Changes

Epaphras had sought out Paul for help in dealing with the problems posed by new teachers at Colossae. Paul was at the time imprisoned at a place not specified (Colossians 4:10, 18). Without entering into philosophical debate over the existence of angelic powers or their function, Paul simply affirms that Christ possesses and embodies in himself the sum total of redemptive power (Colossians 1:19) and that the spiritual renewal of the human person occurs through contact with Christ Himself in [[baptism]], He who died and rose again from the dead (Colossians 2:9-14). Such concerns about placating spirits (worship of them) and imaginations about defilements from food and drink are unnecessary for the Christian. True Christian [[Ascesis|asceticism]] consists in conquering personal sins (Colossians 3:5-10) and the practice of loving the neighbor in full accordance with the standard set by the word of Christ (3:12-16).

Epaphras had sought out Paul for help in dealing with the problems posed by new teachers at Colossae. Paul was at the time imprisoned at a place not specified (Colossians 4:10, 18). Without entering into philosophical debate over the existence of angelic powers or their function, Paul simply affirms that Christ possesses and embodies in himself the sum total of redemptive power (Colossians 1:19) and that the spiritual renewal of the human person occurs through contact with Christ Himself in [[baptism]], He who died and rose again from the dead (Colossians 2:9-14). Such concerns about placating spirits (worship of them) and imaginations about defilements from food and drink are unnecessary for the Christian. True Christian [[Ascesis|asceticism]] consists in conquering personal sins (Colossians 3:5-10) and the practice of loving the neighbor in full accordance with the standard set by the word of Christ (3:12-16).

Paul expresses his prayerful concern for them (Colossians 1:9-14) and commends the community as a whole, which seems to indicate that while they have been under the persuasive pressure to adopt the false doctrines put forth by the new teachers they have not yet succumbed to it. His own dedication to the doctrine of Christ by his preaching has also cost him: persecution, suffering, and imprisonment. Yet he regards these as reflecting the sufferings of Christ as required ascetical discipline for the sake of the Gospel (1:24, 29; 2:1). Love, obedience and service are to be rendered "in the Lord" (3:18–4:1). His instructions to the Christian family and to slaves and masters require of them a new spirit of reflective reconsideration and action in Christ "their life" (3:4).

Paul expresses his prayerful concern for them (Colossians 1:9-14) and commends the community as a whole, which seems to indicate that while they have been under the persuasive pressure to adopt the false doctrines put forth by the new teachers they have not yet succumbed to it. His own dedication to the doctrine of Christ by his preaching has also cost him: persecution, suffering, and imprisonment. Yet he regards these as reflecting the sufferings of Christ as required ascetical discipline for the sake of the [[Gospel]] (1:24, 29; 2:1). Love, obedience and service are to be rendered "in the Lord" (3:18–4:1). His instructions to the Christian family and to slaves and masters require of them a new spirit of reflective reconsideration and action in Christ "their life" (3:4).

The letter to the Colossians follows the pattern of a Pauline epistle. It is distinguished by poetic lines (Colossians 1:15-20) concerning who Christ is and what He means in creation and in redemption of spirits and souls of men. This [[hymn]] is comparable to similar passages in [[Philippians]] 2:6-11; [[I Timothy|1 Timothy]] 3:16 and [[Gospel of John|John]] 1:1-18. Its [[Liturgy|liturgical]] form and content was apparently familiar to Paul, to the congregation, and to the false teachers. However, in Colossians 1:21–2:7 Paul interprets the relation between the body of Christ, as being most emphatically the church (1:18), and the [[Universe|world cosmos]], to be a relationship not simply of Christ's pre-incarnate existence and rule but one of missionary advance into the world by the spreading of the word (1:25, 28). Paul as Christ's minister in this one labor of the missionary body of Christ plays a prime part in bringing Christ and the Gospel as a confidently expectant hope to the Gentiles (1:23, 25, 27). The word is to be proclaimed to "''every'' creature under heaven" (not just the elect), so that everyone receives Christ, is established in faith, and walks in Christ (1:28; 2:6, 7).

The letter to the Colossians follows the pattern of a Pauline epistle. It is distinguished by poetic lines (Colossians 1:15-20) concerning who Christ is and what He means in creation and in redemption of spirits and souls of men. This [[hymn]] is comparable to similar passages in [[Philippians]] 2:6-11; [[I Timothy|1 Timothy]] 3:16 and [[Gospel of John|John]] 1:1-18. Its [[Liturgy|liturgical]] form and content was apparently familiar to Paul, to the congregation, and to the false teachers. However, in Colossians 1:21–2:7 Paul interprets the relation between the body of Christ, as being most emphatically the church (1:18), and the [[Universe|world cosmos]], to be a relationship not simply of Christ's pre-incarnate existence and rule but one of missionary advance into the world by the spreading of the word (1:25, 28). Paul as Christ's minister in this one labor of the missionary body of Christ plays a prime part in bringing Christ and the Gospel as a confidently expectant hope to the Gentiles (1:23, 25, 27). The word is to be proclaimed to "''every'' creature under heaven" (not just the elect), so that everyone receives Christ, is established in faith, and walks in Christ (1:28; 2:6, 7).