Colossians

The message of salvation was central in Paul's thought. He addressed the issue from the perspective of Christ's work on the cross for us. Common themes include justification by faith, new life in Christ, freedom, grace, and assurance. We will examine Paul's thought with a focus on the doctrine of justification by faith.

Justification (or righteousness) by faith summarizes Paul's teaching tat faith in Christ now secures the vindication of the believer in the final judgment. It represents Paul's understanding of the gospel. Paul emphasized that Christ's giving of Himself on the cross on behalf of us and our sins was necessary and sufficient for the salvation of all, both Jew and Gentile.

Paul's pronouncements on this matter always appear in contexts in which relations between believing Jews and Gentiles are at issue. In Galatians the question at hand was whether Gentile believers must be circumcised and adhere to the law of Moses in order to be assured of salvation. Paul vigorously attacked this suggestion and those who would press it upon the Galatian churches (Gal. 5:1-12; see Phil. 3:1-11).

In Romans Paul addressed a predominantly Gentile church with a Jewish minority, who were in danger of rejecting one another. Here Paul's aim in unfolding his understanding of justification by faith was to secure allegiance to his gospel. This would provide the basis for mutual acceptance by the opposing groups (Rom. 15:7-13). In all these instances Paul's claim that righteousness was given through faith opposed the idea that it was given through the law (Rom. 3:21; Gal. 3:11), works (Rom. 4:2,6), or works of the law (Rom. 3:20,28; Gal. 3:2).

Variations on the theme of justification appear in the Corinthian correspondence. In these letters Paul stressed that it is Christ and the shame and suffering of His crucifixion that effects our righteousness (see 1 Cor. 1:22-25,30).

In Ephesians Paul developed the topic further. The apostle taught that grace was the ultimate and faith the mediate means to salvation (Eph. 2:8-9). Similarly in the Pastoral letters we find the formulation "justification [or salvation] by grace" (2 Tim. 1:9; Titus 3:7). All of these statements elaborate the theme of justification by faith for Gentile readers. Paul did this also in Romans, where in speaking to Gentile readers he explained that being justified by faith means possessing peace with God and the assurance of salvation (Rom. 5:1-11).

It is important to bear in mind that justification by faith was only one aspect of Paul's gospel. For Paul participation in Christ involved more. It also meant being made new in Christ, indwelt and empowered by the Spirit for obedience to God (Rom. 6; 8:1-17).

According to Paul it is impossible to share in one aspect of salvation without sharing in all of them. Those justified by faith manifest the fruit of the Spirit in their lives (Gal. 5:16-26). The freedom that the gospel brings is not a freedom for oneself or one's sinful desires but a freedom for service to God and love for one's neighbor (Gal. 5:13-14). Paul did not expect believers to be sinless, but he did expect to see progress and evidence of the presence of Christ in the believer's life (see 2 Cor. 13:5).

The basis for Paul's exhortation to believers lies in what God has done for them in Christ, including justification. They obey not in order to become new persons but because Christ has made them new persons already (see Gal. 5:25; 1 Cor. 5:7).

Christians must again and again by faith appropriate God's saving promises made in the gospel (Gal. 3:3; 5:5-6). Our appropriation of this teaching must always be guided by the purposes for which Paul's arguments were formed. They were not intended to provide an excuse for sinful behavior or a lax spiritual life. They were given instead to shatter all human pretense at righteousness before God, to expose the ultimate sickness and depravity of human nature, and to apply the saving cure of Christ and His cross.

The second major part of the letter described Paul's apostolic ministry for the church. Paul's ministry task involved making known the mystery of God concerning Christ to the Gentiles in general and to the churches of Colosse in particular. Paul's service was to make known to Gentiles the "mystery" that God had kept hidden from the world but has now revealed to people like Paul. Paul worked to bring about the inclusion of the Gentiles into the church so he could "present everyone perfect in Christ."

Paul's efforts on behalf of the Gentiles were intended to help them know the meaning of God's "mystery" about Christ. By mystery Paul meant that God has now revealed something formerly concealed. The mystery is the fact that Gentiles are now made fellow members with Jewish Christians.

Paul wanted to make sure the Colossians did not follow those who set forth Christ as merely an important visionary or religious leader. Christ is uniquely divine and preeminent. This is the foundation for true spirituality. The exhortation to live in him [Christ] is surrounded by themes that are clearly a response to the false teaching that threatened them. The context emphasizes "as you received Christ Jesus" and "as you were taught." Paul obviously considered the false teachers a real threat to the church. He warned, "See to it that no one takes you captive through hollow and deceptive philosophy."

The right antidote for false teaching is right teaching about Christ, in whom "all the fullness of Deity lives in bodily form." In Christ believers have received all they have and all they need. Christians are not subject to any forms of legalism, nor does legalism do them any good spiritually. Jesus Christ alone is sufficient for our every spiritual need, for all of God's fullness is in Him. The believers' covenant relation, their lives, their freedom, and their victory are all in Him.

The spiritual life has its dangers and its warnings. Paul warned the church against those who would make the Christian life just a set of rules. The basis for resisting legalism involves focusing on the believer's relationship with Christ. Believers no longer are captive to religious tradition or human bondage. Instead, they are captive to Christ. In view of this privileged identification with Christ, the church must realize its great responsibility: "Set your minds on things above."

The life in Christ is a profound reality (see Gal. 2:20). It is a life that draws its existence from the very center of all reality, Jesus Christ Himself. The admonitions that follow are controlled by the thought of the full life that belongs to all who are in Christ (see Rom. 6:4-5).

Paul exhorted the Colossians to put to death whatever belonged to their "earthly nature" (3:5). This suggests that they had not been living consistently with the principle of a spiritual death and resurrection in their conversion. Some think it is only coincidental that Paul listed five vices in 3:5 and five more in 3:8 and then five virtues in 3:12. More likely Paul was responding to the heretics' list of vices and virtues. The list initially focused on sexual sins. Those who commit such sins bring the wrath of God on themselves. In their former way of life the Colossians practiced this kind of sin. Now they were commanded to differentiate themselves from such conduct.

This section completes Paul's exhortation to the Colossians to maintain a holy lifestyle. Paul admonished them "to clothe yourselves with compassion, kindness, humility, gentleness and patience." Over all these they should "put on love, which binds them all together in perfect unity."

The heretics were obviously causing divisions in the church. The way to unity included letting the peace of Christ and the word of Christ rule in their hearts. This required obedient application. So Paul said, "Whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him."

Paul turned to the issue of household relationships. He addressed husbands and wives, parents and children, and slaves and masters. As in Ephesians 5:21-6:9, Paul arranged his discussion to treat the subordinate person first (wife, child, or slave). Paul immediately followed each statement with a reminder of the responsibility of the second member of each pair. The distinctly Christian contribution to the ordering of family life was the stress on reciprocal responsibilities. Even in culture where family relationships were given an importance and significance not widespread in antiquity, it was generally assumed that husbands and fathers had rights to be exercised but few duties. Wives and children assumed they had duties but no or few rights. Paul stressed that all household members had rights and duties. Paul here taught a picture of family life implicit in Jesus' teaching concerning marriage (see Mark 10:2-16).

This section concludes with further instructions to continue in prayer and to conduct themselves in a worthy manner toward others. Believers' conduct and speech should be carefully controlled and used with great wisdom and love.

Paul's lengthy conclusion included personal news, greetings, and final instructions. The conclusion gives the letter, which is strategically polemical in places, a real personal touch. The apostles referred to Tychicus, who carried this letter plus Ephesians and Philemon, and to Onesimus, the runaway slave who accompanied him. They were to give a report to the church concerning Paul and Epaphras as well as pertinent information regarding Onesimus's situation.

Paul often sent greetings from those with him. He mentioned Aristarchus, Mark, Jesus (Justus), Epaphras, Luke, and Demas. Mark was the cousin of Barnabas and companion with Paul and Barnabas on the first journey (see Acts 12:12,25; 13:4). But Mark had turned back before the journey was finished, and Paul did not want to take him on future journeys (see Acts 13:4,13; 15:37). Evidently Mark had reconciled himself with Paul.

The reference to a Laodicean letter in 4:16 has called forth numerous suggestions. Some have identified Paul's letter to the Ephesians as this letter. Others have suggested that Philemon was the letter to which Paul referred. Still others have identified the reference to a lost letter to the Laodiceans. We cannot know for sure. Archippus was encouraged to fulfill the temporary ministry he had received. He fittingly asked to be remembered in prayer. Paul concluded with a brief benediction written in his own hand. This probably implies that Paul dictated the letter to a secretary and then signed it himself (see Rom. 16:22).

Theological Significance. In Colosse a religious philosophy appeared that challenged the essence of Christian teaching. It contained Jewish elements (2:16), had an aspect of angel worship (2:18), and had a strong ascetic emphasis (2:20-23). This philosophy brought divisions to the church. It had some parallels with Christianity, but its teaching about Christ was wrongheaded. Today similar movements exist that confront the church's theology about Christ as well as its spirituality. The proper response needed in the church then is the same today. These contemporary New Age teachings must be recognized for what they are. The church must readily affirm that "in Christ all the fullness of the Deity lives in bodily form" (2:9). Any effort to approach God through angelic or human intermediaries is not only misguided, but it is a denial of Christ and authentic Christian teaching.

Bruce, F. F., The Epistles to the Colossians to Philemon, and to the Ephesians. The New International Commentary. Grand Rapids: Eerdmans, 1984.

Martin. R. P. Colossians and Philemon. New Century Bible. Grand Rapids: Eerdmans, 1981.

Melick, Richard R., Jr. Philippians, Colossians, Philemon. The New American Commentary. Nashville: Broadman, 1991.