HKB
The Epistle consists mainly of a more or less indirect argument against the insidious "philosophy" of the heretics, with an exhortation and personal notes.
Perhaps we account most naturally for the broken order and lax coherence of this letter, by the suggestion that, as St. Paul dictated it, there was present with him a sense of almost nervous hesitation. He has exactly a gentleman's reluctance to do an ungracious action: while he knows that it is his duty to warn the Colossians of a serious danger, he knows that unless he does so with much tactful delicacy, they will resent his interference. So he begins by saying what polite things he can about them, and instead of going on at once to talk of the heresy, he first says with plain significance that he perpetually prays for their perfection in knowledge, activity, and constancy. An incidental allusion to God's method for human salvation gives St. Paul an opportunity for making a digression--one of the most important statements in the New Testament--concerning the nature and work of Christ (i. 14-20). He shows the Colossians what views they ought to hold concerning Him. This would keep them from giving to the angels what is due to Christ alone. Christ is the Redeemer. He was born prior to all creation, even the angels, and all creation coheres through union with Him (i. 15-17). He is the Head of the Church in virtue of His resurrection, and as embodying the full number of divine attributes (i. 18, 19). He is the Saviour of angels and men by His death, and in this salvation the Colossians ought to share (i. 20-23).
It seems that now he will deal with the heresy, but again he {175} postpones it. He breaks in with a digression of a pastoral character. He speaks of his commission to preach (i. 24-29), his anxiety even for Churches that he has never visited (ii. 1-5), and he exhorts the Colossians to continue in their original faith (ii. 6, 7).
At last he enters upon the main business of the Epistle and begins dogmatic controversy. After a warning against spurious philosophy, he asserts that Christ is the sole incarnation of Deity, to whom all spirits are subject (ii. 9, 10). This is the true doctrine: God has not divided His attributes among a group of angels; all are to be found in Christ. And the true method of salvation is simply that union with Christ which begins with baptism, the Christian's circumcision. In it we receive that forgiveness which was won for us when Christ died, and both blotted out the Law and triumphed over evil angels (ii. 13-15). The apostle then directly condemns the practices of the false teachers--their anxious and mechanical conduct with regard to food and seasons, their intrusion into celestial secrets and their doctrine of angel-worship, their loose hold on Christ the Head, symptoms of an affected humility which is no real check against the indulgence of the flesh (ii. 16-23).
He then turns to practical exhortation. In the bracing words made familiar to us by the Epistle for Easter Day, St. Paul bids the Colossians leave the gently stimulating exercise of intellectual theorizing and listen to the stern demands made by Christ on life and character. They have risen to a life hid with Christ in God; they must make dead the faculties of sensual action, angry thinking, and evil speaking: this is implied in forsaking heathenism for the universal Christ (iii. 1-11). Live quietly in peace and love, show a gracious life in a gracious worship, consecrate your words and deeds by doing all in the name of the Lord Jesus (iii. 12-17).