Overview:
The letter to the Colossians can be divided into two main sections. The first part deals with pure theology, and portrays Christ as a pre-existing heavenly figure distinct from the man Jesus. The Colossians are urged to hold fast to the gospel they originally received, and are warned against following the example of certain preachers who teach a different doctrine. The second part of the letter contains practical living advice for Christians. The date and place of composition depend to a large extent on how one decides the authorship question, discussed below. There is no universal consensus among scholars on whether Paul was the real author, but differences in style and theology tend to point toward non-Pauline authorship.
1:1 Although the letter claims to have been written by Paul, there is considerable scholarship that throws that claim into doubt. Stylistic and theological differences between Colossians and the letters accepted as genuine suggest that Colossians was written by someone else writing in Paul’s name. As compared to the undisputed letters of Paul (i.e., Romans, 1&2 Corinthians, Galatians, 1 Thessalonians, Philemon), “the sentences in Colossians are significantly longer and more complex than Paul’s, because conjunctions are used less than half as often while participial constructions and relative clauses are employed much more frequently.” (“Colossians,” in The Anchor Bible Dictionary, vol.1, p.1093.) The ABD article goes on to point out that the presence of “many synonyms and appositional phrases makes the style of Colossians wordy and tautologous,” unlike Paul’s more simple and direct sentence structure. The theological differences between Colossians and the genuine letters of Paul may be summarized by noting that the view of Christ presented in Colossians is that of a preexisting cosmic figure, whose final reign is already underway, rather than an earthly savior, born of the flesh (Romans 1:3), whose ultimate triumph will take place in the near future when the promise of salvation is fulfilled at the resurrection of the faithful.
1:2 Colossae was a small town in Asia Minor, about a hundred miles from Ephesus. Although Paul had done considerable missionary work in Ephesus, it appears that he had no role in the establishment of the Christian community at Colossae. A major earthquake destroyed the city in about 60 AD, and it was never rebuilt. If the letter was actually written by Paul, it obviously would have been composed before this date. But if it was composed by another writer in Paul’s name, it may have been written up to two decades later, and referred back to Colossae as a way of increasing the credibility of Paul’s alleged authorship.
1:3 Although Jesus is frequently addressed as “Lord” in the gospels, there is not a single instance in the gospels of the phrase “our Lord Jesus Christ” or “Jesus Christ our Lord,” and only two instances if its use in Acts (15:26 and 20:21) Based on the existing documents, this seems to be an invention of Paul, who uses these titles 22 times in the genuine letters, with another 12 occurrences in the pseudo-Pauline letters. “'Lord' is the primary title applied to Christ among the Gentile churches. For them the word ‘Christ’ (Hebrew, “Messiah”) had no significance as a title.” (The Interpreter’s Bible, vol.11, p.150.) We see here that Paul employed a title that would resonate with his Greek audiences, rather than trying to win them over to the view of Jesus as the Hebrew messiah.
1:7 Note that the Colossians have learned the gospel not from Paul himself, but from Epaphras, who evidently was the first to preach the Christian gospel in the area. Epaphras is mentioned in Paul’s letter to Philemon (v.23) as a “fellow prisoner.” Here in the letter to the Colossians he is called a “fellow slave,” i.e., a slave to Christ. English translations often translate the Greek word for “slave” as “servant,” because of the unsavory connotations of the word “slave” in English. But Paul often used the word “slave” to describe the believer’s relationship to Christ. (E.g., 1 Corinthians 7:22)
1:15 In a classic oxymoron, Christ is described as the “image of the invisible God.” Obviously, if something is invisible, there can be no image of it. But apparently God was not always invisible. In the Old Testament, Jacob marveled that “I have seen God face to face, and yet my life is preserved.” (Genesis 32:30) God was also visible in Exodus 24:11; Isaiah 6:1; and 1 Kings 22:19.
Verses 1:15-20 together form a christological hymn, i.e., a song of praise to Christ. “Most think that the writer of the letter was using an already existing Christian hymn familiar to the Colossians.” (Raymond E. Brown, An Introduction to the New Testament, p.603.)
The “first-born” of all creation would suggest that the Christ was also a part of creation, but the first part. This interpretation is disputed by some – see, for example, The Interpreter’s Bible, vol.11, p.164. But this reluctance may be because the words conflict with currently accepted theology. The trinitarian view sees God and Christ as co-equal persons in the divinity, but if Christ was created by God, as implied by this verse, that puts him in a subordinate relationship. The hymn as a whole has significant Platonic elements in it, and anyone who has read Plato’s Timaeus will recognize the similarities between the two. The concept of the Christ as a pre-existing cosmic being alongside God is a Hellenistic one, and is not to be found in traditional Judaism. There existed, of course, a Hellenized version of Judaism during and shortly before the early Christian era, and it is not always clear which features of Christian theology came in directly from Greek philosophy, and which came in by way of Hellenized Judaism.
The relevant section of Timaeus is found in Plato, Timaeus and Critias, Penguin Classics, 1977, pp.42-46, in which the eternal God creates a subordinate god, in whom all things are subsequently created.
1:16 If Christ is the creator of all the powers and principalities and authorities in the universe, then he must have created Satan, too. If he did, then Christ himself brought about the conflict between good and evil that requires mankind to seek reconciliation with God. See also the comment to Ephesians 1:9-10.
1:18 The hymn goes on to portray Christ as the head of the church, which is the body. Although Paul uses the body analogy in 1 Corinthians 12:12ff., the parallel is not exact. Here in Colossians, the head is presented as an undivided entity in charge of the body (church), while in Corinthians the emphasis is on the separate members of the body (including the head) working together. In the Corinthians metaphor, the eye, the ear, and the sense of smell – which all reside in the head – are presented as potentially in conflict with each other if they do not work toward the common purpose. Clearly, this is not the image intended here when speaking of Christ as the head of the church.
1:20 Christ is the agent of reconciliation for “all things.” Reconciliation is a persistent theme in Christian theology. It rests on the supposition that something has gone wrong with creation, to destroy the original harmony, and that things must somehow be put right again. But, “in what possible sense can all creation, which includes inanimate beings, have offended Christ, thereby creating the need for reconciliation?” (The Oxford Bible Commentary, p.1194.) It is never explained how things went wrong in the first place. If a perfect God created a perfect creation, where does the imperfection and lack of harmony come from? It can only exist because God chose to create imperfection, but that view creates additional difficulties as to the character of God – especially if he holds human beings responsible for their imperfect nature which he created.
But if Christ is to be the agent of reconciliation for “all things, whether on earth or in heaven,” this implies that there will be no everlasting punishment for sinners. Such punishment would entail a continued disharmony and lack of reconciliation between the sinners and the God who created them.
1:24 The author, in the persona of Paul, seems to put his own sufferings on a level with those of Christ. The implication is that Christ’s own suffering was “lacking” in some respect, and the author’s own suffering supplies what is lacking. In making this claim, Paul – if indeed it is Paul who is writing – puts himself on a level with Christ, which is very similar to the charge of blasphemy levelled against Jesus in John 10:33.
1:26 The point of Paul’s ministry is to make known the mystery which has long remained hidden, but is now revealed. However, in Romans 1:20, the real Paul wrote that the nature of God has been evident to all through the evidence of his creation since the beginning of time. But the genuine letters of Paul are not lacking in contradiction on this point. Romans 16:25 and 1 Corinthians 2:7 both speak of a long-hidden mystery which has only recently been revealed.
1:28 The author wishes to present every man as perfect (or “complete” or “mature”) in Christ. However, as Paul recognized, this was not always possible, given the state of spiritual awareness in his audience. In 1 Corinthians 3:1 he admitted that he had not given the Corinthians the full spiritual truth, because they were not yet ready for it.
2:1 Laodicea was a city near Colossae. In 4:16 the writer asks that this letter be read to the Laodiceans as well as to the Colossians.
The reference to those “who have not seen my face” has been taken by some to mean that Paul had never been to Colossae in person. However, this is not a necessary interpretation, and it is entirely possible that even if he had visited in the past, there could be some who had not seen him in person.
2:2-3 Chapter 2 is primarily a warning against following the teaching of rival preachers who have showed up in Colossae. The letter does not say explicitly what their beliefs were, but from the response given by the writer, we can draw conclusions as to some possibilities. Here in these verses, the suggestion is that the new preachers have advocated some form of Gnosticism. There were many varieties of belief that went under the name of Gnosticism, but a common feature was the idea that certain individuals have in them a divine spark which can be liberated from the material world into the spiritual world by means of special knowledge (Greek gnosis). The writer of the letter counters this by assuring the Colossians that they will fully understand God’s mystery, and that all the treasures of wisdom and knowledge which are hidden will be known to them through Christ. We must, however, avoid trying to be overly precise in the interpretation of these verses, because this portion of the Greek text is corrupt, and the exact wording of the text is uncertain. (The Interpreter’s Bible, vol.11, p.184)
2:4 We have here the suggestion that someone is leading the Colossians astray with “enticing words” (KJV) or “persuasive argument” (NASB) or “beguiling speech” (RSV).
2:6-7 The Colossians are warned to remain true to the gospel that they originally received, and to live as they were originally taught, before the rival preachers came upon the scene. When the Galatians were faced with a similar situation, Paul declared that anyone preaching a gospel other than the one that he taught should be “accursed.” (Galatians 1:8-9)
2:8 This is the only verse in the entire Bible that contains the word “philosophy.” Although the Greeks took it in its literal sense of “love of wisdom,” the author here uses it in a negative sense, as a dangerous and misleading practice that can lead unsuspecting minds astray. It is the same attitude that resulted in the death sentence being imposed on Socrates some centuries earlier.
2:10 Who needs philosophy – or science, for that matter – when Christ provides the fullness of life already? And if Christ is the head of all the “powers and authorities,” that must mean he is over Satan, too. And so all the disharmony and conflict which brings about the need for reconciliation has happened on Christ’s watch, brought about by powers over which he had full control, but declined to oppose – at least not until much human misery and suffering had resulted.
2:13 The writer declares that Christ has forgiven all trespasses, but elsewhere in the New Testament we are told that some sins are not forgivable – e.g., the sin against the holy spirit (Matthew 12:32; Mark 3:28-29).
2:14 The legal demands of the old Mosaic law were swept aside with Jesus’s crucifixion. This is consistent with Paul’s statements in his own letters (e.g., Romans 7:6; Galatians 3:13), but is in conflict with the teachings of Jesus. Not only did Jesus say that not a stroke would pass from the law until heaven and earth pass away (Matthew 5:18), but in his Sermon on the Mount he actually made some of the Old Testament commandments more strict in his new interpretation. (Matthew 5:21-22; 5:27-28; 5:31-32)
2:16 Here again we have a hint as to the teachings of the rival preachers in Colossae. Apparently they are teaching that certain requirements need to be followed with regard to food and drink, and that certain festivals or holy days must be observed. From this, we might surmise that the newcomers are Judaizing Christians, of the sort represented by James and Peter, who favored observance of Jewish laws and customs in opposition to Paul’s view that these old observances were no longer relevant. (See, for example, Galatians 2:11-16.) There is, of course, no need to conclude that only one rival viewpoint was being preached at Colossae. It is entirely possible that both Gnostics and Judaizing Christians, as well as other groups, may have been active in the town.
2:17 The writer again appeals to images of Greek philosophy – specifically Plato’s ideals, which are eternal and non-material, in contrast to the material world which is seen as inferior and debased. He identifies the rival philosophies as mere “shadows” of reality, recalling Plato’s allegory of the cave from Book VII of his Republic. These shadows are vastly inferior to the true substance which is revealed in Christ.
2:20-22 The “elemental spirits” or “basic principles” of the world no longer apply to those who have died with Christ in baptism. Why, the author asks, do the Colossians still follow rules that refer to worldly practices – such as what may be eaten, drunk, or touched? All of these laws deal with material things which will eventually pass away, and so cannot be the basis of eternal truth and salvation.
3:1-2 The writer turns now from abstract theology to personal advice. His readers are urged to turn away from earthly things, and seek “those things which are above.” This advice, “if taken literally, would negate the ethical directives which follow.” (The Oxford Bible Commentary, p.1196.) This dilemma illustrates a basic contradiction in outlook between two Christian principles: “Turn away from the world and seek those things that are above” implies that the world of earthly things has no importance. But if that’s the case, why put forth a set of rules for how Christians should engage with the real world?
3:4 “When Christ shall appear.” Note that in this phrase, and in v.6 (“the wrath of God is coming”) there is no sense of urgency implied. No longer is Christ’s coming presented as something which is expected at any moment – in contrast to earlier writings. Jesus himself expected that the end times would soon be arriving (Matthew 24:34; Mark 9:1; Mark 13:30). And Paul advised his readers that Christ could return at any moment without warning (1 Thessalonians 5:2; Romans 13:11-12; 1 Corinthians 7:29). But as time wore on, confidence in Jesus’s imminent return began to wane, and skeptics began to question whether he would ever return (2 Peter 3:4).
3:8-10 If Christians had really put on a “new self” by being baptised in Christ, there would be no need for this advice telling them to avoid sinful behavior. If they are still behaving badly, doesn’t that mean that becoming Christians did nothing to change their nature? Paul had similar problems with the congregations that he founded. Although he says that followers of Christ have “crucified the flesh with its passions and desires” (Galatians 5:24) and asks rhetorically how those who have died to sin can still live in it (Romans 6:2), he still has to admonish them to avoid sinning. See, for example, Galatians 5:19-21; 1 Corinthians 6:18; Romans 6:12-13. The truth is that people are just as prone to “sinning” after they become Christians as they were before. Paul’s metaphysical theology which claims that our sinful nature dies vicariously in Christ’s crucifixion is obviously not borne out by the behavior of actual Christians.
3:11 This verse appears to call for social equality among Christians, erasing the distinction between slave and free. However, this high-minded principle is contradicted just a few verses later, as the writer orders slaves to “obey in all things your earthly masters.” (3:22)
3:13 Christians should forgive each other “as the Lord has forgiven you.” But perhaps the author should have pointed out that this is more than just friendly advice. Jesus warned that forgiving others is an absolute prerequisite to having one’s own sins forgiven. (Matthew 6:15)
3:15 We are told, “Let the peace of Christ rule in your hearts.” But Jesus told his followers, “I did not come to bring peace, but a sword.” (Matthew 10:34)
3:18-20 This recipe for domestic tranquillity also contradicts Jesus’s stated purpose in coming: “For I have come to set a man against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law.” (Matthew 10:35) And Jesus rejected his own family members in Mark 3:31-35. See also Luke 14:26, where Jesus rejects as a disciple anyone who does not “hate” his own father and mother, and wife and children, and brothers and sisters.
There are no similar principles governing family relationships in any of the genuine letters of Paul. In contrast to the viewpoint expressed in Colossians, Paul worried that the married man’s eagerness to please his wife would distract him from serving God. (1 Corinthians 7:32-33) However, there are similar passages in the other pseudo-Pauline letters, such as Ephesians 5:21ff; Titus 2:1-10; and 1 Timothy 2:8-12; 6:1-2. Again, we note that rules of conduct for life on earth are not needed if the present age is about to end. But as the hope of Jesus’s coming became ever fainter, Christians needed guidance for how to manage their social relationships while waiting (and waiting, and waiting . . . ) for the kingdom of God to arrive.
3:22 We must not overlook that the household rules given here explicitly condone slavery, as well as the subjection of women to their husbands (v.18). Paul’s nuanced position in his letter to Philemon does not mitigate the impact of these verses. See the comment to Philemon v.21. Also, there is nothing specifically Christian about the advice given in verses 18-22. Based on these verses, “it is impossible to draw any sweeping contrast with the family ethic of the contemporary paganism.” (The Interpreter’s Bible, vol.11, p.227)
Given that many of the early Christians (perhaps a majority, according to the TIB, ibid.) were slaves, there may have been occasional rumblings of rebellion, fostered by the Christian emphasis on freedom from law. The instruction to obey their masters may therefore have been a politically expedient measure, designed to show the Roman authorities that Christianity was not a threat to the prevailing social order.
3:24 The slave’s reward will be his inheritance in heaven. It is the ultimate “pie in the sky” promise. For a look at how the Bible was used to justify slavery in the United States, see Thornton Stringfellow, “A Scriptural View of Slavery,” in Slavery Defended (Prentice-Hall, 1963), pp.86-98.
4:1 We can hardly expect that many slaves were reassured by the instructions to their masters in this verse.
4:3 This is the fourth occurrence of the word “mystery” in the letter to the Colossians. It appears six times in Ephesians, which is only slightly longer than Colossians. By contrast, “mystery” occurs only four times in the entire corpus of Paul’s genuine letters (Romans, 1&2 Corinthians, Galatians, 1 Thessalonians, Philemon).
4:5 “Outsiders” are those who do not belong to the Christian community – i.e., pagans and perhaps traditional Jews.
4:7 Tychicus was introduced in Acts 20:4, in connection with Paul’s stop in Troas on his way back to Jerusalem.
4:9 Onesimus is probably the runaway slave of the same name mentioned in Paul’s letter to Philemon.
4:10 Aristarchus also figured in Paul’s travels as recounted in Acts. (Acts 19:29; 20:4; 27:2) For the activities of Mark, the cousin of Barnabas, see Acts 12:12; 12:25; 13:13; 15:37-38. This Mark is identified by some traditions as the author of the second gospel, but there is considerable evidence against this view. For a summary of the evidence relating to this Mark as possible author of the second gospel, see Raymond E. Brown, An Introduction to the New Testament, pp.158-161.
4:11 “Men of the circumcision” means Jews. The three mentioned are the only Jews among Paul’s entourage, according to the author.
4:14 This Luke, “the beloved physician,” is reputed to have been the author of the third gospel and of Acts, according to tradition. Evidence for this belief is inconclusive. According to Brown (op. cit., p.326) “it is not impossible” that this minor figure could have been the author of Luke-Acts, but that is as strong a case as can be made. In addition to Philemon v. 24, Luke is mentioned in 2 Timothy 4:11. We must conclude that he was not a Jew, given that he was not one of the three named in vv.10-11.
4:16 The letter from Laodicea mentioned here is no longer extant. There have been various theories over time, speculating that it might be the letter we know as Ephesians or even that it is the letter to Philemon. Various forged letters have surfaced on occasion, purporting to be the lost letter to the Laodiceans, none of which have any credibility as being authentic.