Colossians
Sermon • Submitted • Presented
0 ratings
· 2 viewsNotes
Transcript
This book helps believers that want to translate their commitment to the Lord Jesus into practice.
Six questions will structure this class:
To whom was the letter written?
Who wrote it?
When and where was it written?
Why was it written?
What is the letter about?
And how is it organized?
To whom was the letter written?
J.B. Lightfoot claimed that “Colossae was the least important church to which any epistle of Paul was addressed.
Colossae wasn’t always a insignificant city, it used to be the most important city in its vicinity in the forth and third centuries before Christ.
It was known as being the center of a thriving clothing industry.
They made a high quality dark red wool know as “Colossian wool.
Colossae prominence was due to its location at the crossroads of two well traveled highways: one that ran east and west, connecting the coastal cities of Ephesus and Sardis.
But they removed the road and moved it west through Laodicea, Colossae began to decline.
Also an earthquake devastated the area sometime in the early 60s.And possibly took sometime to rebuild.
Because Colossae was on an important high way and had considerable mobility a mixing of different ethnic groups emerged which made the population of Colossae very diverse.
A majority of them where gentiles, but we have good reason to think there was also a substantial number of Jews.
Colossians and Philemon I. To Whom Was the Letter Written? Colossae and the Colossians
The diversity of population and exposure to the latest ideas via travelers on its major highway meant that Colossae was a place where many different religious and philosophical viewpoints thrived and probably mixed together. This diversity helps explain the apparently syncretistic religious movement that was affecting the Colossian Christians and that gave rise to the letter.
This book has huge anti syncretistic bent to it.
Syncretism is the merging of two or more religions or worldviews.
Sometimes the more diverse a community the more difficult it is to win the hearts of the people. And for them to become sold out for Christ.
Because of syncretism its easy to merge this school of thought with this one, this religion with this one.
As far as we know Paul never visited Colossae, and if so he didn’ t visit them often.
For I want you to know what a great conflict I have for you and those in Laodicea, and for as many as have not seen my face in the flesh,
Paul wasn’t the founder of the church in Colossae, it was Epaphras.
as you also learned from Epaphras, our dear fellow servant, who is a faithful minister of Christ on your behalf,
who also declared to us your love in the Spirit.
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.
For I bear him witness that he has a great zeal for you, and those who are in Laodicea, and those in Hierapolis.
It is likely that Epapharas was a convert of Paul from the time of his almost three year ministry in Ephesus on the third missionary journey Act.s 19.
Epaphras is believed to be from Colossae “one of you” Col. 4:12
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.
So really Paul was the grandfather of this church through his son Epaphras.
Col. 4:17 suggest that Archippus was the Pastor of the Colossian church when this epistle was written.
And say to Archippus, “Take heed to the ministry which you have received in the Lord, that you may fulfill it.”
Take heed- means to look into, to direct your mind upon, to consider.
Ministry referring to service to our risen Lord and People.
Authorship
On three separate occasions Paul is referenced in the first person.
Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother,
if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister.
Colossians 4:18 (NKJV)
This salutation by my own hand—Paul. Remember my chains. Grace be with you. Amen.
Paul would sign with his own signature, just like with any signature it was Paul’s custom and sign of authenticity.
Also there was numerous references to Paul’s associates, such as Tychicus 4:7, Onesimus 4:9, Aristarchus 4:10, Mark. 4:10, Justus 4:11, Epaphras 4:12, Luke 4:14, Demas 4:14, Archippus 4:17.
Tychicus was the carrier of the Epistle of Ephesians as well as the book of Colossians.
This helps confirm Paul as the author of the Colossian Epistle.
But that you also may know my affairs and how I am doing, Tychicus, a beloved brother and faithful minister in the Lord, will make all things known to you;
Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me.
One of the strongest lines of evidence that Colossians is a first-century work of the Apostle Paul is its close link to the Book of Philemon, the authenticity of which is virtually impeccable. (1) Both books include Timothy’s name with Paul’s in the opening greeting (Col. 1:1; Phile. 1). (2) Greetings are sent in both books from Aristarchus, Mark, Epaphras, Luke, and Demas (Col. 4:10–14; Phile. 23–24). (3) Archippus’ ministry is referred to in both books (Col. 4:17; Phile. 2). (4) Onesimus the slave is mentioned in both books (Col. 4:9; Phile. 10).
Date and Place of Writing
The Book of Colossians was written by the Apostle Paul about A.D. 60–62, while he was imprisoned in Rome. One purpose was to correct the heresy that had sprung up in the Asian city of Colosse.
Colossians was written from Rome during Paul’s first imprisonment there, as recorded in Acts 28:30
Then Paul dwelt two whole years in his own rented house, and received all who came to him,
This is the same place Paul wrote Eph. and Philemon ( AD. 60-62)
Phil 1:9 Paul referred to himself as “a prisoner of Christ Jesus.”
Eph. also contains references to Paul being a prisoner of Christ Jesus. Eph. 3:1,4:1)
Eph. refers to Tychicus carrying the epistles from Paul to their destinations Eph. 6:21, Col. 4:7 ) Since the record of Acts ends around AD 60-62, Colossians was probably written during this two year imprisonment.
Since Colossians , Ephesians, no Philemon mention the outcome of Pauls trial that is anticipated in Phil. 1:19-21, it can be assumed that Colossians was written before Philippians.
For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ,
according to my earnest expectation and hope that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death.
For to me, to live is Christ, and to die is gain.
Several references in Colossians indicate that Paul had not visited the city (Col. 1:7; 2:1; 4:12).
Occasion
There was a special circumstance which prompted the writing of Colossians which was the special heresy that arose there.
One of the purposes behind many of Pauls letters was because there where doctrinal issues, relational issues, and spiritual issues.
The false teaching that was beginning to develop in the Colossus church was that of Gnosticism.
Gnosticism- A variety of second-century AD religions whose participants believed that people could only be saved through revealed knowledge, or γνῶσις (gnōsis). Gnostics also held a negative view of the physical or material world. Early church fathers, such as Irenaeus, deemed Gnosticism heretical.
Gnosticism is this quest for knowledge, and Paul is fighting that saying that the only knowledge that is needed is knowledge of who Christ is.
Preeminence of Christ.
For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding;
Filled means to be complete.
The ‘knowledge of God’s will’ is more than simply an insight into how God wants his people to behave: it is an understanding of God’s whole saving purpose in Christ, and hence (as in v. 10b) a knowledge of God himself.
epígnōsis knowledge, it expresses a more thorough participation in the acquiring of knowledge on the part of the learner. In the NT, it often refers to knowledge which very powerfully influences the form of religious life, a knowledge laying claim to personal involvement. When used as an obj. (Eph. 1:17 ; 4:13; Col. 1:9, 10; 2:2 ; 1 Tim. 2:4; 2 Tim. 2:25; 3:7; Titus 1:1; Heb. 10:26; 2 Pet. 1:2, 3), it shows the relationship of the learner to the object of his knowledge (2 Pet. 1:8). (knowledge that changes you) It increases spiritual blessings upon the believer (Eph. 1:17; 2 Pet. 1:2, 3) and determines the manifestations of the religious life (2 Pet. 2:20). When used without an obj. in a formal sense (Rom. 1:28; Col. 3:10), it gives a more precise definition as a knowledge which is self–determined or self–regulated, so that the difference mentioned in Col. 3:10 disappears. In Col. 2:2, meaning the discernment which comes in connection with possessing salvation which helps in determining the moral conduct (see Phil. 1:9 which refers to the knowledge which enables one to avoid error [cf. Rom. 10:2; 11:33; 2 Pet. 1:5]).
that their hearts may be encouraged, being knit together in love, and attaining to all riches of the full assurance of understanding, to the knowledge of the mystery of God, both of the Father and of Christ,
understand sunesis to comprehend, reason out. Comprehension, perception, understanding. The word denotes the ability to understand concepts and see relationships between them
(C) In respect to divine things, wisdom, knowledge, insight, deep understanding, represented everywhere as a divine gift, and including the idea of practical application. It is used metonymically for gnṓsis (1108), knowledge or theoretical knowledge (Matt. 13:54; Mark 6:2; Acts 6:10); divine knowledge (Eph. 1:8). Sophía stands for divine wisdom, the ability to regulate one’s relationship with God, and is distinct from phrónēsis (5428), prudence, the ability to know and deal with people (1 Cor. 12:8; Eph. 1:17; Col. 1:9: 2 Pet. 3:15).
It contained several characteristics.
It was Jewish, stressing the need for observing OT laws and ceremonies.
It was philosophical, laying emphasis on some special or deeper knowledge (gnosis).
It involved the worship of angels as mediators to God Col. 2:18
Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind,
4. It was exclusivistic, stressing the special privilege and perfection of those select few who belonged to the philosophical elite.
5. It was also Christological.
6. But this seminal Gnosticism denied the deity of Christ, thus calling forth one of the greatest declarations of Christ’s deity found anywhere in Scripture (1:15–16; 2:9).
The Pastor of the Colossian church Col. 1:7
as you also learned from Epaphras, our dear fellow servant, who is a faithful minister of Christ on your behalf,