Colossians - An Expositional Study
A TACTFUL APPROACH
Scripture Reading: Colossians 1:1 (KJV)
"Paul, an apostle of Jesus Christ...to the saints"
For generations, many letter-writers have used such a form to express themselves. Letter writing was often used in the early church. In fact, (considering Hebrews as more of a treatise than a letter) the New Testament contains no less than twenty. And more than half were written by Paul. Of course, we do not want to forget that behind him is the inspiring Holy Spirit, "words...which the Holy Ghost teacheth" (1 Cor. 2:13). It is interesting that God used this method to convey His truth to human minds?
Here is a great apostle engaged in writing his letter. We can almost hear him as he perhaps dictates sentence by sentence – some so long that, as in Ephesians, full-stops are a rarity. On occasion, Paul dictated his letters, as, for instance we observe in Romans 16:22, "I, Tertius, who wrote this epistle." Perhaps his very words were part of the means whereby Paul was able to lead some of the soldiers "that kept him" (Acts 28:16) to Christ; these "saints in Caesar's household" (Phil. 4:22).
Though the letters were dictated, it seems that in concluding the apostle would take the pen in his own hand and write a few words of personal salutation. "The salutation of
Paul with mine own hand, which is the token in every epistle: so I write" (2 Thess. 3:17; 1 Cor. 16:21). He remarks, "See what big letters I make when I write you in my own hand" (Gal. 6:11, Moffatt). Was this because of bad eyesight which some think may have been his "thorn in the flesh" (2 Cor. 12:7)? What about that other poignant reference at the end of Colossians, "The salutation by the hand of me, Paul. Remember my bonds" (4:18). Why that last phrase? Was it simply that he begged them to remember before God his irksome captivity? Maybe, but bear in mind he is bound at the wrist to a Roman soldier, making handwriting difficult. Perhaps he offers this as an excuse for his hard to read signature. Thus we overhear him dictating to his amanuensis. Did Tychicus take it down in shorthand? Before Christ, a form of shorthand was practiced among the Greeks and Latins of Cicero's day, 60 B.C. Sir Isaac Pitman was not the inventor of the art, though he did introduce a useable method.
Think about it: the letter reaches its destination. On one Lord's Day, as the church at Colossae is assembled for worship, someone rises and announces, "We have a letter from our beloved brother Paul". This no doubt created an excited stir. Some scholars think that Paul was not the human founder of this congregation, writing as he did, to "many as have not seen my face in the flesh" (Col. 2:1). But it is evident that he was well-known to them and highly esteemed. In fact, the reputed founder Epaphras (Col. 1:7), was, while Paul wrote to the church at Colossae from Rome (Col. 4:12-13), seemingly consulting with the apostle concerning certain false teaching that was being promulgated among the Colossae Christians. This heresy is dealt with in the course of Paul's letter. In fact, we may say that the theme of Colossians is "The Church." The keyword in Colossians is fullness – all that the church needs is in Christ. When teaching from Colossians, some divide up the main part of the Epistle into two parts: the glorious Christ and His church – Provision; the church and her glorious Christ – Possession. Now we proceed to a brief examination of the letter, which we might think of as an essay in learning by correspondence. We begin with Paul's lesson in tactful approach.
"Paul, an apostle of Jesus Christ"
Here is a subtle reference to his authority. Paul does not throw around his authority or weight, which he was entitled to do as an apostle. Instead, he casually mentions the fact that he is "an apostle," simply reminding hearers regarding what he has to say is said with all the authority of his position.
A few question whether Paul legitimately belonged to "this apostleship" (Acts. 1:25). They say, "Peter proceeded precipitously in moving to the election of Mathias in the place of Judas" advancing the argument that to settle the matter by "lot" was wrong, seeing that in the Christian age the Holy Spirit should have been their guide. However, the Holy Spirit had not yet been given at Pentecost. Anyway, the Holy Spirit was certainly able to lead by "lot" as He had done in past ages, "the whole disposing thereof is of the Lord" (Prov. 16:33). These unbelieving 'scholars' also object to the fact that Matthias was never heard of again in Scripture. But, neither is Lebbaeus or Simon Zelotes. The suggestion that Peter made a mistake is not shared by the early church, since the number of apostles seems to have been officially regarded as again complete after the election of Matthias. "Then the twelve called the multitude of the disciples unto them" (Acts 6:2). As a point of interest, if it had been intended that Paul become a member of the original band, there was still another vacancy on the death of James (Acts 12:2). However, at that time, Paul was not eligible for the post because he had not fulfilled the condition, "men which have companied with us all the time that the Lord Jesus went in and out among us" (Acts 1:21).
Barnabas is linked with Paul as an apostle (Acts 14:14). Notwithstanding all that has been said, there is no doubt or question to the believer of the reality and authority of Paul's apostleship. In the controversial Epistle to the Galatians, Paul considers it important to state the fact of his position, for he deals weighty blows on behalf of the truth. He declares himself as "an apostle, not of men, neither by man, but by Jesus Christ, and God the Father" (Gal. 1:1). He was not boasting about the privilege, for he held it in deepest humility and profoundest gratitude, "as one born out of due time, for I am the least of the apostles, that am not meet to be called an apostle" (1 Cor. 15:8-9). Sometimes great men are, at heart, humble. True humility is of great value in the sight of God. "Be clothed with humility, for God giveth grace to the humble" (1 Pet. 5:5). The thought of Paul's innate humility in the face of his high office leads one to think that perhaps there is no limit to what God can do with us if only we are humble enough. Some Christian careers have served to underline that feeling. In Romans 11:13, when Paul speaks of himself as "the apostle of the Gentiles," he adds, "I magnify mine office," but he does not magnify himself. In our text, Paul makes gentle use of his claim to be an apostle. It is part of his tactful approach to his readers.
Scripture Reading: Colossians 1:2 (KJV)
"saints"
Here is a further instance of the same: Paul calls them "saints". The word in and of itself has no moral or ethical connotation, but simply means set apart. We sometimes speak of the Bible as a holy book – not that there is anything particular about its paper pages or binding, except that it is set apart for the conveyance to man of the inspired message of God. We speak of the Lord's Supper as holy bread and fruit of the vine – not that it is in some way different from ordinary bread, wine or grapefruit, except that it is set apart on the Lord's Day to be a reminder to Christians of the broken body and shed blood of the crucified Son of God. It is in this sense the Christian becomes a 'saint', a holy person – set apart from the company of ordinary people; set apart for God.
However, unlike our illustrative objects mentioned above, the Christian is a sentient being, a personality. In other words, he can only be holy in use and can never be changed by himself; but he can proceed from being merely holy in position to being holy in condition. This is the justification of the translators of the Authorized Version when, in Romans 1:7 and in 1 Corinthians 1:2, they add two little words that are not in the Greek, but which they infer to be the intention of the apostle. They do not render the phrase "called saints" which, as we have seen, is an accurate statement of the fact, but instead render it as "called to be saints."
In other words, we are called to be what we are. By his bearing and behavior, a soldier must live up to his profession. A rich man does not belie his resources by living the life of a pauper. Christians, too, must live up to their name and resources. Some "blaspheme that worthy Name by which ye are called" (James 2:7), but we must not blaspheme it by any vestige of unworthy character or conduct. By the grace of God, are we "called saints?" Then, by that same grace, we are "called to be saints." Paul follows this up with a further description:
"brethren"
Paul calls them "faithful brethren". The apostle was always careful about the words he used, commonly invested even the most usual of them with deep significance. When he says "brethren," he means just that – it is not merely formal for him as it often is with us. These Christians are brothers and sisters because they have been born again – raised to walk in newness of life (Rom. 6). This basic fact makes all Christians brethren. In other words, whatever our outward differences may be we are all the same – bound together by the tie of our individual family relationship to God the Father. Are we "faithful brethren?" In some human families there is little evidence of a spirit of fidelity; instead there is rancor, selfish individual purposes, lack of love and loyalty.
Can it be so among brethren in God's family? What about ourselves? How delightful is that opposite picture of the harmony that should prevail, wherein "whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it" (1 Cor. 12:26) – each for all and all for each. While Christians are, as opportunity occurs, to be helpful to those outside the family, we are to be particularly mindful of the welfare of each other, "as we have therefore opportunity, let us do good unto all men, and especially unto them who are of the household of faith" (Gal. 6:10). "learn first to [show] at home" (1 Tim. 5:4). Paul was glad to have evidence from the Colossian Christians of family fidelity: loyalty to one another and to God. Timothy, whose name he joins with his own in addressing this letter, was just a brother in Christ, who in spite of delicate health (1 Tim. 5:23) remained loyal through thick and thin to big brother Paul.
"in Christ"
Paul describes the Colossians as "in Christ". Yes, they were living "at Colossae" – breathing the fetid atmosphere of this typically pagan city. How could the fair flowers of fidelity and holiness flourish in such a place? – Only because they enjoyed the nearer, purer air of being "in Christ." The clever little water-beetle is able to live in the muddy bed of the pond because it has the gift of weaving itself around inside a bubble of air. Thus it takes its own atmosphere down with it. There is an old illustration of a man shipwrecked on a desert island. He had a writing pen and decided to write a message on a large island leaf, throwing it into the sea. Then he waited and hoped for the best. But the leaf was soon pulped and the message obliterated by the ocean. But also on the island was a bottle with a sealing top. He wrote another S.O.S. and it reached home, leading to his rescue, because though it was in the sea it was also in the bottle. Yes, although these Christians were in that Colossian sea of iniquity, they were kept safe and saintly because they were "in Christ." What amazing privilege and prediction is "in Christ." "Christ in you, the hope of glory" (Col. 1:27); and now it is the other side of the blessed truth: you in Christ, the hope of safety. Before we finish our meditation on this brief opening of the letter, let us look at one more indication of the apostles' tenderness of approach to these people.
It can certainly be said of Paul, "He touched nothing he did not adorn." As we have seen, he used common words, giving to the Colossians their true significance. He would have meant from his heart a farewell on one's journey. Good-bye would never have been said formally (or in a passing way) but in the fundamental sense of it, "God-be-with-you."
"grace"
"Grace" is the gentile salutation and to Paul, who was the special apostle of the Gentiles in token whereof he had adopted his Greek name (Paul) and writing to Gentile
Christians at Colossae, it was only natural that he should hail them thus in a familiar way. But it means so much: God's attitude, as in Ephesians 2:8; God's assistance, as in 1
Corinthians 15:10; God's attractiveness, as in Acts 4:33. What a wonderful way to greet a Christian. One aged servant of God often ended his personal letters, "May this all-embracing grace be yours, 'The true grace of God wherein ye stand' (1 Pet. 5: 12)." In our text, this grace is connected with the first two Persons of the Holy Trinity – God the Father (the source) and God the Son (the channel).
"peace"
"Peace" is the Jewish greeting. This man whose natural name was the Hebrew, Saul, was ever mindful of his brethren of the elect nation. On his journeys, in every city, he always went first to the synagogue. Why? – Because he had a deep longing for the eternal welfare of the Jews. "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved" (Rom 10:1). It should be expected that he would use the Israelite salutation, with all its deep intention. Consider the word. It is not a surface-word, but is concerned with things and conditions underneath. It is not merely a calm spirit when all goes well, which is easily understandable. But Christian peace is an experience "which passeth all understanding" (Phil. 4:7). It can hold the ocean depths of a Christian's soul at rest when hurricanes disturb the surface of life. This is veritably a "peace of God" which springs from a right relationship to the "God of peace" (Phil. 4:7, 9). God the Father is the embodiment of it; God the Son the enduement. "This man shall be the peace" (Mic. 5:5). In Old Testament days they had a formal greeting, often embodied in their correspondence: "Perfect peace, and at such a time" (Ezra 7:12). This connoted merely, at the present time, without any particular reference to the character of the times. But great significance attaches to it used it in the light of what we have been saying – that we can, even at "such a time," enjoy perfect peace.
So ends Paul's tactful approach to his readers. What a tactful man he was and how tactful the soul-winner needs to be, lest he put off the very people he so zealously seeks to win to God. May we always seek to become as tactful.
