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Colossians

About this book
Chapter 1

1 From Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, 2 to the saints, the faithful brothers and sisters in Christ, at Colossae. Grace and peace to you from God our Father! 3 We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 4 since we heard about your faith in Christ Jesus and the love that you have for all the saints. 5 Your faith and love have arisen from the hope laid up for you in heaven, which you have heard about in the message of truth, the gospel 6 that has come to you. Just as in the entire world this gospel is bearing fruit and growing, so it has also been bearing fruit and growing among you from the first day you heard it and understood the grace of God in truth. 7 You learned the gospel from Epaphras, our dear fellow slave—a faithful minister of Christ on our behalf— 8 who also told us of your love in the Spirit. 9 For this reason we also, from the day we heard about you, have not ceased praying for you and asking God to fill you with the knowledge of his will in all spiritual wisdom and understanding, 10 so that you may live worthily of the Lord and please him in all respects—bearing fruit in every good deed, growing in the knowledge of God, 11 being strengthened with all power according to his glorious might for the display of all patience and steadfastness, joyfully 12 giving thanks to the Father who has qualified you to share in the saints’ inheritance in the light.⁠ 13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 14 in whom we have redemption, the forgiveness of sins. 15 He is the image of the invisible God, the firstborn over all creation,⁠ 16 for all things in heaven and on earth were created in him—all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers—all⁠ things were created through him and for him.⁠ 17 He himself is before all things, and all things are held together in him.⁠ 18 He is the head of the body, the church, as well as the beginning, the firstborn from the dead, so that he himself may become first in all things. 19 For God was pleased to have all his fullness dwell in the Son 20 and through him to reconcile all things to himself by making peace through the blood of his cross—through him, whether things on earth or things in heaven. 21 And you were at one time strangers and enemies in your minds as expressed through your evil deeds, 22 but now he has reconciled you by his physical body through death to present you holy, without blemish, and blameless before him— 23 if indeed you remain in the faith, established and firm, without shifting from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant. 24 Now I rejoice in my sufferings for you, and I fill up in my physical body—for the sake of his body, the church—what is lacking in the sufferings of Christ. 25 I became a servant of the church according to the stewardship from God—given to me for you—in order to complete the word of God, 26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 27 God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 28 We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature in Christ. 29 Toward this goal I also labor, struggling according to his power that powerfully works in me.

Texts in conversation

Compare Plato, Timaeus 32a and Colossians 1:17

Classical · New Testament

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Summary

Plato's Timaeus describes the cosmos as a single living body that God shaped into one ordered whole. Colossians uses similar language to describe Jesus the one in whom all things hold together.

Passages

Plato, Timaeus 32a

Classical
32 is such that as the first term is to it, so is it to the last term, and again, conversely, as the last term is to the middle, so is the middle to the first — then the middle term becomes in turn the first and the last, while the first and last become in turn middle terms, and the necessary consequence will be that all the terms are interchangeable, and being interchangeable they all form a unity. Now if the body of the All had had to come into existence as a plane surface, having no depth, one middle term would have sufficed to bind together both itself and its fellow-terms; but now it is otherwise: for it behoved it to be solid of shape, and what brings solids into unison is never one middle term alone but always two. Thus it was that in the midst between fire and earth God set water and air, and having bestowed upon them so far as possible a like ratio one towards another — air being to water as fire to air, and water being to earth as air to water, — he joined together and constructed a Heaven visible and tangible. For these reasons and out of these materials, such in kind and four in number, the body of the Cosmos was harmonized by proportion and brought into existence. These conditions secured for it Amity, so that being united in identity with itself it became indissoluble by any agent other than Him who had bound it together. Now of the four elements the construction of the Cosmos had taken up the whole of every one. For its Constructor had constructed it of all the fire and water and air and earth that existed, leaving over, outside it, no single particle or potency of any one of these elements. And these were his intentions: first, that it might be, so far as possible, a Living Creature, perfect and whole, with all its parts perfect; and next, that it might be One,
360 BCE (scholarly estimate) Read in Plato, Timaeus

Colossians 1:17

New Testament
16 for all things in heaven and on earth were created in him—all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers—all things were created through him and for him. 17 He himself is before all things, and all things are held together in him. 18 He is the head of the body, the church, as well as the beginning, the firstborn from the dead, so that he himself may become first in all things.
80–85 CE (scholarly estimate) Read in Colossians

References

... The Stoics considered the universe to be a living being. In this context the body could be used to describe some aspect of the universe as being a living creature which grows and develops. Cleanthes says, For, just as, in the case of the individual, all his bodily parts take shape in the proper periods of time from the seed, so all the particular parts of the universe -- animals, plants, and so on -- take shape at the proper moments ... Cicero utilizes the idea of the body as a living organism which grows and develops. This idea includes the notion of the body's structural composition, but encompasses more. The universe is like the human body in that as an organism it is governed by nature and produces growth from itself ... The Stoics appear to have used the macrocosm-microcosm analogy to refer to the universe as an organism in a similar manner to Plato ...
Michelle V. Lee, Paul, the Stoics, and the Body of Christ, SNTSMS 137 (Cambridge: Cambridge University Press, 2006), 46–51.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Plato, Timaeus 32a and Colossians 1:17

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