For the authorship of Colossians, see here. There are not too many apologetics issues in this book once we're past that issue.

1:1Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother, 2To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ. 3We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, 4Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, 5For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; 6Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth: 7As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ; 8Who also declared unto us your love in the Spirit. 9For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; 10That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; 11Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness; 12Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 13Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 14In whom we have redemption through his blood, even the forgiveness of sins:

15Who is the image of the invisible God, the firstborn of every creature: 16For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17And he is before all things, and by him all things consist. 18And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 19For it pleased the Father that in him should all fulness dwell;

This passage is full of allusions to the Wisdom literature which establish the identity of Christ in relation to the Father in the same way as delineated in Trinitarian doctrine. Note the following parallels:

• Colossians 1:15a He is the image of the invisible God...Wisdom of Solomon 7:26 (Wisdom is) a spotless mirror of the working of God, and an image of his goodness.
• Colossians 1:15b ...the firstborn over all creation....Philo's reference to Wisdom as the "firstborn son" and offspring of God.
• Colossians 1:16a ...by him all things were created.. Wisdom of Solomon 1:14 "for he created all things that they might exist"
• Sirach 1:4 and Philo refer to Wisdom as the "master workman" of creation.
• Colossians 1:17b He is before all things, and in him all things hold together....Wisdom of Solomon 1:7 ...that which holds all things together knows what is said...

JW apologists may argue that Col. 1:15 is in a partitive genitive which made Christ the "firstborn" of creation out to be a part of that creation. This would in no sense eliminate an idea of Christ as an eternal creation of the Father, but even so, as Helyer points out ("Arius Revisited," JETS Mar. 1998) there are actually four possible interpretations of the genitive here: 1) partitive (preferred by the Arians and the JWs); 2) comparative (which would exclude Christ from the creation; 3) place (defines the sphere of Christ's rule over creation) or 4) objective (relates to the action of the "firstborn" upon the creation). Helyer notes that option 1) is excluded by virtue of a) the hoti clause of v. 16 and the pro panta of v. 17, which clearly exclude Christ from the realm of created things; b) the language of eikon in v. 15 and pleroma in v. 19, which includes Christ in the full deity; c) the parallels to the Wisdom tradition, in which Wisdom is not a creation as the rest of creation, but is eternally begotten; d) that the partitive would emphasize the -tokos aspect of prototokos (firstborn), something paralleled in the NT only in Luke 2:7. Helyer therefore opts for the objective genitive as the intent of the passage.

"Firstborn" also does not refer to created order but rather to rank, as Israel is called God's "firstborn" and Philo calls eternal hypostatic Wisdom/Logos God's "firstborn".

20And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 21And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 22In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: 23If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

Is Paul suffering "megalomania" inasmuch as the gospel had not been preached around the world at this point? No: The point of the hyperbole is that the gospel has been widely proclaimed and is an open, public message, in contrast to the false teachings of the Colossian heretics, which involved a Gnostic-like claim that only select men were given the right teachings, and that in secret.

24Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: 25Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: 28Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: 29Whereunto I also labour, striving according to his working, which worketh in me mightily.

2:1For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; 2That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; 3In whom are hid all the treasures of wisdom and knowledge. 4And this I say, lest any man should beguile you with enticing words. 5For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ. 6As ye have therefore received Christ Jesus the Lord, so walk ye in him: 7Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.

8Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

Skeptics sometimes say this verse is "anti-learning," and it is also a favorite of many Christian "anti-apologists" who say that apologetics is heretical and destructive to faith! But in context, this is Paul's attack on a specific heresy at Colosse that is anything but "knowledge-loving." While it is not clear exactly where these heretics stood (it is generally recognized as a group that mixed Judaism with mystical, perhaps proto-Gnostic, speculations), it is clear that their stance was grounded in anti-intellectual suppositions that Smith would sneer at in disgust. (The "basic principles of this world" refers to the spirits thought to represent stars and planets; elsewhere there are hints of belief in/recognition of demonic and heavenly powers; cf. Col. 1:16, 2;10, 2:15.) Smith may then point to Paul's calling this heresy a "philosophy"; but it is likely in light of the context and what the heresy consisted of that Paul is sarcastically using the word that the heretics themselves used to describe their movement. In other words, either put "philosophy" in sarcastic quotes, or else put the qualification "so-called" in front of it. But even if not, the word "philosophy" in this time had a broader meaning that included under its definition groups as diverse as the Essenes, the Pharisees, the Stoics, and even magicians. (Recall how in some stories the magician has a "philosopher's stone"...? The famous Harry Potter book referring to a sorceror's stone carries the title with the words philosopher's stone in Britain, where the term is still used that way. As a side, note that some use this passage to reject anything said to be based on "human tradition", but the phrase here clearly modifies only "hollow and deceptive philosophy" and is intended to stress that this philosophy in particular does not, as the heretics claim, come from any divine source.)

9For in him dwelleth all the fulness of the Godhead bodily. 10And ye are complete in him, which is the head of all principality and power: 11In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. 13And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; 14Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; 15And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

16Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: 17Which are a shadow of things to come; but the body is of Christ. 18Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, 19And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. 20Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, 21(Touch not; taste not; handle not; 22Which all are to perish with the using;) after the commandments and doctrines of men? 23Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body: not in any honour to the satisfying of the flesh.

Is Paul a Gnostic because bike the Gnostics, he is disparaging of the externals of religion? No: It is better understood in light of Paul's indications that food and drink are nothing in themselves (Rom. 14:17), and such anti-legalism is hardly to be thought of as an exclusively Gnostic province.

3:1If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2Set your affection on things above, not on things on the earth. 3For ye are dead, and your life is hid with Christ in God. 4When Christ, who is our life, shall appear, then shall ye also appear with him in glory. 5Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6For which things' sake the wrath of God cometh on the children of disobedience: 7In the which ye also walked some time, when ye lived in them. 8But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9Lie not one to another, seeing that ye have put off the old man with his deeds; 10And have put on the new man, which is renewed in knowledge after the image of him that created him: 11Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. 12Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; 13Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. 14And above all these things put on charity, which is the bond of perfectness. 15And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. 16Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. 17And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. 18Wives, submit yourselves unto your own husbands, as it is fit in the Lord. 19Husbands, love your wives, and be not bitter against them. 20Children, obey your parents in all things: for this is well pleasing unto the Lord. 21Fathers, provoke not your children to anger, lest they be discouraged. 22Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God; 23And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.

4: 1Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven. 2Continue in prayer, and watch in the same with thanksgiving; 3Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds: 4That I may make it manifest, as I ought to speak. 5Walk in wisdom toward them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man. 7All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: 8Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; 9With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here. 10Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;) 11And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me. 12Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. 13For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis. 14Luke, the beloved physician, and Demas, greet you. 15Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house. 16And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea. 17And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. 18The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.