35 lines
9.4 KiB
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35 lines
9.4 KiB
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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The Epistle of Paul the Apostle to the Colossians';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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<p id="Introduction" align="center">Commentary by A. R. FAUSSET<br>INTRODUCTION
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<p>The GENUINENESS of this Epistle is attested by JUSTIN MARTYR [<i>Dialogue with Trypho,</i> p. 311, B.], who quotes "the first-born of every creature," in reference to Christ, from <a onclick="return mV('Col',1,15);">Col 1:15</a>. THEOPHILUS OF ANTIOCH [<i>To Autolychus,</i> 2, p. 100]. IRENAEUS [<i>Against Heresies,</i> 3.14.1], quotes expressly from this "Epistle to the Colossians" (<a onclick="return mV('Col',4,14);">Col 4:14</a>). CLEMENT OF ALEXANDRIA [<i>Miscellanies,</i> 1. p. 325], quotes <a onclick="return mV('Col',1,28);">Col 1:28</a>; also elsewhere he quotes <a onclick="return mV('Col',1,'9-11',28);">Col 1:9-11, 28</a>; <a onclick="return mV('Col',2,2,);">2:2</a>, etc. <a onclick="return mV('Col',2,8);">Col 2:8</a>; <a onclick="return mV('Col',3,12,14);">3:12, 14</a>; <a onclick="return mV('Col',4,2,3);">4:2-3</a>, etc. TERTULLIAN [<i>The Prescription against Heretics,</i> 7], quotes <a onclick="return mV('Col',2,8);">Col 2:8</a>; [<i>On the Resurrection of the Flesh,</i> 23], and quotes <a onclick="return mV('Col',2,12, 20);">Col 2:12, 20</a>; <a onclick="return mV('Col',3,1,2);"> 3:1- 2</a>. ORIGEN [<i>Against Celsus,</i> 5.8], quotes <a onclick="return mV('Col',2,18,19);">Col 2:18-19</a>.
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<p>Colosse (or, as it is spelt in the best manuscripts, "Colassae") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (compare <a onclick="return mV('Col',2,13);">Col 2:13</a>). ALFORD infers from <a onclick="return mV('Col',2,1);">Col 2:1</a> (see on JFB for <a href="./Comm/jfb/Col/Col002.html#Col2_1">Col 2:1</a>), that Paul had not seen its members, and therefore could not have been its founder, as THEODORET thought. <a onclick="return mV('Col',1,7,8);">Col 1:7-8</a> suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must have been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrygia (<a onclick="return mV('Act',18,24);">Act 18:24</a>); for otherwise we must have visited the Colossians, which <a onclick="return mV('Col',2,1);">Col 2:1</a> implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in <a onclick="return mV('1Cr',3,6,10);">1Cr 3:6, 10</a>, <a onclick="return mV('1Cr', 4 105;">4:15</a>; <a onclick="return mV('1Th',1,5);">1Th 1:5</a>; <a onclick="return mV('1Th',2,1);">2:1</a>. It is only in the Epistles, Romans and Ephesians, and this Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of their conversion; in that to the Ephesians, owing to the general nature of the Epistle. Probably during the "two years" of Paul's stay at Ephesus, when "<i>all which dwelt in Asia</i> heard the word of the Lord Jesus" (<a onclick="return mV('Act',19,10, 26);">Act 19:10, 26</a>), Epaphras, Philemon, Archippus, Apphia and the other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. This will account for their personal acquaintance with, and attachment to, Paul and his fellow ministers, and for his loving language as to them, and their counter salutations to him. So also with respect to "them at Laodicea," (<a onclick="return mV('Col',2,1);">Col 2:1</a>).
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<p>The OBJECT of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and the completeness of the redemption wrought by Him; hence they ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life <a onclick="return mV('Col',2,16);">Col 2:16</a>, "new moon, sabbath days," shows that the false teaching opposed in this Epistle is that of <i>Judaizing</i> Christians. These mixed up with pure Christianity Oriental theosophy and angel-worship, and the asceticism of certain sections of the Jews, especially the Essenes. Compare JOSEPHUS [<i>Wars of the Jews,</i> 2.8,13]. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to heavenly purity and intelligence, than the simple Gospel affords. CONYBEARE and HOWSON think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek philosophy of PHILO'S school, combining with it the Rabbinical theosophy and angelology which afterwards was embodied in the Cabbala. Compare JOSEPHUS [<i>Antiquities,</i> 12.3,4], from which we know that Alexander the Great had garrisoned the towns of Lydia and <i>Phrygia</i> with two thousand Mesopotamian and Babylonian <i>Jews</i> in the time of a threatened revolt. The Phrygians themselves had a mystic tendency in their worship of Cybele, which inclined them to receive the more readily the incipient Gnosticism of Judaizers, which afterward developed itself into the strangest heresies. In the Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (<a onclick="return mV('1Ti',4,'1-3');">1Ti 4:1-3</a>; <a onclick="return mV('1Ti',6,5);">6:5</a>), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.
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<p>The PLACE from which it was written seems to have been Rome, during his first imprisonment there (<a onclick="return mV('Act',28,'17-31');">Act 28:17-31</a>). In my JFB for <a href="./Comm/jfb/Eph/Eph000.html"><i>Introduction to the Epistle to the Ephesians</i></a>, it was shown that the three Epistles, Ephesians, Colossians, and Philemon, were sent at the same time, namely, during the freer portion of his imprisonment, before the death of Burrus. <a onclick="return mV('Col',4,3,4);">Col 4:3-4</a>; <a onclick="return mV('Eph',6,19,20);">Eph 6:19-20</a>, imply greater freedom than he had while writing to the Philippians, after the promotion of Tigellinus to be Praetorian Prefect. See JFB for <a href="./Comm/jfb/Phl/Phl000.html"><i>Introduction to Philippians</i></a>.
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<p>This Epistle, though <i>carried</i> by the same bearer, Tychicus, who bore that to the <i>Ephesians,</i> was <i>written</i> previously to that Epistle; for many phrases similar in both appear in the more expanded form in the Epistle to the Ephesians (compare also <i>Note,</i> see on JFB for <a href="./Comm/jfb/Eph/Eph006.html#Eph6_21">Eph 6:21</a>). The <i>Epistle to the Laodiceans</i> (<a onclick="return mV('Col',4,16);">Col 4:16</a>) was <i>written</i> before that to the Colossians, but probably was <i>sent</i> by him to Laodicea at the same time with that to the Church at Colosse.
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<p>The STYLE is peculiar: many <i>Greek</i> phrases occur here, found nowhere else. Compare <a onclick="return mV('Col',2,8);">Col 2:8</a>, "<i>spoil</i> you"; "making a show of them openly" (<a onclick="return mV('Col',2,15);">Col 2:15</a>); "beguile of your reward," and "intruding" (<a onclick="return mV('Col',2,18);">Col 2:18</a>); "will-worship"; "satisfying" (<a onclick="return mV('Col',2,23);">Col 2:23</a>); "filthy communication" (<a onclick="return mV('Col',3,8);">Col 3:8</a>); "rule" (<a onclick="return mV('Col',3,15);">Col 3:15</a>); "comfort" (<a onclick="return mV('Col',4,11);">Col 4:11</a>). The loftiness and artificial elaboration of style correspond to the majestic nature of his theme, the majesty of Christ's person and office, in contrast to the beggarly system of the Judaizers, the discussion of which was forced on him by the controversy. Hence arises his use of unusual phraseology. On the other hand, in the Epistle of the Ephesians, subsequently written, in which he was not so hampered by the exigencies of controversy, he dilates on the same glorious truths, so congenial to him, more at large, freely and uncontroversially, in the fuller outpouring of his spirit, with less of the elaborate and antithetical language of system, such as was needed in cautioning the Colossians against the particular errors threatening them. Hence arises the striking similarity of many of the phrases in the two Epistles written about the same time, and generally in the same vein of spiritual thought; while the peculiar phrases of the Epistle to the Colossians are such as are natural, considering the controversial purpose of that Epistle.
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