TBC Carpenter Flock - Sunday 090927
Background and Overview
A. Church at Colossae ...
- Colossae was once a populous center of commerce, but had been eclipsed by neighboring cities, Laodicea and Hieropolis.
- Likely a “church plant” by Epaphras during or after Paul’s three year ministry in nearby Ephesus.
- A mostly gentile church (1.21).
B. Occasion:
- …the bulk of the evidence indicates that Paul wrote all four Prison epistles during his first Roman imporsonment. If so, Paul wrote it in a.d. 60 or 61 and sent it with Tycicus and the converted Onesimus to Colossae (4.7-9; see Eph. 6:21; Philem. 10-12) --Bruce Wilkinson in Talk Thru the New Testament
- One of the prison epistles written about the same time as Colossians, Philemon, and Ephesians.
- Close relation to Philemon is demonstrated by the mention of many of the same people. (Timothy1.1---Archippus 4.17--- Onesimus 4.9, Aristarchus & Mark 4.10, Epaphrus 4.12, Luke & Demas 4.14)
- Epaphroditus’ visit and report about the conditions in Colossae (1.7-8) prompted this letter.
- Written to affirm Apostolic teachings about Christ, salvation, and the church and to refute the beginnings of the Gnostic heresy and Judaism’s legalism.
- Gnostics assert that matter is inherently evil and spirit is good.
- Gnostics claim to possess an elevated knowledge, a “higher truth” known only to a certain few. Gnosticism comes from the Greek word gnosis which means “to know.”
- Judaism place emphasis on the keeping of the physical aspects of the Law while missing the Truth that they ponted to.
- Probably a combination of Judiaism and the precursers of Gnosticism, which would become a formal school of thought in the second century. / "When the gospel was introduced to the area, a Jewish-Hellenistic syncretism would find not great difficulty in expanding and modifying itself sufficiently to take some Christian elements into its system, and the result would be something like the Colossian heresy as we may reconstruct it from Paul's treatment of it.?" —FF Bruce in NICNT
- “A proper view of Christ is the antidote for heresy.” —Walk Thru the NT by B. Wilkinson & K. Boa
C. Theme:
Preeminence of Christ (Christ the Commander and Chief )
D. Outline:
I. Doctrine: Who Christ is and what He did for us (Supremacy of)
1-Doctrine of Christ
2-Defense of Christ
II. Practice: What Christ does through us (Submission to)
3–4 Demands of Christ
4– Final Exhortations and Greetings
E. Theme in each chapter
1.18 ...that in all things He [Christ] might have the preeminence
15 He is the image of the invisible God, the firstborn over all creation. 16 For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. 17 And He is before all things, and in Him all things consist. 18 And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence. 19 For it pleased the Father that in Him all the fullness should dwell,
2.9-10a For in Him dwells all the fullness of the Godhead bodily; and you are complete in Him…
8 Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ. 9 For in Him dwells all the fullness of the Godhead bodily; 10 and you are complete in Him, who is the head of all principality and power.
3.11 Christ is all and in all…
you have put off the old man with his deeds, 10 and have put on the new man who is renewed in knowledge according to the image of Him who created him,11 where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all.
4.12 ...a bondservant for Christ, greets you...
12 Epaphras, who is one of you, a bondservant of Christ, greets you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God. 13 For I bear him witness that he has a great zeal for you, and those who are in Laodicea, and those in Hierapolis.
Introduction vrs. 1-2
A. General Observations
The opening follows the standard form of ancient epistolary prescripts (name of sender, name of recipients, and greeting.) –IVPBBC
Colossians 1
1 Paul, an apostle of Jesus Christ by the will of God,
and Timothy our brother,
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2 To the saints and faithful brethren in Christ who are in Colosse:
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Grace to you and peace from God our Father and the Lord Jesus Christ.*
* Some versions omit “and the Lord Jesus Christ.” Minor and unimportant in this context and reflects preferences in textual criticism.
Philippians 1 servants to describe both and adds bishops and deacons
1 Paul and Timothy, bondservants of Jesus Christ,
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To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons:
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2 Grace to you and peace from God our Father and the Lord Jesus Christ.
Philemon 1:1-7 Leaves out Timothy and idsentifies himself as a prisoner. Primarily to an individual, Philemon.
1 Paul, a prisoner of Christ Jesus,
and Timothy our brother,
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To Philemon our beloved friend and fellow laborer,
2 to the beloved Apphia, Archippus our fellow soldier,
and to the church in your house:
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3 Grace to you and peace from God our Father and the Lord Jesus Christ.
Ephesians 1 Leaves out Timothy, but otherwise closest in form to Colossians.
1 Paul, an apostle of Jesus Christ by the will of God,
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To the saints who are in Ephesus, and faithful in Christ Jesus:
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2 Grace to you and peace from God our Father and the Lord Jesus Christ.
B. From
1 Paul, an apostle of Jesus Christ
Paul, as in 2Cor. 1:1, reserves the designation “apostle” for himself; he does not accord it to Timothy. Nor does he accord it to Epaphras in v. 7, although it was Epaphras who first brought the gospel to Colossae. … Where as in 1 Thess. 2:6, he links Timothy and Silvanus with himself as “apostles of Christ”, he is using the term in a wider sense, in which apostleship, instead of being based on an immediate commissioning by Christ, is “grounded in the preaching of the gospel… --F.F. Bruce in NICNT
by the will of God,
This is an indication of Paul’s
- independence (not of men, but of God Gal. 1.10-12; 1 Cor. 4.1-3),
- Authority (He spoke with authority for God. Gal. 1.8-9; 2 Thess. 3.14-15)
- humility (It was God’s choosing, not his merit. 1 Cor. 15.9-10)
and Timothy our brother,
C. To:
In his earlier letters (1 & 2 Thess., 1 & 2 Cor., Gal.) he writes "the church(s)." The change begins with the Epistle to the Romans, and from that time forward the Apostle always uses "saints" in various combinations in addressing churches (Rom., Phil., Col., Eph.). The word "saints" must be treated as substantive in accordance with its usage in parallel passages, and not as an adjective connected with "faithful." —JB Lightfoot
1. Our Position: Separated to Christ
>>>2 To the saints
- The word "saints" must be treated as subsantive in accordance with its usage in parallel passages, and not as an adjective connected with "faithful." —JB Lightfoot
- In the OT, holiness ascribed not only to person, buts also to places and things. This suggests that the root idea in "holy" is not excellence of character but dedication, the state of being set apart for the work and worship of God. —Curtis Vaughness in EBC
- Agios (hafios, “holy”), though not primarily an ethical term, does (in the NT) imply a relationship with God and demands conduct that expresses and corresponds to that relationship. Persons consecrated to a God of absolute Moral purity must of necessity take on something of his character. —Curtis Vaughness in EBC
- 1 Peter 1.15-17
13 Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ;14 as obedient children, not conforming yourselves to the former lusts, as in your ignorance;
15 but as He who called you is holy, you also be holy in all your conduct, 16 because it is written, "Be holy, for I am holy." 17 And if you call on the Father, who without partiality judges according to each one's work, conduct yourselves throughout the time of your stay here in fear;
18 knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, 19 but with the precious blood of Christ, as of a lamb without blemish and without spot.
2. Our Practice: Faithful followers of Christ
>>>and faithful brethren
- The epithet pistos cannot mean simply 'believing'; for then it would add nothing which is not already contained in agiois and adelfois. —JB Lightfoot
- Acts 16.15
14 Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul. 15 And when she and her household were baptized, she begged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” So she persuaded us.
- “Saints” speaks of position and relationship, whereas, “faithful brethren” speaks of behavior. … So Paul is not only addressing those who were born again but also those who were honoring God in their daily lives as trustworthy, responsible believers. –Theodore H. Epp in All-Sufficient Christ: Studies in Colossians
- 1 Cor. 4.1-4
1 Let a man so consider us, as servants of Christ and stewards of the mysteries of God. 2 Moreover it is required in stewards that one be found faithful.
3 But with me it is a very small thing that I should be judged by you or by a human court. In fact, I do not even judge myself. 4 For I know nothing against myself, yet I am not justified by this; but He who judges me is the Lord.
3. Our Priorities: "in Christ"
>>>in Christ
- “In Christ,” a phrase used by Paul more than 160 times in various forms (“in the Lord,” “in him,” “in who,” etc.), emphasizes the spiritual position of believers. They are “in Christ: in the sense they are united with Christ, joined with him as closely as limbs are joined to the body of which they are a part. --Curtis Vaughan in EBC
- In barest terms it means that the Colossians, and indeed all authentic believers, partook of all that Christ had done, all that he was (and is), and all that he ever would be. —K. Hughes in Preach the Word series
- Note the literal sense that Paul give to this in Colossians 3.1-2. 1 If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. 2 Set your mind on things above, not on things on the earth.
in Christ, who are in Colosse:
"He writes to the Christian who are in Colosse and who are in Christ. Christians always move in two spheres." —W Barclay
D. The Greeting
- “As is customary in Paul, “greetings” (Greek charein) becomes “grace” (Greek charis); “peace” was a standard Jewish greeting, sometimes combined with “greetings in Jewish letters.” –IVPBBC
- The fact that Paul changed the standard greeting to better suit his meaning indicates that it was more than a platitude.
Grace to you and peace
- Grace is the source and peace is the result. It is like cause and effect; the one who has experienced the grace of God is able also to experience the peace of God. –Theodore H. Epp in All-Sufficient Christ: Studies in Colossians
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- Grace is much more than “God’s Riches at Christ’s Expense.”
- The meaning of grace goes beyond the idea that salvation is free. It refers to the desire and ability that God gives to do His will.
- 2 Peter 3.18 but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and forever. Amen.
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- Peace, in this context, doesn't mean peace as specifically opposed to fighting, but is a state of contentment and quietness of the heart, a sense of well-being as in Phil’p 4.6-7.
Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; 7 and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.
from God our Father
“God” emphasizes His position and “Father” his relationship with his children.
and the Lord Jesus Christ.
Some versions leave this phrase out. It is not really important to the context and reflects a preference in textual criticism issues.
Lord speaks of His deity.
Jesus speaks of His humanity.
Christ speaks of His saving work.
Applications:
- Are you a saint (salvation)?
- Are you faithful to the Lord? How are you teaching your children to be faithful to the Lord?
- Are your desires and priorities “in Christ”? How do your children see that in your lives? What about you or your family’s values or practice is inconsistent with being “in Christ” like described in Col. 3.1-2?
Segway to next week:
An authentic Christian is characterized by faith in Christ and a love for others that is anchored in the hope of eternal life.
Next week is Colossians 1.3-6
3 We give thanks to the God and Father of our Lord Jesus Christ, praying always for you, 4 since we heard of your faith in Christ Jesus and of your love for all the saints; 5 because of the hope which is laid up for you in heaven, of which you heard before in the word of the truth of the gospel, 6 which has come to you, as it has also in all the world, and is bringing forth fruit, as it is also among you since the day you heard and knew the grace of God in truth
Next week Howard will answer the questions…
- What does it mean to have faith in Christ as a believer?
- What does it mean to have having a love for others?
- What does it mean to have our hoped anchored in Christ?
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A city of Phrygia c. 10 miles (16 km) east of the modern town of Denzili in Turkey. Situated on the banks of the river in the unusually fertile but earthquake-prone Lycus valley, it has never been excavated. In the 1st century A.D. its former glory had begun to wane under competition from the growing political power of Laodicea and the rising religious popularity of Hierapolis, the two other cities in the valley. It had degenerated to the status of a minor town on the trade-route from Ephesus to the interior of Asia Minor. Its chief source of prosperity was the production of dyed woollen goods.
The majority of the population was Phrygian, but the Epistle to the Colossians supposes the presence of a Jewish colony. In 62 B.C. there were at least 11,000 adult male Jews in the district of which Laodicea was the capital. These were the descendants of the 2,000 families transported from Babylon by Antiochus III in about 213 B.C.
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COLOSSAE
COLOS'SAE, or Colos'se (ko-lo-se). A city of mercantile importance on the Lycus, in Phrygia, about twelve miles above Laodicea. The most competent commentators think that the Christian church there was founded by Epaphras (Col 1:2,7; 4:12) and believe 2:1 proves that Paul had not been there previous to writing the epistle. The city was destroyed by an earthquake in the ninth year of Nero and was then rebuilt. The modern town Chonas is near the ruins. See Sherman E. Johnson, "Laodicea and Its Neighbors," Biblical Archaeologist 13, no. 1 (1950): 5-7.
(From The New Unger's Bible Dictionary. Originally published by Moody Press of Chicago, Illinois. Copyright (c) 1988.)
COLOSSE properly Colossae. A city on the Lycus, an affluent of the Maeander. To the Christians there was addressed Paul's epistle, before he had seen their face (Col 2:1; 1:4,7-8). Epaphras probably founded the Colossian church (Col 1:7; 4:12). Colosse was ethnologically in Phrygia, but politically then in the province of Asia. On the site of the modern Chonos. The foundation of the church must have been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrygia (Acts 18:24), for otherwise he must have visited the Colossians, which Col 2:1 implies he had not. Hence, as in the epistle to the Romans, so in the epistle to Colosse there are no allusions to his being their father in the faith, such as there are in 1 Cor 3:6,10; 4:15; 1 Thess 1:5; 2:1. Probably during Paul's "two years" stay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus" (Acts 19:10,26), Epaphras, Philemon (Philem 2,13,19), Archippus, Apphia, and other natives of Colosse (which was on the high road from Ephesus to the Euphrates), becoming converted at Ephesus, were subsequently the first preachers in their own city. This accounts for their personal acquaintance with, and attachment to, Paul and his fellow ministers, and their salutations to him. So as to "them at Laodicea" (Col 2:1). He hoped to visit Colosse when he should be delivered from his Roman prison (Philem 22; compare Phil 2:24).
The angel worship noticed in Col 2:18 is mentioned by Theodoret as existing in his days. A legend connected with an inundation was the ground of erecting a church to the archangel Michael near a chasm, probably the one noticed by Herodotus. "The river Lycus, sinking into a chasm in the town, disappears under ground, and, emerging at five stadia distance, flows into the Maeander" (7:30). Two streams, one from the N. the other from the S., pour into the Lycus, both possessing the power of petrifying. The calcareous deposits on the plants, and obstructions which the stream met with, gradually formed a natural arch, beneath which the current flowed as Herodotus describes; the soft crust was probably broken up by an earthquake. In the 4th century the council of Laodicea (in the same region) in its 35th canon prohibited calling upon angels.
EPISTLE TO THE COLOSSIANS: written by Paul during his first captivity at Rome (Acts 28:16), in that part of it when as yet it had not become so severe as it did when the epistle to the Philippians (Phil 1:20-21,30) was written (probably after the death of Burrhus, A.D. 62, to whom Tigellinus succeeded as praetorian prefect). Its genuineness is attested by Justin Martyr (contra Tryphon, p. 311 b.), Theophilus of Antioch (Autol., 2:100), Irenaeus (3:14, section 1), Clement of Alexandria (Stromata, 1:325), Tertullian (Praescr. Haeret., 7), Origen (c. Celsus, 5:8).
Object: to counteract the Jewish false teaching there, of which Paul had heard from Epaphras (
