BIBLE STUDY --- NEW TESTAMENT LETTERS

1 THESSALONIANS

Paul’s first epistle to the church at Thessalonica.

AUTHOR{S}

The names of Paul, Silas {Greek “Silvanus”}, and Timothy stand at the head of this letter, and as with other letters of Paul, his co-workers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” {1 Thessalonians 2:18} and the singular pronoun in other places {see 3:5; 5:27} show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.

DATE, ORIGIN, AND DESTINATION

The letter is addressed specifically to “the church of the Thessalonians” {1:1}. According to Acts 17:1-9, Paul, with Silas {Silvanus} and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Shabbats explained and proved from the Scriptures that the Moshiach should suffer and rise from the dead, declaring that Yeshua was the Moshiach. Some Jews believed in Yeshua as their Moshiach, as did many YHVH-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his co-workers had to leave Thessalonica. The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians {1 Thessalonians 2:9}. References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian believers twice sending help to Paul in Thessalonica. With Silas, and presumably Timothy, Paul went on to Berea, and his co-workers stayed there when Paul proceeded to Athens {Acts 17:10-15}. When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian believers because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter. Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.

PURPOSE

Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects {“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1} and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:

1 -- He wanted to commend the Thessalonian believers for their faith and devotion, which had become widely known as an example to others {1:7-10}.

2 -- He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast {2:13-16}. He had feared for them but was delighted by the news of their steadfastness {3:1-10}.

3 -- There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there {Acts 17:5}. They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So, the apostle reminded them of his methods and attitudes among them {1 Thessalonians 2:1-12} and told of his desires and plans to see them again {verses 17-18}.

4 -- It was necessary also to urge the Thessalonian believers to live true to Yeshua’s standards, especially in the matter of sexual morality {4:1-8}. Other matters concerning their way of life and their relationships within the fellowship also needed attention {4:9-12; 5:12-22}.

5 -- Another major concern was to deal with the misconceptions of the Thessalonian believers regarding those who had died and the second coming of Adonai {4:13-18}. In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them {5:1-11}.

6 -- There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers {5:27}, to urge them not to disparage any spiritual gifts {verses 19-21}, and not to fail in respecting their leaders {verse 12}.

CONTENT

THANKSGIVING FOR THE THESSALONIANS’ RESPONSE TO THE GOSPEL {1:2-10}

Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the believers of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living YHVH from idols, indicating that most of the believers were Gentiles rather than Jews.

PAUL’S DEFENSE OF HIS MINISTRY IN THESSALONICA {2:1-12}

Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by YHVH, and his one desire was to communicate it to them in all integrity.

THEIR ACCEPTANCE OF THE GOSPEL {2:13-16}

The Thessalonians had accepted the gospel as “the word of YHVH” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of YHVH.

PAUL’S CONTINUING CONCERN FOR THEM {2:17-20}

If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return {Acts 17:9}. In any case, the Thessalonian believers are his “glory and joy.” His delight will be for them to stand “before our Adonai Yeshua Moshiach at his coming.”

TIMOTHY’S MISSION {3:1-5}

Fearful for the Thessalonian believers facing persecution, Paul was willing to be left alone in the work of the gospel in Athens {see Acts 17:16-34} and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that believers must always be prepared to face suffering.

THE GOOD NEWS THAT TIMOTHY BROUGHT {3:6-10}

Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to YHVH. He was praying that he might see them again and strengthen them further in faith.

PAUL’S PRAYER {3:11-13}

Paul’s prayer was that YHVH might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before YHVH our Father on that day when our Adonai Yeshua comes with all those who belong to him” {3:13}.

EXHORTATION TO PURITY OF LIFE {4:1-8}

Holiness, not immorality, and sanctification, not uncleanness, are the believer’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. The believer standards must be utterly different from the prevailing standards among the heathen who don’t know YHVH. For example, sexual relationships must not be determined by lust but expressed in holiness and honour within the bonds of marriage.

PRACTICAL EXHORTATION {4:9-12}

The believer’s duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.

WHAT HAPPENED TO THOSE WHO HAD DIED SINCE BECOMING BELIEVERS {4:13-18}

The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of Adonai’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with Adonai.” With that assurance they can “comfort one another.”

LIVING IN READINESS FOR ADONAI’S COMING {5:1-11}

Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. Adonai will come unexpectedly like “a thief in the night.” What matters therefore, is that believers should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”

OTHER BELIEVER’S DUTIES {5:12-22}

In the last main section of the letter, Paul urged the Thessalonian believers to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of YHVH for the life in Yeshua is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of YHVH must be tested, so that the good can be embraced and the evil rejected.

CONCLUSION {5:23-28}

The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Adonai Yeshua Moshiach.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.

#wakeup #call to #believers

Thought for Today: Monday December 08

Do you know why we often close our prayers with the phrase “in Yeshua’s Name”? These words remind us that Yeshua has opened the door to heaven for us, and we can approach the Throne of YHVH only because of what He has done for us. But this phrase IS NOT a magic formula we add in order to make YHVH answer our prayers. YHVH answers our prayers solely because of the Moshiach. YHVH knows what is best for us. When you pray therefore, seek YHVH’s will. Thank YHVH for the privilege of prayer, and pray without cease, every day.

i would like to show some things around the import of baptism.
not HOW to baptise, but WHAT is baptism.
what is actually happening.

let's start with the baptism of moses.
yes, the israelites were also baptised, INTO moses.

1 cor 10
- 1I do not want you to be unaware, brothers, that our forefathers were all under the cloud, and that they all passed through the sea. 2They were all baptized into Moses in the cloud and in the sea. 3They all ate the same spiritual food 4and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. 5Nevertheless, God was not pleased with most of them, for they were struck down in the wilderness. -

now, notice that they were baptised into moses in two things, the cloud and the sea.
but this baptism was not complete yet, for something was missing.
to explain that we look at what was meant when it says 'moses' into which they were baptised.
well, his writings of course, the Torah. the Law given him by YHWH.
and that Law, ineffable as it is, had not yet been completed, or fulfilled, by Yeshua yet.

ephesians 5
- 25Husbands, love your wives, just as Christ loved the church and gave Himself up for her 26to sanctify her, cleansing her by the washing with water through the word, -

when one reads the NT, whenever there is talk of baptism and it has detail, notice that the people being baptised are always being PREACHED to beforehand. and they are preaching the Word, which is now the fulfilled Law that Yeshua brought. and reading ephesians here it should be clear that the 'washing with water' that cleanses is being done by the Word.

the Word itself is solid food, the bread to eat, the knowledge of God.
FOLLOWING the counsel that the Word provides, the Law it gives, is the water to drink.
peter, in acts 10, when he baptises cornelius et al, gives a most wonderfully concise sermon, where he explains all that had happened, starting with the baptism of john the baptist.
and john the baptist is all about REPENT. turn, from following the ways of the world, and follow the Way of the LORD.
drink. immerse yourself.

let me show you 1 cor 12
- 13For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink. -

when we respond to the call of God to come out of egypt, it is the Spirit of God calling us, the cloud, and when we repent, turn, and follow that cloud out of egypt, we pass through the sea.
but this is not yet different to the baptism of moses. and that was insufficient. so, what is still required?

romans 6
- 3Or aren’t you aware that all of us who were baptized into Christ Jesus were baptized into His death? -

for we are talking of the fulfilled Law now, remember, and this is the missing element, the blood.
for we are to follow our Messiah into death, by which is meant that almost mystical concept, dying to ourselves, by which is meant we do not anymore do what we feel like, but what YHWH demands of us.

and this is testified to
1 john 5
- 5Who then overcomes the world? Only he who believes that Jesus is the Son of God. 6This is the One who came by water and blood, Jesus Christ—not by water alone, but by water and blood. And it is the Spirit who testifies to this, because the Spirit is the truth. 7For there are three that testify: 8the Spirit, the water, and the blood—and these three are in agreement. -

it would really help when people are immersed in water that they are made aware of this beforehand.
the best preparation for baptism? go read the Bible from cover to cover first. although that's quite a demand.
but always, the good news must be preached first, for it is what actually cleanses.
peter's sermon in acts 10 is exemplary.

We were attacked on Dec 7, 1941. Immediately after liberating Europe from the Nazis, we fed the starving German women and children with food we brought to feed our army. Immediately after the guns stopped. It brings tears to your eyes.

https://youtube.com/shorts/CDz....xTbeDhr4?si=vyinOT1A

Now with a better mix...

The Better Tutor
by Dr Garth Grenache
and his Lighter Orchestra
2025:12:5

**Verse 1**
I'm thankful to guide you in learning,
Yet another One holds the Heavenly key.
The Anointed Yeshua our Teacher,
Reveals what the Father would be.

**Chorus**
Let pupil and tutor together,
Be learning the truth from above.
His wisdom will bind us forever,
Unite us in brotherly love.

**Verse 2**
I hope to instruct with precision,
Yet point to the Master alone.
His counsel refines every vision,
His knowledge is the truth made known.

**(Repeat Chorus)**

Genesis 2:19, “And out of the ground the LORD God formed every beast of the field and every bird of the air, and He brought them to the man to see what he would name each one. And whatever the man called each living creature, that was its name.” There is in this verse something most will overlook. Animals were formed from the same ground as man, but something is missing… the breath of God. (Genesis 2:7)

"Cursed be he that contemneth his father or his mother. And all the people shall say, Amen."

De27

BIBLE STUDY --- NEW TESTAMENT LETTERS

COLOSSIANS

New Testament epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians {Colossians 4:3, 10; cf. Ephesians 3:1; 4:1; 6:20; Philippians 1:12-14; Philemon 1:9-10}. He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus {Colossians 4:7-9; Ephesians 6:21-22}. That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.

AUTHOR

Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories -- theology and style. First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of the Moshiach is developed on the basis of a hymn about the Moshiach in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, Law, and death, but as a triumph over the cosmic authorities and powers. To some scholars that suggests that the Christian faith in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded the Moshiach as highly exalted. He declared the Moshiach to be creator of all things {1 Corinthians 8:6} and set forth his Lordship over the whole cosmic order by citing another hymn {Philippians 2:6-11}. Further, the kind of statements made about the Moshiach in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements. Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” YHVH would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of the Moshiach -- though not in its fullness. Paul saw the time between the first and second advents of the Moshiach as a period of conflict. The Moshiach “must reign until he has put all his enemies under his feet” {1 Corinthians 15:25}. The Moshiach by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore, believers live in hope of his future appearing. That future element of hope is not stressed in Colossians {though see 3:1-4}; rather, the emphasis is on a hope already present in heaven {1:5}. The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized believers live by faith in the resurrected Adonai and are filled with hope for their future resurrection {Romans 6:1-11}. In Colossians he declared that baptized believers have not only died with the Moshiach but have already been raised with him {Colossians 2:12-13; 3:1}. The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with the Moshiach in YHVH {3:2-3}. Further, in Romans Paul stated that in baptism believers have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in the Moshiach, believers died to what can literally be translated as the “rudiments of the universe” {2:20}. Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” {RSV}. In either case, the emphasis, if not the meaning, differs from Romans. Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction. The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the New Testament. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.

DATE, ORIGIN, AND DESTINATION

The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between AD 60 and 62. The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times {2 Corinthians 11:23}. Ephesus is a likely place for one of those imprisonments {cf. Acts 19–20; 1 Corinthians 15:32; 2 Corinthians 1:8-10}. Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between AD 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to AD 60–62 as the date of Colossians.

BACKGROUND

To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Believers were not exempt from those tendencies.

COLOSSIAN HERESY

Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them. Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food Laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true. Paul regarded the heretical teaching as a “philosophy” based on human tradition {2:8}. His prayer for the Colossians {1:9-11} and certain other remarks {1:26-28; 2:2-3} suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of YHVH’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air. A first-century BC Greek text, referring to the followers of the philosopher Pythagoras, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage. To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, the Moshiach has triumphed over the rulers and authorities and has publicly exposed them {2:15}. They do not rule the world order; he does {1:16-20}. The divine “fullness” dwells in the Moshiach, not in a remote deity {1:19; 2:9}. The spirit powers are under the authority of the Moshiach {2:10} and owe their existence to him {1:16}. The “worshiping of angels” {a practice probably including homage paid to heavenly powers} is so wrong that it may have disastrous consequences {2:18}.

MAIN FEATURES OF THE HERESY

A major dogma of the Colossian philosophy seems to have asserted that YHVH was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote YHVH was accessible only through a long chain of intermediaries. The Moshiach seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high YHVH from creation. To approach him, seekers first had to be delivered from the evil influence of the material order. How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high YHVH? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices {2:16-18}, seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions {2:18, 21-23} they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations {“touch not” in 2:21} seems to have been limited to special seasons for attaining the “vision” of YHVH. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices {3:5-11}.

PURPOSE AND TEACHING

A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to the Moshiach”. A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it. Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras {1:7; 4:12-13}. YHVH through the Moshiach had qualified them to be uniquely his own people, his church {1:12-14}. The proponents of the false teaching threatened to disqualify the Colossians from that favoured position by persuading them not to hold fast to the Moshiach, the Head of the church {2:18-19}. Consequently, the traditions Paul cited mainly teach about the Moshiach or about the church. The former are primarily related to the impressive hymn about the Moshiach {1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism}.

THE MOSHIACH

In 1:15-20 the Moshiach is celebrated as the pre-existent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to the Moshiach. He is not to be regarded as one of the heavenly mediaries. He is the pre-eminent one in whom all the fullness of YHVH dwells {1:19; 2:9} and in whom human beings find fulfilment {2:10}. Paul gave special attention to the significance of the Moshiach’s death. In the hymn of Colossians 1 he explained the reconciling work of the Moshiach by the phrase “making peace through the blood of his cross” {1:20}. He contrasted the past and present experiences of the readers. Formerly they were alienated from YHVH both in attitude and behaviour. Now they are reconciled “in his body of flesh by his death” {1:21-22}. As a consequence of that reconciliation, YHVH transforms human character. The death of the Moshiach not only brings about restored relationships between individuals and YHVH, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings -- accusations grounded on a “certificate of indebtedness” based on ordinances {Laws}. Paul proclaimed to the Colossians that YHVH had removed the ground of those accusations, nailing it to the cross {2:14}, and that in the cross he had publicly exposed and triumphed over the accusers {verse 15}. The Moshiach’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.

THE CHURCH

The church is the “body” of the Moshiach {1:18, 24}, over which the Moshiach is the Head and source of life {2:19}. It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” {1:13}. The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in the Moshiach’s triumph over those hostile powers.

CONTENT

In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation {1:1-2} carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community {1:3-8} and a prayer that the Colossians may be filled with a knowledge of YHVH’s will, which will result in worthy conduct {1:9-11}. The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Moshiach {1:12-23}. Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people {1:12-14}. A hymn follows, celebrating the Moshiach as the sovereign Creator and Redeemer of all that exists {1:15-20}. The Colossians are participants in the results of the Moshiach’s reconciling ministry {1:21-23}. The second part of the body of the letter describes Paul’s apostolic ministry {1:24–2:5}. His was the task of making known the mystery of YHVH concerning the Moshiach to the Gentiles in general {1:24-29} and to the churches of Colosse and Laodicea in particular {2:1-5}. The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about the Moshiach {that is, the teachings about the Moshiach they had first accepted}, and not to fall prey to the current false teaching {2:6-23}. They are to walk in the light of the received tradition {verses 6-7}, and they are warned against the false philosophy {verse 8}. The hymn of 1:15-20 is again referred to, here stressing the Moshiach’s divine Lordship {2:9-10} and proclaiming his victory over the principalities and powers {verses 11-15}. Because of such a Moshiach, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching {verses 16-23}. The fourth part of the body of the letter summons the church to a life befitting believers {3:1–4:6}. Those who have been raised with the Moshiach are to seek the things that are above {3:1-4}. That means they are to put off the traits and attitudes listed in a catalogue of vices {verses 5-11} and to put on the traits and attitudes listed in a catalogue of virtues {verses 12-14}. In worship they are to conduct themselves in a unified and orderly way {3:15–4:1}. The so-called “household code” concerning marriage, children, and slavery {3:18–4:1} appears in a context dealing with worship {3:15-17; 4:2-6}. The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel {Galatians 3:28; note Colossians 3:11}. So, Paul probably used the code to call for order in the public worship service. Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances {4:7-9}, and then added a series of greetings {verses 10-18}.