The Orthodox Study Bible: Brief on Colossians-Author/Authorship
Preface
I placed a version of this article on academia.edu for February 4, 2024.
This is the third article within this non-exhaustive Colossians review. There are several reviews of this scholarly book and bible, overall, on this website from my Reformed, non-Orthodoxy, perspective.
The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.
Author/Authorship
Quoting the Orthodox Study Bible:
'All early testimony credit Paul with the authorship of Colossians. Some of the vocabulary is unusual for Paul because he is combating first-century Gnosticism using its own terminology--thereby deepening his own understanding of Christ.' (461).
Reading the text
I began recently listening to Colossians online, the King James Version (KJV), which I realize is similar, but not identical to New King James Version (NKJV) bible that is used by this Orthodoxy text. I then read the biblical text and consulted scholarship, some of which is cited within the articles linked below.
While submitting to the credentials of modern scholarship, as N.T. Wright documents the issue of authorship is debated. Wright explains that 'scholarly opinion is by no means unanimous on the point.' (31). He further opines that 'There is not even agreement on where the weight of argument must lie if the issue is to be settled.' (31). As noted previously in this series, Pauline authorship is not essential for Colossians to be within the biblical canon with the historical and present Christian Community. Pauline authorship is not a significant, emotional, position for me as a scholar, to be clear.
To me a plain reading, and consulting scholarship, demonstrates that the Apostle Paul is reasonably, historically, considered the author, in agreement with the Orthodox Study Bible.
Colossians 1: 1
Citing for emphasis
1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother,
Colossians 1: 23
23 if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister.
'I, Paul'
Colossians 4: 18 1
18 This salutation by my own hand—Paul. Remember my chains. Grace be with you. Amen.
(See previous two related articles, linked)
Colossians itself, indicates that Paul used a scribe to write most of Colossians.
I reason the Holy Spirit could inspire the Apostle Paul to write/dictate inspired, inerrant, scripture and allow the scribe, as there apparently was one in this case, to use his/her wording, in agreement with the Holy Spirit guided thoughts of the Apostle Paul.
Paul was inspired by the Holy Spirit to provide Gospel, doctrine and biblical theology. I deduce, Paul is not necessarily informing a scribe, of every single Koine Greek word used. Although Paul would of course sanction the finished letter. I am reasoning out, non-dogmatically, how this process may have worked.
Reasonably, it is the Apostle Paul and not someone, within the Christian Community, claiming to be Paul as author. The text states it is the Apostle Paul and Timothy. I have no better reason (s) to think it is someone claiming to be Paul on behalf of the Apostle.
Colossians 4: 18
18 This salutation by my own hand—Paul. Remember my chains. Grace be with you. Amen.
Briefly: Paul not as author
Wright does explain that 'there are several details of verbal usage which make Colossians stand out just a little from the undoubted Pauline letters.' (32). The style of Colossians is not the same as Romans and Galatians. (32). But to paraphrase Wright, the Apostle Paul did have one universal style of writing for his New Testament letters. (32).
Ashby explains that critics have two main arguments against Pauline authorship. (1452).
1. The book's discussion of the Gnostic heresy which Paul critiqued negatively was actually a second and not first century issue. (32). But, Ashby dismisses this as a serious objection, as Paul was disagreeing with an early form of Gnosticism/gnosticism, (or perhaps gnostic thought) not the more developed version of the later period. (32).
Again as mentioned earlier in the series:
Klein, Blomberg, and Hubbard explain within Introduction to Biblical Interpretation that although gnosticism existed in the first century, it did not become a full-fledged philosophy until the second and third centuries. Klein, Blomberg, and Hubbard (1993: 382).
Browning again the Oxford Dictionary of the Bible, writes that gnosis, meaning knowledge, and gnosticism is a term used for 'a kind of religious speculation in vogue in the first two centuries CE'; the Church Fathers being hostile to it because of a perceived opposition to orthodox (Biblical, in context, my add) Christianity. Browning (1997: 151).
Ashby comments on the second objection...
2. Mentions that there are changes in 'vocabulary and style' (in basic agreement with Wright) compared to other Pauline texts. (1452). But this is because Paul is 'adopting the very catch-words of his opponents.' (1452). This in agreement with Orthodoxy and this study bible under review, quoting it again...Some of the vocabulary is unusual for Paul because he is combating first-century Gnosticism using its own terminology--thereby deepening his own understanding of Christ.' (461).
References
ASHBY, E G. (1986) 'Colossians' in The International Bible Commentary, Grand Rapids, Zondervan.
BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
BROWNING, W.R.F. (1997) Oxford Dictionary of the Bible, Oxford, Oxford University Press.
ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
GRENZ, STANLEY J., DAVID GURETZKI and CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan.
KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing.
MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.
PAYNE. DAVID F.(1986) Jude, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.
STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.
The Greek New Testament (1993) Stuttgart, United Bible Societies.
The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.
WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.
WRIGHT, N.T., Colossians and Philemon, (1986)(1989), IVP, Eerdmans, Grand Rapids.
Bible Hub: Colossians 4: 18
Colossians 4: 18
There is some textual disagreement. But all versions from my scan note paulou here is writing by his own hand. My 'The Greek New Testament' is also in basic agreement (696).
(The greeting (in the) own hand Paul)
o aspasmoV th emh ceiri paulou
