For Colossae, see on Col. i. 2.
The Gospel was first preached in the cities of the Lycus by Epaphras (Col. i. 7; iv. 12; Philem. 23), who may also have founded the churches there. The theory that the church at Colossae was founded by Paul has no sufficient foundation.* The church had never been personally visited by Paul. Though his missionary journeys had carried him into the Galatian and Phrygian country (Acts xvi. 6), the indefinite usage of these terms, the absence of all hints of a visit in the epistle itself, and the notices of his route in the Acts, go to show that his path did not lie through the valley of the Lycus. Ch. ii. 1, appears to indicate that the Colossians were personally unknown to him.
The occasion of the letter was the visit of Epaphras to the apostle in prison, and Paul’s communication with Colossae in the matter of the restoration of Onesimus. Whether Epaphras shared his captivity or not (see on Philem. 23), he did not re- turn to Colossae with this letter, but remained in Paul’s com- pany (Col. iv. 12); and his stay in Rome was long enough to put the apostle fully in possession of the dangers which men- aced the Colossian church. Paul took the opportunity of Ty- chicus’ journey to Colossae with Onesimus, to send this letter.
Phrygia was a favorable soil for the development of error. “ Cosmological speculation, mystic theosophy, religious fanati- cism, all had their home there.” | The leading worship was that of Cybele, the great Mother of the Gods, which was spread over Asia Minor generally, and especially prevailed in Mysia and Galatia. It was orgiastic, accompanied with frenzied dances, howlings, and self-mutilations. Phrygia was also the home of Ophitism, or serpent-worship. Montanism, with its
* This theory was elaborately advocated by Dr. Lardner (‘* Works,” iii., ch. xiv.). Summaries and discussions of his argument may be found in Alford’s and Hadie’s commentaries, and in Dr. Davidson’s “ Introduction to the Study of the New Testament.”
+ Lightfoot.