May 6 – Colossians 1:1-2
GRACE AND PEACE FROM GOD
The previous post finished our reading plan from the “Unshakeable” series from Northeast Bible Church. Now, we embark on a new devotional journey. Over the next few weeks, we will look at the book of Colossians. This will still take the form of a devotional with study and application. These devotional posts will focus on what the text is saying and how it can be applied to our current lives. Don’t forget, some texts may have multiple applications. Our current moods and situations may cause us to focus on one more than the other or the Spirit may point something out that we need to hear.
These posts are definitely not meant to be detailed studies on Colossians like you would find in commentaries. You probably won’t find synthetic charts, outlines, deep expositions or detailed discussion on some of the controversial passages (there are many great resources out there for this). But what we will do, is read God’s Word, review the background or context, and look for applications.
However, in this first post, I would like to provide some general information to get us on the same page regarding Colossians. Today, our text will be shorter so we can review the author, purpose, background, time frame, and introductory statements.
We start our study by getting an overview of Colossians, including the place, the time, the author, and the setting, as these will help us better understand the text. Knowing more about the context is helpful in going deeper into the text to understand more about what the author is saying and what the ultimate Author is saying. Thinking through these things will help us in our application of the text and its principles.
Overview:
The Book of Colossians was written by the Apostle Paul about a.d. 60–62, while he was imprisoned in Rome. One purpose was to correct the heresy that had sprung up in the Asian city of Colosse. Paul seems to write as though he had our own society in mind. Even today, new cults claim to be Christian yet deny the deity of Christ and the basic beliefs of Christianity. Many today view Jesus as no more than “a great teacher.” Paul’s patient correction of the Colossian believers should remind us that we need to keep the worship of Jesus Christ central in our churches. But we must remember, some of these “new” beliefs have its source in the occult (though hidden under new names) and in other religions that go all the way back to the beginnings of history with the fall of man.
Pantheism is at the center of the New Age movement and other movements like it. It teaches that “all is God.” But their God is not a personal being; he is an impersonal energy, a force or consciousness. This thinking leads to another idea. Since all is one and all is God, we too are gods. One of the goals of the New Age movement (and maybe the only goal) is to awaken us to the god who sleeps within us, to teach us to live like the gods we are. This type of thinking is reminiscent of Satan’s temptation in the Garden of Eden.
Paul described Jesus with some of the grandest language in all the New Testament, focusing on Christ’s preeminence and sufficiency in all things. Paul presented Christ as the center of the universe, not only as the active Creator but also as the recipient of creation—in His taking on of human flesh.[1] Christ was and is the visible image of the invisible God, containing within Himself the fullness of Deity (Colossians 2:9). Because of His divine nature, Jesus is sovereign, above all things with an authority given Him by the Father (1:15-20). As such, Jesus is also Head over the church. He has reconciled all things to Himself through His death on the cross, making believers alive to God and setting them on the path to right living (1:21-23). By providing a proper view of Christ, it served as the cure for the Colossian heresy as well as a building block for Christian life and doctrine both then and now.
Author:[2]
Before Paul wrote this letter to the Christians in Colossae, he had never been to their city (Colossians 2:1). This helps explain the personal greetings he included at the end of the letter, a practice he usually reserved for letters to churches he had not visited (for example, Romans). Paul sought to develop personal connections with the people he hoped to teach and serve, rather than just going around from city to city asserting his apostolic authority.[3] The Pauline authorship of Colossians is supported by abundant evidence both in and out of the book. Colossians has three personal references to Paul in the first person (1:1; 1:23; 4:18) and numerous references to Paul’s associates, such as Tychicus (4:7), Onesimus (4:9), Aristarchus (4:10), Mark (4:10), Justus (4:11), Epaphras (4:12), Luke (4:14), Demas (4:14), and Archippus (4:17). The style and content of Colossians is similar to Ephesians, written about the same time and probably alluded to as “the letter from Laodicea” (4:16).[4] The conclusion of Ephesians confirms that Tychicus[5] was the carrier of both it and Colossians (Eph. 6:21; cf. Col. 4:7) (and probably the letter to Philemon). This helps confirm Paul as the author of the Colossian epistle.
One of the strongest lines of evidence that Colossians is a first-century work of the Apostle Paul is its close link to the Book of Philemon, the authenticity of which is virtually impeccable. (1) Both books include Timothy’s name with Paul’s in the opening greeting (Col. 1:1; Phile. 1). (2) Greetings are sent in both books from Aristarchus, Mark, Epaphras, Luke, and Demas (Col. 4:10–14; Phile. 23–24). (3) Archippus’ ministry is referred to in both books (Col. 4:17; Phile. 2). (4) Onesimus the slave is mentioned in both books (Col. 4:9; Phile. 10).
Date and place of writing:
Colossians was written from Rome during Paul’s (first) imprisonment there, as recorded in Acts 28:30. At the same time Paul wrote Ephesians and Philemon (ca. a.d. 60–62). In Philemon 1:9 Paul referred to himself as “a prisoner of Christ Jesus.” Ephesians also contains references to Paul being a “prisoner” (Eph. 3:1; 4:1). And Ephesians refers to Tychicus carrying the epistles from Paul to their destinations (Eph. 6:21; cf. Col. 4:7). Since the record of Acts ends around a.d. 60–62, Colossians was probably written during this two-year imprisonment. And since neither Colossians, Ephesians, nor Philemon mention the outcome of Paul’s trial, anticipated in Philippians 1:19–21, it can be assumed that Colossians was written before Philippians.
Colosse was in the Lycus Valley, about 100 miles east of Ephesus in Asia Minor. Its name is possibly derived from Colossus, a large statue, which in turn may have been named for the unusual shape of stony deposits there. Colosse is about 12 miles from Hierapolis and Laodicea, the other two cities of that valley. Colossae probably would never have been mentioned in the New Testament had it not been for the church there. The city is never named in the Book of Acts because Paul did not start the Colossian church, nor did he ever visit it. Paul had heard of their faith (Col. 1:4, 9); but he had never seen these believers personally (Col. 2:1). Here was a church of unknown people, in a small town, receiving an inspired letter from Paul!
The Colossian church began as an outgrowth of Paul’s three-year ministry in Ephesus (Acts 19; 20:17–38). So effective was the witness of the church at Ephesus that “all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks” (Acts 19:10). This would include people in Colossae, Laodicea, and Hierapolis.
Occasion:
The circumstance which prompted the writing of Colossians seemed to be the special heresy that arose there. During his first imprisonment in Rome, Paul penned this letter to the Colossian church after he had received a report that they were struggling with a christological heresy. The report came from Epaphras, likely the leader of the church at Colossae and a convert of Paul’s from his more than two-year ministry in Ephesus. Epaphras had come to Rome in part to serve Paul during his imprisonment (Philemon 1:23) but also to confide in him regarding the dangerous teachings the Colossians were hearing. This false teaching seemed to be the beginning of what later (in the second century) developed into Gnosticism. It contained several characteristics. (1) It was Jewish, stressing the need for observing Old Testament laws and ceremonies. (2) It was philosophical, laying emphasis on some special or deeper knowledge (gnōsis). (3) It involved the worship of angels as mediators to God (2:18). (4) It was exclusivistic, stressing the special privilege and “perfection” of those select few who belonged to this philosophical elite. (5) It was also Christological. But this seminal Gnosticism denied the deity of Christ, thus calling forth one of the greatest declarations of Christ’s deity found anywhere in Scripture (1:15–16; 2:9).
Purpose:
The church at Colossae was under attack from false teachers who were denigrating the deity of Jesus Christ by teaching that He was not actually God. Though Paul had never been to the church itself, he addressed these issues head-on. The nature and deity of Jesus Christ as Creator and Redeemer was nonnegotiable, so Paul wrote to the church that he might guide them through this difficult and trying situation. It was critical to him that this church know God in His greatness and glory, rather than in the defective view given them by the false teachers (Col 1:25; 2:1–2). Three purposes seem to have been in Paul’s mind as he wrote Colossians. “First, he sought to show the deity and supremacy of Christ in the face of the Colossian heresy (1:18; 2:9). Second, he wanted to lead believers into spiritual maturity (1:28; 2:6–7). Third, he wanted to inform them about his state of affairs and elicited their prayers on his behalf (4:2–8).”[6]
Simply, Colossians is a deeply beautiful and abundant book that speaks on so many topics that we still see people facing today. It speaks against the dangers of mysticism, legalism, man-made philosophies and others that try to take people away from Christ. Colossians provides some of the greatest writings and descriptions about Christ. It informs us greatly about our Savior and who He is.
So let’s get to our first look at this great book:
1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, 2 To the saints and faithful brethren in Christ who are at Colossae: Grace to you and peace from God our Father.
Key Takeaways:
- Believers are set apart because they belong to God
- The ultimate source of favor and wholeness is found only in God
- We are saved not because of our merit or power, but truly by the will of God
Closer Look:
Verse 1: In all but his two earliest epistles (1 and 2 Thes.) and his personal letter to the Philippians, Paul began by designating himself as an apostle. He was not one of the 12 Apostles (Acts 1:21–26) who were with Christ from the beginning of His earthly ministry (Acts 1:22; Luke 1:2; John 15:27). Nevertheless, he did see the risen Christ (1 Cor. 9:1; 15:8–9), and he did possess special miraculous powers given to authenticate apostles (2 Cor. 12:12; cf. Heb. 2:3–4). The root of the word “apostle” means “to send” This Greek word[7] was first used of a cargo ship or fleet, but later denoted a commander of a fleet. The NT employs the word to signify an approved spokesperson sent as a personal representative (i.e., a messenger). Although not every Christian is called by God to minister like Paul or the twelve apostles, every Christian is sent by God to represent Him to the people with whom he or she comes in contact with.
Paul uses the phrase “by the will of God” to show His divine appointment. His appointment was not by the twelve apostles, by religious leaders, by his family, or by himself. This is an assertion that shows it was not by individual merit or personal power, but truly of God.
Putting it together, Paul identified himself as an apostle. The title appears in most of the Pauline Epistles (but not Phil or 1, 2 Thess), and it provides a reference point for understanding Paul. He seems to have used the term here to call attention to his authority. This situation demanded confrontation. The fact that Paul did not identify himself with the usual term “servant of Jesus Christ” emphasizes the authoritative element in this introduction. Paul’s apostleship, however, was “by the will of God.” The phrase was to remind the readers of the divine call on his life. His was an apostleship by God’s initiative, not by his own efforts. Thus two ideas converge in this designation. First, Paul’s apostleship contained all the elements associated with that office. Second, God called him to the office. The first description, therefore, combines both authority and humility
Timothy was with Paul here as he often was (cf. 2 Cor. 1:1; Phil. 1:1; 2 Thes. 1:1). Timothy had a Gentile father (Acts 16:1) and a Jewish mother and grandmother (2 Tim. 1:5), who taught him the Old Testament Scriptures from childhood (2 Tim. 3:15). Paul picked up Timothy on his second missionary journey at Lystra where the “brothers … spoke well of him” (Acts 16:2). Paul spent much time discipling Timothy and wrote two of his last letters to him. Timothy was a trusted companion who was with Paul in Rome. As an act of courtesy, Paul includes Timothy in the salutation. Finally, Timothy was Paul’s spiritual son (1 Tim 1:2, 18; 2 Tim 1:2; 1 Cor 4:17)
Verse 2: The Greek term translated saints means “holy people.” Paul addressed the Colossian believers as the holy and faithful brothers in Christ. This phrase marks them as holy people, chosen and set apart for God. It parallels the Ephesian introduction to “the saints … the faithful in Christ Jesus” (Eph. 1:1). The essence of “holiness” is being set apart to God. All believers are saints, not because they are perfect, but because they belong to God.
Also, notice how Paul used the parallel term, “faithful,” to stress their consistency in spite of the heresy that threatened. The term may suggest that the heresy was impending rather than actually present in the church. At any rate, these Christians were designated as holy and faithful in spite of their obvious shortcomings in the areas addressed in the epistle itself
“In Christ” is a favorite expression of Paul. It is used some 80 times in his letters. Paul saw all of Christian experience growing out of the believer’s position in Christ.[8]
Paul combines the Greek word for grace with the standard Hebrew greeting, peace. “Paul’s characteristic greeting, grace and peace includes charis (“grace”), a variation of the normal Greek salutation, chaire (“Greetings”; cf. Luke 1:28). Chaire probably suggested the similar-sounding but richer charis.”[9] His greeting also includes the normal Jewish salutation, “peace.” So Paul wished for them God’s favor (grace) and a healthy condition of life (peace). Paul broadens and deepens his meaning by reminding his readers that the ultimate source of “favor” and “wholeness” is in God our Father and the Lord Jesus Christ.
FOOTNOTES:
[1] Charles Swindoll, “Colossians,” Insight for Living, accessed May 5, 2020 at https://insight.org/resources/bible/the-pauline-epistles/colossians.
[2] Recently many scholars have doubted the Pauline authorship of Colossians. Others continue to affirm it. D. Guthrie pointed out, “There is no shred of evidence that the Pauline authorship of the whole or any part of this epistle was ever disputed until the nineteenth century.” At that time, however, some questioned Pauline authorship because the content did not resemble Paul or because they set the letter in the context of second-century Gnosticism. Since that time, the authorship question has been discussed on basically three fronts: the context of the “philosophy,” the style of writing, and the theology. From Melick, Richard R. “Colossians,” in The New American Commentary. N.p.. Nashville, Tenn: Broadman Press, 1991.
[3] Charles Swindoll, “Colossians,” Insight for Living, accessed May 5, 2020 at https://insight.org/resources/bible/the-pauline-epistles/colossians.
[4] Norman L. Geisler, “Colossians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 667.
[5] Tychicus was a coworker of Paul who would have been able to help the Colossian believers understand and apply the apostle’s teachings in the letter.
[6] Norman L. Geisler, “Colossians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 668.
[7] ἀπόστολος (apostolos). Much has been written about this word especially since many in today’s environment claim to be an apostle.
[8] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1561.
[9] Norman L. Geisler, “Colossians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 668.