chapter 17, is scarlet-colored (vs. 3), distinguishing it from the “wild beast” of chapter 13. The harlot sitting on the scarlet beast is arrayed in purple and scarlet. (Rev. 17:3-5) The vision thus pictorially symbolizes the royal claims of the “beast” and the luxury and royalty enjoyed by the woman riding it.

Vermilion (Jer. 22:14; Ezek. 23:14) has reference to a reddish type of paint made from oxides of iron or lead. It seems to have been first introduced by the Phoenicians, who imported it from natural deposits found in North Africa. At a later time similar deposits in the Middle East were developed.

White is the color most often mentioned in the Scriptures. Besides its descriptive use, it also serves as a symbol of righteousness and spiritual cleanness. (Rev. 3:4; 7:9, 13, 14) The white horse, as portrayed at Revelation 6:2 and 19:11, symbolizes clean, righteous warfare under Jesus Christ’s direction.

White garments were worn by the poor and also by those of superior rank. Where their attire is mentioned, angels are usually depicted as being clothed in white. (Mark 16:5; John 20:12; Rev. 19:14) A few of the other things described as white are hair (Lev. 13:3; Matt. 5:36), flesh (Lev. 13:16), fields of grain ready for harvest (John 4:35), and God’s throne of righteous judgment. (Rev. 20:11) Jesus likened the scribes and Pharisees to whitewashed graves. (Matt. 23:27) He drew this illustration from the custom of whitewashing the graves in the vicinity of Jerusalem before the Passover to protect people coming to celebrate the Passover from becoming unclean by touching them. Degrees of whiteness are distinguished in the Bible, as, for example, reddish-white (Lev. 13:19, 24) and dull white.—Lev. 13:39.

Yellow and sulphur yellow are also mentioned.—Lev. 13:30, 32, 36; Rev. 9:17.

Mixed colors. Besides the more specific colors there are a number of expressions in the Bible that describe objects having rather indefinite colors or having a mixture of colors. For example: color-patched (Gen. 30:32, 33), glowing colors (Isa. 63:1), many-colored (Jer. 12:9), parti-colored (Zech. 6:3, 7), ruddy (1 Sam. 16:12; Song of Sol. 5:10), speckled (Zech. 6:3, 6), spotty (Gen. 31:10, 12), striped (Gen. 37:3; 2 Sam. 13:19), swarthy (Song of Sol. 1:6), two-colored (Ezek. 27:24), “of varied colors” (Ezek. 16:16), having “color variety” (Ezek. 17:3), and in “various colors.”—Ezek. 27:7, 16, 24.

CHRIST’S CLOAK

The color of the cloak with which Jesus Christ was clothed on the day of his execution has caused some persons to argue that a discrepancy exists in the Bible record with reference to this garment. Matthew said that the soldiers “draped him with a scarlet cloak” (27:28), while Mark and John say that it was purple. (Mark 15:17; John 19:2) However, rather than being a discrepancy, such a variation in describing the garment’s color merely gives evidence of the individuality of the Gospel writers and the fact that they were not in collusion. Matthew described the cloak as it appeared to him, that is, according to his evaluation of color, and he emphasized the garment’s red hue. John and Mark subdued the red tint, calling it purple. “Purple” can be applied to any color having components of both blue and red. So, Mark and John agree with Matthew that the garment was red to some extent. Of course, background and light reflection could have given it different casts. The Gospel writers merely recorded what seemed to be the strongest color to them or to those from whom they obtained their information. A body of water varies in color at different times, depending upon the particular color of the sky and the reflection of light at a given time. So, when such factors are considered, it is seen that the Gospel writers were not in conflict in describing the color of the cloak with which Christ was clothed by mocking Roman soldiers on the last day of his human life.—See DYES, DYEING.

COLOSSAE

(Co·losʹsae).

A city of southwestern Asia Minor. In the apostle Paul’s day Colossae was in the Roman province of Asia, though it formed part of the ancient region of Phrygia. It lay near the upper end of the Lycus River valley, about eleven miles (17.7 kilometers) E of Laodicea (modern Denizli). The Lycus River valley is narrow in the region of Colossae, walled in by great cliffs, but broadens out as it progresses to the NW and the junction of the Lycus with the Maeander (Menderes) River. Through this valley passed the main road leading from Ephesus and the Aegean coast to the E as far as the Euphrates. From the writings of Herodotus and Xenophon (fifth century B.C.E.). Colossae appears to have been then the principal city in the valley. A road branched off from there to Sardis and Pergamum to the NW. During the Roman period, however, the road system was changed, and Laodicea and neighboring Hierapolis (Col. 4:13) came to surpass Colossae in importance. Nevertheless, Colossae continued to be known as a textile center, noted for its fine wool of unusual hue, called collossinus. It lay on the edge of the lonely steppe country, where flocks of sheep were pastured. Just to the S some three miles (4.8 kilometers) Mt. Cadmus rose 8,250 feet (2,514.6 meters), its snows feeding streams that flowed past Colossae.

Phrygians were present in Jerusalem on the day of Pentecost, 33 C.E., perhaps some of them being from Colossae. (Acts 2:10) Although Colossae was on the principal E-W route, most scholars believe that Paul followed a more northerly route on his third missionary tour, which took him by land to Ephesus. (Acts 18:22, 23; 19:1) His letter to the Colossians indicates that he had not visited Colossae and that the congregation there was the fruitage of the work of Epaphras, whom Paul describes as representing him and his co-workers by faithfully ministering to the believers in Colossae. (Col. 1:7, 8; 2:1; 4:12) Paul, however, knew several Christians of Colossae. He names Onesimus, Archippus, Philemon and Apphia.—Col. 4:9, 17; Philem. 1, 2, 10-12.

Added to the original Phrygian population of Colossae were Greek and Jewish elements. (Compare Colossians 3:11.) The early Phrygians displayed a strong tendency toward spiritistic fanaticism, the Greeks indulged in much speculation and philosophical arguments, the Jews were advocates of the Mosaic law and its dietary and sabbath requirements. All these attitudes were dealt with in Paul’s counsel to the Colossian congregation.—Col. 2:4, 8, 16, 18, 20-23; see COLOSSIANS, LETTER TO THE.

COLOSSIANS, LETTER TO THE

The inspired letter of the apostle Paul to Christians in Colossae. As usually placed in modern English versions of the Bible, it is the twelfth book of the Christian Greek Scriptures.

WRITER AND REASONS FOR THE LETTER

Paul identifies himself as the writer of this inspired letter by opening it with the words: “Paul, an apostle of Christ Jesus through God’s will, and Timothy our brother to the holy ones and faithful brothers in union with Christ at Colossae.” (Col. 1:1, 2) The apostle’s writership is also established by the final greeting, written in his own hand.—Col. 4:18.

Besides Paul’s own statements in the letter itself, external testimony to his writership is furnished in the works of early authorities such as Justin Martyr, Irenaeus, Clement of Alexandria, Tertullian and Origen. Internal evidence is also very strong, the style certainly being Paul’s. There is quite a similarity between Colossians and Ephesians, another of Paul’s letters. While this may be due to the close proximity in the time of composition and the possibility that similar circumstances prevailed in each of these cities, such correspondency would also mean that if Paul is accepted as the writer of Ephesians, he must also be acknowledged as the writer of Colossians. (For example, compare Colossians 1:24-29 with Ephesians 3:1-7; Colossians 2:13, 14 with Ephesians 2:1-5, 13-16; Colossians 2:19 with Ephesians 4:16; Colossians 3:8-10, 12, 13 with Ephesians 4:20-25, 31, 32; Colossians 3:18-25; 4:1 with Ephesians 5:21-23; 6:1-9.) Furthermore, the inclusion of the letter to the Colossians with other letters of Paul in the Chester Beatty Papyrus No. 2 (of the third century C. E.) clearly shows that the early Christians viewed Colossians as one of Paul’s inspired writings.

Two factors apparently motivated Paul to write his letter to the Colossians. For one thing, Epaphras had brought the apostle a report of the congregation’s spiritual state. Some of the information caused concern; but there was good news too, for Paul said Epaphras “disclosed to us your love in a spiritual way.” (Col. 1:7, 8) Though there were problems in the congregation, the situation was not critical and there was also much to commend. Then, too, Philemon’s slave Onesimus was returning to his master in Colossae. So Paul took advantage of this circumstance by sending his letter to the congregation there by means of Onesimus and his companion Tychicus.—Col. 4:7-9.

PLACE AND DATE OF COMPOSITION

Where Paul was when he wrote to the Colossians is not directly stated. Some have suggested Ephesus. However, the letter indicates that the apostle was in prison (Col. 1:24; 4:10, 18), and there is no Scriptural account of his being incarcerated in Ephesus. The comments Paul makes at Colossians 4:2-4, 11 seem to be most compatible with the apostle’s circumstances during his first imprisonment in Rome (60-61 C.E.). True, Paul was in prison at Caesarea (Acts 23:33-35), and Felix ordered that the apostle have some relaxation of custody. (Acts 24:23) But evidently this was not as great as the freedom Paul had during his first imprisonment in Rome, when he remained for two years in his own hired house and was able to preach the kingdom of God to those who visited him there.—Acts 28:16, 23, 30, 31.

Another factor that seems to point to the letter’s composition in Rome is that Onesimus was present at the place where Paul wrote it and was going to accompany Tychicus in delivering it to Colossae. Certainly Rome, with its teeming population, would be a very likely refuge for a fugitive slave. The letter to the Colossians was evidently written toward the end of Paul’s first imprisonment in Rome, or about 60-61 C.E., when he also composed the letter to Philemon. Tychicus and Onesimus delivered not only the letter to the Colossians but also the apostle’s letter to Philemon. (Philem. 10-12) Since Paul expresses hope in Philemon (vs. 22) of being released, it may be concluded that, like Philemon, the letter to the Colossians was written toward the end of Paul’s first imprisonment in Rome.

FALSE VIEWS COUNTERED

A deceptive philosophy was being fostered by false teachers in Colossae. Emphasis was being placed on the observance of ordinances of the Mosaic law. The practice of asceticism was also being urged. The apostle warned Colossian Christians to look out, so that someone would not carry them off “as his prey through the philosophy and empty deception according to the tradition of men, according to the elementary things of the world and not according to Christ.” (Col. 2:8) Paul also urged his fellow believers to let no one judge them in eating and drinking “or in respect of a festival or of an observance of the new moon or of a sabbath; for those things are a shadow of the things to come, but the reality belongs to the Christ.” (Col. 2:16, 17) The apostle recognized mock humility for what it was and scored asceticism, saying: “Those very things are, indeed, possessed of an appearance of wisdom in a self-imposed form of worship and mock humility, a severe treatment of the body; but they are of no value in combating the satisfying of the flesh.”—Col. 2:20-23.

Paul placed emphasis on the God-given position of superiority Christ enjoys. (Col. 1:13-20) This truth would counteract paganistic philosophy, Jewish tradition and another practice, “a form of worship of the angels.” (Col. 2:18) The Scriptures do not say whether those involved in it pretended to carry on the form of worship angels were supposed to practice, thought they were emulating the reverential attitude of angels, or were actually worshiping those spirit creatures.

OUTLINE OF CONTENTS

I. Position of Christ, head of the congregation

A. Paul gives thanks for Colossians’ faith in Christ and love (1:1-14)

1. Prays they be filled with accurate knowledge

2. They have been transplanted into kingdom of the Son

B. He is the image of God, firstborn of creation, head of congregation (1:15-20)

C. Through him reconciliation to God is effected (1:21-23)

D. As minister of the sacred secret, Paul works to “present every man complete in union with Christ” (1:24-29)

II. Wisdom, knowledge, concealed in Christ; “reality” belongs to him

A. Paul struggles that they gain knowledge of Christ (2:1-5)

B. Urges that they walk in union with Christ and not be misled (2:6-12)

C. God forgave those once “dead”; blotted out document of the Law (2:13-17)

1. Should let none judge them in eating, drinking, observances

2. These are a shadow, but “the reality belongs to the Christ”

D. Should let no man deprive them of prize (2:18-23)

1. Self-imposed worship, mock humility, and severe treatment of body, valueless in combating the satisfying of flesh

III. Seek things above; clothe selves with new personality

A. Deaden body members on earth; put on new personality (3:1-11)

B. Clothe selves with compassion, kindness, lowliness of mind, mildness, long-suffering, love (3:12-17)

1. Let the peace of Christ control; aid one another

2. Do everything in Jesus’ name, thanking God through him

C. Instructions given to wives, husbands, children, slaves (3:18-25)

IV. Further exhortation and personal greetings

A. Masters urged to deal righteously and fairly with slaves (4:1)

B. Admonition given to pray, walk in wisdom, and on how to answer (4:2-6)

C. Tychicus and Onesimus being sent; will report “all the things here” (4:7-9)

D. Paul and associates send greeting; he closes with instruction and the wish that undeserved kindness attend the Colossians (4:10-18)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 224-227.

COMMANDER’S STAFF

A long rod serving as a token of power to command. The staff of a commander is a symbol of his right to issue orders. The expression “commander’s staff” appears four times in the New World Translation, translating the