The Letter to the Colossians

The Mystery of Christ

The Letters to the Ephesians and the Colossians are like twin sisters. They were entrusted to the same messenger: Tychicus; the style is the same, as is the thought. Furthermore, half of the Letter to the Ephesians is to be found in the Letter to the Colossians, which was certainly written first. The Letter to the Ephesians thus seems to be a deeper reflection on the same subject after the crisis in the Colossian community.

Some exegetes are reluctant to ascribe these two Letters to Paul. The tone and the subject are new; a different vision inspires the author when he speaks of Christ, the Church, and Baptism. And at that time, when people were much less scrupulous than today about literary ownership, some disciples could have written these Letters, in their master’s name, in order to further his apostolic work. This position is not impossible. But why could not Paul’s ideas develop, due partly to deeper experience, partly to the influence of new problems that he may have met? It is therefore not unjustified to think that these Letters were written in Rome in A.D. 62–63, toward the end of Paul’s imprisonment.

Colossae was at that time a little city in the interior of Asia Minor, about 80 miles northeast of Ephesus. Paul probably never went there in person, but some new converts and missionaries had scattered from Ephesus to the other cities of the province; among these was Epaphras, to whom Paul here gives his apostolic approval.

The Greeks were once enamored of the image of a harmonious cosmos, but that is no longer the idea of the universe possessed by Paul’s contemporaries. They often feel that they are in the grip of an existence without purpose, prisoners of obscure forces working in the world. So they seek to master these forces by means of practices and cults. This religious ferment, stemming from a civilization’s malaise, influences even certain Jewish circles. These current troubles lend fuel to the crisis at Colossae.

In fact, the error that threatens the youthful Church bears the earmarks of an intermingling of the Jewish religion with Eastern influences and recalls the concepts of the Essene sect of Qumran. In an atmosphere of religious fear, its adherents make salvation depend on a multitude of human practices, observances, and rites. At the same time, to explain the laws of the world and history, which do not cease to astonish and frighten, they contrive a clever system of spirits, intermediaries between God and creatures, that preside over the life of the cosmos and the destiny of the world.

They give the imagination free rein to speculate about the role and place of mythological forces. In every age, human beings find reasons to avoid their responsibilities by believing that they are the playthings of anonymous forces and offering sacrifice to them!

Made aware that such a situation is present at Colossae, Paul immediately sees the danger. It is the very sovereignty of Christ that is being attacked. In its place, futile powers, impotent lords, and vain ideologies are erected as masters of our destiny. Until now, Paul has contemplated the presence of Christ in the life of Christians; this time, he contemplates Christ’s place in the destiny of the cosmos.

He clearly affirms that Christ dominates everything. He is the author and head of the universe—set over human beings and over the cosmic forces. He is the Risen One living in full glory—set over all the faithful. He rules over his earthly Church in which he acts in meaningful ways so that she may develop and gradually succeed in crossing to his side.

Christians believe in this total primacy of Christ; they do not seek to join their existence to other forces, but they know that their existence is profoundly united with Jesus through Baptism, and they strive to develop this aspect of personal union even here below. Thus, their existence unfolds in the light, power, and love of Easter.

The Letter to the Colossians is the Easter letter par excellence. But Paul is too much of a realist to separate mysticism from ethical requirements. The human beings with a new self are those who never cease to model themselves on Christ; new values transform their activity and their life situation.

The Apostle’s insights are developed in an ample style with an almost liturgical rhythm. They are far removed from the sparkling but choppy style of the early Letters. The author of the Letters to the Colossians and Ephesians repeatedly contemplates the Paschal Mystery of Christ in order to reflect on the meaning of life and on the destiny of the universe.

In the process, he forges a more highly developed Christology than that of the major Letters, but it comes from themes developed in them. The teachings (1) that Christ has created everything (Col 1:16), (2) that in him all things hold together (Col 1:17), and (3) that everything in heaven and on earth has been reconciled by his death (Col 1:20) flow from developing the ideas of 1 Cor 8:6; 10:4; and 2 Cor 5:19. And when Paul states that by the work of the Redemption Christ has subdued the principalities and powers (Col 2:15), he is expanding on Rom 8:38ff; Gal 4:3, 9; and Phil 2:10ff.

The Letter to the Colossians may be divided as follows:

I: Introduction (1:1-14)

II: The Supremacy of Christ (1:15—2:5)

III: Instruction about Errors That Are Circulating (2:6-23)

IV: Exhortation To Live as Christians (3:1—4:6)

V: Conclusion (4:7-18)