Tyndale Open Bible Dictionary

COLOSSIANS, Letter to the

NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.

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• Author

• Date, Origin, and Destination

• Background

• Purpose and Teaching

Content

Author

Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.

First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.

To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.

Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).

The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (rsv). In either case, the emphasis, if not the meaning, differs from Romans.

Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.

The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.

Date, Origin, and Destination

The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between AD 60 and 62.

The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between AD 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to AD 60–62 as the date of Colossians.

Background

To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.

Colossian Heresy

Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.

Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.

Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.

A first-century BC Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.

To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).

Main Features of the Heresy

A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.

How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).

Purpose and Teaching

A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (rsv). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.

Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).

Christ

In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).

Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.

The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.

The Church

The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.

Content

In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).

The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).

The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).

The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).

The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.

Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).