A Note on
Colossians.
P. Ben [Nov. 2016]
_______
This Epistle is unique in the sense of delineating the Kingdom
perspective from the mystic truth and ending finally with a seamless union of
both.
The first fourteen verses of chapter one is about the
Kingdom: its derivation and its sustenance. It is not 'Paul, an apostle of
Jesus Christ' (KJV) but '...of Christ Jesus'. The Messianic claim and title
comes first, as the context is the Kingdom in question. Epaphras is a fellowservant (and not mentioned as a brother), since
servants are appropriate entities of the Kingdom. If there is love expressed
towards all the saints, it is because of the commonness of the inheritance laid
up in heaven (not because that they were members of one Body, which is unlike Kingdom,
a Church truth). God the Father is given thanks for the translation of the
Colossians into the Kingdom of the Son of His love.
Paul, next brings out the Church truth. -- The Church truth
(1:18) is shown to be chipped between two truths: that of Christ the Creator
(1:15-17) and Christ the Reconciliator (1:19-22).
Now, the Gospel truth presented these aspects: of Christ's Person (1:15,19), as Creator and Reconciliator.
The Church truth however, completes the word of God (1:25) - of which Paul was
made a minister unlike Epaphras (Compare 1:7 with 1:23,25).
The Kingdom idea entails present suffering and (for)
future glory. The Church truth of the Body of Christ,
however brings the future glory (hope of glory) to immediate present realization
(Christ in you). The power of God for the Kingdom is in the negative sense of
blessing: that of endurance (1:11) but in the mystic sense of abstract Body
conception, it is positive 'striving/combating' (1:29). One is a revelation for
the Jews while the other to the Gentiles (1:27).
Chapter 2 presents the Laodiceans and the
Colossians. Verse two is for the Laodiceans - notice the word 'their/them' used
to refer to the Laodiceans. The problems of the Laodiceans is that of ignorance
of the mystic truth while that of the Colossians is that of losing the mystic
truth (2:19)*
[*I suppose the
readers are acquainted with the truths concerning development- Romans, where we
are dead but not raised, in Ephesians, where we are raised and made to sit in
the high places and here, it is that we being raised but yet we are on earth. I
am not entering into this system of ideas presently.]
Chapter 3 presents the proofs of the mystic truth.
The Body of Christ is not an organism under the culture of Moses nor could it
be. The Law did two things: made the
world a habitation of disobedience and second, divided the world on sectarian
lines. The Church is called upon to prove its standing as above the Law
(earthly things) by first, overcoming (by divine power/mortification) the sins
manifested under the law (2:5-10) and second, by revealing a union free of
sectarianism (2:11). But, this is only a vindication in part - the total proof
comes with manifesting not merely the power over what had been hitherto but
presenting the order of new administration.
Administration is signified by the number twelve and so we got the
twelve items of administering the body (3:12-17)- (1) bowels of mercies (2)
kindness (3) humbleness of mind (4) meekness (5) longsuffering (6) forbearing
and forgiving (7) charity [seven as symbol of perfection and so we have charity
as the bond of perfectness] (8) rule of God's peace [notice the 'body'] (9)
thankfulness (10) teaching and admonishing (11) singing (12) whatsoever in word
or deed [covering the rest].
Now, the scene shifts to the home and the
workplace*. As a result the organic mystery is set aside (since we are outside
the Church in the sense of physicality), and the Kingdom perspective
regurgitates with Kingdom administration - again twelve: (1) wives (2) husbands
(3) children (4) fathers (5) servants [notice that its again the principle of Kingdom
inheritance (3:23)] (6) masters [notice that it is Christ as Master and not as
Head of the body (4:1)] (7) prayers (8) prayers for opening of door [Notice
that the opening of door signifies Kingdom power as revealed to the
Philadelphians (Rev 3:7). In a way, this is important since Kingdom power must
be exercised to further the mystic truth (
[* In the Epistle
to the Ephesians, the scene after it shifts to the home and the workplace;
still the husband and wife could carry with them to their home, the doctrine of
the bride and abide by its inspiration (Eph 5:22-33) leaving out the
relationships of the fathers, children, servants and masters to Kingdom
inspiration (Eph 6:1-9). Here, in Colossians however, the doctrine of the Bride
is not brought out [though figuratively expressed under the name Nymphas (
The rest of the Epistle covers the process of
seamless union of both the perspectives (of Kingdom and the Mystery). This is
done by abstracting the sentiments behind the twelve names as follows (in
brief):
(1) Tychicus- a brother
and a servant (merging of Body privileges of brotherhood with the servanthood
responsibility of the Kingdom)
(2) Onesimus- a brother
(though a run away slave). The idea that there is neither 'bond or free' (3:11)
(3) Aristarchus, a prince by name but called to be
a prisoner. Duality of privileges of the Body and
responsibility of the Kingdom.
(4) Mark and (5) Barnabas- harmony and fraternity
of the Body (in light of the standoff between Paul and the other two) along
with apostolic power reminiscent of the Kingdom authority -'touching whom ye
received commandments' (4:10).
(6) Justus/Jesus: idea of messianic deliverance of
the just from the wicked.
(7) Epaphras: plurality of sentiments- love for
Colosse,
*
(8) Luke: The solution to the eye salve problem of
the Laodiceans (Rev 3:18) [spiritual deficiency, of course] needs a doctor.
Luke is one- 'the beloved physician' (
(9) Demas: By name to be popular- the true
'popularity' that comes with the testimony of 'Luke' (shining) [spiritual
testimony] as opposed to '
(10) Nymphas: By name,
the bride- and so the doctrine of the Bride. [This results due to the exchange
of the Ephesian letter with the Colossians since it
is in the Ephesian Epistle, that the bride idea is
presented. And so, the exchange of Epistles is known to be effected in the next
verse (4:16).
(11) Archippus: Horses,
symbolic of Kingdom power is reiterated by the apostolic power in command to fulfill
the ministry. Notice the Kingdom power.
(12) Paul, the prisoner- 'remember my bonds'
(4:18). Kingdom suffering.