfectly adequate for the Christian. The Christian life, Paul explained, flows naturally out of this revelation. The Christian life is really the life of the indwelling Christ that God manifests through the believer.

Paul probably wrote this epistle from Rome toward the middle or end of his first house arrest there between 60 and 62 A.D. 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.

There are many similarities between Ephesians and Colossians. The major distinction between them is that in Ephesians the emphasis is on the church as the body of Christ. In Colossians the emphasis is on Christ as the head of the body. Stylistically Colossians is somewhat tense and abrupt whereas Ephesians is more diffuse and flowing. Colossians tends to be more specific, concrete, and elliptical while Ephesians is more abstract, didactic, and general. The mood of Colossians is argumentative and polemical, but that of Ephesians is calm and irenic. The former is a letter of discussion; the latter is a letter of reflection.⁶ Paul evidently wrote both letters about the same time. These two epistles, along with Philippians and Philemon, constitute the Prison Epistles of Paul.⁷

Purpose

Three purposes emerge from the contents of the epistle. Paul wanted to express his personal interest in this church, which he had evidently not visited. He wrote to warn the Colossians of the danger of returning to their former beliefs and practices. He also refuted the false teaching that was threatening this congregation. The outstanding Christian doctrine that this letter deals with is Christology. Paul's great purpose was to set forth the absolute supremacy and sole sufficiency of Jesus Christ.

"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 schools of thought and come up with a superior religion. Our evangelical churches are in danger of diluting the faith in their loving attempt to understand the beliefs of others. Mysticism, legalism, Eastern religions, asceticism, and man-made philosophies are secretly creeping into churches. They are not denying Christ, but they are dethroning Him and robbing Him of His rightful place of preeminence."⁸

Message⁹

The whole message of this epistle finds expression in 2:9-10a. The two declarations in this sentence are the great revelations of the Colossian letter.

The fullness of the godhead is in Christ. This is an eternal fact that is always true. The Greek word translated "deity" (theotetos) occurs nowhere else in the New Testament. It does not mean divinity. Divinity is an attribute of God. Deity is the essence of God. It is not enough to say Jesus Christ was divine. In a sense every person is divine. Jesus Christ was deity. He alone possesses the unique nature of God. In Him the fullness of essential deity dwells in bodily manifestation. The Apostle Paul expounded Christ's fullness in three respects in this epistle.

In relation to creation He is the originator and sustainer of all things (1:16-17). This includes all life.

In relation to redemption He is the first-born from the dead (1:18). Resurrection presupposes death. Death is due to sin. Between creation and resurrection there was sin and death. In resurrection Christ was victor over sin, death, and the grave. He is the master of death.

In relation to reconciliation Christ is the maker of peace (1:19-20). The result of Christ's victory over death is peace. He is the reconciler of all things that sin has separated. His reconciliation affects both people and the created world. In Christ we see all the fullness of deity: creating, rising triumphantly out of death, and reconciling to the farthest reaches of the universe. That is the Christ of Christianity.

The second declaration is that in Christ God makes us full (2:10a). Not only is the fullness of the godhead in Christ, but the filling of the saints is in Christ too. Paul explained what this means.

First, it means God restores us to our true place in creation in Christ. We can regain the scepter and the crown as kings of the earth under God's authority. God has sent us out into all the cosmos to make Christ known. Unfortunately we do not always realize our position. We choose instead to grovel among the world's garbage heaps. Nevertheless in this sense God makes us full in Christ. We come into a new relationship to all creation through Christ. God restores us to our divinely intended position in creation in Him. We are His trophies.

Second, God restores us to our true relation to Himself through Christ's resurrection. God communicates His very life to us so that we take our rightful place as subject to God. God does not break our will. He captures our will by the indwelling grace of Christ's life. God makes us full in this sense too. We are His instruments.

Third, God restores us to true fellowship with Himself in Christ. We not only receive from God, but we can also give to God in service. Thus our fellowship is reciprocal. We are His partners.

We experience fullness in Christ for in Him God restores us to our true place in creation, to our true relation to Himself, and to our true fellowship with Himself. This restoration enables us to cooperate with God in His purposes. We become not only trophies of His grace but His instruments and even His partners in our generation. In view of this revelation Paul made a threefold appeal.

The first appeal is a warning against a false philosophy (2:8). Paul described this false philosophy in two ways.

It is the tradition of men, which is essentially speculation. In this context Paul meant human guessing that leaves God out of His universe.

It is also the rudiments of the world. This philosophy is rudimentary because it tries to explain everything within the limits of the material. The material part of life is rudimentary.

We correct this false philosophy by recognizing that Jesus Christ is the solution to the problem of the universe. When we realize that Jesus Christ is the first-born (first in rank and sovereignty, not in temporal sequence) then we gain a true view of the universe. He is the great cohesive agent in the universe.

Paul's second warning is against false mediation (2:16-18).

Paul pointed out that ceremonies such as observing certain kinds of foods and festivals are only shadows. We should not think that observing these ceremonies will improve our relationship to God. We have Jesus Christ who is the substance to which these ceremonies pointed.

Another type of false mediation involves the worship of angels. We should have nothing to do with this practice because we have direct access to Jesus Christ. He is the Creator and Master of all creatures including the angels.

To summarize, we should not allow religious ceremonies or created mediators to come between ourselves and Christ.

Paul's third warning is against false confidences (2:20-23).

Our enemy may tempt us to have confidence in the opinions of others. When false teachers say, "Do not touch this or taste that or handle something," we may think those statements are authoritative. Paul urges us not to follow such opinions but to get our direction from the Lord Jesus.

Our enemy may tempt us to put confidence in ascetic practices of abstention and self-affliction. Paul tells us to forget these things and to set our thinking on the things of Christ rather than on ourselves.

When we have a true view of Jesus Christ He will be the focus of our thinking. That view will deliver us from the domination of the flesh. We need to base our confidence on God's Word rather than on human traditions that do not reflect scriptural revelation accurately.

The matter of supreme importance to the church is her doctrine of Christ. Our Christian life and service will flow out of our doctrine of Christ. We are what we think. "As a man thinks in his heart so is he." Not only must Christ occupy the central place in our lives, but our understanding of Christ must be accurate. We can avoid all the errors Paul warned against in this epistle by keeping a proper view of Christ.

Constable: Colossians (Outline)

Outline

I. Introduction 1:1-14

A. Salutation 1:1-2

B. Thanksgiving 1:3-8

C. Prayer 1:9-14

II. Explanation of the person and work of Christ 1:15-29

A. The preeminent person of Christ 1:15-20

1. In relation to God the Father 1:15a

2. In relation to all creation 1:15b-17

3. In relation to the church 1:18-20

B. The reconciling work of Christ 1:21-29

1. As experienced by the Colossians 1:21-23

2. As ministered by Paul 1:24-29

III. Warnings against the philosophies of men ch. 2

A. Exhortation to persevere in the truth 2:1-7

1. Paul's concern 2:1-5

2. Paul's exhortation 2:6-7

B. The true doctrine of Christ 2:8-15

C. The false doctrines of men 2:16-23

IV. Exhortations to practical Christian living 3:1-4:6

A. The basic principle 3:1-4

B. The proper method 3:5-17

1. Things to put off 3:5-11

2. Things to put on 3:12-17

C. The fundamental relationships 3:18-4:1

1. Wives and husbands 3:18-19

2. Children and parents 3:20-21

3. Slaves and masters 3:22-4:1

D. The essential practice 4:2-6

V. Conclusion 4:7-18

A. The bearers of this epistle 4:7-9

B. Greetings from Paul's companions 4:10-14

C. Greetings to others 4:15-17

D. Paul's personal conclusion 4:18

Constable: Colossians

Colossians

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Copyright 2003 by Thomas L. Constable

Haydock: Colossians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE COLOSSIANS.

INTRODUCTION.

Colosse was a city of Phrygia, near Laodicea. It does not appear that St. Paul had preached there himself, (see Chap. ii. 1.) but that the Colossians were converted by Epaphras, a disciple of the apostles. However, as St. Paul was the great apostle of the Gentiles, he wrote this epistle to the Colossians when he was in prison, and about the same time that he wrote to the Ephesians and Philippians. The exhortations and doctrine it contains, are similar to those which are set forth in his epistle to the Ephesians. St. John Chrysostom takes notice, that the epistles he wrote in prison seem even more spiritual than the rest: the chief design of which was to hinder them from being seduced by false teachers. (Challoner; Witham) --- The Colossians were first instructed in the faith by Epaphras, who is considered their first bishop. He was a prisoner, at Rome, with St. Paul, when this epistle was written. The intent of it was to disabuse the Colossians of worshipping the Angels; for Cerinthus and others, had taught them to look upon Angels as superior to Christ, whom they looked upon as a mere man; to observe the law of Moses, with all its legal rites and ceremonies. He begins his epistle by insisting chiefly on the exalted state of Christ, saying that he is the image of the invisible God, the first-born of every creature, by whom all things visible and invisible were created, whether thrones, principalities, or powers, and that in him the divinity essentially exists. From this he proves the inutility of the ceremonies of the law, &c. (Fleury and Calmet) and takes great pains to prevent their relapsing either into paganism or Judaism. (Bible de Vence)

====================

Gill: Colossians (Book Introduction)

INTRODUCTION TO COLOSSIANS

The Colossians, to whom this epistle is written, were not the Rhodians, by some called Colossians, from Colossus, the large statue of the sun, which stood in the island of Rhodes, and was one of the seven wonders of the world; but the inhabitants of Colosse, a city of the greater Phrygia, in the lesser Asia, near to which stood the cities of Laodicea and Hierapolis, mentioned in this epistle. Pliny ^a speaks of it as one of the chief towns in Phrygia, and ^b Herodotus calls it the great city of Phrygia; it is said to have perished a very little time after the writing of this epistle, with the above cities, by an earthquake, in the year of Christ 66, and in the tenth of Nero ^c; though it was afterwards rebuilt; for Theophylact says, that in his time it was called Chonae. When the Gospel was brought hither, and by whom, is not known, nor who was the founder of the church in this place; for the Apostle Paul was not, since his face had never been seen by them, Col 2:1, though it is said that Epaphras, the same name with Epaphroditus, was fixed by him pastor of this church; and others say Philemon was set over it by him. The occasion of this epistle was this, Epaphras, who had preached the Gospel to the Colossians, and very likely was the first that did, came to Rome, where the Apostle Paul was a prisoner, and gave him an account of them, how they had heard and received the Gospel, and of their faith Christ, and love to the saints; and also declared to him in what danger they were through some false teachers that had got among them, who were for introducing the philosophy of the Gentiles, the ceremonies of the law of Moses, and some pernicious tenets of the followers of Simon Magus, and the Gnostics; upon which the apostle writes this epistle to them, to confirm them in the faith of the Gospel Epaphras had preached unto them, and which was the same he himself preached; and to warn them against those bad men, and their principles; and to exhort them to a discharge of their duty to God, and men, and one another. It was written by the apostle, when in bonds at Rome, as many passages in it show, and about the same time with those to the Philippians and Ephesians; and the epistle to the latter greatly agrees with this, both as to subject and style. Dr. Lightfoot places it in the year of Christ 60, in the second of the apostle's imprisonment, and in the sixth of Nero's reign.

Gill: Colossians 4 (Chapter Introduction)

INTRODUCTION TO COLOSSIANS 4

This chapter begins with an exhortation to masters to behave towards their servants in a just and equitable manner, from the consideration of their having a master in heaven, which should have concluded the preceding one; and in it the apostle gives some general exhortations, and some particular instructions about reading this, and another epistle, and stirring up their minister to his duty; and great part of it is taken up in expressing his love to the Colossians, and in the salutations of others, and of himself. The general exhortations are to prayer, with watchfulness and thankfulness, not only for themselves, but especially for the ministers of the Gospel, Col 4:2 and next to a wise behaviour towards them that were of the world, Col 4:5 and also to a prudent conversation, particularly in language, with everyone, Col 4:6. And then the apostle proceeds to declare his great affection for them, and care of them, which he showed by sending two proper persons to them from him, partly to make known his affairs to them, and partly to know the state and condition they were in, and comfort them, Col 4:7 and next follow the salutations of various persons to them, who are mentioned by name, and whose characters are given, Col 4:10. And then he orders them to read this epistle in the church of Laodicea, and also that which came from that place, Col 4:16 and to admonish Archippus to take heed to, and fulfil his ministry, since it was what he had received in the Lord, Col 4:17. And then closes the epistle with his own salutation and benediction, entreating a remembrance of him and his bonds, Col 4:18.

College: Colossians (Book Introduction)

INTRODUCTION

THE CITY

Colosse had been a thriving and important city several centuries before Christ, but by the time this letter was written its importance had diminished considerably, and it was overshadowed by its neighbors Hierapolis and Laodicea, both short distances to the west. Colosse was approximately 100 miles east of Ephesus, located in the Lycus valley in Asia Minor (modern Turkey). It was located on a major trade route moving inland from the coast.

A severe earthquake had shaken Laodicea either in 60 or 64 AD, and it is supposed Colosse, being near, would also have suffered. This may have been one cause of a decline in population.

The primary economic significance of the city was due to textiles, and a highly prized wool came from the area. The site of the city was rediscovered in 1835, but it has not been excavated. The city is mentioned in the New Testament only in Paul's letter.

THE CHURCH

Paul would have been in the general vicinity of Colosse during his Ephesian ministry (Acts 19) but there is no reference in Acts to a visit there, though Ephesus did become a mission center (Acts 19:10). In Colossians 1:4 Paul states that he had heard of the faith of the Colossians, and in 2:1 he speaks of those who had not met him personally. These notes, and the references to Epaphras in 1:7f and 4:12f, have led to the conclusion that Paul had not personally visited the city (though he anticipated doing so - Phlm 22), and that Epaphras was the evangelist who founded the church (1:7f). Epaphras may also have founded the congregations in Hierapolis and Laodicea (Col 4:13,16).

Several Christians from Colosse are named by Paul, including Nympha, Archippus (Col 4:15,17), Philemon, Apphia (Phlm 1f), and, of course, Epaphras. Epaphras had gone to visit Paul and is designated in Philemon 23 as Paul's "fellow prisoner" (see the notes there). The text of Colossians indicates the membership was primarily Gentiles, though the "heresy" which Paul opposed contains Jewish elements (see 2:16f and the discussion there).

OCCASION

Personal information is generally shared in letters like Colossians. This would be especially important because there would be concern over Paul's condition as a prisoner. The most likely theory is that Epaphras traveled to see Paul, primarily because of concern over certain teachings that were troubling the church and seemed to seriously diminish the significance of Christ. For some reason (imprisonment - Phlm 1:23?) Epaphras was unable to carry Paul's letter back to Colosse, so that task was entrusted to Tychicus, who also carried a letter to Philemon, and who was accompanied by Onesimus, a runaway slave (Col 4:7-9; Phlm 1:12,17).

But the troublesome teaching is the chief burden of the letter. Paul describes this heresy in 2:8,16-23, and in the rest of the book he attacks it, either frontally or in more subtle ways. The nature of the heresy has been a continuing puzzlement to scholars, and many theoretical explanations have been offered. It seems to have involved Jewish elements (2:16f), angelic worship (2:18), and extreme asceticism (2:20-23). But attempts at more precise definition have had to recognize ambiguities in the text, problems with seeing a coherent relation of the elements of the false teaching, the incompleteness of Paul's description (remembering he had to rely on the reports of others), and finding any known teaching from the period that embodied all these elements. See the discussion in the commentary proper.

The effect of this teaching was to lessen the significance of Christ's saving work. If the tenets of the heresy provided the path to salvation, then Christ's sacrifice was not as important. The heresy seems to have imported another form of works salvation, much as the circumcision party in the church attempted to do. Paul attacks the error by a powerful affirmation of Christ's identity (1:15-20) and his role in salvation. His thesis was that an understanding of Christ and life in him would completely refute the heresy. In addition to the magnificent texts in 1:15-20 and 2:9-15 he constantly makes references to benefits which the heretics sought after, but which only Christ truly gave. These included such things as wisdom, knowledge, and fullness (cf. 1:9). Note also the references to the mystery (1:26; 2:2). Even the ethical appeals from 3:1-4:6 powerfully emphasize the relation of the ethical life to Christ (note the references listed before 3:1).

PAUL'S LOCALE

The commonly accepted tradition holds that Paul wrote Colossians and Philemon from the Roman imprisonment described in Acts 28. The apostle does not name the city from which he writes, but numerous factors support Rome. Luke (Col 4:14) and Aristarchus (Colossians 4:10) were with him there, and were in Rome according to Acts 27:2 (the "we" implies Luke). Acts indicates Paul's Roman imprisonment was not unduly restrictive (Acts 28:30f) and this fits the relatively unfettered activities described in Colossians 4:7-15. Onesimus was with Paul (Col 4:9; cf. Phlm) and it is quite possible he had migrated to Rome to lose himself in the urban populace. If we accept the Roman hypothesis, Colossians would be dated in the early 60s.

Due to the perceived presence of problems with a Roman origin, however, other locales have been suggested. One is Caesarea, since that is the only other Pauline imprisonment documented in Acts. This theory has not gained any significant following, since the circumstances described in Acts do not fit those depicted in Colossians and Philemon, especially Paul's expectation to visit Colosse (Phlm 1:22). From Caesarea Paul expected only to go to Rome, and before his appeal to Caesar he was kept in continual uncertainty.

A more likely case has been formed for Ephesus. It was relatively close to Colosse and could thus conveniently explain Paul's travel plans (i.e., an eventual trip to Rome after a detour to Colosse). Paul did encounter some problems in Ephesus (1 Cor 4:9-13; 2 Cor 4:8-12; 6:4f; 11:23-25; and perhaps 1 Cor 15:32). They might have included prison, but Acts gives no evidence of it, and details are uncertain enough to disallow any definite conclusion. Since Luke details Paul's problems so carefully, it seems strange he would not mention an Ephesian imprisonment had there been one. Further, Acts has no indication Luke was even in Ephesus. He was left in Philippi on Paul's second tour, and did not resume the apostle's company till the third tour (Acts 16:16,40; 20:5). If Colossians was written from Ephesus, it would be dated in the early to mid 50s.

The case for Ephesus depends, in part, on certain perceived weaknesses in the Roman view. One is the divergence between Paul's announced intent to go to Spain (Rom 15:28) and his desire to return to Colosse (Phlm 1:22). In our comments on Philemon 22 we have argued that a change of plans by Paul is a reasonable supposition. Another objection is the distance from Rome to Colosse, well over 1000 miles. If Paul expected Onesimus to be returned to him (see notes on Philemon) that seems a long distance for him to be sent only to retrace his steps. However, the Roman road system was good, and Paul's honor demanded that he send Onesimus and give Philemon the option of voluntary response, whatever the distance. We do not think Paul could have written as he did to Philemon and not have sent Onesimus.

A third argument has to do with Paul's request for lodging with Philemon ( v. 22). Would he have made such a request when so many miles and days away? But once we accept Paul's intent to visit Colosse (perhaps to deal with the heresy) and consider his graciousness in dealing with Philemon, the request seems reasonable enough.

A fair case can be made for Ephesus, but we hold that the case for Rome is the stronger alternative.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

COLOSSIANS

Bruce, F.F. The Epistles to the Colossians, to Philemon, and to the Ephesians . Grand Rapids: Eerdmans, 1984.

Lohse, Eduard. Colossians and Philemon . Philadelphia: Fortress, 1971.

Melick, Richard. Philippians, Colossians, Philemon . Nashville: Broadman, 1991.

O'Brien, Peter. Colossians, Philemon . Waco: Word Books, 1982.

Patzia, Arthur. Ephesians, Colossians, Philemon . Peabody, MA: Hendrickson, 1984.

Pokorn΄y, Petr. Colossians, A Commentary . Peabody, MA: Hendrickson, 1991.

Weed, Michael. The Letters of Paul to the Ephesians, Colossians, and Philemon . Austin: Sweet, 1971.

-College Press New Testament Commentary: with the NIV

College: Colossians (Outline)

OUTLINE

SALUTATION - 1:1-2

I. THANKSGIVING - 1:3-8

II. PAUL'S PRAYER FOR THE COLOSSIANS - 1:9-14

III. THE HYMN ABOUT CHRIST - 1:15-20

IV. THE HYMN APPLIED - 1:21-23

V. PAUL'S MINISTRY TO THE CHURCHES AND TO THE COLOSSIANS - 1:24-2:5

A. Paul's Labors in God's Power - 1:24-29

B. Warning Against Being Deceived - 2:1-5

VI. RECEIVING CHRIST AS LORD - 2:6-15

A. Continue in Christ: Don't Be Deceived! - 2:6-8

B. "In Christ" - 2:9-12

C. Death to Life - 2:13-15

VII. WARNINGS AGAINST THE HERESY - 2:16-23

A. Don't Lose the Prize! - 2:16-19

B. Shun Worldly Rules! - 2:20-23

VIII. SEEK THE THINGS ABOVE - 3:1-4

IX. THINGS TO PUT TO DEATH - 3:5-11

X. THINGS TO PUT ON - 3:12-17

XI. RULES FOR THE CHRISTIAN HOUSEHOLD - 3:18-4:1

A. Husbands and Wives - 3:18-19

B. Children and Fathers - 3:20-21

C. Slaves and Masters - 3:22-4:1

XII. FINAL EXHORTATIONS TO PRAYER AND PROPER BEHAVIOR - 4:2-6

XIII. FINAL INSTRUCTIONS AND GREETINGS - 4:7-18

A. Tychicus and Onesimus - 4:7-9

B. Greetings - 4:10-15

C. Concluding Instructions - 4:16-18

-College Press New Testament Commentary: with the NIV