The Occasion of the Epistle
The circumstance which brought forth this epistle to the Colossians was the emergence of a number of false doctrines emanating from Greek philosophy, heterodox Judaism, and Oriental mysticism. These errors were the beginning of what would later become known as Gnosticism. Gnosticism means “higher knowledge” and aptly describes what certain teachers were falsely professing to have. These false doctrines were troubling the early Church in various regions, and Colosse was one of those places. This line of teaching attempts to explain the existence of God, the creation, the origin of evil, etc., apart from the divine revelation of the Scriptures, professing to be of a higher revelation than those which the apostles had delivered to the Church (Jude 33Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (Jude 3)). The worst of these errors was the denial of the deity and the true humanity of Christ. This blasphemy threatened to take the saints away from the truth of Christ’s Person and work, and needed to be refuted.
As in the epistle to the Philippians, Paul was being proactive in writing this epistle, rather than reactive, as he was in writing his epistles to the Corinthians and the Galatians. Thus, he was acting preventatively rather than correctively. The Colossians had not swallowed this teaching, but were in danger of it. Paul, therefore, warns them of the character of this evil and combats it by insisting on the truth of Christ’s Person and work.
The Epistle’s Present Application
While Gnosticism is not a threat to the Church today as it once was in the early centuries, this epistle still has a necessary place in the canon of Scripture. It has a present application in rebuking the tendency to use our imagination in interpreting the Scriptures—as one man tempted in this way once said: “You can often find more between the lines of Scripture than on the lines of Scripture!” Needless to say, speculating on God’s inspired Word is a dangerous thing. It is like an Israelite lifting up a “sharp (engraving) tool” upon God’s altar and carving something fancy on it. This was strictly forbidden (Ex. 20:2525And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. (Exodus 20:25)). Since the principles of interpretation are not clearly defined when one applies his imagination to the Scriptures in this way, it is not difficult to make God’s Word say almost anything we want! The great danger here is going beyond what God has revealed and getting into error. All such manipulation of God’s Word can be classed as mystical teaching.
The main difference between the mysticism in Gnosticism and the mysticism that lurks today is that the Gnostics made their erroneous statements and teachings apart from the divine revelation of Scripture; whereas, the form of mysticism we face today professes to use the Word of God to support its fanciful notions and interpretations.
Sad to say, what usually lies at the bottom of mystical teaching is spiritual pride, as Paul says in this epistle—“vainly puffed up by the mind of his flesh” (Col. 2:1818Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, (Colossians 2:18)). A person will take up with this line of things because it distinguishes him as having something that others do not have, as far as divine knowledge is concerned. He can intrigue his friends with his high-sounding thoughts, and this ministers to his pride. Over time, his penchant for looking for clues to what he thinks are hidden meanings in Scripture engulfs his mind, and it becomes his whole object. A phrase from Scripture will be taken and divorced from its context and interpreted to mean something that a person, under normal conditions would never see, apart from the mystic divulging it. When these ideas are presented with high-sounding, spiritual phraseology, and coupled with a life of outward holiness, unestablished believers can be taken by it and believe that it is really something special. What develops out of this is certain initiated ones imagining that they have an “inside track” to higher truth. Without question, the predominant characteristic of mystical teaching is the vague and cloudy expressions in which the ideas are presented. Those impressed with it will dismiss its vagueness as being deep truth.
Two Great Dangers in Christendom
Mysticism is one of two great dangers in the Christian profession. These are: to “draw back” from what has been revealed (Heb. 10:3939But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. (Hebrews 10:39)) and to go “forward” or beyond what has been revealed (2 John 99Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. (2 John 9)). One is apostasy and the other is mysticism. The epistle to the Hebrews deals with apostasy and the epistle to the Colossians deals with mysticism. The Apostle’s remedy for all such mystical subversion was to direct the eyes of the Colossians to Christ in heaven to help them regain the sense of their union with Him there, which they had in some measure lost, or were in danger of losing, due to the intrusion of these speculative notions.
The Mystery
The epistle to the Colossians surely rebukes Christians engaging in mystical and philosophical teaching, but it has a more important purpose for being in our Bibles; it is one of just two epistles that disclose the truth of “the Mystery”—the highest of all truth. The Mystery is alluded to in Romans 16:2525Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, (Romans 16:25); 1 Corinthians 2:7; 4:17But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: (1 Corinthians 2:7)
1Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. (1 Corinthians 4:1) and 1 Timothy 3:99Holding the mystery of the faith in a pure conscience. (1 Timothy 3:9), but it is only unfolded in Ephesians and Colossians.
We might have supposed that in using the word “mystery,” as Paul does here, that he is referring to something mysterious and hard to understand. But that is not what is meant. He is speaking of a “secret” that was “hid in God” that had not been revealed to the saints “in other ages,” but has now been made known through special revelations given to the apostles—and especially to the Apostle Paul (Rom. 16:2525Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, (Romans 16:25); Eph. 3:4-5, 94Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; (Ephesians 3:4‑5)
9And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (Ephesians 3:9); Col. 1:2626Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Colossians 1:26)). W. Kelly said that the Mystery “does not mean something you cannot understand, but what you could not know before God told you....The mystery means that which was kept secret, not that which could not be understood, which is a human notion of mystery; but an unrevealed secret—a secret not yet divulged in the Old Testament but brought out fully in the New” (Lectures on the Epistle to the Ephesians, pp. 25, 114).
The Mystery is God’s crowning jewel that completes the divine revelation of truth (Col. 1:2525Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; (Colossians 1:25)). Since “all the treasures of wisdom and of knowledge” are found in it, there is nothing more to be revealed! (Col. 2:2-32That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; 3In whom are hid all the treasures of wisdom and knowledge. (Colossians 2:2‑3)—J. N. Darby Trans.) Paul emphasizes this fact to show the Colossians that they had been given everything so far as the revelation of truth is concerned. There was, therefore, no need for them to go outside of what God had disclosed in the Mystery in search for more truth—which is what the mystics were encouraging the saints to do.
The Mystery reveals God’s great purpose to glorify His Son in two spheres—in heaven and on earth—in the world to come (the Millennium), through a specially formed vessel of testimony, the Church, which is Christ’s body and bride (Eph. 1:8-108Wherein he hath abounded toward us in all wisdom and prudence; 9Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: (Ephesians 1:8‑10)). The truth disclosed in the Mystery is not Christ’s holy and glorious Person, nor is it His life of perfect obedience as a Man who walked in this world, nor is it His death and resurrection and His coming again to set up His kingdom wherein He will reign over the world. These things were all spoken of in the Old Testament and known to those who were familiar with those Scriptures. The Old Testament clearly foretells of a Jewish Messiah reigning over the whole earth with Israel and the Gentile nations rejoicing under Him. But the Mystery reveals something more. When Christ will reign, He will have a heavenly complement at His side—the Church, His body and bride. God will use this special vessel to enhance the glory of Christ in that coming day of display (Rev. 21:99And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. (Revelation 21:9)–22:5). Moreover, the Mystery reveals that Christ will not only reign over the earth, but over the whole universe (the heavens and the earth); it will all be under the administration of Christ and the Church.
The Relationship of Colossians to Ephesians
The epistles to the Ephesians and the Colossians have a great resemblance in character and could be called “companion” epistles. Someone pointed out that no less than 54 verses of the 155 verses in Ephesians are similar to those found in Colossians! Both were written from Rome while the Apostle was a prisoner there, and were sent on the same occasion (with the epistle to Philemon) by the same messenger—Tychicus (Eph. 6:21-2221But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: 22Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. (Ephesians 6:21‑22)). Onesimus is added in the delivery of the Colossian epistle (Col. 4:7-97All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: 8Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; 9With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here. (Colossians 4:7‑9)).
Together with Philippians, these three so-called “prison” epistles are found side by side in our Bibles, and, as far as the revelation of truth is concerned, complement one another. Ephesians and Colossians develop the truth of the Mystery in two different aspects, and in Philippians we see a man (Paul) walking in the good of the truth of the Mystery. Thus, it gives us a picture of the state of soul that should mark one who knows that great truth. The epistle to Philemon (a Colossian) was also written at the same time as the Colossian epistle and was carried by Onesimus to him.
Colossians is the counter-part of Ephesians. While the two epistles bear a remarkable resemblance, in many ways they contrast each other, giving the opposite (but complementary) side of the truth of the Mystery. For example:
• In Ephesians, the Church is seen as the “fullness” of Him who fills all in all (Eph. 1:2323Which is his body, the fulness of him that filleth all in all. (Ephesians 1:23)), whereas in Colossians, Christ is the “fullness” of the Godhead and our completeness is in Him (Col. 2:99For in him dwelleth all the fulness of the Godhead bodily. (Colossians 2:9)).
• In Ephesians, “the Holy Spirit” has a prominent place in the development of the truth in connection with the believer, but in Colossians “the Spirit” is mentioned but once (chap. 1:8).
• The “inheritance,” in Ephesians, is seen as the material things of this creation (Eph. 1:11, 14, 1811In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: (Ephesians 1:11)
14Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:14)
18The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, (Ephesians 1:18)), whereas, the inheritance in Colossians is our spiritual “portion” of blessings in Christ on high (Col. 1:1212Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: (Colossians 1:12) – J. N. Darby Trans.).
• The two characteristic things of God with which man was originally created (“image” and “likeness” – Gen. 1:2626And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. (Genesis 1:26)), that were lost in the fall, are seen as recovered in the new creation race in these epistles. Ephesians dwells on likeness being regained (Eph. 4:21-3221If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: 22That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23And be renewed in the spirit of your mind; 24And that ye put on the new man, which after God is created in righteousness and true holiness. 25Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another. 26Be ye angry, and sin not: let not the sun go down upon your wrath: 27Neither give place to the devil. 28Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. 29Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. 31Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice: 32And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. (Ephesians 4:21‑32)) and Colossians dwells on image being set right (Col. 3:5-145Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6For which things' sake the wrath of God cometh on the children of disobedience: 7In the which ye also walked some time, when ye lived in them. 8But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9Lie not one to another, seeing that ye have put off the old man with his deeds; 10And have put on the new man, which is renewed in knowledge after the image of him that created him: 11Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. 12Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; 13Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. 14And above all these things put on charity, which is the bond of perfectness. (Colossians 3:5‑14)).
• Using the typology in Israel’s conquest of Canaan, Ephesians sees the believer established in the good of the land, whereas Colossians sees the believer just over Jordan, judging himself at Gilgal. Hence, he is not yet in possession of the land.
The Development of Truth in Paul’s Epistles
It has been often said that the highest truth in the Bible is found in the epistles to the Ephesians and the Colossians. There is a distinct progression of truth in connection with our identification with Christ in Paul’s epistles. They are:
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The epistle to the Colossians does not present Christ as “crucified,” as do the epistles to the Romans and the Galatians. It begins with developing the truth concerning our identification with Christ as “dead,” “buried,” “quickened,” and “raised” with Him. It does not, however, rise to the height of Ephesians where the believer is seen “seated” in Him in heavenly places (Eph. 2:66And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:6)). In Colossians, the believer is seen on earth with a hope laid up for him in heaven (Col. 1:55For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; (Colossians 1:5)). The position of the believer in Colossians is similar to that of the Lord Himself after He rose from the dead, but had not yet ascended to His Father on high. J. N. Darby said, “Colossians is the risen man still on earth, the subjective state, what refers to heaven but not there, as Christ Himself for forty days—Jordan crossed, but not Canaan taken possession of” (Synopsis of the Books of the Bible, Loizeaux edition, footnote on Exodus 14, p. 98).
Two Different Views of Man in the Flesh in Paul's Epistles
The fallen condition of man is viewed in two different ways in Paul's epistles:
Moreover, in Romans, Christ Himself is seen as alive on earth, “come of the seed of David according to the flesh, and declared to be the Son of God” (Rom. 1:3-43Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; 4And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: (Romans 1:3‑4)). Whereas in Colossians and in Ephesians, Christ is looked at as dead, and the power of God having been applied to Him in raising Him from the dead and setting Him at His own right hand (Eph. 1:19-2119And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: (Ephesians 1:19‑21); Col. 1:18; 2:1218And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. (Colossians 1:18)
12Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. (Colossians 2:12)).
The remedy for man’s twofold fallen condition is found in Christ in two ways—in His death and in His resurrection. In the Romans’ view of man, man is seen living on earth as a guilty sinner. He is so affected by the disorder of his sins and the dominion of his sin-nature, that he has no power to stop his sinful course of living. God's way of delivering him from his pitiful condition is to put him to death. This is the line of truth that is developed in Romans. Christ's death is brought in (and the believer’s identification therewith) as the remedy for that condition. Christ died and shed His blood (Rom. 3:25; 4:25; 5:6-825Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:25)
25Who was delivered for our offences, and was raised again for our justification. (Romans 4:25)
6For when we were yet without strength, in due time Christ died for the ungodly. 7For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. (Romans 5:6‑8)) to put away the believer's sins, but also to put an end to the sinner judicially before God, and thus breaking his link with that condition in which he lives (Rom. 6:1-111What shall we say then? Shall we continue in sin, that grace may abound? 2God forbid. How shall we, that are dead to sin, live any longer therein? 3Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7For he that is dead is freed from sin. 8Now if we be dead with Christ, we believe that we shall also live with him: 9Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. (Romans 6:1‑11); Gal. 2:2020I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:20)). But in the Ephesians’ view of man, man is seen as dead in trespasses and sins (Eph. 2:11And you hath he quickened, who were dead in trespasses and sins; (Ephesians 2:1)), and the remedy for him is found in the power of God that raised Christ from the dead, working to quicken him together with Christ (Eph. 2:55Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) (Ephesians 2:5)). Thus, he is delivered from the state of spiritual death by which he has been held. The epistle to the Colossians actually has both aspects (Col. 2:11-1311In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. 13And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; (Colossians 2:11‑13)).
The Writing of the Epistle
Paul was not the instrument through which the assembly at Colosse was formed. Many of the Colossians had never seen his face (Col. 2:11For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; (Colossians 2:1)). Like the assembly at Rome, the assembly at Colosse had been established through the labours of other servants of the Lord. The Colossian assembly was likely the fruit of the labours of Epaphras (Col. 1:7; 4:12-137As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ; (Colossians 1:7)
12Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. 13For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis. (Colossians 4:12‑13)) who may have been saved through Paul at some earlier time (Acts 19:1010And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. (Acts 19:10)).
We are not told why Epaphras was in Rome with Paul. He could have gone there to inform him of the problem regarding the new and spurious teaching that was circulating in the Colossian area, and to seek Paul’s counsel. All we know is that Epaphras somehow ended up a captive in Rome and was a “fellow-prisoner” with Paul (Philemon 2323There salute thee Epaphras, my fellowprisoner in Christ Jesus; (Philemon 23)). This explains why Tychicus carried the letter to the Colossians, and not Epaphras (Col. 4:7-87All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: 8Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; (Colossians 4:7‑8)). It appears that the epistle was written in response to Epaphras’ plea for help. Since Paul knew that Epaphras was sound in the truth, he heartily commended him and his ministry to the Colossians as something to be heeded (Col. 1:77As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ; (Colossians 1:7)).
Like the epistle to the Philippians, there is no quote from the Old Testament in this epistle. Paul may have avoided quoting it because the assembly there was mostly made up of converted Gentiles, and naturally, they wouldn’t have been familiar with them. Or, it may have been because there was a strong Judaic presence among the mystics who were trying to get a foothold among the Colossians, and they could have interpreted such quotations as being Paul’s approval of Law-keeping.