The Setting of Colossians

Author:

The apostle Paul is explicitly named as the author of Colossians. Timothy probably served as Paul’s writing secretary (amanuensis) while Paul dictated the letters (Col 1:1, Col 4:18, Philem 1).

Some scholars have doubted Paul’s authorship based on (1) a style of writing that they deem inconsistent with his uncontested letters, and (2) a set of theological statements that they regard as more developed than what he wrote in previous letters. The latter objection is readily answered by the unique situation reflected in the letter, leading Paul to address these particular concerns with the most relevant theological emphases. There is nothing in the theology that is inconsistent with what he wrote elsewhere, and many of his statements are simply logical developments of previous thoughts. The argument about style is much weaker since there is, in fact, strong continuity of style between this letter and his other letters. It is also quite precarious to make a judgment about authorship based on such a small sampling of letters. It is inappropriate to expect an author to demonstrate stylistic uniformity throughout all his works.

Date Written:

The letter was probably written in AD 61 or 62. Paul wrote it while imprisoned in Rome. He had already completed the three missionary journeys recorded in the book of Acts between c. AD 46 and 57. After Paul’s arrest in Jerusalem and two years of imprisonment in Caesarea, a centurion guard escorted Paul by ship on a harrowing voyage to Rome (Acts 21:27-27:1). After a hazardous journey, he arrived there in the spring of AD 60. Here he lived under house arrest, although he was able to receive guests (Acts 28:17-31). This first Roman imprisonment lasted at least two years from AD 60-62. During this time he wrote Colossians, Philemon, Ephesians, and Philippians.

Colossians, Philemon, and Ephesians were sent from Rome with (see Eph. 6:21) and (Col 4:7-8).

It seems that Paul wrote and sent Ephesians and Colossians very close together. There is considerable overlap between the two letters. If you were to read the two letters back to back, you would likely get the distinct impression that Ephesians was the general letter (you’ll recall it was likely written as a circular letter to a whole group of churches in Asia Minor), while Colossians deals with many of the same themes but was addressed to the needs of one particular church.

Literary Genre:

Colossians is an (letter) written in Koine Greek.

Literary Style:

This is a pastoral letter and was written in Paul’s typical style. It is similar to Paul’s other letters to congregations in the early church.

ESV Study , Crossway, 2001 From Pentecost to Patmos, Blomberg, B&H Publishing, 2006 The letter opens with the customary greetings, including thanksgiving and prayer. The main body of the letter is divided fairly equally between theological exposition and practical application (including household instructions), followed by personal greetings that reinforce the relationship between the writer and his correspondents. Paul argues the side of a debate between the all-sufficiency of and the spurious claims of man-made religion. The lines of praise given to Christ in 1:15–20 have the form of a hymn or creed celebrating him. The letter unified by Paul’s pastoral concern to dissuade the Colossians from getting caught up in useless religious regulations and to awaken exaltation of Christ and exultation in him.

Audience and Destination:

Paul wrote the letter to Christians living in the small town of Colossae in the province of Asia about 100 hundred miles east of Ephesus. The church at Colossae was likely established during Paul’s third missionary journey (AD 52-55) as he ministered for three years in Ephesus. It appears that Paul did not personally establish the church there, but instead a Colossian named Epaphras traveled to Ephesus, responded to Paul’s gospel message (Acts 19:10), and returned his hometown of Colossae to share the good news of Christ. Believers were probably from both Jewish and Gentile backgrounds.

ESV Study Bible, Crossway, 2001 From Pentecost to Patmos, Blomberg, B&H Publishing, 2006 Occasion:

While Paul was imprisoned in Rome, Epaphras had visited him and brought news about the churches in the Lycus River Valley. He learned about the presence of false teachers threatening the survival of the church. He wrote this letter with assistance from Timothy.

At the time of this writing, Epaphras is with Paul in Rome and has likely shared the bad news that there was a dangerous teaching threatening the church at Colossae (4:12). Paul writes this letter to respond to this situation and to encourage these believers in their growth toward Christian maturity.

Purpose:

Paul wrote to combat a dangerous heretical teaching. Although he condemned this heresy, his main approach was to exalt Christ and urge the Colossians to give up anything that denied his preeminent position as Lord.

It seems that false teachers were teaching these young Christians that life and wisdom were found through the powers of our own human faculties. In chapter 2:8 we read, “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ.”

At the heart of much of this false teaching was the idea that the gospel of Jesus Christ is a great start, but there is so much more on offer. That is, Jesus is the beginning, but there are other ways to receive “fullness” in the Christian life. This was to be received by specially-revealed wisdom, perhaps with particular understanding of the Jewish law, and perhaps through angelic encounters.

This is a three-pronged attack on the sufficiency of Jesus Christ: • Judaizing and Gnostic tendencies deny the finality of Christ’s work. • Their preoccupation with angelic experiences denies the preeminence of Christ. • And asceticism denies our need for Christ.

In response, Paul wrote to remind them that the life of the Kingdom is found ultimately in Christ, and Christ alone. In Christ we find new life. Through Christ’s death we die to our old lives, and through his life we are given new life. Our new lives are characterized by transformed relationships with God and with others. And as a result, the life of the Kingdom is a cross-centered life.

Paul also takes the opportunity to encourage these believers to press on to maturity in Christ by continuing in their battle against sin, pursuing holiness in Christ, and learning to live as distinctively Christian households.

ESV Study Bible, Crossway, 2001 From Pentecost to Patmos, Blomberg, B&H Publishing, 2006