COLOSSIANS — PHILEMON

"THE EPISTLE OP PAUL THE APOSTLE TO THE COLOSSIANS"

The Pauline authorship of this epistle, as well as of hat to the Ephesians (which it closely resembles), has of recent years been called in question, not for any want of external evidence, but because of its peculiar phraseology as compared with the earlier epistles of Paul. The objection, however, is one of little force. It is no uncommon thing for a writer's vocabulary to undergo a considerable change in the coarse of a very short period, when he is placed amid new surroundings and under the influence of new associations.¹ Anything strange about the apostle's language in this epistle is sufficiently explained by the circumstances under which he wrote, and was evidently occasioned by the new errors which he was called to encounter.

It is alleged, however, that we have in this epistle, not only novelty in language but also in doctrine, especially with regard to the nature and office of Christ. But the truth is we have here only the full development of ideas which had germinated in the apostle's mind years before (1 Thess. i. 1; 1 Cor. viii. 6, xi 3; 2 Cor. iv. 4), and are to be found in other books of the New Testament (1 John i. 3; Heb. 1. 2). In the notable passage in Philippians (ii. 5-11) regarding the original glory and the ultimate exaltation of the Saviour, as lofty d claim is made on His behalf to the reverence and adoration of the Church as is anywhere to be found in this epistle.

It is worthy of note, too, that this epistle has a special mark of genuineness in the singular connection which subsists between it and the Epistle to Philemon (iv. 7-18, Philemon 2, 10-12, 23, 24).²

To whom written. — "To the saints and faithful brethren in Christ which are at Colossae.** The Church at Colossae seems to have been the least important of the Churches to which Paul is known to have written. The city itself had at one time been populous and important, but its prosperity was very much reduced before the days of the apostle. It lay on the river Lycus, a tributary of the Mæander in the Phrygian part of Asia Minor, not many miles distant from its more prosperous neighbours, Laodicea and Hierapolis (iv. 1 3), in "a sombre and melancholy region" covered with the traces of volcanic action. In common with these cities, Colossae had doubtless been indebted for its knowledge of Christianity to the evangelistic labours of Paul at Ephesus, the metropolis of the district, from which his influence had spread far and wide, "almost throughout all Asia " (Acts xix. 10, 26; 1 Cor. xvi. 19). Although we may infer from his language in the epistle (ii. 1) that Paul had not personally laboured among the Colossians, it would seem that their chief evangelist, Epaphras, had been one of his disciples (i. 7, R. V.)

This Epaphras had paid a visit to Rome during Paul's imprisonment there. Whether he had come for the express purpose of consulting the apostle regarding the state of the Colossians is not clear; but at all events he made Paul acquainted with the dangers that were besetting the Church notwithstanding many tokens of grace (i. 3-8; ii. 8-20; iv. 12, 13). The interest in Colossae which was thus awakened in the mind of the apostle by his conversation with Epaphras was further stimulated by his intercourse with Onusimus, a runaway slave from the same city, who was in some way or other brought under his influence at Rome, and proved an invaluable friend (iv. 9, cf. Philemon). He could not permanently retain Onesimus in his service, as he was the lawful property of another, so he took the opportunity afforded by the mission of Tychicus (a trusty delegate) to Asia (iv. 7-9; Acts xx. 4; 2 Tim. iv. 12) to send Onesimus along with him, giving the latter a conciliatory letter to his master Philemon (pp. 95-98). At the same time he addresses a longer communication to the members of the Colossian Church, with special reference to the evils to which they were exposed. The latter he entrusts to the care of Tychicus, by whom he also despatches another epistle intended for a still wider circle of readers (Eph vi. 21, 22).

Where and when written.— At Rome, 62-63 A.D. (pp. 84-85).

Character and Contents. — It has been remarked that this epistle lacks the vivacity and fluency which characterise the apostle's style when he is addressing readers personally known to him.

To the ordinary reader it is probably the most difficult of Paul's epistles, owing to the fact that it was designed to be a corrective of certain errors of a recondite nature with which we have little or nothing to do at the present day. For these errors the Jewish element of the population, which prevailed so largely in that part of the world, was largely responsible. It was not the Pharisees, however, whose endeavours, at an earlier period, to foist the ceremonial law of the Jews on the Christian Church had been so strenuously and successfully resisted by the apostle of the Gentiles, but the Essenes, another sect of the Jews, that were now the corrupters of the faith. Their pretensions were of a more abstruse and philosophic character, savouring of combined mysticism and asceticism; and along with their teaching was mingled the theosophy of Asia Minor, resulting in the strange form of heresy which we find the apostle combating in this epistle.

The heresy was partly speculative, partly practical, but at the root of the whole there lay an abhorrence of matter as the abode of evil, and a consequent depreciation of everything connected with man's physical existence. This led, on its speculative side, to an elaborate system of mediation between the Supreme Being and the world of matter, by means of a spiritual hierarchy consisting of a graduated series of emanations from the deity, the lowest of which was supposed to have been far enough removed from the Supreme Being to be capable of bringing into existence the base material world. In opposition to this theory the apostle insists upon the absolute and universal mediatorship of Christ — in the outward universe created through Him (i. 16) as well as in the Church of which He is the Head (i. 18).

On its practical side the error took the form of a rigorous asceticism, intended to free man's spirit from the degrading influence of the world and the flesh. To counteract this tendency, the apostle proclaims the inspiring and life-giving power of fellowship with Jesus Christ, by whose death upon the Cross reconciliation has been effected between heaven and earth, and in whom "dwelleth all the fiilness of the Godhead bodily." The spirit of Christ ought to raise Christians above the mere elements or "rudiments" of the world, imparting to them new motives and a higher consciousness; and the apostle calls upon his readers to consecrate "in Christ " all departments of their personal and social life.

While the speculative and practical aspects of the subject are not kept entirely distinct, the former is chiefly dealt with in chap, i., following the opening salutation, thanksgiving, and prayer; while the latter is treated in ii.-iv. 6. The remainder of the epistle (iv. 7-18) is occupied with salutations and personal explanations and directions.

In several passages a reference may be traced to the intellectual pride and exclusiveness which were associated with the errors of the Colossian Church. Among its Jewish members, the pride of intellect was taking the place of the old pride of nationality. In opposition to this tendency the apostle declares that "in Christ" — not in any philosophy which man could devise — "are all the treasures of wisdom and knowledge hidden" (ii. 3). He prays that they "may be filled with the knowledge of his will in all spiritual wisdom and understanding" (i. 9). He represents the Gospel as a "mystery" that has been " manifested" to the whole Church — his duty as an apostle being to proclaim Christ, " admonishing every man, and teaching every man in all wisdom; that he may present every man perfect in Christ" (i. 25-28; ii. 2-3). He thus declares the Church to be a spiritual democracy in which there is no room for any privileged class or inner circle of disciples — even the Scythians, the least refined of nations, being raised to the same level, in a spiritual sense, as the Jews themselves, or the most cultivated of the Gentiles (iii. 11).

"THE EPISTLE OF PAUL TO PHILEMON"

Who wrote it. — This epistle is thoroughly Pauline; and its contents are of too private and (from a doctrinal and ecclesiastical point of view) too insignificant a nature to have ever been admitted into the Canon if it had not been a genuine writing of Paul's.

Its close connection with Colossians has already been referred to. The circumstances under which it reached Philemon, and even the latter 's place of residence, would be shrouded in mystery if it were not for Colossians. Yet no hint is given there of the episode in Paul's life which gave rise to this epistle — the only thing relating to it being an allusion to Onesimus as "the faithful and beloved brother who is one of you " (Col. iv. 9). So independent are the two epistles in their contents.

To whom written. — "To Philemon our beloved, and fellow-worker."

To ascertain Philemon's residence we have, as already remarked, to consult the epistle to the Colossians. Philemon himself is not mentioned there; but Archippus whom Paul associates with Philemon and Apphia (probably Philemon's wife) in the opening greeting of this epistle, is mentioned in Colossians in such a way as to imply that he was an office-bearer of the Church either at Colossae or in the neighbourhood (iv. 17). From the context (iv. 15, 16) it has been suggested that Laodicea, which was about twelve miles from Colossae, was the scene of Archippus' labours. The association of his name with that of Philemon, in the epistle addressed to the latter, would lead us to suppose that he was either Philemon's son or his minister. The connection of Philemon with Colossae is further evident from the fact that his slave Onesimus is spoken of in Colossians as " one of you," and is announced as a visitor to Colossae (Col. iv. 9) at the same time as he is restored to his master (Phil. 12).

We gather from the epistle that Philemon had been converted to Christianity through the instrumentality of the apostle, and had since then earned a reputation for charity and devotion, his house being one of the meeting-places of the Church. It was owing to special circumstances, however, that he had the distinction of having an apostolic letter addressed to him. A slave of his, Onesimus by name, had absconded (like many another Phrygian slave) and made his way to Rome, apparently with the aid of money stolen from his master. There he was providentially brought under the influence o Paul and became a confirmed Christian, endearing him-self to the apostle by his grateful and devoted services n the Gospel. As he was Philemon's lawful slave, Paul could not think of retaining him permanently in his service. He therefore took the opportunity afforded by Tychicus' return to Asia to send him back to his master, in doing so he gave him a letter to Philemon with the view of winning for him a merciful reception, and to save him from the severe and cruel punishment which was permitted by the Roman law — even to the extent of death — in such cases.

Where and when written. — At Rome, 62-63 A.D. (see pp. 84, 85).

Character and Contents.— This is the only extant letter of Paul's written to a friend on a matter of private business. On all sides it has received the warmest praise and admiration — not on account of its language, which has nothing particular to recommend it, but for its tact, delicacy, and good feeling. While the apostle puts the case very strongly in favour of Onesimus — so strongly that it has been finely said " the word emancipation seems trembling on his lips," — he refrains from any interference with Philemon's civil rights, seeking only to awaken within him such feelings of humanity and kindness as will be a safeguard against harsh and unbrotherly conduct. In this respect the epistle affords a good illustration of the remedial and reforming influence of the Gospel, which seeks to gain its ends from within and not from without, by persuasion rather than by compulsion.

It has been described as the letter of a Christian gentleman, animated by strong Christian feeling, tempered with discretion, and expressed with dignity and moderation not untouched with humour.³ The whole tone and structure of the letter was well fitted to bring but the better nature of Philemon; and it was doubtless to strengthen the appeal — by making Philemon realise that the eyes of his fellow-Christians were upon him — that Paul associates Timothy with himself in his opening greeting, and sends salutations from several others whose names are given at the close. He even throws out a hint that it may not be long before he visits Philemon is person (verse 23).

1) A close examination of the works of Xenophon, for example has brought to light a remarkable variation of language in the books he wrote after he began to more about from place to place like St. Paul.

2) This connection is such, that if Philemon be genuine (as genets ally admitted), Colossians must likewise be so; otherwise it must be a forgery founded on Philemon. But this is seen to be very unlikely when it is remembered that— (1) in the Epistle to Philemon there is no mention whatever of Colossae, or of any place in its neighbourhood, nor yet of the messenger Tychicus; (2) there are variations in the salutations sent in the two epistles, such as we can scarcely imagine to have been resorted to in the interests of forgery; and (3) in Colossians there is no reference whatever to Philemon himself or the peculiar circumstances of Onesimus as a runaway slave.

3) In verse ii there is a play on the name "Onesimus," which is the original means "profitable."