Jan 26
4
Old Testament Reading: Daniel 7:13-18
“I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed. As for me, Daniel, my spirit within me was anxious, and the visions of my head alarmed me. I approached one of those who stood there and asked him the truth concerning all this. So he told me and made known to me the interpretation of the things. ‘These four great beasts [described in Daniel 7:1-8] are four kings who shall arise out of the earth. But the saints of the Most High shall receive the kingdom and possess the kingdom forever, forever and ever” (Daniel 7:13–18, ESV).
New Testament Reading: Colossians 1:1-2
“Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father.” (Colossians 1:1–2, ESV)
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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.
Introduction
Today, we begin a relatively brief sermon series through Colossians. I plan to devote about 19 sermons to this epistle, though I would not be surprised if it grew to 20 or 21 along the way.
When beginning a sermon series through a book of the Bible, it is my custom to preach an introductory sermon in which we examine the book as a whole and ask questions about its author and audience, the date and setting of its composition, its occasion or purpose, and its argument and structure. Addressing these questions from the beginning will put us in a better position to glean from the individual parts of this epistle in the weeks to come.
Today, we will consider the greeting, or prescript, found in chapter 1, verses 1 and 2, and this text will provide us with an opportunity to address these introductory questions. I pray that you will be edified by this portion of Holy Scripture as we go.
Authorship
Who is the author of this letter? The author identifies himself in the first verse in the words, “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother…” (Colossians 1:1, ESV). Who are these men named Paul and Timothy?
Paul is mentioned for the first time in Holy Scripture in Acts 7:58. There, he is called by his other name, “Saul”. The verse is about the murder of Steven, one of the first deacons of the church, not long after Christ’s ascension into heaven. It says, “Then they cast him [that is, Steven] out of the city and stoned him. And the witnesses laid down their garments at the feet of a young man named Saul” (Acts 7:58, ESV). So then, Saul played an integral role in the murder of Steven. In Acts 8:1, we read, “And Saul approved of [Steven’s] execution. And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles” (Acts 8:1, ESV). In Acts 8:3 we read, “But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison” (Acts 8:3, ESV). Finally, Acts 9:1 says, “But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way [Christians], men or women, he might bring them bound to Jerusalem” (Acts 9:1–2, ESV).
So then, Paul, who is also called Saul, was not a Christian at first, but was a violent persecutor of the church. We learn more about his past in Acts 22 and Philippians 3. Those texts reveal that he was a Jew, born in Tarsus in Cilicia, but brought up in the city of Jerusalem. He was educated at the feet of Gamaliel, a highly respected teacher and member of the Sanhedrin (see Acts 5:34)—the same Sanhedrin who had Jesus crucified (see Luke 22:66-71). Paul tells us that, before his conversion, he lived according to the strict manner of the law of Moses and was zealous for God, “circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless” (Philippians 3:5–6, ESV). In Acts 16:37-38 and 22:25-29, we also learn that Paul, the Hebrew of Hebrews, was a Roman citizen by birth through his father.
How then did this man, Saul, the zealous persecutor of Christ’s church, become Paul, an Apostle of Jesus Christ — a man zealous for the prosperity of Christ’s church and a leading proponent of the spread of the Gospel of Jesus Christ to all nations? Answer: he was converted and commissioned by the resurrected Christ to take the gospel primarily to Gentiles.
The story of Saul’s conversion is found in Acts 9. In Acts 22, Paul gives what we would call a testimony of his conversion, saying,
“As I was on my way and drew near to Damascus [intending to persecute Christians], about noon a great light from heaven suddenly shone around me. And I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ And I answered, ‘Who are you, Lord?’ And he said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’ Now those who were with me saw the light but did not understand the voice of the one who was speaking to me. And I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Rise, and go into Damascus, and there you will be told all that is appointed for you to do.’ And since I could not see because of the brightness of that light, I was led by the hand by those who were with me, and came into Damascus. And one Ananias, a devout man according to the law, well spoken of by all the Jews who lived there, came to me, and standing by me said to me, ‘Brother Saul, receive your sight.’ And at that very hour I received my sight and saw him. And he said, ‘The God of our fathers appointed you to know his will, to see the Righteous One and to hear a voice from his mouth; for you will be a witness for him to everyone of what you have seen and heard. And now why do you wait? Rise and be baptized and wash away your sins, calling on his name.’ When I had returned to Jerusalem and was praying in the temple, I fell into a trance and saw him saying to me, ‘Make haste and get out of Jerusalem quickly, because they will not accept your testimony about me.’ And I said, ‘Lord, they themselves know that in one synagogue after another I imprisoned and beat those who believed in you. And when the blood of Stephen your witness was being shed, I myself was standing by and approving and watching over the garments of those who killed him.’ And he said to me, ‘Go, for I will send you far away to the Gentiles.” (Acts 22:6–21, ESV).
This is the story of Saul’s conversion and his commissioning. He was sent or commissioned by the risen Christ himself, and so he is an Apostle. And he was commissioned to take the gospel of Jesus Christ, especially to the Gentiles (see Acts 9:15; Acts 22:21; Romans 11:13). Given his conversion and commissioning, it is no wonder that he introduces himself in this way to the Colossians: “Paul, an apostle of Christ Jesus by the will of God…” (Colossians 1:1, ESV)
[[There is a point of application to be made here, brothers and sisters. As we consider Paul’s testimony, it should cause us to think, no one is beyond the reach of God’s saving grace. Humanly speaking, Paul was the last person the Christians in those days would have expected to be converted, and yet Christ converted him. And after his conversion, he was used mightily by the Lord to further Christ’s kingdom amongst the nations. Let us not grow weary in praying for the lost and in sharing the gospel of Jesus Christ with them. It may be that the Lord has determined to save those we do not expect.]]
I’ve heard people say that Saul’s name was changed to Paul when he was converted, but that’s not quite right. Saul was his Hebrew name, and Paul was his Graeco-Roman name—that was always the case. Acts 13:9 proves it, saying, “But Saul, who was also called Paul, filled with the Holy Spirit, looked intently at him and said”, etc. (Acts 13:9, ESV). Saul’s name was not changed to Paul when he was converted, but, unsurprisingly, his Graeco-Roman name, “Paul”, became predominant, given that he was sent to evangelize and plant churches primarily amongst the Gentiles.
You should know that after Paul’s conversion, he eventually embarked on three church planting missions. The stories of Paul’s missionary journeys are told beginning in Acts 13. Each time, Paul and others with him were sent out from the church in the city of Antioch, which was located a few hundred miles to the north of Jerusalem, near the coast, in the northeastern corner of the Mediterranean Sea.
The story of Paul’s first church planting mission is found in Acts 13 and 14. Paul and Barnabus were sent out by the church in Antioch, and to Antioch they returned. They did not make it as far west as the city of Collosae on this first missionary journey.
The story of Paul’s second church planting mission is found in Acts 15:36 through 18:22. This time, Paul and Silas were sent out by the church in Antioch, and to Antioch they returned. On this journey, they made it as far west as Macedonia and Greece. But notice, when they traveled from the east to the west through Asia Minor (that is, modern-day Turkey), they took a northern route and therefore did not pass through Colossae.
The story of Paul’s third church planting mission is found in Acts 18:23 through 21:16. Again, Paul departed from the church in Antioch. He would eventually make it all the way back to Macedonia and Greece. But this time, as he traveled from east to west across Asia Minor, he followed a southern route, which likely did take him through the city of Colossae, but he did not remain there. Instead, he continued on his way to Ephesus. He spent over two years in Ephesus, preaching and teaching continuously (see Acts 19). From Ephesus, Paul would then travel westward and northward to Macedonia and then southward to Greece, but, unlike his previous journeys, Paul would never return to his sending church in Antioch. Instead, he went to Jerusalem. There, he was arrested and taken to Rome, where he would remain under house arrest until being executed by the Romans in the mid-60s AD. The story of Paul’s arrest, his journey to Rome, and his fruitful ministry there is told in Acts 21:27 through to the end of the book. Having a basic understanding of the story that is told in the book of Acts regarding Paul’s conversion, his missionary journeys, his arrest in Jerusalem, and his incarceration in Rome will help us to better understand the circumstances surrounding Paul’s letter to the Colossians.
Though Paul the Apostle is the principal author of Colossians, we should not overlook the fact that Timothy is also named. The text says, “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother…” (Colossians 1:1, ESV, emphasis added).
What do we know about Timothy? I’ll be brief. Timothy was a faithful friend, traveling companion, and co-worker of Paul. Acts 16:1ff tells us that he lived in Lystra, in the southern part of the region of Galatia (a couple of hundred miles to the east of Colossae). He was born to a pagan father and a believing mother named Eunice and was taught the Old Testement Scriptures by her (2 Timothy 1:5). Before taking him on one of his important journeys, Paul had him circumcised to make him better fit to minster amongst the Jews (Acts 16:3). Paul used him permanently as an associate (συνεργός Romans 16:21). He is actually named as the “co-writer” of six of Paul’s letters (2 Corinthains, Philippians, Colossians, 1 & 2 Thessalonians, and Philemon). He served as Paul’s representative in Thessalonica (1 Thessalonians 3:2, 6), Corinth (1 Corinthians 4:17; 16:10), and then again in Macedonia (Acts 19:22). He served the church of Ephesus for a time as an evangelist (1 Timothy 1:3; 2 Timothy 4:5). He also accompanied Paul on his last journey to Jerusalem (Acts 20:4). Later he shared Paul’s imprisonment (see Philippians 2:19 and also the introductions of the imprisonment epistles except Ephesians). In 1 & 2 Timothy, he is mentioned in the salutations (1 Timothy 1:2; 2 Timothy 1:2). Finally, he appears once more in the New Testament in Hebrews 13:23.
Timothy was clearly a very important figure in the early church. Paul names him as a co-writer of Colossians, and this indicates that they cooperated, somehow, in the writing of this epistle. Most likely, Paul dictated the letter to Timothy, and Timothy functioned as a secretary, writing down all that Paul said, which was a practice not uncommon in the ancient world. Notice two things in support of this view. One, in the main body of the letter, beginning in 1:24, Paul refers to himself in the first person singular, “I”. “Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known…” (Colossians 1:24–25, ESV). This shows that Paul is the main author. Two, the very last verse of the epistle says, “I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you” (Colossians 4:18, ESV). This implies that the rest of the letter was not written in Paul’s handwriting, but Timothy’s. Paul finished the letter in his own handwriting as a kind of proof that it was from him. He signed off on his first letter to the church in Corinth in the same way (see 1 Corinthians 16:21).
Well, that’s enough about authorship. Who wrote this letter that we are now considering? Under the inspiration of the Holy Spirit (see 2 Timothy 3:16; 2 Peter 3:15-16), this letter was written by “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother…” (Colossians 1:1, ESV).
Audience
Now, what about the audience? Who were the original recipients of this letter? Verse 2 says, “To the saints and faithful brothers in Christ at Colossae… (Colossians 1:2, ESV)
The most basic thing to notice is that Paul wrote this letter to Christians. In Colossians 2:6, Paul delivers this command: “Therefore, as you received Christ Jesus the Lord, so walk in him…” (Colossians 2:6, ESV). So, the people to whom Paul wrote had received Jesus, acknowledged that he is the Christ, and confessed him as Lord—these were Christians. In Colossians 1:21–22, Paul describes his audience as once being alienated from God and hostile in mind, doing evil deeds, but as now being reconciled to God through Christ (see Colossians 1:21–22). These people had been rescued and redeemed in Christ, therefore. And in the greeting, Paul addresses his letter to “the saints and faithful brothers in Christ at Colossae…”—again, he addresses his audience as Christians. This might seem like an obvious observation to you, but many interpretive errors are made when Bible readers ignore the audience.
Notice that Paul refers to these Christians as “saints”. You should know that the word “saint” is used over 60 times in the New Testament to refer to common disciples of Jesus Christ, believers, or Christains. As you probably know, the Romanists teach that only a few, particularly holy Christians, are worthy to be called “saints”, but in the New Testament, this word is used to describe all believers. To be a saint is to be set apart as holy unto the Lord. The word is used to describe God’s people, therefore. And all who have faith in Christ are saints, not because of anything they have done, but because God, by his love and grace, has made them holy in Christ Jesus and has set them apart from the world set apart from the world unto God. As we work our way through this epistle in the weeks to come, we will see that the Christians in Colossae really needed to remeber that they were saints who had been set apart unto God in Christ Jesus, so it is no wonder that Paul applies this term to them from the start.
[[Dear brothers and sisters, you must remember that if you are united to Christ by faith, you are a saint, for you have been washed by the blood of the Lamb and set apart from the world as one of God’s holy people. You are a saint, not because of what you have or have not done, but because of what God has done for you in Christ Jesus. But the fact that you are a saint should also move you to live like one — “as he who called you is holy, you also be holy in all your conduct…” (1 Peter 1:15, ESV).
When Paul mentions the “faithful brothers in Christ”, he is not referring to a separate group of people from the “saints”, but to the same group in another way. The saints are also faithful brothers and sisters in Christ. The Greek word translated as “brothers” may, when found in the plural, refer either to brothers or to brothers and sisters, depending on the context. Clearly, Paul wrote to both the men and women in Colossae (see Colossians 3:18), and so that is how the word “brothers” is to be understood here. Paul wrote to “the saints and faithful brothers and sisters in Christ at Colossae…”, In other words, he wrote to Christians.
When Paul called these Christains “faithful”, he both states a fact—they had placed their faith in Christ and had, up to that point, remained faithful—and he also delivers a kind of exhortation. It’s as if Paul said, You are faithful in Christ Jesus, now remain faithful. This will be the central exhortation of the epistle. I’ve already cited Colossians 2:6, but, given it is significance, it’s worth reading again: “Therefore, as you received Christ Jesus the Lord, so walk in him…” (Colossians 2:6, ESV). This is another way of saying, You’re faithful now, but you must remain faithful.
The little phrase, “in Christ,” in Paul’s greeting is also significant. In Paul’s letters, he speaks often of our faith-bound and Spirit-wrought union with Christ, and all the benefits that come to us through our union with him. When you read Paul, if you look for the phrase “in him” or “in Christ”, you’ll find it often, for it is a major theme. The most famous example is probably found in Ephesians 1, where Paul teaches that God chose us in Christ before the foundation of the world (see Ephesians 1:4), and that “In him we have redemption through his blood, the forgiveness of our trespasses” (Ephesians 1:7, ESV). Furthermore, “In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will…” And “In him… when [we] heard the word of truth, the gospel of [our] salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Ephesians 1:11–14, ESV). The doctrine of the believer’s union with Christ will play a large role in the book of Colossians as well, as we will soon see. For example, notice the theme of union with Christ in the Colossians 2:6 passage I have just cited: “Therefore, as you received Christ Jesus the Lord, so walk in him, [verse 7] rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving” (Colossians 2:6–7, ESV, emphasis added). The words, “in Christ”, in the greeting prepare us for this theme.
My point is that the words Paul used when greeting the Colossians were carefully chosen. These Christians needed to remember that, by faith, they were united to Christ, and that through this union with Christ, they had been made holy and set apart from the world and unto God as saints. In this letter, Paul will exult Christ, his supremacy, and sufficiency, and he will urge these faithful saints to walk in him.
To whom did Paul write? He wrote to Christians in Colossae. More specifically, he wrote to the church there. Sadly, this point must be stressed these days. It’s not at all uncommon for some who claim to be disciples of Jesus to never join a church. But this is out of step with what is revealed in the New Testament. Read the book of Acts and see. The Great Commission (Matthew 28:18-20) was obeyed by the Apostles of Christ, not through personal evangelism only, but through evangelism resulting in the planting of churches, consisting of members and elders. Paul and others preached the gospel, planted churches, and then saw to it that those churches were properly ordered (see Acts 14:23). Most of Paul’s letters are written either to churches (Romans, 1 and 2 Corinthians, Ephesians, etc.), or to the ministers of churches (1 & 2 Timothy, Titus). Only Philemon is written to an individual, but even there, his church (likely the church in Colossae), is mentioned in the introduction (see Philemon 1:2). If Paul wrote Hebrews, which I think he did, he commands faithful churchmanship in that work too. In Hebrews 10:25, he warns Christians to “not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:25, ESV). And in Hebrews 13:17, he says, “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you” (Hebrews 13:17, ESV).
That Colossians was written to the church in Colossae is proven, one, by the mention of two of their minsters —Epaphras (see Colossians 1:6-17, 4:12-13) and Archippus (see Colossians 4:17)—and two, by the exhortation found in 3:12-17: “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:12–17, ESV). Clearly, Paul was writing, not merely to individual Christians in the town of Colossae, but to the church there, the body of Christ in that place, consisting of ministers and members, who had an obligation to worship God together, and to love and care for one another in the Lord. Paul’s concern was to strengthen, not only the Christians in Colossae, but the church in that place (see Colossians 1:24-25).
[[Friends, I hope you read your Bibles privately in personal devotions and as families. Read your Bibles, brothers and sisters. Devour God’s Word privately and see that it is sweeter than the honey of the honeycomb, and more precious than fine gold (see Psalm 19:10). But when you read the Bible privately and seek to apply it to your life personally (see James 1:22), do not forget the corporate dimension. The Scriptures are not only about you. They are about God, Christ, and his church, and they are written for the church. This must always be remembered, especially in the hyper-individualistic age in which we live.]]
Paul wrote to the church in Colossae. Where was this town located? It was located in the region of Phrygia, within the Roman province of Asia Minor, now part of Turkey. It was located in a valley that runs east and west, 15 miles south-southeast of Hierapolis, 11 miles southeast of Laodicea, and 120 miles east of Ephesus. Both Hierapolis and Laodicea are mentioned in Colossians 4:13, indicating that there were churches there too. We know there was a church in Laodicea, for that church is famously addressed by Christ in one of the seven letters of the book of Revelation (see Revelation 3:14-22). “Colossae was an important economic city at the time of the Roman imperial period.” By the time Paul wrote Colossians, “Laodicea had become the most important city in the region. There was a significant Jewish population in the cities of the Lycus valley (among which was Colossae), perhaps as many as 7,500… Of course, the majority of the inhabitants of Colossae were Gentiles… After severe earthquakes in the region of Colossae, the populace moved to the nearby town of Chonae (Honaz), so that afterward Colossae was eventually abandoned” (G.K. Beale, Colossians and Philemon, 9).
Earlier, when I provided you with an overview of Paul’s three missionary journeys, I emphasized that on the first two, Paul did not pass through this region. On his third journey, he probably did pass through Colossae, but he did not remain there. He continued on to Ephesus, 120 miles to the west, where he would remain for over two years. How then was this church established?
It was likely during Paul’s stay in Ephesus that the church in Colossae was planted, but it was not planted by Paul, for in Colossians 2:1, Paul says that he had never met these disciples, or the disciples in Laodicea, face-to-face. Someone who had heard Paul’s preaching while he was in Ephesus was probably responsible for planting the church in Colossae. Acts 19:10 says that Paul taught daily in Ephesus, in the Hall of Tyrannus, “for two years, so that all the residents of Asia heard the word of the Lord, both Jews and Greeks” (Acts 19:10, ESV). Thanks to Paul’s ministry in Ephesus, the word was spreading like wildfire throughout the region of Asia Minor, which is where Colossae was located.
I believe a man named Epaphras was likely the one who planted the church in Colossae. He is mentioned in Colossians 1:7. There, Paul speaks of the Gospel of Jesus Christ, and says, “just as you learned it from Epaphras our beloved fellow servant. He is a faithful minister of Christ on your behalf” (Colossians 1:7, ESV). And he is mentioned again in Colossians 4:12: “Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God. For I bear him witness that he has worked hard for you and for those in Laodicea and in Hierapolis” (Colossians 4:12–13, ESV). Paul commended this man, Epaphras, for working hard for all three of these churches located in or near the Lycus valley.
Date, Setting, And Occasion
If Paul had never met the Christians within these churches before, what, then, prompted him to write? The date of Paul’s writing of this epistle, and the occasion or purpose that prompted him to write, are not explicitly stated in the letter, but we can analyse what is said and put the pieces of the puzzle together.
First, notice that Paul was in prison when he wrote this letter. Paul alludes to his imprisonment in Colossians 1:24, and he mentions it directly in 4:3 and 4:10. Colossians 4:3 says, “At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison—” (Colossians 4:3, ESV)
Paul found himself in prison on numerous occasions for preaching the Gospel of Jesus Christ. So, which imprisonment was he referring to? The commentator, G.K. Beele, says, “the most likely options of the place of imprisonment proposed… are Ephesus (implied from 2 Cor. 1:8; 1 Cor. 15:32[?]), Caesarea (Acts 24:27), or Rome (Acts 28:16-31).”
I’ve long thought that Paul wrote this letter from Rome around the year 62 AD, but Beale presents some compelling reasons to believe the letter may have been written from an imprisonment in Ephesus, of which we know little about. That Paul was, for a time, imprisoned in Ephesus may be implied in 2 Corinthians 1:8 and 1 Corinthians 15:32, and it’s not hard to imagine, given the trouble that surrounded Paul in that city, as described in Acts 19:21-41. After presenting arguments in favor of Ephesus as the place of Paul’s imprisonment, Beale says, though it’s possible that Paul wrote this from Ephesus, “it’s hard to be confident about whether Paul wrote from Ephesus or Rome” (G.K. Beale, Colossians and Philemon, 8). If Paul wrote Colossians (and Philemon) during a time of imprisonment in Ephesians, the letter would have been written in the early 50s AD., If from Rome, the date would have been 62 AD, or thereabouts.
Secondly, it seems that a visit from Epaphrus, who was a minister of the church of Colossae, is what prompted this letter (and perhaps Paul’s letter to Philemon). Again, he is mentioned by name in Colossians 1:7, and 4:12-13. He is also mentioned in Philemon 23: “Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, and so do Mark, Aristarchus, Demas, and Luke, my fellow workers” (Philemon 23–24, ESV). It seems that Epaphras provided Paul with a report concerning the well-being and the troubles with the churches of the Lycus valley in general, and the church at Colossae in particular, and this prompted Paul to write to them.
Thirdly, we can see from the content of the letter that, on the one hand, there was much to rejoice about concerning what the Lord was doing in Colossae, but on the other hand, we can detect serious problems. That there were troubles in the church is implied in Colossians 2:1, where Paul says, “For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face…” (Colossians 2:1, ESV). The Greek word translated as struggle is ἀγών. It means to struggle intensely.
And what, in particular, was Paul agonizing over? Clearly, false teaching was threatening this church. Even a surface-level reading of Paul’s letter to the Colossians reveals that there were false teachers in their midst, and that some within the church were tempted to follow their instruction. The first sign of this is found in Colossians 2:4, where Paul says, “I say this in order that no one may delude you with plausible [or persuasive] arguments” (Colossians 2:4, ESV). In 2:8, Paul says, “See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits [or elementary principles] of the world, and not according to Christ” (Colossians 2:8, ESV).
And what, exactly, were these false teachers teaching? It’s impossible to know what exactly they taught, but based on what is said in Colossians 2:16-24, it is clear that some were teaching that Christians must, one, abstain from certain kinds of food and drink (perhaps the dietary laws of the Old Covenant were being imposed upon the Colossians, among things). Two, that Christians must keep the festivals, new moons, and Sabbath days of the Old Mosaic Covenant. Already, you can see that these false teachers have a Jewish flavor to them. Three, these false teachers insisted on asceticism (taking pleasure in self-abasement). Four, they taught the worship of angels. Five, they made much of visions. Six, though they loved to appear humble, their teaching actually promoted pride. Seven, these false teachers failed to hold “fast to the Head [namely Christ], from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God” (Colossians 2:19, ESV).
Theories abound as to what exactly this form of false teaching was. Some say it was a form of early Jewish Gnosticism. Others say it was something called Merkabah mysticism. G.K. Beale does not attempt to identify the false teaching so precisely, but says that it was a combination of Pagan and distorted Jewish thought—a blending together of pagan mystery religions with elements of Judaism. Interestingly, he demonstrates that these teachings were about purifying oneself to make an ascent into the heavenly temple possible.
We will consider the content of the false teaching in more detail when we come to Colossians 2:16-19. For now, I wish to briefly draw your attention to the remedy or answer to this false teaching. The remedy is Christ. The false teaching present in Colosae, whatever it was, provided Paul with a wonderful opportunity to exalt Christ and to urge these Christians to remain in him and to walk in him, for he is preiminat and all-sufficient.
Conclussion
As I move this sermon toward a conclusion, I’d like to make a connection between the last thing we heard about in the Gospel of Luke, namely Christ’s ascension, and what we find here in Colossians. What were these false teachers promoting and promising except a way for men and women to ascend to God and to stand before him in his heavenly temple? But is this not the very thing that Christ has done for us in his life, death, burial, resurrection, and ascension? Christ ascended to heaven, and in so doing, he opened up the way for us, saying, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6, ESV). The false teachers taught that ascent was possible through human effort and manmade traditions. Paul says, No. It is only through Christ and in Christ that we may come to the Father, “For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Colossians 1:19–20, ESV). It is no wonder, then, that Paul greeted the Colossians as he did. “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father” (Colossians 1:1–2, ESV).
