Christology of Jesus in the Book of Colossians Essay

Introduction   Ã‚  Ã‚  Ã‚  Ã‚   As hints from the book’s internal evidences point (Col.1:4, 23; 2:1), the church at Colossae was not founded by the Apostle Paul, but rather the fruit of one of his associates’ labor – namely, Epaphras. His words like â€Å"we heard of your faith,† â€Å"the gospel which you heard,† and â€Å"for as many as have not seen my face in the flesh,† indicate clearly that these people to whom he was writing were known by him only through means other than himself. Nevertheless, they are close to him since they are the result of Eparhras’ bringing of the Gospel in their place (Aid to Bible Understanding 1971). Epaphras was Apostle Paul’s son in the faith much like Timothy and Titus. He had come to know the Lord through the preaching of Paul in Ephesus and eventually carried the message with him back to Colossae and the result was the founding of the church there. Like any father would feel of significant accomplishments of his son, the Apostle was exhilarated simply by reflecting on such achievement wrought by his son in the faith (Henry 1998). Indeed, it’s quite a feat. To the eyes of a true apostle of Christ who have grasped the vision of the Lord of the harvest, nothing more and none else bears the mark of indisputable success than the authentic surrender of previously rebellious sinners to the Lordship of Jesus (Walvoord & Zuck 1997). The church in Colossae is yet another landmark to the progress of the Gospel and the advancement of the kingdom of God as well. In Biblical perspective, this is true success. This letter, therefore, was Paul’s response to the report he received from Epaphras regarding the spiritual condition of the Colossians. The details of the report, however, are not thoroughly positive. Concurrently, the whole scenario was one of good prospects, with regard to what they are already enjoying being in Christ, and the possibility of some of them being dragged away to religious nonsense because of the presence of false teachers among them who actively engaging them into a kind of doctrines that sidetrack them from the right focus. These false teachers are so subtle in their approach that caught the Colossians off guard. The presence of these cultic teachings in their midst brought them to a situation that is very dangerous, and Paul had to write to them a polemic on the fundamentals of the Person of Christ and what He achieved on the cross for them (Duncan p.1 â€Å"The Incomparable Christ†). Historical & Cultural Background   Ã‚  Ã‚  Ã‚   It is interesting to note that Phrygians are one among the many peoples present in Jerusalem during the Feast of Pentecost at the time when the promised Holy Spirit descended upon the first band of disciples in the upper room (Acts 2:10). These people were there at the very center of God’s activity when He was mobilizing His first band of missionaries to reach the first of the target geographic spheres – Jerusalem. Earlier, Jesus pronounced that his disciples would become His witnesses in â€Å"Jerusalem, in all Judea and Samaria, and to the end of the earth.† At the brink of this massive missionary activity, a people who would eventually become direct beneficiaries of an apostolic letter were present – witnessing a poignant presentation of the gospel by Apostle Peter. The city of Colossae was once known to be a great city and was hailed by famed historic figures such as Alexander the Great and Herodotus. Both spoke, in their respective times, of Colossae as â€Å"a great city.† However, at the time of the writing of the Apostle Paul of his letter to the Colossians, the city was not as celebrated as Laodicea and Hierapolis (Smith The Letter To The Colossians, New Testament Introduction) in comparison. However, along with these greater Phrygian cities, Colossae was famed for its textile industry. In the ancient world, a variety of cloth called â€Å"Colossinum† with its purple wool was one of the exquisite that it was very much valued. Thus, Colossae was among the triad of known center of the textile industry. Geographically, it was positioned along the banks of the Lycus River, and was 160 kilometers travel to the east side of Ephesus. It’s easy to think of a Christian disciple from Ephesus to have gone to this nearby city to extend the gospel; and indeed, it might have been Epaphras who blazed the trail of evangelistic work there and probably since then holding the reins of pastorate there. Since Colossae was in the regions of Phrygia which was itself part of Greece, the population was naturally Phrygians, Greeks, and considerable number of Jews. In his book, â€Å"The Antiquities of the Jews,† Josephus Flavius recorded that during the reign of Antiochus the Great (223-187 B.C.), he banished into exile from Babylonia 2,000 Jewish families and relocated them into the districts of Phrygia and Lydia (Antiquities 12.147-153). The probability was high that the descendants of those Jews who immigrated there two centuries earlier, were without a doubt still living in the same region, and in Colossae particularly were rooted and settled by the first century A.D. Culture’s Influence   Ã‚  Ã‚  Ã‚  Ã‚   The mixture of population in Colossae undoubtedly contributed to the difficulty in determining decisively what kind of philosophies or false teachings have crept into the fellowship of Christians at Colossae. The manner through which the problem is identified in the book makes scholars conclude that it was syncretism. Because these false teachers have never outrightly denied Christ in their instructions, if looked at the surface, they appear to be Christian teachers in the eyes of the new converts whose level of understanding of the Christian doctrines was at this time not yet thorough strong. False teachers used Christ only as their launching station to bring these people into the true substance of their belief. For example, it would only disturb the Colossians if these teachers uncunningly had presented themselves as Gnostics, or Judaizers, or some pagan gurus propagating their paganistic philosophies (Bauer et al. 1979). Therefore, they stealthily conducted themselves among Christians and apparently they have successfully injected some of the important features of their doctrines into the forefront among the biblical truths which the Colossians were previously oriented to focus their minds on, namely, the supremacy and sufficiency of Christ. Paul elaborated on the implications of everything that the Person of Christ stood for. From unveiling the majestic Person of Christ to the natural ramifications of what it means he went on in scrupulous details. The confusion that these false teachers created among the Colossian church was very dangerous that it threatens the very character of their identity as Christians (i.e. disciples who follow Christ’s teachings). And besides, it endangers the spiritual lives of the believers at Colossae. Gospel truths will lead to true godliness while half-truths or the Gospel mixed with other philosophical elements which are not found in Christ will always lead to the destruction of life in general. According to Paul, it’s not possible for them to practice Jewish religious rituals, and embrace paganistic beliefs and philosophies, and still retain the true nature of Christianity. As can be seen, the cultural background through which Colossians was written played a huge role on how Paul developed his themes in the book. They could not have escaped the applications of Paul’s teachings since he made everything clear to them. The structure of Gnosticism’s philosophy was based on presuppositions such as, God is the Supreme Being who is spirit and good in nature. He is the unnamed Father, and out of the core of His being flows a series of emanations/aeons or mediators, and the material world is evil. Reading Paul’s letter in the midst of a culture that is so familiar with the Gnostic teachings, one would not miss the images he was using and its implications (Shelley 1982 pp.52-54). To the things advocated by these Gnostics, like for instance, that they needed â€Å"mediaries† to be able to tap to that special wisdom which alone could be received from God, Christ is the â€Å"wisdom of God.† The advocacy of Jewish traditions which are also present and rampant among these believers were just as attractive as all these Hellenistic philosophies in that it lay claim to the very roots of Christianity (Gaebelien 1998). To those who find the arguments of Judaizers logically appealing, the Apostle would say: â€Å"They are but a shadow of things to come.† All of the legitimate practices of the people of God as sanctioned by the Old Testament Scriptures were all types and only a shallow of the real thing (Gill 2000). They all pointed to Christ and when Jesus came all of them were done away with because the whole substance of those things is Christ. And Christ was manifested in the flesh. To the Gnostic who does not believe in the incarnation of the Christ in literal physical body, Paul’s word is: â€Å"In Him (Jesus) dwells all the fullness of the Godhead bodily† (Col.2:9). To those Jewish Christians who constantly were being â€Å"Judaized† by the Judaizers wanting them to incorporate certain elements of their tradition, Paul’s message is: â€Å"You were circumcised by the circumcision of Christ.† He made it in the spirit â€Å"without hands.† â€Å"God has forgiven all your trespasses because Christ has wiped out everything that the righteous requirements of the law have been demanding from you.† Christ neutralized all the incriminatory proofs written in the Jewish canon that would declare Christians guilty, whether Jews or Gentiles, before the bar of God’s justice (Metzer 1975). In Paul’s own words, â€Å"He (Christ) has taken it out of the way, having nailed it to the cross† (Col.2:11-14). The Colossians were reminded of the all sufficiency of Christ (Wenham et al 1994). Overall Message of the Book   Ã‚  Ã‚  Ã‚   Since what is under attack is the very Person of Jesus Christ, and because this assault has far-reaching effects and naturally hit the Colossians at different fronts of their faith, Apostle Paul saw it necessary to concentrate his treatise on the Person and the work of Christ. For instance, as it was the assertion of certain teachers inside the church that the fullness of spiritual experience which until then had not been realized in their lives could be attained only through means other than Christ (e.g. worship of angels), Paul had to stress the distinctness and the exclusivity of the role of the second Person of the Godhead in salvation and in securing the fullness of experience of every believer in their relationship with God. The completeness and the comprehensiveness of Christ’s Person and work have covered everything that the Colossians could ever imagine. There is no angel, no religious practice/rituals, and no tradition could ever surpass Christ. Christ is supremely preeminent. The Colossians, contrary to what these false teachers wanted them to be convinced of with their teachings, has the fullness already in Christ. They needed only to realize this through the clear elaborations of an Apostle. Epaphras discovered the significance of this role of Paul, hence he asked for his reinforcement. During this time of the church’s history, Christ’s teachings were still significantly guarded by legitimate apostles. In Colossians 1:1, Paul opened his letter with this salutation: â€Å"Paul, an apostle of Jesus Christ by the will of God. . . to the saints and faithful brethren in Christ who are in Colosse. . . .† He has not yet by this time visited the church at Colossae and therefore has not known personally many of them. They might have heard of him though through Epaphras. And so, his first words reflect the assertion that what will follow are instructions coming from the one who has been sent directly and authorized by Jesus Christ himself. Paul said, â€Å"I am an apostle of Jesus Christ by the will of God.† This introduction stands in sharp contrast to the false teachers in their midst who go along professing to be spiritual elites who were privies to God, and possibly, Jesus. Therefore, the first few words of Paul are crucial and their force is carried through the entire letter. It bears the mark of apostolicity and hence it is not just an ordinary epistle. Paul was one of the privileged few in his time, like Peter and the rest of all the twelve authentic apostles, who had seen and were commission by Jesus personally. And at the time of his writing, there were many still living apostles who could attest to his claim, although it was not necessary. His apostleship was widely known among the first generation of Christians, and at Colossae, Epaphras was there as direct result of Paul’s apostleship – and the Colossians the indirect product of Paul’s commission. In setting forth very clearly the fact of his authority, what he had to say to them in this letter were not opinions or just lofty guesses coming from a person who mustered enough of his noble thoughts about Christ. His teachings were at that time the standard teaching of true apostles of Jesus (Clarke 2003).   Ã‚  Ã‚  Ã‚   Another paganistic element in the teachings of these false teachers was the contention that insights into spiritual powers – demonic powers – that could protect and shield the Colossians could be acquired through certain observances and rituals. In particular, rites that were thought of as effective in restraining the flesh from engaging even in legitimate use of the body in marriage between husband and wife, and lawful consumption of food and use of things were put forward as necessary for superior spirituality. Again, to battle these cultic emphases on the superficial appearance of spirituality among the Colossians, the apostle Paul presses over and over again the theme of Christ’s overall sufficiency. The absolute preeminence of Christ has overarching cosmic implications. To know Christ is to know God. To know Christ is to know the Creator who not only created the universe and all of the planets, but also by His power hold these things together (Col.1:15-20). If Christ is, as the Apostle’s Creed faithfully declares, â€Å"very God of very God,† then they have all good reasons to trust in Him alone. No religious leader should dare to compare Him to angels nor to spiritual mediaries because He Himself is God. â€Å"He is the image of the invisible God, the firstborn over all creation. For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him† (Col.1:15-16). Themes of the Book   Ã‚  Ã‚  Ã‚  Ã‚   One of the pressing concerns that had seriously affected the demeanor of the Colossians was their fear of the â€Å"stoicheia† – Greek word for â€Å"elementary principles.† The source of the heresy that Paul was battling among the Christians in Colossae was the philosophy that had successfully sneaked into their consciousness. It was very unfortunate to see an apostolic congregation being victimized by this philosophical nonsense (Balz & Schneider 1990). Paul would have to tell them in his letter of the utter rubbishness of what they are entertaining in place of Christ. They were playing with â€Å"philosophy† which amounts to â€Å"empty deception† because it comes from â€Å"the tradition of men† (Col.2:8). In the ancient times, stoicheia means many things. But basically, it means, as it is translated in English, â€Å"elementary instructions.† These include the physical elements like earth, water, fire, and wind. Also, the ancient people would have meant it to be â€Å"elemental spirits.† These elemental spirits are believed to be those powerful beings that control nature. These are evil spirits and therefore hostile in nature. They command the respect and allegiance of human beings because they rule over the fate of humans. They can cause â€Å"sicknesses, effect a curse, bring in poor crops, plagues, earthquakes, and natural disasters† (DeWaay â€Å"Colossian Heresy† p.1). The Colossians find this kind of teaching so attractive. Their problem however was that in this kind of hodgepodge religion, they had already fallen into idolatry from whence they had been delivered when they believed the Gospel. In the first chapter of Colossians, Paul established the reality of Jesus’ divinity. Jesus Christ is the one who is truly in control of the â€Å"elemental spirits† because He is in fact the Creator of everything â€Å"seen and unseen.† In Colossians 2:15, Paul presented Christ as one who through His death on the cross, â€Å"disarmed principalities and powers,† and by the power of His resurrection, â€Å"He made a public spectacle of them, triumphing over them in it.† The culture where they happened to be living in has much influence on their lives that they never have suspected. This sinister influence had been there all along and just biding time, and had found the occasion through the false teachers. It was observed that this belief in â€Å"elemental spirits† had been characteristic of ancient Pagans and Jews. It could be that some of the initiates to the Colossian church were looking for help in Christian religion to avert the spell of stoicheia in their lives. This belief in â€Å"evil forces† in the air might even be their common background. They were brought up from this superstitious environment. Paul, therefore, had to remind them of what has transpired when they surrendered and have put their trust in Christ. They â€Å"died with Christ from the basic principles of the world† (Col.2:20). There’s the word â€Å"stoicheia† again. The Colossians should have totally forsaken any trace of this paganistic reservation. If Christ rules the universe, why fear the evils that these sinister spirits could inflict them? And if Christ is the Creator and for whom all things were created, including â€Å"invisible elements,† and all the spiritual hierarchy in the heavens, then He must be Supreme and Sovereign. The Colossians did not have to subject themselves to useless regulations. Conclusion   Ã‚  Ã‚  Ã‚  Ã‚   The understanding of the Person of Christ is crucial to the establishment of the Christian’s faith. After this elaboration of Paul on the majesty of the Person of Jesus Christ in his epistle to the Colossians, there should be none any more room for any additives to the faith and practice of the Christian life. Christ’s Person and His redemptive work are sufficient source of unshakeable confidence. Thinking about the Person of Christ, of who He really is as portrayed by Paul in Colossians, how could possibly anyone who knows all these things concerning Jesus add to Him the philosophies of mere men? What is it there that innovative human beings can add to Christ? False teachers of Paul’s day would say that if one wanted to be freed from the dominion and powers of darkness, even if he or she has Christ already, there needed to be certain things to be added. To this, Paul would retort: â€Å"Christ has saved us from the powers of darkness and there’s nothing to be added. He is enough and we are complete in Him.† To look for â€Å"fullness† somewhere else and other than Christ is to doubt His Person. All things consist in Him and in Him all the fullness dwells. In Christ we received redemption and the forgiveness of our sins. Works cited: Anonymous.   1971.   Aid to Bible Understanding. Brooklyn, NY: Watchtower Bible and Tract Society of New York, Inc. (Aid). Bauer, Walter; Arndt, William; Gingrich, F. Wilbur; Danker, Frederick.   1979. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Second Edition. Chicago, Ill: The University of Chicago Press. (BAGD). Balz, Horst and Schneider, Gerhard. 1990. Exegetical Dictionary of the New Testament. 2 Volumes.   Grand Rapids, MI: Eerdmans. (EDNT). Barnes, Albert, Notes on the Bible. Electronic E-Sword Files.   E-Sword copyright 2000 – 2003 by Rick Meyers.   www.e-sword.net Beveridge, William A Short History of the Westminster Assembly. Revised, edited, and introduced by J. 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