1. How were the churches in the Lycus Valley founded? (Polhill pp. 330-331)

The churches appear to have been established by Paul’s coworker Epaphras, who was a native Colossian. Luke indicated that during Paul’s ministry in Ephesus all the Jews and Greeks who lived in the province of Asia heard the word of the Lord. Paul followed his usual missionary strategy of establishing himself in a major city with his coworkers fanning out into the countryside to establish churches in the wider region. The Lycus Valley churches were a product of Paul’s Ephesian ministry. Epaphras served as Paul’s coworker, establishing the churches there. Paul did consider them his churches, as they were the product of his apostolic ministry. When difficulties arose in them, Epapharas turned to Paul for guidance and assistance. Colossians is the product of that relationship.

2. Describe each of the three cities in the Lycus Valley. (Pohill pp. 331-332)

Laodicea was a new fairly city, having been founded by the Seleucid king Antiochus II in 250 B.C. and then under direct Roman rule in 133 B.C. when the last of the kings of Pergamum bequeathed his kingdom in Rom. In Paul’s day, Laodicea was the most prominent city of the Lycus Valley; it was the tax-gathering and judicial center for the whole administrative area, which consisted of twenty-seven towns, including Hierapolis and Colosse. It was prosperous, boasting a thriving industry in black woolen goods and a famous medical center. It was the banking center for the entire southeastern region of Asia.

Hierapolis was located on a terrace three hundred feet high on the northern side of Lycus, six miles north of Laodicea and ten miles west of Colosse. People often visited the city to bath in its hot springs, which were believed to be therapeutic and healing. Hierapolis was a center of the Great other cult in ancient times. There is evidence that mystery cults were established in this region in the Roman Period. Inscriptions found in the area attest the presence of the Egyptian cult Seapis. Though the area was settled and venerated from an ancient period, the city was even newer than Laodicea, being founded by a king of Pergamum Eumenes II in the early second century B.C. It was a prosperous city also and was a Christian center. It was the seat of a bishop.

Colosse was not illustrious during Paul’s time. In the first century B.C., Strabo listed it among the small towns of the regions. The site has never been excavated and the visible ruins of the city are meager consisting mainly of some ruins of the acropolis and a few seat of the amphitheater. Lightfoot described it as “without doubt the least important church to which any epistle St Paul addressed.”

It was located in the southwest corner of Phrygia, on the southern bank of the Lycus, ten miles east of Laodicea. Its cemetery was positioned on the northern bank of the river. Very little is known of the city, since it has not been excavated and the ancient writers scarcely mention it. Unlike Laodicea and Hierapolis, it had no prominence as a subsequent Christian center.

3. Polhill describes six possible theories as to the Colossian heresy. Briefly describe EACH one in separate paragraphs. (Polhill pp. 336-338)

1. The Hellenistic mysteries - Scholars in the early twentieth century indicate that the Colossian teaching was influenced by Greek mystery religions. This view was particularly associated with Martin Dibelius, who suggest that the Colossians were embracing a native Phrygian cult of the elements, based in the stoicheia who were seen as the spiritual powers that control the earthly elements. Dibelius argued that in 2:18 Paul used a technical term for entering upon the initiatory rites of a mystery religion. There is little evidence that the word has such technical meaning and few today would argue for a mystery background to the Colossian problem.

2. Gnosticism - Many see the Colossian problem as being influenced by some developing from Gnosticism. J.B. Lightfoot argued that the Colossian teaching was a combination of Hellenistic Gnostic ideas with Jewish Essenism. Gunther Bornkamm took Colossians back to the roots of Gnosticism in the Iranian myth of primal heavenly man whose body composed all the elements of the earth and he argued that the Colossian errorists sought assimilation to this by reverence of the spirit powers. Paul responded that they were already complete in the body of Christ. Most contemporary scholars who use the term Gnostic to refer to the Colossian teaching do so with a small “g” seeing it as being an early form, which had a Gnostic like cosmology but without the full metaphysical dualism and the docetic.

3. Hellenistic philosophy – Several interpreters literally observe to Paul’s warning against fine sounding arguments and philosophy and see the main background to the Colossian problem as Hellenistic philosophy Calvin saw the Colossian problem as being rooted in Platonism. Edward Schweizer suggested that the Colossian issue with ascetic rites has close affinities with Neo-Phytagoreanism, a first-century system that also advocated a rigid ascetic discipline in its attempt to rise above the strife-ridden plain of the earthy elements. Recently Troy Martin has suggested that Colossians Paul sought to assure the Colossians in the face of criticism being leveled against their Christian faith by Cynic philosophers.

4. Jewish – The above views all have degrees of Greek influence, while others see the Colossian teaching as primarily Jewish. James Dunn argues that it was the local Jews who sought to disqualify the Gentile Christian group in Colossians. Their claims were that they were people of the Messiah and members of God’s covenant. For Dunn it was Jewish criticism of Christian claims.

5. Jewish Mysticism – the most common view is that the Colossian errorists were influenced by the kind of Jewish mysticism that emphasized visions of the heavenly throne room, that is Merkabah mysticism. The group felt that the mystical experience was in some sense necessary for a complete experience of salvation.

6. Conclusions – John Gunther in his 1973 book pointed to forty-four different reconstructions of the Colossian teaching. One could probably greatly expand the list today. The variety of views is discouraging and does not uncover the problem at Colosse. Many interpreters are thus content to describe it in the most general terms as a syncretistic blend of Jewish, Christian and Hellenistic ideas. Morna Hooker has suggested there may have not been a false teaching afoot at Colosse and Paul may have been warning the church in advance of problems that could occur in the future from his experience with his other congregations. It does appear though that Paul was addressing present realities.

4. Briefly describe each stanza of the “Hymn to Christ” found in Colossians 1:15-20. (Polhill pp. 340-342)

The first stanza, Christ, by whom all things were created, shows the supremacy of God and Christ being the true image of God. It depicts Christ’s role in the creation of the universe

The second stanza, Christ, the firstborn of the new creation, portrays Christ’s role in the new creation, the church. It describes Christ as the head of the new world. It depicts the church as a living body with Christ as the head.

5. List five aspects of Christ that illustrates His supremacy. (Colossians 1:15-20)

1. He is the image of the invisible God, the firstborn of all creation 2. Through Him all things were created 3. He is before all things and in Him all things stay together 4. He is the head of the church, he is the beginning among the dead so that in everything he might have supremacy 5. He pleased God and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

6. What is the mystery Paul describes in Colossians 1:25-27?

Paul talks about God personally making him a minister to deliver a message which has been a mystery. Paul describes the mystery of Christ living within us. He is talking about the new covenant and glory of God. It was previously not revealed or understood, but now Paul has been called by God to give the message.

7. What does Paul want the Colossians (and us) to do in Colossians 2:6-8?

Paul does not want faith to waiver. He wants us to be strong in the Word by allowing our life to be one lived in reverence to God. He wants us to not be tempted by earthly pleasures, to not be persuaded to follow false teachings, and to not be people of the world.

8. What does Paul warn the Colossians about in Col 2:16-23?

Paul is warning the Colossians to not be concerned with people’s opinions or expectations of how they should be. People outwardly do things to get recognition or to make them appear as holy, however none of this means anything because it is all for show. He is telling us we will not find salvation through rituals, and announced sacrifices, and others are not responsible for our worthiness. Salvation comes only through Jesus.

9. What should Christians set their minds upon? From a personal perspective HOW might you put this into practice in your life? (Colossians 3:1-4)

We should set our mind only on Christ. As Christians, we must rise above to the spiritual things, the things that matter. Things like worry and stress do not have a place when you follow Jesus because He lifts burdens from you. If we do not trust Him, we are not truly giving ourselves to Him completely. When you died to your old ways, Christ who is here to save you covered your life.

I have a hard time dealing with anxiety and stress. It seems like I do let them take over and I have been feeling sorry for myself, which is totally useless. When a person suffers a hardship, it really does change them completely, as it has me. It makes you have a compassion that you never had before, and it gives you a keen sensitivity to others hurts.

I say this because this past year has changed me. I feel more in tune with others pain and have a compassion that never existed in me. I really need to reach out to those that are hurting and not focus on me. Life is only temporary and when God puts us in different seasons, it is for a reason and we must allow Him to finish His work in us by not sitting back and watching but by getting out there and doing.

9. What are five rules for Christian households Paul describes in Colossians 3:18-22?

1. Wives, submit to your husbands 2. Husbands, love your wives and do not be harsh with them 3. Children, obey your parents in everything, for this pleases the Lord. 4. Fathers, do not embitter your children, or they will become discouraged. 5. Slaves obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord.

10. What final instructions does Paul give to the Colossians in Colossians 4:2-6?

Devote yourselves to prayer. Be thankful and watchful and pray for others to receive God’s message so that they too can know about Jesus. Set a good example to others as a Christian so that they too will want to follow His ways. Look at every moment as an opportunity to live God’s Word. Be careful in your speech and treat others with dignity and respect. When you speak, speak through the Holy Spirit so you will know how to answer others correctly.

11. What did Paul want Philemon to do with respect to Onesimus? (Polhill pp. 347-349)

Paul talks about Philemon’s generosity and Christian love in the letter and he is appealing to Philemon to show the same love towards Onesimus. Paul exerted his authority by refusing to use it. When Onesimus was in prison with Paul he had led him to Christ and now considered him a child in Christ. Paul appealed to Philemon to do a good thing for the saved brother; he was ambiguous in saying exactly what that should be.

In Paul’s conclusion, he wanted Philemon to accept Onesimus in the same manner that he would receive Paul himself. Paul was also willing to sacrifice himself and pay the debts of Onesimus. Paul asked Philemon to prepare Onesimus a great room. It is clear that Paul was requesting Philemon to treat Onesimus well, not as a slave but as a brother in Christ. Exactly what Paul was expecting from Philemon is not certain, other than Paul wanted Onesimus to be regarded kindly by Philemon.

12. Why did not Paul advocate the abolishment of slavery? (Polhill p. 349)

Paul made it clear in 1 Corinthians 7 that the expectation of the Lord’s near return made any changes to ones social status unnecessary. In addition, Christianity was a small blossoming movement trying to break ground and fighting for its life. It did not have the power to achieve a far-reaching agenda of social transformation. It sought to adjust as much as possible to the social realities of the time. It encountered opposition from political powers as it was, and Paul’s vision of a new creation where discriminations of the old creation no longer had a place was not approachable from a large scale.

13. Why was Paul thankful for Philemon? (Philemon 4-7)

Paul was thankful to Philemon because of Philemon’s faith in the Lord Jesus and for his love of all the saints. Paul talks about Philemon’s love. He addresses how Philemon has given him great joy and encouragement and how he has “refreshed the hearts of saints.” Paul truly expressed his love and respect for Philemon in the respective verses. 14. What do you think Paul meant when he stated in Philemon 16 that Onesimus should “no longer be considered a slave but a brother.”

Paul was telling Philemon that Onesimus was dead to his old ways because he accepted Jesus as his savior. He wanted Philemon to accept Onesimus as a brother in Christ and to forgive him for his past transgressions. Paul did not per say ask Philemon to directly release Onesimus, though he requested that Onesimus be treated forgiven and loved like a member of God’s family.

15. What did Paul promise to do in Philemon 18-19?

Paul promises to pay Philemon for any obligation incurred to him by Onesimus. He verifies that he is the actual author in charge of writing the letter and confirms that he would like to be the one accountable for the debts of Onesimus.