A Brief Overview on the Letter to Colossae

An Introduction to Colossians

Before diving into the introduction of this book, it is important to understand with the historical-cultural context is. A helpful quote to remind us all what historical and literary context is would be of benefit:

What exactly do we mean by historical-cultural context? Generally speaking, this kind of context involves the biblical writer, the biblical audience, and any historical-cultural elements touched on by the passage itself. Historical-cultural context relates to just about anything outside the text that will help you understand the text itself… Literary context, as we will see in chapter 8, relates to the context within the book e.g., the form a passage takes, the flow of argument within the book, and the meaning of the words and sentences that surround the passage you are studying. (Duvall & Hays, 2012, p. 118)

 The New Testament letter I chose to evaluate the historical and literary context was Colossians. This particular letter follows the standard flow of most New Testament letters: introduction, body, and conclusion (Carson & Moo, 2005; Duvall & Hays, 2012; Plummer, 2010). In addition, the letter also includes a very short greeting at the end of verse two and also has a beautiful opening prayer for the Church (Col. 1:3-14). 

 Colossians was written by the Apostle Paul and was directed directly at the Church of Colossae (Col. 1:1-2, 23; 4:18; cf. 2 Thess. 3:17). After the letter was read though, Paul wanted this letter to go beyond the scope of Colossae and for it to reach the Church of Laodicea (Col. 4:16). Colossians is known as a prison epistle and one can observe this fact within the text and other New Testament letters which confirm these conclusions. Paul was perhaps in Rome during the time he wrote this letter and perhaps even wrote to other churches and people during this time as well (Acts 28:16-31; Col. 4:3, 10, 18; MacArthur, 2003; Philem. 9, 10, 13, 23). If this is true, then this New Testament letter would have been written in A.D. 60-62 (Carson & Moo, 2005; MacArthur, 2003).

When it comes to the original audience and what it meant to them (i.e., historical context), Paul is writing to a group of believers in Colossae who were battling false teaching. This divisive teaching was giving Christ a place, but not the supreme place which is rightfully His alone (Carson & Moo, 2005; Col. 2:4-5, 8, 16-23; MacArthur, 2003). Paul then writes to refute this teaching and he emphasizes the supremacy of Christ (Duvall & Hays, 2012, p. 120-121). MacArthur (2003) points out, “Colosse was a city in Phrygia, in the Roman province of Asia (part of modern Turkey), about 100 miles east of Ephesus in the region of the seven churches of Revelation 1–3” (pp. 414-415). The population of Colosse was both Jew and gentile which is perhaps why this particular Church began to have trouble with “Jewish legalism and pagan mysticism” (MacArthur, 2003, pp. 414-415).

Moving gears away from the historical context and looking at some of the literary context, this letter has much to look at. Duvall & Hays (2012) remind us, “When it comes to interpreting and applying the Bible, context is crucial. In fact, we would go so far as to say that the most important principle of biblical interpretation is that context determines meaning(p. 149). Colossians has some of the richest statements regarding the Gospel and the deity of Christ. Examining the literary context (e.g., genre, words, sentences, paragraphs, immediate context, and the surrounding text) will be even more crucial to highlight these glorious truths (Duvall & Hays, 2012). For the sake of time and length, I will highlight just a few important things about this book regarding literary context.

1. This letter has a well-known early oral creed that was circulating in the early Church (Col 1:15–20; Klein, Blomberg, & Hubbard, 2004, p. 435).

2. Literary cause and effects are found throughout the letter. An important one is found in Col. 3:1 which says, “since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God (Duvall & Hays, 2012, p. 57).

3. Conjunctions are found within this NT letter as well. Col. 3:12 has an important but perhaps kind of puzzling conjunction therefore. “In the preceding verses Paul tells the Colossians to put on the new self (see especially v. 10). Since they have put on ‘the new self,’ they ‘therefore’ should also put on new virtues—compassion, kindness, and so on” (Duvall & Hays, 2012, p. 60).

4. Prepositional phrases are important in this letter. “Examples of prepositional phrases in Colossians 1:2 are: ‘to the holy and faithful brothers,’ ‘in Christ,’ ‘at Colosse,’ ‘to you,’ ‘from God our Father” (Campbell, 1991, pp. 117-118). 

5. Active and passive verbs are important in this letter. An example can be found in Col. 3:1, “Since, then, you have been raised [passive] with Christ, set [active!] your hearts on things above, where Christ is, seated at the right hand of God” (Duvall & Hays, 2012, p. 61).

6. The tone of this letter is important to identify. Unlike Paul’s tone to the Galatians which is a scolding type of tone (Gal. 3:1-4), Paul instead has a calm and explanatory tone with the Church of Colosse (Col. 3:1-4).

7. Connections within the text of Colossians are important as well. One important connection to draw from the text can be found when comparing Col. 1:3-8 with 1:9-14. Duvall & Hays (2012) summarize these connections by saying, 

In the first paragraph, Paul and Timothy have heard of the Colossians’ initial saving faith and love, and Paul and Timothy are thanking God for this. However, they do not stop at simply thanking God for new believers. They continue in the second paragraph to pray that these new believers will move on to maturity, being filled with the knowledge of God’s will, doing good works, and continuing to grow in the knowledge of God (pp. 96-97). 

Lastly, word studies are very important in this letter. One of the most crucial words to understand in this letter is the word firstborn (Klein, Blomberg, & Hubbard, 2004). A careful word study on this word concludes the following:

Paul is not saying is that Jesus was the first created being like the Jehovah Witnesses would tell you, but rather Jesus is preeminent in: position, privilege, rank, uniqueness, and heir over all things (Dockery, 1992; Grudem, 2004; Klein, Blomberg, & Hubbard, 2004; MacArthur, 2006; Melick, 1991; Sproul, 2005). If one just quickly surveys the Bible, one sees that firstborn is not speaking of chronological birth order but rather privilege, rank, rights, position and heir (Exodus 4:22; Jerimiah 31:9; Psalm 89:27; Revelation 1:5). Furthermore, Jesus is identified once again as the creator of all things and then Paul explicitly makes sure that every reader knows that Christ existed before all creation (Col. 1:16-17; Sproul, 2005). 

 Speaking of verse 17, MacDonald (1995) rightly points out:

Paul says, “He is[italicsadded] before all things,” not “He wasbefore all things.” The present tense is often used in the Bible to describe the timelessness of Deity. The Lord Jesus said, for instance: “Before Abraham was, I AM.” (John 8:58; p. 1994)

As you can see from our quick survey or historical and literary context, one can gain a tremendous amount of understanding in the New Testament letter to the Colossians if one takes careful considerations regarding these two different types of contexts.

References

Campbell, D. K. (1991). Foreword. In C. Bubeck Sr. (Ed.), Basic Bible interpretation: A practical guide to discovering Biblical truth. Colorado Springs, CO: David C. Cook.

Carson, D. A., & Moo, D. J. (2005). An introduction to the New Testament(Second Edition). Grand Rapids, MI: Zondervan.

Dockery, D. S. (Ed.). (1992). Holman Bible handbook. Nashville, TN: Holman Bible Publishers.

Duvall, J. S., & Hays, J. D. (2012). Grasping God’s Word: A hands-on approach to reading, interpreting, and applying the Bible(Third Edition). Grand Rapids, MI: Zondervan.

Grudem, W. A. (2004). Systematic theology: An introduction to Biblical doctrine. Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

Klein, W. W., Blomberg, C., & Hubbard, R. L. (2004). Introduction to Biblical interpretation. Nashville, TN: Thomas Nelson.

MacArthur, J. F., Jr. (2003). The MacArthur Bible handbook. Nashville, TN: Thomas Nelson Publishers.

MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Jn 1:3). Nashville, TN: Thomas Nelson Publishers.

MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.). Nashville: Thomas Nelson.

Melick, R. R. (1991). Philippians, Colossians, Philemon(Vol. 32). Nashville: Broadman & Holman Publishers.

Sproul, R. C. (Ed.). (2005). The reformation study Bible: English standard version. Orlando, FL; Lake Mary, FL: Ligonier Ministries.

Plummer, R. L. (2010). 40 Questions about interpreting the Bible. (B. L. Merkle, Ed.). Grand Rapids, MI: Kregel Academic & Professional.

What is the Documentary Hypothesis?

the Documentary Hypothesis?

One of the most prominent theories in regards to the authorship of the Torah is known as the Documentary Hypothesis (Alexander, 2012). Throughout time, two hypotheses’ have formed: the old and the new. Three men created the Old Documentary Hypothesis over about 150 years ago: Jean Astruc, Johann Gottfried Eichhorn, and Karl David Ilgen (Alexander, 2012; "Grand Canyon University," 2015). These men promoted the idea that Moses wrote the book of Genesis but that he compiled it from older documents. Their evidence in which they can distinguish documents from were “(1) certain events are recorded more than once (e.g., the creation; the flood); (2) God is designated by the names Elohim and Yahweh; (3) certain events are reported before other events, although chronologically they occur later (Alexander, 2012, p. 8; Vogt, 2009). Over time, the idea that Moses compiled the book of Genesis through other documents was rejected and eventually gave rise to the New Documentary Hypothesis.

The New Documentary Hypothesis no longer focuses on the book of Genesis but on the Pentateuch or Torah as a whole (Alexander, 2012). This theory promotes the idea of a redactor who put together the Torah from four separate unique writers and time periods and denies Moses as the author (Alexander, 2012). The first and oldest document is known as J, which represents the Yahwist (Vogt, 2009). The Yahwist text is identified by using Yahweh as God’s name. Second is the E source known as the Elohist and is written after the Yahwist (Alexander, 2012). The Elohist writings are designated by the name use of Elohim as the name of God instead of Yahweh (Alexander, 2012). The third source D, represents the Deuteronomist which is believed to be written during the time of Josiah who reigned Israel from 627-609 BC (“Grand Canyon University,” 2015). This D document represents the book of Deuteronomy. Lastly, the P source is believed to be composed in the exilic or postexilic period and includes texts from Genesis, Exodus, and the entire book of Leviticus (Alexander, 2012; “Grand Canyon University,” 2015; Vogt, 2009).

When it comes to the agreement or disagreement of the authorship and identification of separate sources, I do not seem to agree at all. As history designates and tradition holds to, The Torah is meant to be read as one unique masterpiece that communicates the fall of man and the Grace God bestows on His creation with promises that lead to restoration (“Grand Canyon University,” 2015). Sailhamer (1992) writes, “Though we often think of the Pentateuch as a collection of five books . . . it was originally intended to be read as a single book" (p. 1). The Documentary Hypothesis, in my opinion, is just another attempt in which people try to weaken the Word of God. By removing the author and making these books date 1000 years after tradition holds to them being written is a perfect way to cast doubt in the minds of believers. 

Furthermore, I did not see any arguments from the text that present our Lord speaking with divine knowledge and authority crediting Moses as the author of these texts, “And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’ (Mark 12:26). Not only Jesus, which should be enough proof, but also Paul and Peter further confirm that Moses is the author of the Torah (Acts 3:22; Rom. 10:5). It is due to this that I flat out reject the Old and New Documentary Hypothesis as well as the Fragmentary Hypothesis and Supplementary Hypothesis. I will always believe the Words of God rather than the words of men.

References

Alexander, T. D. (2012). From paradise to the promised land: An introduction to the Pentateuch (Third Edition). Grand Rapids, MI: Baker Academic. 

Grand Canyon University. (2015). BIB 350 – Lecture 1: Introduction to the background and study of the Pentateuch [HTML Document]. Retrieved from http://lc.gcu.edu/

Sailhamer, J. H. (1992). The Pentateuch as narrative: A Biblical-theological commentary. Grand Rapids: Zondervan.

Vogt, P. T. (2009). Interpreting the Pentateuch: An exegetical handbook. (D. M. Howard Jr., Ed.). Grand Rapids, MI: Kregel Academic & Professional.

Why Was Jesus Raised from the Dead?

The Resurrection

When Jesus was on earth, he raised four people from the dead: the widows’ son (Luke 7:15), the 12-year-old daughter of Jarius (Mark 5:42), Lazarus, the brother of Mary and Martha (John 11:44), and Himself. John 10:18 mentions how Jesus said, “No one takes if from me, but I lay it down, and I have authority to take it up again.” This charge Jesus says, He has received from His Father. What is interesting though about the resurrection of Christ is that the entire Trinity had a part to play in this monumental event. God the Father is said in Scripture to have raised Jesus from the dead and so is the Holy Spirit (Acts 2:32; Rom. 6:4; 8:11).

 So, what is so important about this historical event? Well, commentator Gary Habermas (2003) once said, “Jesus’ resurrection is an actual example of our eternal life. It is the only miracle that, by its very nature, indicates the reality of the afterlife” (p. 163). Due to Jesus being the first fruit of one who was bodily raised from the dead in a glorified state, we as believers in Jesus have this same hope to go and be with Him where He also is (John 14:1-3). Listen to Jesus’ words in John 14:1-3.

 Do not let your heart be troubled; believe in God, believe also in Me. In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.

These are very comforting words by our Lord, but why else was Jesus raised from the dead? Theologian Michael Bird (2013) gives us several reasons:

1. The resurrection of Christ reveals to the fullest extent, Christ’s identity and marks the beginning of the future age (Bird, 2013). The Jews in the Old Testament and in Jesus’s time already had a theology of the resurrection (Dan 12:1-2; John 11:24). Jesus now not only begins a new age with the New Covenant which has no temple buildings, priests, and continual sacrifices; since He fulfills all of these things (Grudem, 2004; Heb. 7:27; 9:12, 26; 10:1-2; 10-14). But Christ also confirms with His resurrection that He truly is God as the ultimate sign (Matt. 12:38-40). Bird (2013) highlights this point:

What most Jews hoped God would do for Israel at the end of history, God had done for Jesus in the middle of history, namely, to raise him from the dead. This was the sign that Jesus had been given all authority in heaven and on earth (Matt. 28:18), was vindicated from false accusations (1 Tim. 3:16), was marked out as God’s Son (Rom. 1:4), was designated the heir of all things (Heb. 1:2), and was installed as Messiah and Lord (Acts 2:36). God’s covenant with creation and Israel must now be interpreted in light of the fact that the resurrection designated Jesus as the Son of God. (p. 440)

Wayne Grudem (2004) also states:

Jesus fulfilled all the expectations that were prefigured, not only in the Old Testament sacrifices, but also in the lives and actions of the priests who offered them: He was both the sacrifice and the priest who offered the sacrifice. (p. 626)

Jesus in His resurrection proclaimed His identity, fulfilled the types and shadows of the priesthood, and inaugurated the new age. 

2. The resurrection of Christ initiated the beginning of the new creation (Bird, 2013). Jesus was raised to begin the process of restoration and renewal in which God originally stated back in the Garden during the fall (Gen. 3:15). God has been working all throughout history to restore humankind back to their original state which was very good (Gen. 1:31). Wright (2008) says it best, “What creation needs is neither abandonment nor evolution but rather redemption and renewal; and this is both promised and guaranteed by the resurrection of Jesus from the dead” (p. 107). Jesus is the first fruits of this new creation (Rom. 8:29; 1 Cor. 15:20, 23; Col. 1:15, 18; Heb. 12:23; Rev. 1:5).

3. The resurrection of Christ needed to happen so that Jesus could send the Holy Spirit. Many times, in scripture, Jesus continually told the disciples that they would receive the Holy Spirit to remind them, to bring them power, to teach them, to testify about Him, and also that the Spirit would be in them (John 14:16-17, 26; 15:26). Since Jesus rose again, He would now be able to ascend to Heaven and then send the comforter.

4. The resurrection of Christ was needed to fulfill prophecy. Jesus predicted His death and resurrection in many different places in the Gospels (Luke 9:21; 24:46; Matt. 20:18). Jesus also mentions how this act will be the ultimate sign like that of Jonah (Matt. 12:38-40).

5. The resurrection of Christ is the objective grounds for salvation (Bird, 2013). Paul says, “He was delivered over to death for our sins and was raised to life for our justification” (Rom. 4:25). In 1 Corinthians 15:17, Paul again says, “If Christ has not been raised, your faith is futile; you are still in your sins.” At the cross, Jesus took the penalty for our sins and through the resurrection Jesus secured our justification (Bird, 2013). In the resurrection, Christ broke the power of sin, the bondage of sin, and the penalty of sin, and imputed His righteousness into our own lives. Our salvation is based solely on the work that He accomplished, and by Christ rising from the dead, God confirmed this securement.

Now there are also other reasons why but I think these five summarize the point. To close, listen to what Michael Bird (2013) says about all of these points:

Jesus is risen; therefore, God’s new world has begun. Jesus is risen; therefore, the tyrants and dictators of the world should tremble and quiver—because God has exalted Jesus and every knee will bow before him. Jesus is risen; therefore, Israel has been restored and the plan for the nation is fulfilled in him. Jesus is risen; therefore, death has been defeated. Jesus is risen; therefore, creation groans in anticipation of its renewal. Jesus is risen; therefore, we will be raised also to live in God’s new world. Jesus is risen; therefore, go and make disciples in his name. The resurrection means that God’s new world has broken into our own world, and we are heirs and ambassadors of the king that is coming. (p. 447)

References

Bird, M. F. (2013). Evangelical theology: A Biblical and systematic introduction. Grand Rapids, MI: Zondervan.

Habermas, G. (2003). The risen Jesus and future hope. Lanham, MD: Rowman & Littlefield.

Grudem, W. A. (2004). Systematic theology: An introduction to Biblical doctrine. Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

N. T. Wright. (2008). Surprised by hope. New York: HarperOne.