Introduction
Paul is the first theologian of the apostolic church. He gives the first radical detailed theological reflections on Christ event and Christian life. The letters of St. Paul are not intended to be formal epistles and most of them were written for a particular community. Letters are something very personal & confidential. It can be personal, free, intimate, familiar and frank. It can be official intended for one or to a group or several groups. An epistle is an artistic literary from intended for publicity. Letters of Paul are not epistles in its formal sense. They are not treaties. In the ancient world there was the custom of private letters of famous man becoming part of a country’s literature. N.T letters belongs to this category. Originally there were letters and later appropriated by community as their own.
Theologian is one who interprets faith. Paul is the one who first interpret the death to Christ as the salvific event.
Structure of Pauline Letters
1. opening formula
2. thanks giving
3. message
4. conclusion
e.g. 1Cor 1, 1-3 opening formula, 1, 4-9 thanks giving, 1, 10-16, 18 message, 16, 19-24 conclusion
Division of Letters
1. Early letters- 1&2 Thessalonians (51 A.D)
2. Major letters- Galatians, 1&2 Corinthians- Romans
3. Captivity or prison letters- Philippians, Philemon, Colossians and Ephesians.
4. Pastoral letters- 1&2 Timothy, Titus.
The chronology of Paul’s life and writings
1. The call near Damascus two years after resurrection probably between 33 and 34A.D. After Damascus event he went to desert and took years as a preparation (almost 13 years)
2. Short visit to Jerusalem- Syria and Silicia- 37-38 AD Gal 1, 18.
I should have the personal encounter with Jesus Just as St. Paul had.
3. Time spent in retirement in Tarsus between 37 and 43 A.D- Paul spent time with his King and his people.
4. Bernabas brings forth to Antioch between 44-45 AD Acts 11, 25- 26
5. Second visit to Jerusalem to bring help to the poor Christians 45 and 46 AD Acts 11, 29-30 giving alms to the poor people. It is not the generosity they consider giving alms as the duty.
6. First missionary journey from Antioch. (Saul, Barnabas and John Mark) went over to Cyprus Asia Minor between 47 and 49 AD Acts 13,1 It was official sending after laying the hands.
7. Counsel of Jerusalem (49 and 50 A.D) Acts 15,1-Gal 2,1-10;
Circumcision was the problem. Circumcision and Sabbath were two identifying traits of Jews.
8. Second missionary Journey- Paul and Silas between 51 and 53 AD. Their aim was to re- visit the church of Asia Minor, crosses over to Macedonia then to South Greece. (Athens and Corinth). From Corinth Paul writes the first Thessalonians probably the second Thessalonians also.
9. 3rd Missionary Journey Acts 13, 23- (54-58 A.D) Paul 3 years spent in Ephesus. From Ephesus he wrote Galatians, Philippians and 1&2 Corinthians. From there he went to Corinth from where he wrote Romans. He returned to Jerusalem where he was arrested.
10. In Judea Paul Spent 2 years as prisoner 58-60A.D Appeal to Caesar and sends to Rome- he spends two years at Rome (Act 28,30-31) 61-63 AD The story ends abruptly presenting Paul as preaching and teaching even during his imprisonment. Infact when Acts was written around in 80 A.D Paul was already martyred. But the author wants to present Paul as preaching at capital of Rome quite openly. During his imprisonment he wrote Philemon, Colossian and Ephesians. Act 28, 30-32.
There is tradition that after two year in house arrest in Rome. This case was cancelled because of no evidence and Paul travelled in the east, probably Spain as originally planned (Rom 15, 17). And tradition says that Paul again arrested and became martyred during Nero in 67 A.D (Eusebing) and buried at Oistiecis near the sight of the Basilica of St. Paul.
The pastoral letters have been considered composed after his Roman house arrest. They suggest that he visit east again when he appointed Titus as the head of the Cretan Church and Timothy as the head of the church of Ephesus. II Timothy is preserves Paul’s last will and testament as he was about to face death. II Tim 4,6-10.
Personality of Paul
1. Paul the man- He was a man of small stature and was bald head and eruced leg with a good stature of body. Eye brows meeting nose some what hooked, full of friendliness, appear like an angel (acts of Paul and Thecla). References to his external appearances II Cor 10,10;11,6: Gal 6,17: II Cor 12,7-10 Paul speaks himself thorn in my flesh- it could be the persistent hostility of Jews, his own brothers according to the flesh.
2. He was a Jew with a Greek cultural background. Tarsus was biggest cultural & intellectual centre of Asia Minor. He was familiar with stoic based philosophy II Cor 5, 6-8 from the sinic & stoic he borrowed the dia-tribal style Rom 3, 1-9 the Rhetorical device of keeping word for embassies & beauty of expression as II Cor 6,4-10 characterizes the style of the apostle his training under Gamaliel made him a Rabbi not only a scholar but also a teacher. He was a person of string convictions and great dedication. The only thing that mattered him was God, not compromise on vital issue Gal 2,1-14: Phil 3.
3. He was a person of a strong connection and dedication – only thing mattered him was God. No compromise with virtual issue Gal -2, 1-14: Philip 3 he was against groupism based on circumcision. He gave importance to the testimony of his conscience 2 Cor 1,12 , nothing could stop him or weakened his love of God in Christ. Rom 8, 35-39.
The awareness of unique vocation made him zealous but humble. He attributed his achievements to divine grace. I Cor 15, 10, II Cor 4, 7 Philip 4, 13; Colo 1, 29.
4. He was person of sensitive temperaments he had deep affection for the faith fullness. Phi. 4, 1; 1, 7; 10, 20, Acts 20, 7-33. He was very angry with Galatians when they went after a false gospel. But he loved them as a mother (Gal 1, 3-8; 4, 19). He was deeply upset with his relation to Corinthians, with them he was some times ironical I Cor 4,8 out spoken I Cor 3, 1-3; I Cor 5,1 I Cor 11,17-22; he used to be fatherly and tender very often II Cor 11, 1-2; I Cor 4,14.
5. He was a thorough going believer in Christ Phili. 3, 5-14 explains the spiritual encounter of Paul with Christ in contrast to encounter with Torah ( II Cor 12,10; Phili 4,13; Gal 1,11-14; Phili 3,5-14.
6. He was a hard worker. Acts 18, 1-3 I Cor 9 , 3-7 ; IThes 2,9 Acts 20, 34-35.
Paul the Apostle
1. Paul established a genuine concept of apostleship in the early church as a centrifugal reality over against centripetal tendency in Jerusalem.
2. He experienced the apostolic altruism I Cor 9, 19- 23 he had courage to take risk by preaching the gospel.
3. He was committed to speak not only gospel but also the socio –economic conditions of Christian (I Cor 16, 1-4; II Cor 8, 6-9; Rom 15, 25-27).
4. Paul was not authoritarian but he was conscience of his authority as an apostle. Gal 2, 11-19; II Cor 10, 1-13. In the context of super apostles in Corinth he exercised his apostolic ministry powerfully. He had to exercise the apostolic authenticity in the context of several problems in the early Church. Judaicers of Galatians and Philippians, the super apostle in Corinth etc. were problems for the apostle. Where he had to assert his authority but at the same time the great things he succeeded to do, he attributed to God’s grace (I Cor 15, 10; II Cor 4, 7; Phili 4, 13; Colo 1, 29)
The challenge that Paul has faced
1. The conflict of ideologies about the nature of belonging to new christen movement. The climax reached in Jerusalem council (circumcision).
2. The challenge of presenting the gospel in Jewish category and in Hellenistic culture since Paul was at home with these cultures it was easy for him.
3. There was the Gnostic challenge, Judaic challenge and Greek challenge where the people where the trying to make Christianity a sect of the Judaism.
The major theological issues in Paul
1. Is salvation a human accomplishment or God’s gift through Christ is the major concern of Paul. Greek challenge was posed by the encounter between Greek wisdom and Gospel. A typical case is the Ariopagus speech which proved to be a failure.
2. Hence Paul is trying to present gospel from a new perspective of foolishness & weakness of God I Cor 1, 20. Paul went to Corinth from Athens with this new awareness reflected in I Cor 2,1-5.25.
3. The Gnostic challenge: some people thought that salvation is through knowledge or gnosis. The gnosis was acquired through revelation of super human creatures and Christ was understood to be one among them and therefore the emphasis is on ascetical practises against which the uniqueness of Christ was preached (Col 1, 15-20).
Paul the theologian
1. He was not a systematic theologian but rather a practical, pastoral & prophetic theologian. The letters were written to face practical problem with profound theological insights.
2. The contents of Pauline theology – early apostolic witness early kerigma, insights in to the O.T personal reflections and private opinions.
Early apostolic witness: I Cor 11, 1 we start not from emptiness. There is a mystery revealed before us. Church is already revealed and given to us. Sect is not something given. In sect the pastor is important. In the Church mystery is important. Kerygma - good news - New Testament is the fruit of Old Testament e.g. Prayer- Israel wins when Moses’ hands are up. Any incident of OT is applicable today.
Characteristic of Pauline theology
a. Christo centric theology- there title Jesus, Christ, Lord and also the expressions in Christ , with Christ and for Christ etc. denote their Christo-centrism( Eph 1,3-10)
b. Pneuamatological theology: - the sprit of the risen lord permeates the entire world Rom 8, 25, Gal 3, 1-3. Christian life is seen as life in the sprit Rom 8, 1-39. The holy sprit is considered as aparche or anchor Rom 8, 23; II Cor 5, 5 we shall not grieve holy sprit Eph 4, 13. It is an initiation to love we can love Gal 5, 16-25, to produce the fruit of the Spirit (Gal 5, 22)
c. Ecclesial theology-Christian is seen as a communication reality as a new Israel. God called a people not an individual (Hos 3,3). A people is called to be a people of worship. I Cor 16,1- Paul takes collection for Jerusalem church. The concept of church in Paul is an evolving idea there is the concept of Jerusalem church, local church and even church in the house of Prisca and Pricilla
d. Its theology of radical reflection issues are seen at the route level, practical questions answered from a profound theological perspective. I Cor 8,12
e. His theology was opened to change and development. The fifteen years of Paul’s theological reflection from 51, to 66 AD is characterized by a development in their approach several realities. There is a development from parousia oriented and eschatological thinking behind into existential eschatological (already but not yet). Later the cosmic thinking became more renounced.
f. Pauline theology is pilgrim theology St.Paul was always ready to learn from experience. He was conscious that he was not in possession of the whole truth. He felt himself to be between already & not yet and trying towards what lies ahead Phi 3,11-14
g. Rabbinic thinking ; because of his rabbinic training we find citations from OT with reflection having a christic orientation ( I Cor 10,1-5; Gal 4,21-31; Rom 10,4; Gal 3,16)
h. The method of anti-thesis and personification opposing concepts are placed side by side for e.g.: death & life. Flesh & sprit, Light & darkness, below & average. First Adam & last Adam. Some times abstract concepts are personified eg: faith sin; death life etc. Gal 3, 23; Rom 5, 12 d.
Pauline Soteriology
Pauline Soteriology is a synthesis of anthropology & Christology. Paul uses several stereological terms such as liberation, justification, reconciliation &redemption. Salvation is an act of God through Christ. By which the human persons & human kind made authentic & integrated. It is a process of genuine humanization patterned on the humanity of Christ
2. Pauline concept of human person:
With this background of Hebrew & Greek thinking he developed a specific anthropology in view of the understanding work of Christ. The Hebrew anthropology reflected in genesis 1 to 3 presents human person as a sinner. The mortal dimension is reflected in Isa 14, 6-8 the contrast between flesh & sprit is found in Isa 31,3. the life span of man is limited in to 80 years Ps 90 10 . At death spirit returns to God Ps 31,5 . Sprit is the basic life orientation of person while the flesh is the perishable powerless aspect of a person. The greek anthropology was basically dualistic the soul is understood as imprisoned in body. Salvation was understood as liberation from body . Paul made a synthesis of the two approach and he present an anthropology according to which a human person can been seen in itself as well in relation to the Christ.
3. The aspects of human being persons:-
1. Body –(soma) – this is the visible aspect of a human person 2. soul or (psyche) – this is the living & dynamic aspect 3. mind (nous) – this is understanding reflecting and reasoning aspect 4. heart (cardia) this is affectionate passionate and religions aspect to the human person 5. flesh (sax)it is the weak mortal &sinful aspect the human person.6. Pnuema (spirit) highest God related principles which is self consciousness or divine. The sprint functions in the human body with the flesh dimension. In our given situation flesh predominates the spirit, rendering the person, a sinner inauthentic and disintegrated. This situation is not natural tom the human person. Hence there is uneasiness and happiness. The heart is rendered power less and mind incapable.
Consequences
1. Human person is a sinner Paul uses the word sinner in singular; hamartia’ it is a power & basic orientation of life. It is a tendency’ to be for one self ‘ and it can be expressed as violation of superior law, violation and rights & selfishness. Potentially all are sinners. It is actualized in the personal sin. It is a falling short of the glory of God (Rom 3, 23) the with which we are related in the image &likeness of god.
2. The law is the agent of sin. This is true of Mosaic Law and every law. It is a force from outside giving the order and not supplying the inner power to follow the order resulting in the violation of law. Those who somehow manage to fulfil the law become proud and arrogant like the Pharisee in the temple.
3. Death is the final sealing of this inauthentic existence It is the losing of oneself of what one is and what one has
4. The work of Christ the authentic person
Jesus Christ is the authentic human person who regulated his entire life – through the power of the sprit of God. His human sprit was always subordinated to the power of the sprit of God. He had authentic relationship to the God to others and the world. For him the body was not for not for himself. It was in view as being broken for others (Heb 10, 5-8) through his death and resurrection Christ become the sprit body there by the source of the divine sprit for all those who relate to him in faith. This era of the sprit was fore told by the prophets (Jer 31, 31-34; Eze 22,26). Through the gift of the divine sprit the human sprit is rendered powerful to control one’s life according to the sprit, not according to the flesh. This body is controlled by the Spirit & not by the flesh.
Aspect of the salvific work of Christ
Paul understands the salvific works as liberation reconciliation & Justification.
1. Liberation: - It is the continuation of god’s liberating action in the history of Israel. Christ liberates human kind from sin (Rom 5, 12-21) from the slavery of law (Rom 7,1-23) from the tragedy of death (Rom 6,1-11) freedom is the hallmark of being a Christian. Christ liberates mankind from all enslaving realities to the freedom of the children of God (Rom ,8, 14-16). Paul’s own personal experience of the new freedom in Christ after his slave existence under the law made this concept very much appealing to him.
2. Reconciliation: there is vertical & horizontal estrangement. At the time of Paul the horizontal was symbolized in the enmity between the Jews & gentiles. God reconciled the humanity to himself through Christ (II Cor 5, 18-20). He has effected the lasting reconciliation between Jews and gentiles by constituting a new humanity (Eph 2,11-22) God has initiated a cosmic reconciliation through Christ(Col 1,20) until all things are brought to Christ as the head Eph 1,10 ) . This radical reconciliation is the model & motivating force for all reconciliations which have to take place here below.
3. Justification: - This concept was developed by Paul because of the controversies with the Jews. This is deriving from this covenant idea. YHWH saved his people because of his covenant love (based) covenant faith fullness (emet) and covenant righteousness (zadok. God’s first act of justification was to Abraham on the basis of his faith. (Gen 15,6) and reached its climax in Christ when all are made acceptable by God on the basis of on their faith in Christ.
Faith is the response to God’s gift in Christ and baptism as sealing of faith. Biblically faith is a total and personal commitment to God. The era of faith inaugurated by Abraham reaches its climax in Christ Gal 3, 26-28.
Baptism is the meeting point of God’s saving action in Christ and the personal response of the believer. Baptism is participation in death and resurrection of Christ by which a new humanity is constituted (Rom 6,3-11; Col 2,12)
LETTERS
Letter to Philippians
The letter to Philippians is the most personal in it we hear a friend speaks to his friends. .Paul’s deep and abiding love for this community is reflected in the words of thanksgiving 1,3-8. one of the reasons of this strong affective relationship may be that Philippians was the first church founded by Paul on the European soil. This letter could be called the New Testament letter of joy. The word joy in its various forms rejoices, glad etc occurs 16 times in it. This letter contain one of the most profound Christological passages in N.T Phili2,5-11hymn to Christ. This is called the text of kenosis ( background- women go for worshipping sea, Paul converted them when Paul was imprisoned, they wanted to console him ….but he says Phili 1,21).
The place Philip: at the time of Paul Philip was an important city. the
Roman province of Macedonia, it was a Roman colony Acts 16, 12 being Roman citizens they took pride Acts 16,21 since there were not enough Jews in city there was no synagogue also. OT is not Quoted in the letter.
The church at Philipi Paul visited Philip in the Second missionary journey & found church there along with Silas Acts 16, 19 &Timothy Acts 16, 1-3 probably around 49 or 50 A.D). The church at Philippi began with Paul’s preaching to a small group of women probably gentile God fearers who had met on a river bank to worship God Acts 16,13. Paul wrote the letter when he was in prison. This letter is one of his four prison letters (Eph, Philemon & Colossians). Paul wrote this letter when he was in prison in Ephesus between 53 and 55 A.D
Occasion of the letter
When the Philippians Christians came to know Paul’s imprisonment they sent financial help through Eppafroditus to express their concern & solidarity with him. Paul wrote the letter to show their gratitude towards them for the generous gifts. He made use of this occasion to tell them of his condition prison to encourage the Philippians stand from in persecution and to rejoice regardless of circumstance to exhort them to unity & humility. He also wanted to warn them against false teachers.
Structure
1. Introduction – 1,1-11
Subdivision;
Salutation – 1,1-2
Thanksgiving -1,3-8
Prayer for the Philippians-1,9-11
2. News about Paul 1, 12-26
3. Exhortation to the community 1, 27-2,18
4. Paul associate in the gospel 2, 19-3,1
5. Warning against the false teachers 3,1-4,1
6. Exhortation to unity joy & peace 4,2-9
7. Thanks for the gift of Philippi 4,10-20
Conclusion & final greetings 4,21-33
The solidarity between Paul &Philippians – A model
After the founding of the Philippian church Paul and re visit Philippi (Acts 20, 1-6) 1 Cor 16,5-6 and the warn and affectionate relationship continues between the Paul and Philippians. Paul & community not only liked each other but he filled with love &joy in the very remembrance of them 1, 3-8. Paul expresses his great appreciation of the church. He considers them as his friends & partners in Gospel. He holds them in his heart, calls his beloved his joy & his crown,
1, 12- my imprisonment for the sake of Christ, for me is to live Christ and death is gain here it is important to know that Paul would not compromise even with the Philippians with whom he had most affective relationship when he had confronted real issues in the church. Paul appear for unity & light mindedness reveals that (2,1-2) there existed some discord in the church. The problems which handed the church were selfishness, vainglory, superiority complex (2, 3-4) grumbling etc. the issue of dissersion is brought very clearly by very personal & pointed accusation against women Eudia and Syndytyeh (4, 2-5). Agian the sprit of fellowship in the community is affected by opposition and contrary views in 1, 15-18 Paul identifies the deceive elements. He identifies also another group of opponents as dogs, evil workers and mutilators of flesh. (3,2).
Paul call to unity and selflessness
The primary purpose of Paul in bringing the Hymn to Christ is to present Jesus as the model of selflessness, humanity, &obedience. Phi2, 1-11 is to be taken as a unit. The one sprit and one mind which the Philippians should posses are given increased attention in 2,1-5. Here Paul as a wise pastor affirms the positive qualities of his community -it is unity &harmony in the community which will make Paul’s Joy complete. And Philippians should avoid selfishness conceit & vain glory. And also says that do not concentrate too much on your self. Along with three negatives he says two positives. In humanity count others better than yourself; let each of you look the interest of others.
The Christological hymn 2,5-11
After admonishing the Philippians to concentrate on unity Christ is presented as supreme example. Here Paul is quoting a hymn which was composed earlier. The hymn has to parts 2,6-8 describes Christ’s kenosis 2,9-11 describes Christ’s exaltation. In the first three strophes Christ is the subjects of action. And last three God is the subject of action. Paul introduces humility of Christ with the verse five. Verse 2,6 is the first line of hymn affirms the pre existence of Christ and divine son ship. Though Christ is called with full right to all his splendour of divinity. He put aside all the glorious manifestation of god.
2,7 He emptied himself – he did not give up his divinity but give up every thing connected with divine status that is external manifestion of glory. The Philippians are tempted to do things out of vainglory. Jesus emptied himself of all the claims to glory.
Taking the form of a servant the Greek word used for servant is ( dulos) which literally means a slave. Jesus became a slave to serve humanity and there by to save it.
Being born in likeness of man means that the human nature of Jesus is the same nature share by us or Jesus’ humanity is ours
2,8 He is found in human form which means that Jesus took on the actual characteristics of man. He humbled himself expresses the selfless attitude of Christ manifested the selfless attitude of Christ manifested in Jerusalem continues in earthly existence. He becomes obedient un to death; Jesus death was the inevitable consequences of being both fully committed to humanity & totally obedient to his father in a world that is alien from God. Crucifixion Was reserved for slaves. It is the extreme form of humiliation. Crucifixion of Jesus was for the sake of humanity that Jesus accepted it.
2,9-11- Christ exaltation is God’s active response to his self empty. Christ is given the unique status of leadership over the whole universe. The name bestowed on Jesus was KURIOS. KURIOS in O. T is Yahweh. This title is the substitute of the ineffable Yahweh it is the supreme authority & dignity proper to Yahweh the entire universe acknowledges the lordship of Jesus because Jesus is lord over every thing created. The confession that Jesus Christ is lord ultimately & his glories to the father because he who exalted him to such divine status.
The true way to salvation & Paul’s deep devotion to Christ: In phi 3, 1-4 which is a unit in its self with a change of tone and content. Paul warns against the Judaism’s and the false teachers who are the enemies of the cross of Christ. At the same time the section gives us a good picture of Paul’s apostolic spirituality.
Paul’s first enemies were Judaicers they were Jewish Christians who had faith in Jesus as messiah but they held that faith in Jesus & baptism were not enough for salvation. Circumcision was still required. This teaching denied the efficacy of the grace of the cross of Jesus. That is why they become the enemies of cross.
3,2 – Look out for the dogs – Jewish people often used the contemptuous term dog in reference to the gentiles Mk. 7,27. Paul uses this insulting expression against his own people who are Judaisers. They are characterized against as mutilators of flesh. According to Paul in the light of Christ event circumcision is nothing more than the cutting of flesh.
3,3 – The title which he denotes Jew is now applied to Christians with an entirely new meaning. The true significance of circumcision does not consist in out ward cutting but in the inward consecration of which it is a sign Rom 2,28,29, Jer 4.4, Deu10,16. Paul who had once taken pride in his Jewish heritage finds now glory only in Jesus Christ.
3,4-6- In these verses Paul refers those Judaicers that they have every reason to put confidence in the flesh. If they have such a claim Paul says that he has more right to boast in his human achievement as a Jew. In(v5) he enumerites the special titles of prestige which he received by birth. In vesicles 6 he gives two titles which he gained by effort.
(V7) Evaluate his past human achievements in the light of new life he found in Christ. This alludes to the great transformation that took place in his life on the way to Damascus.
3,8-11- In these verses Paul compares & contrast his Christ experience which was past achievement and gives his own evaluation. The surpassing worth of knowing Christ, this knowing goes beyond intellectual knowledge. It includes the O.T sense of personal experience and involvement.
Christ Jesus my Lord: Paul says “Christ Jesus my lord. This affectionate expression seen all the writings like wise son of God who loved me and save himself for me for His sake I suffered the loss of all things. This is the deep personal experience of risen lord compared to all other gains are nothing for him. He considers themselves rubbish & refuse.
That I may gain Christ Paul is anticipating the thought which he is going to stress from v. 2 that the goal is still to be reached. The expressions to gain Christ, to be fond in him refer to union with Christ. In v.9 he recalls his great doctrine of justification by faith which is his central theme developed fully in letters to Galatians & Romans. V.10-11 Paul takes up again the knowledge of Christ and explains its nature in terms of power & fellowship experienced through the Christ’s suffering, death & resurrection. When Paul speaks of Christ, generally he first refers to suffering and death. Then he will refer to resurrection.(Rom 4,25:8,34). In Phili 3,10 he changes the order. First he speaks about his suffering. This order is very much related to the evenyt of Paul’s conversions and transformation(Acts 9,4-9,9,16). This indicates that it is from the experience of the power of Christ’s resurrection, that Christians have to draw the inspiration to suffer the sick. To know Christ means to experience the power of resurrection and to share in his suffering.
Letter to Colossians
Philippians, Philemon, Colossians and Ephessians are called the captivity letters because of the reference to imprisonment. Philli 1,7:Phile9-10;Colo4,3;Ephe4,1 etc.. among these letters Collosians and Ephessians are considered to be deutero-pauline.
Colosie was a city situated of this south Bank of the river Lycos in Asia Minor. In the south western side of modern Turkey. Laodecia and Hierapolis are the two neighbouring city of Lycus valley mentioned in the letter. Colo2,1,4,13. The population of Colossie consisted of native Phrygians Greeks and a large number of Jews. This community was probably found by Ephaphrathes (Colo1,7,4,12) a native of the city. It was predominantly gentile. The Slave Onesimus was also from colossi and probably his master Philemon. The letter claims to be a letter of Paul 1.1,4.13 . However form the middle of 19th century onwards the Pauline authorship was increasingly questioned on the basis of its Vocabulary, Style & theology which differ from those of undisputed Pauline letters. Many modern scholars hold view that this letter is deutero Pauline (after Paul) It was composed after Pauls life time between A.D 70 and 80 by someone who knew Pauline tradition.
The Context of the Letter
The receipt of the letter are warned against a human tradition which is characterized as philosophy and empty illusion (2,8). It concerns the elemental spirits of the universe and angels 2,18. Its demands Observance of diatary regulations & festivals, new moons and Sabbath and ascetical practices 2,14 – 16, 20 -22 since those who are criticized in the letter are changed with not holding fast to the head (2,19). The error must have been with in the community. A complex syncretism that incorporated features of Judaism, Paganism, Christianity, magic, astrology and mystery religion seems to be the situation and called forth the letter. There is similarity between many elements of letter attacked to the letter & Gnosticism (ex. Ascetics, fullness of god, wisdom, Knowledge dualism, negation of the things of the world etc. Consequently the false doctrine in Colossie have been called proto Gnostic or pre Gnostic or recipient Gnostic.
Structure
1. The opening greeting 1,1-2
2. The person & work of Christ 1,3 – 25
Sub division
a) Thanks giving for news of the Colosians Faith1,3 -8
b) Prayer for their spiritual welfare 1,9 -14
c) Hymn in honors of Christ 1,15 – 20
Subdivision
(i) Christ the ascent of creation 1,15 – 16
(ii) Christ the lord of universal head of church 1,17 – 18
(iii) Christ the ascent of reconciliation 1,18 – 20
(iv) The application – the sinners reconciled to God 1,23 -24
3. Paul’s ministry 1,24 – 2,7
(i) The apostles hardship 1,(24-25)
(ii) The mystery revealed & preached (1,26-29)
(iii) The concerns for the Christians (2,1-4)
a) Re – assurance of the Paul’s prayer 2,1-3
b) His anxiety lust, then mislead. Application- maintaining the tradition of Christ 2,6 -7
4. Pauls teaching and antidotes 2,8 – 3,2
1) One tradition of Christ 2,8 – 15
Subdivision
a) The fullness of Christ 2,8 – 10
b) The new circumcision 2, 11 – 12
c) The triumph of Christ 2,13 – 15
The human tradition 17 is warning against false teaching 2, 16 – 23. Regarding foods & festivals 2,16,17 regarding asceticism and worship (2, 18-23)
Application
The consequence of being death & risen with Christ (3,1 – 5)
5) Practical aspects of Christian life (3,5 – 4,6)
Subdivisions
(i) Over coming the vices (3,5 – 10)
(ii) Practice of Christians 3,11 – 17
(iii) Family life 3,18-4,7
Subdivision
a) Wife & husbands 3, 18 – 19
b) Children & parents 3, 20 – 21
c) Slaves & masters 3,22 – 4,1
6. 4,7 – 18
- Paul’s messenger
- Greetings from Paul’s companion 4, 10 – 14
- Messages for friends & final greetings 4,15 – 18
The distinctive Theology in Colossians (the Christology)
The Christology of Colossians is build on the hymn in 1,16 – 20. These six versos are cast in rhythmical prose, a form that is found in else where in N.T (Jn. 1,1-5;10-12;14,16;Phil 2,6-11;1Thimo3,16; Heb1,2-5). The hymn consists of two parts. vv.15-16 is the role of X”st in creation, vv. 18-20 is the role of X’st in new creation. The transition between them is 17 to 18 i.e. Christ Lord of the universe and head of the church. In the hymn Christ is celebrated as the agentt of god in the whole range of his plan of salvation. i.e., from the primeval work of creation through the redemption completed in history midpoint on new creation in which the divine plan is consummated.
1. Christ is the image of the invisible God (1,15)cfr. 2cori 4,4. In X”st the nature & being of God have been perfectly reveled. In him the invisible has been visible Jn 14,9 God created man in his own image (gen 1,26). But Christ is the image of god.
2. He is the first born of all creation 1,15 cfr. Rom8,29. It does not mean that he is the first being created . Rather it refers to his uniqueness by which he is distinguished from all creates Heb 1, 6. He is agent and goal of creation. The hymn goes beyond what is said about wisdom in Prov.8.22. He is the one in whom through whom & for whom all things created 1,16
a) Christ is the begining 1,18 in whom god created the heaven and earth Gen1,1. He is the sphere within in which the work of creation took place. Gods creation like his election.
Eph 1,4 takes place in Christ and not apart from him. All the fathers counsels and activities including of creations are centerd on son.
b) He is the agent by whom or through whom god created all things. I Cori 8,6, Heb1,2, Jn,1,3,wisdom9,9; Pro.8,27-30,Ps 33,6
d) He is the goal or (for him) to which creation intents. The conception of Christ as the goal of creation plays an essential part in Pauline X’stology and soteriology. All created entities are (thrones, authorities, power, dominations are subordinated to Christ)
Christ is before all things and in him all things hold together (1,17) Jesns Christ is Lord over the universe as the pre existent one. The universe is created in him ,by him ,for him and it is established permanently in him alone.
3) He is the head of the body the church (1,18). Similar tests Eph 4,15; 5,23. The idea that the believers constitute one body of Christ is found I cori12,25, Rom12,4-5. In Colossians also in Ephesians Christ as a head has a unique relation to the church as his body. It signifies over & above the obvious organic relationship of body & head the idea is that Christ is the source of church life or he is church’s Lord.
4) He is the beggining the first born from the dead (1,18 b). In resurrection as well as in creation he receives the title the beginning (arche) and the first born (Proto tokos). Christ is the first born among many brotheren (Rom8,29) He is the first of those who are fallen asleep (I cori 15,20). He is the designated son of god in power by his resurrection from dead (Rom1,4).He excercises primacy in the new creation being pre eminent in all things (col.1,18)
5) He is the one in whom the fullness dwells (1,19). The meaning of this is given in (2,9) i.e., in him the whole fullness of deity dwells bodily (Ephi 3,19)
6) The Greek word plleroma (fullness) is used by Paul in a variety of senses. The entire cosmos is filled with the dynamic presence of God. Ps24,1:50,12;,72,19 wisdom 1,7, sirach 43, 27, Isa 6,3, Jer 23,24. The totality of divine essence power is now resident in Christ therefore he is the one all sufficient intermediary between god and world of humanity.
7) He is the one through whom all things are reconciled to god Rom5,20 II Cor5,18-19 Colo1,20 . The word used ‘apokathalaso’ found in Ephe 2,16. It is an intensified form of kathalaso (Rom 5,10) (IICor 5,18-19,20). The corresponding noun Kathalase (reconciliation) used in Rom 5,11;11,15; II Cor 15,18-19. The fullness of divine energy is manifested in Christ in the work of reconciliation as well as in creation. In reconciliation as in creation the work of Christ has cosmic significance. It is God’s eternal plan. That all things be summoned up in Christ. Eph 1,10.
8) If all things were created through him all things have to be reconciled through him. This follows that all things have been asrtanged from there creator. In order to restore the cosmic order reconciliation became necessary and was accomplished by Christ event. (Rom8,19-23). The universe was in great conflict with its creator. The conflict has been replaced by peace made though Christ by the shedding of his blood on the cross (Eph2,13- 16).
Other Christological statements that are found in Pauline writings
Christ is the mystery of god Col.1,27;2,2-3. The message with which Paul has been entrusted is called a mystery i.e., some aspects of the divine plan of salvation that was hidden is now reveled. The concept of mystery has an O.T background for Eg Amos 3,7 says Gods secretes are raveled to the prophets Dan 2,18-19; 2,27-28; Dan 2,47; 4,6 etc. Rom16, 25-26 is a description of the mystery. The mystery according to Paul is the divine plan of salvation hidden from all eternity and now reveled through which God establishes Christ as the center of the new economy salvation constituting him through his death & ressurecton the one sole principle of salvation both for Gentiles and for the Jews and the head of all persons. Sometimes the mystery is equated with Christ himself . Believers have been raised with Christ (Coll 2,12). Christ for give sins col 1,13-14;3,13 eph 1,7. Christ is victorious over the principalities & powers (col 2,15) Christ is the son in whom the believers have redemption (colo 1,13-14) Rom 3,24; I cori 1,13. Believers have buried with Christ in Baptism colo2,12 Rom,6.12. Christ is seated at the right hand of God Col3,1 Rom 8,34
Ecclesiology in Colossians
In the undisputed Pauline letters the term ecclesia is usually used in a concrete and specific sense to designate local church. In the Colossians however church is the universe entity. The body of which the Christ is the head 1,18;1,24; 2,19;3,15. The tern is used also to singfy local church 4,15-16
2. Ecclesiology is connected to X”tology. The perception of Christ as the head of the church has bearing on the role and relationships of its members. The role of the believers is to hold fast to the head and thus allowing him to nourish and to join together to whole body having the word of Christ increasingly within them and teaching and admonishing one another all wisdom(3,16)
3. There is no explicit mention of special offices or structures within the church. Paul refers himself as an apostle. Ephesus Tychicus are called ministers 1,23;1,7 and 4,7.
Eschatology:
Eschatology of Colossians is realized eschatology. But in other letters Paul expect the parousia to happen in near future (I Thess.4,15;I Thes.5,23,I Cori 7,26. In Colossians there is a lessoning of eschatological expectation. The idea of the future returns of Christ is found in col.3,5. However the believers are exhorted to make the things that are above a present reality. The believers have already been raised from death with Christ (2,12;3,1). But in others letters ressurection is expected to happen in future 2 Cor4,14. This difference is eschatological orientation is noted in theology of baptism. In Rom 1-8 Baptism look forward to future. The believers who have died and buried with Christ in Baptism will be united with him in resurrection. In contrast acc to Col in baptism the believers have not only died with Christ but also been raised with Christ (3, 1).
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