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    A Private Commentary on the Bible: Colossians
    A Private Commentary on the Bible: Colossians
    A Private Commentary on the Bible: Colossians
    Ebook289 pages7 hours

    A Private Commentary on the Bible: Colossians

    By James D. Quiggle

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    A thoroughly exegetical discussion and application of Paul’s letter to the Colossian Church. The interpretation is conservative theologically and closely follows the historical-grammatical hermeneutic. Attention is paid to Calvinistic and Dispensational perspectives.

    LanguageEnglish
    PublisherJames D. Quiggle
    Release dateSep 3, 2018
    ISBN9780463306024
    A Private Commentary on the Bible: Colossians
    Author

    James D. Quiggle

    James D. Quiggle was born in 1952 at Fort Leonard Wood, Missouri. He grew up in Kansas and the Texas Panhandle. In the early 1970s he joined the United States Air Force. At his first permanent assignment in Indian Springs, Nevada in a small Baptist church, the pastor introduced him to Jesus and soon after he was saved. Over the next ten years those he met in churches from the East Coast to the West Coast, mature Christian men, poured themselves into mentoring him. In the 1970s he was gifted with the Scofield Bible Course from Moody Bible Institute. As he completed his studies his spiritual gift of teaching became even more apparent. He earned a bachelor’s degree from Bethany Bible College during the 1980s while still in the Air Force. Between 2006–2008, after his career in the Air Force and with his children grown up, he decided to continue his education. He enrolled in Bethany Divinity College and Seminary and earned a Master of Arts in Religion and a Master of Theological Studies.As an extension of his spiritual gift of teaching, he was prompted by the Holy Spirit to begin writing books. James Quiggle is now a Christian author with over fifty commentaries on Bible books and doctrines. He is an editor for the Evangelical Dispensational Quarterly Journal published by Scofield Biblical Institute and Theological Seminary.He continues to write and has a vibrant teaching ministry through social media.

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      A Private Commentary on the Bible - James D. Quiggle

      Colossians

      BOOKS BY JAMES D. QUIGGLE

      DOCTRINAL SERIES

      A Biblical Response to Same-gender Marriage

      Adam and Eve, a Biography and Theology

      Angelology, A True History of Angels

      Antichrist, His Genealogy, Kingdom, and Religion

      Biblical Essays

      Biblical Homosexuality

      Christian Living and Doctrine

      Dictionary of Doctrinal Words

      Dispensational Eschatology

      First Steps, Becoming a Follower of Jesus Christ

      God Became Incarnate

      God’s Choices

      Marriage and Family: A Biblical Perspective

      Spiritual Gifts

      Why Christians Should Not Tithe

      A PRIVATE COMMENTARY ON THE BIBLE SERIES

      Ruth, Esther, Song of Solomon, Daniel, Jonah, Haggai

      Matthew’s Gospel, John’s Gospel

      (Also available in two volumes: John 1–12, John 13–21)

      Ephesians, Colossians, Philemon

      Hebrews, James, 1 Peter, 2 Peter

      John’s Epistles, Jude

      The Epistle of Jesus to the Church (Revelation)

      Translations of Select Bible Books

      WITH DAVID R. HOLLINGSWORTH

      Old and New Testament Chronology

      (Also available in two volumes: Old Testament Chronology and New Testament Chronology)

      Visit me at https://www.facebook.com/BooksOfQ

      A Private Commentary on the Bible

      Colossians

      James D. Quiggle

      Copyright Page

      A Private Commentary on the Bible: Colossians

      Copyright © 2018 James D. Quiggle. All rights reserved.

      Smashwords Edition

      Translation of the Epistle of Paul the Apostle to the Colossians by James D. Quiggle.

      Bible versions that may be cited or quoted are listed below. The ASV, ESV, KJV, HCSB, NASB, NKJV, and NIV were sourced from PC Study Bible®, version 5, release 5.2. Copyright © 1988–2008, by BibleSoft, Inc.

      American Standard Version (ASV). Public Domain.

      Authorized (King James) Version (KJV). Public Domain.

      Holman Christian Standard Bible (HCSB), Copyright 1999, 2000, 2002, 2003, by Holman Bible Publishers. Scripture quotations marked HCSB are from the Holman Christian Standard Bible®, Copyright © 1999, 2000, 2002, 2003 by Holman Bible Publishers. Used by permission. Holman Christian Standard Bible®, Holman CSB®, and HCSB® are federally registered trademarks of Holman Bible Publishers.

      New King James Version® (NKJV). Copyright © 1982, 1983 by Thomas Nelson Inc. Used by permission. All rights reserved.

      The Holy Bible, English Standard Version (ESV). Copyright © 2000, 2001 by Crossway Bibles, A Division of Good News Publishers, 1300 Crescent Street, Wheaton, Illinois 60187, USA. All rights reserved.

      The Holy Bible: New International Version (NIV), Copyright 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved.

      Holy Bible, New Living Translation (NLT) ® Copyright © 1996, 2004 by Tyndale Charitable Trust. Used by permission of Tyndale House Publishers, Wheaton, Illinois 60189. All rights reserved.

      Today's New International® Version TNIV©. Copyright 2001, 2005 by International Bible Society®. All rights reserved worldwide.

      Young's Literal Translation of the Holy Bible (YLT), by Robert Young, Originally Published In 1862, Edinburgh. Revised Edition 1887. Public Domain.

      This digital edition of A Private Commentary on the Bible: Colossians contains the same content as the print edition of this work.

      Contents

      Preface

      Abbreviations

      Introduction

      Colossians One

      Colossians Two

      Colossians Three

      Colossians Four

      Appendix One: Discussion of the Greek Word Aḗr

      Appendix Two: Commandments in Colossians

      Sources

      Preface

      The Private Commentary on the Old and New Testaments is my interpretation of the Bible, neither more nor less. I am responsible for the use made of all quoted and cited material.

      The scope of the Private Commentary series is to bring the reader to a practical understanding of the scriptures. I explain and discuss each verse, idea, theme, and biblical truth as discovered in turn during the course of the exposition. My target audience is the Bible college/seminary student, Bible study/small group leader, Sunday School teacher, and local church Pastor. My point of view is a conservative theology. Other opinions concerning the Scripture are presented and discussed as I believe will profit the target audience. Bible students who desire to understand and apply the scriptures are invited to study the book with me and come to their own conclusions.

      This material is copyrighted to prevent misuse or abuse. Those persons using this material in their teaching/preaching ministry may copy and distribute individual pages (e.g., an excursus, a table/list, or an appendix) for distribution to one’s students or auditors. The entire book may not be copied and/or distributed, nor large portions of the book, such as a chapter or extended comments on Scripture passages. The cost of this work has been kept as low as possible so every interested teacher, preacher, and student may afford a personal copy.

      Abbreviations

      AD Anno Domini (In the year of the Lord [since Christ was born])

      ANF Ante-Nicene Fathers

      ASV American Standard Version

      BC Bello Christo (Before Christ [was born])

      BDT Baker’s Dictionary of Theology

      ca. about (an approximate date) (Latin: circa)

      cf. compare (Latin: confer)

      EDT Evangelical Dictionary of Theology

      e.g. for example (Latin: exempli gratia)

      etc. and so forth, and so on (Latin: et cetera)

      HCSB Holman Christian Standard Bible

      Ibid in the same place (referring to the source cited in the previous entry) (Latin: ibidem)

      i.e. that is (Latin: id est)

      JDQT Author’s translation

      KJV King James Version

      NASB New American Standard Bible 1995 edition.

      NIDNTT The New International Dictionary of New Testament Theology

      NIV New International Version

      NKJV New King James Version

      NPNF Nicene and Post-Nicene Fathers

      LXX Septuagint (Greek translation of the Old Testament completed ca. 130 BC)

      n. note (referring to a footnote or endnote in the work cited)

      s. v. under the word (Latin: sub verbo)

      TWOT Theological Wordbook of the Old Testament

      v. verse

      vv. verses

      WSDNT Complete Word Study Dictionary New Testament

      Introduction

      The Author

      The Letter to the Colossians is one of several letters written by the apostle Paul during his time in Rome as a prisoner, a period Luke describes as (at least) two years, Acts 28:30. This places the letter as written circa AD 62. The occasion of the letter was apparently news from Epaphras (4:12), a member of the Colossian church, that Jewish and Gentile religions were influencing doctrine and practice in the church at Colossae.

      From antiquity the letter was accepted as written by Paul the apostle. Only in recent times (beginning with higher criticism in the mid-1700s) has Paul’s authorship of been called into question. In more modern times, many biblical scholars believe Paul did not write Colossians [As reported by Moo, Colossians, 29]. However, there is no indication the Christians of apostolic and post-apostolic times accepted pseudepigraphical letters as inspired by God. The letter is in the canon of New Testament scripture precisely because for three centuries local churches throughout the Greco-Roman world had accepted it as written by Paul.

      The letter incidentally gives details that could have come only from Paul. The writer mentions Timothy as his (spiritual) brother; he gives the usual Pauline greeting; his doctrine of Christ agrees in full with the undisputed letters; he combats Judaizers; his doctrines of salvation and justification agree in full with the so-called undisputed letters (undisputed by higher criticism); he speaks of his ministry as a stewardship from God (cf. Ephesians 3:1–7); he is concerned for the churches in the area (cf. 2 Corinthians 11:28); his household code compares with Ephesians 6:1–9; he signed the letter by my own hand, compare 1 Corinthians 16:21; Galatians 6:11; 2 Thessalonians 3:17; Philemon 19. If some second century Pauline disciple was pretending to be Paul, then this letter is unparalleled in its sophisticated adaptation of incidental details to camouflage its inauthenticity [As reported by Moo, Colossians, 29].

      Some (Dunn is an example [Colossians, 44, 47]), believe the letter had two authors, Paul and Timothy, with Timothy having the greater responsibility for its composition. This seems unlikely, as the letter was written and sent with apostolic authority. Timothy is mentioned because he was known to some of the Colossians, who probably met him during Paul’s lengthy ministry (about three years) in Ephesus. The mention of Timothy may also mean he was the scribe to Paul’s dictation. At least once Paul used an amanuensis, Romans 16:22. That the ending salutation in Colossians was written by Paul’s hand, 4:18, probably means he used an amanuensis; Timothy is as likely as choice as any.

      The origin of the letter seems clear. Paul was a prisoner for his faith in Rome, in his own hired house (Acts 28:20). Epaphras of Colossae (one of you, 4:12) had went to Rome to minister to Paul during his imprisonment, and had brought a report of problems in the church. The runaway slave Onesimus, who had come to hide in Rome, had met Paul and was saved through Paul’s ministry. Onesimus was returning to his master, Philemon (see my book, A Private Commentary on the Bible: Philemon). The letter to the Colossians came with Onesimus (4:9), who was accompanied by another friend of Paul’s, Tychicus (4:7; cf. Ephesians 6:21–22). The greetings at the end of chapter 4 indicate Paul and the Christians at Colossae had several friends in common.

      This commentary accepts the letter to the Colossians as written by the apostle Paul.

      The Geographical Setting

      The city of Colossae was located in the Lycus River Valley of west-central Asia Minor, in the region then known as Phrygia. Today we know Asia Minor as the nation Turkey. The ancient ruins of Colossae lie south of modern Denizli and north of modern Honaz, just west of a small road running between those two towns [HarperCollins, Atlas, 186; Google Maps].

      Colossae was about 120 miles west of Ephesus (the ruins of Ephesus are near Selcuk, Turkey). Colossae was just south of the crossing of two major roads at Laodicea. The east-west road connected Ephesus with the interior. The north road took travelers north to the Sea of Propontis (modern Sea of Marmara) and on to Chalcedon (modern Istanbul) and the Black Sea; the south road took travelers to the southern coast and eventually into Syria [HarperCollins, Atlas, 186; Google Maps].

      Colossae, Laodicea, and Hierapolis formed the tri-city region. Colossae was southeast of Laodicea, Hierapolis north. In the second and third centuries BC, Colossae was an important city known for its textile industry. When the north-south road was moved to Laodicea, Colossae began a slow decline in importance [Moo, Colossians, 26].

      The Roman historian Tacitus (d. AD 117) recorded an earthquake in the tri-city region about AD 60–61; the Christian historian Eusebius (AD 263–369) states the earthquake was in AD 64 [Moo, Colossians, 26]. Paul’s letter to the Colossians was written about AD 62 [Hollingsworth, Chronology, 201]. If the date given by Tacitus is correct, the most likely reason Paul doesn’t mention the earthquake is he hadn’t heard about it (he was far away in Rome, Italy), or the letter may have been written just prior to the earthquake. Depending on the historian consulted, Colossae may or may not have been rebuilt. The ruins of Colossae have never been excavated [Moo, Colossians, 26].

      The churches in in Colossae, Hierapolis, and Laodicea were not begun by Paul (2:1), although it is a good assumption they were founded by one or more persons Paul had taught during his long stay in Ephesus, Acts 19:9–10. Epaphras was probably one of the founders of the church at Colossae, 1:7.

      The Subject

      The inhabitants of Colossae were Gentiles and Jews: it is almost certain there was a Jewish settlement in the city. The Jewish historian Josephus wrote that the Seleucid ruler Antiochus III (241–187 BC) had 2,000 Jewish families moved from Babylon to the tri-city region [Josephus, Antiquities, 12.3.4]. The Roman orator and Senator Cicero, in his letter to Flaccus (Pro Flaccus 28) states the Romans took gold (which the Jews intended to send to the Jerusalem temple) from various synagogues in Asia Minor.

      There was a hundredweight of gold, more or less openly seized at Apamea, and weighed out in the forum at the feet of the praetor, by Sextus Caesius, a Roman knight, a most excellent and upright man; twenty pounds weight or a little more were seized at Laodicea, by Lucius Peducaeus, who is here in court, one of our judges; some was seized also at Adramyttium, by Cnaeus Domitius, the lieutenant, and a small quantity at Pergamus.

      The fact there were several synagogues in Asia Minor, including at Laodicea, strongly suggests there was a synagogue at Colossae.

      The church at Colossae, then, was likely a mix of Gentile and Hebrew Christians, with Gentiles more numerous. This speaks to the issues Paul addressed in the letter, which he summarizes at 2:8, and speaks to in detail at 2:18–23. In essence, Paul combats the Gentile mystery religions and Greek philosophies by presenting the sufficiency of Christ as deity and redeemer. He also touches on the usual and frequent problem of obedience to the Law of Moses as a way to the righteousness that saves, 2:11–14, indicating the Jewish presence in city and church. He spends much time on the practical matter of Christian conduct. These and other issues will be discussed in the exposition.

      Perhaps the best description of the letter came from Bishop Davenant (AD 1576–1641).

      The design of the whole Epistle is this, that all hope of human salvation is to be reposed in Christ alone; therefore, that we must rest entirely on the faith of Christ, and live according to the rule of the Gospel, rejecting Mosaic Ceremonies, and Philosophical speculations" [Davenant, Colossians, lxxii].

      Miscellaneous

      Theology has its own terminology, using specific words to communicate biblical truth. One of those words is propitiation, which is used often in this commentary. Propitiation is the complete satisfaction of God’s holiness and justice that Christ made to God by enduring spiritual and physical death on the cross for the crime of sin committed by human beings, suffering in their place and on their behalf. Christ endured spiritual death when he was separated from fellowship with God (My God, my God, why have you forsaken me?), and physical death when he separated his soul from his body (Bowing his head, he gave up his spirit.) Christ’s propitiation was of infinite merit, because his Person is of infinite worth. The application of that merit is personally made by each sinner to his or her sin through faith in Christ.

      Translation

      My primary text source for translation was the Interlinear Bible at [http://biblehub.com/interlinear/]. Translation resources were The Complete Word Study Dictionary New Testament, by Spiros Zodhiates; Exegetical Guide to the Greek New Testament, Colossians and Philemon, by Murray J. Harris; The New International Greek Testament Commentary, The Epistles to the Colossians and to Philemon, by James D. G. Dunn; Word Biblical Commentary, Colossians, Philemon, by Peter T. O’Brien; and comparison with Bible versions HCSB, NKJV, YLT, NIV. Translation notes in the exposition explain certain choices.

      Colossians One

      Translation Colossians 1:1–2

      1 Paul, an apostle of Christ Jesus through God’s will, and Timothy the brother, 2 to the saints in Colossae, who are faithful brothers and sisters in Christ. Grace to you and peace from God our Father.

      TRANSLATION NOTE

      In v. 2 the Greek text reads, in part, to the in Colossae saints and faithful brothers in Christ. The word saints should be understood as a noun (not an adjective), which indicates the and (kaí) is probably epexegetical. I have indicated the grammar by the translation saints . . . who are faithful, etc.

      In v. 2 the Greek text uses adelphós, brothers, but I have added and sisters. Adelphós is being used in the sense of brethren to refer to all the saints—those who are saved—at Colossae. Women in the congregation would have understood adelphós as referring to themselves also, because they were members of the same church family as the men, which is to say that all were brethren of the church of Christ in Colossae. Therefore I have given the intended meaning, brothers and sisters, versus a literal translation [Harris, Colossians, 9].

      EXPOSITION

      Paul, an apostle

      The letter to the Colossians is considered one of Paul’s prison epistles, i.e., written during the time he was a prisoner in Rome, Acts 28:30. The four prison epistles are Ephesians (6:20), Colossians (4:7 with Ephesians 6:21), Philemon (1:23 with Colossians 1:7), and Philippians (1:13). The first three are believed to have been written in the spring of AD 62 [Hollingsworth, Chronology, 201]. Philippians is believed to have been written in fall AD 62. It seems likely the letters to Philemon and the Colossian Christians were written at the same time and delivered by the same persons: most likely Tychicus, Colossians 4:7 and Onesimus, see Philemon 1:1:10–12.

      The opening words conform to Paul’s usual greeting, although he wasn’t bound to one particular form. His greeting to the Colossians is very similar to the opening of Ephesians, Galatians, and 2 Corinthians, but slightly different from Philippians, 1 Thessalonians, and Romans.

      The words Timothy the brother are a literal rendition of the Greek text. Most English versions substitute our for the definite article. Harris notes the definite article indicates Timothy was well known, and on that basis suggests ‘our brother,’ ‘your brother,’ or ‘my brother’ [in Christ] [Harris, Colossians, 8]. The inclusion of Timothy in the greeting indicates he was with Paul in Rome when the letter was written, and that he was known to some in the church at Colossae.

      In his two earliest letters (ca. AD 49–53), the ones to the Thessalonians, Paul does not establish his credentials as an apostle of Christ Jesus through God’s will. His disputes with the Corinthians (AD 57), 1 Corinthians 9:1–2; 2 Corinthians 12:2, led him to certify his apostolic office in later letters, even in the pastoral letters written to his fellow workers. Philippians and Philemon (AD 62–63) are the only letters after the Thessalonian letters without this certification, because he was writing to friends who did not doubt his apostolic ministry.

      The letter begins "Paul apostle of Christ Jesus. Because he does not use the definite article with apóstolos, apostle, he is not claiming to be the one and only apostle, but an apostle. The word apóstolos, identifies a person sent to act as a messenger or ambassador on behalf of the one doing the sending [Zodhiates, WSDNT, s. v. 652.]. In the New Testament, apóstolos indicates both an office and a spiritual gift. The distinction between the office of apostle and the spiritual gift apóstolos is often misunderstood, so that some think one cannot have the gift without occupying the office.

      Excursus: The Apostle Office and the Spiritual Gift of Apostle.

      The apostolic office and the spiritual gift special messenger are linked in only one circumstance: that specific group of believers consisting of the twelve (minus Judas, plus Matthias), plus Paul whom Christ chose for the office: Acts 1:21–26; 1 Corinthians 15:8–9; Acts 9:15–16. The apostolic office-holders are identified collectively as the twelve (Acts 6:2; 1 Corinthians 15:5; Revelation 21:14), plus Paul. Christ appointed these certain men to the apostolic office and gifted with the spiritual gift of special messenger.

      The function of the apostolic office was doctrinal, evangelical, and ecclesiastical. The Twelve and Paul were charged with:

      Inerrantly proclaiming revelation (new information revealed by God through chosen men through inspiration by the Holy Spirit).

      Inerrantly establishing Christianity as a new religion.

      Inerrantly organizing and commissioning the New Testament church through whom Christ would administer the gospel to the world.

      Inerrantly judging the doctrine and behavior of believers.

      They did these things in person and by letters.

      The spiritual gift apóstolos supported the requirements of their apostolic office, but we should be clear that it was the apostolic office, not the spiritual gift, that authorized these men to inerrantly accomplish their mission. They were not inerrant in all the things they said and did, but they were inerrant in the purposes for which they had been appointed to the apostolic office. Their ministry continues through their inspired writings.

      In reference to the spiritual gift special messenger, the word apóstolos is a broadly used term that indicates the messenger, his ministry, and the message he was responsible to deliver. Apostle is used in this sense to indicate those sent out by the church on a specific mission, e.g., Acts 14:14. The function of the spiritual gift special messenger may be seen in the activities of those other than the Twelve and Paul whom the New Testament also identifies as apostles. These were Barnabas, Acts 14:14; James the Lord’s brother, Galatians 1:19; perhaps Apollos, 1 Corinthians 4:6, 9; Silvanus, 1 Thessalonians 1:1 with 2:6; Titus, 2 Corinthians 8:23; Epaphroditus, Philippians 2:25; possibly Andronicus and Junia, Romans 16:7.

      This spiritual gift of apostle in the sense of special messenger is a rare gift (see my book Spiritual Gifts). It is the ability God gives to chosen individuals to exercise general leadership or oversight over the church at large, or a large number of churches, with authority in spiritual matters to lead and develop the churches by gospel proclamation and teaching true doctrine through illumination (not revelation) of the written Word. In post-apostolic times one might look to Augustine, Calvin, Martin Luther, and others who led a significant group of the church, e.g., Charles Wesley, founder of the Methodist church, or more recently Watchman Nee of China, or Robert Ketchum, founder of the GARBC, as examples of the spiritual gift.

      The skills associated with the gift of special messenger are:

      Pioneer and establish new ministries or churches and adapt to different surroundings by being culturally sensitive and aware

      Desire to minister to unreached people in other communities or countries

      Have responsibilities to oversee ministries or groups of churches

      Demonstrate authority and vision for the mission of the church.

      Scriptures associated with this gift are: 1 Corinthians 12:28–31; Ephesians 4:11–16; 2 Corinthians 12:12; Matthew 10:1–8; Acts 2:42–44.

      Turning back to the Colossian letter, most of the Christians at Colossae (and Laodicea, 2:1; 4:16) had not met Paul, so his certification as one of Christ’s appointed apostles was important in order to establish his authority to command the church and authoritatively declare doctrine. Paul was called into the apostolic office by God (Father, Son, Spirit), in the person of the resurrected and ascended Jesus Christ, to preach the gospel

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