Epistle to the Colossians in Fausset's Bible Dictionary
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 (Philemon 1:20-21; Philemon 1:30) 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., 2:10), 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 (Colossians 4:12), by
setting before them their standing in CHRIST ALONE,
exclusive of angels. the majesty of His person (Colossians
1:15), and the completeness of redemption by Him.
Hence, they ought to be conformed to their risen
Lord (Colossians 3:1-5), and exhibit that conformity in all
relations of life. The false teaching opposed in this
epistle (Colossians 2:16; Colossians 2:18, "new moon ...
sabbath days") is that of Judaizing Christians, mixed up
with eastern theosophy, angel worship, and the asceticism of
the Essenes (Colossians 2:8-9; Colossians 2:16-23). The
theosophists professed a deeper insight into the world of
spirits and a greater subjugation of the flesh than the
simple gospel affords. Some Alexandrian Jews may have
visited Colosse and taught Philo's Greek philosophy,
combined with the rabbinical angelology and mysticism,
afterward embodied in the Cabbala. Alexander the Great had
garrisoned Phrygia with Babylonian Jews.
The Phrygians' original tendency had been to a
mystic worship, namely, that of Cybele; so, when
Christianized, they readily gave heed to the incipient
gnosticism of Judaizers. Later, when the pastoral epistles
were written, the evil had reached a more deadly phase,
openly immoral teachings (1 Timothy 4:1-3; 1 Timothy 6:5).
The place of writing was Rome. The three epistles,
Ephesians, Colossians, and Philemon, were sent at the same
time. The epistle to Colossians, though carried by the same
bearer, Tychicus, who bore that to the Ephesians, was
written earlier, for the similar phrases in Ephesians appear
more expanded than those in Colossians. The "ye also" (as
well as the Colossians) may imply the same fact (Ephesians
6:21).
The similarity between the three epistles written
about the same date to two neighboring cities (whereas those
written at distant dates and under different circumstances
have little mutual resemblance) is an undesigned coincidence
and proof of genuineness. Compare Ephesians 1:7 with
Colossians 1:14; Ephesians 1:10 with Colossians 1:20;
Ephesians 3:2 with Colossians 1:25; Ephesians 5:19 with
Colossians 3:16; Ephesians 6:22 with Colossians 4:8;
Ephesians 1:19; Ephesians 2:5 with Colossians 2:12-13;
Ephesians 4:2-4 with Colossians 3:12-15; Ephesians 4:16 with
Colossians 2:19; Ephesians 4:32 with Colossians 3:13;
Ephesians 4:22-24 with Colossians 3:9-10; Ephesians 5:6-8
with Colossians 3:6-8; Ephesians 5:15-16 with Colossians
4:5; Ephesians 6:19-20 with Colossians 4:3-4; Ephesians
5:22-23; Ephesians 6:1-9 with Colossians 3:18; Ephesians
4:24-25 with Colossians 3:9; Ephesians 5:20-22 with
Colossians 3:17-18.
Onesimus traveled with Tychicus, bearing the letter
to Philemon. The persons sending salutations are the same as
in epistle to Philemon, except Jesus Justus (Colossians
4:11). Archippus is addressed in both. Paul and Timothy head
both. Paul appears in both a prisoner. The style has a lofty
elaboration corresponding to the theme, Christ's majestic
person and office, in contrast to the Judaizers' beggarly
system. In the epistle to the Ephesians, which did not
require to be so controversial, he dilates on these truths
so congenial to him, with a fuller outpouring of spirit and
less antithetical phraseology.
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