Bible Commentaries
Colossians

A COMMENTARY ON

THE New Testament Epistles

BY

DAVID LIPSCOMB

EDITED, WITH ADDITIONAL NOTES,

BY

J. W. SHEPHERD

VOLUME IV

Ephesians Philippians AND Colossians

GOSPEL ADVOCATE COMPANY

Nashville, Tennessee

1974

INTRODUCTION TO COLOSSIANS.

COLOSSAE.

Colossae was a city of Phrygia on the Lycus River, one of the headstreams of the Maeander. It stood at the head of a gorge where the two streams unite, and on the great highway traversing the country from Ephesus to the Euphrates Valley, twelve miles from Hierapolis and ten miles from Laodicea. Its history is chiefly associated with that of the two cities. Early, according to Herodotus and Xenophon, it was a place of great importance. As the neighboring cities, Hierapolis and Laodicea, increased, the importance of Colossae declined. Nevertheless it continued to be one of the most important meeting places of the East and the West. While its permanent population was Phrygian, with a mixture of Greeks and Jews, it was constantly visited by travelers of all nationalities, who kept it always sim­mering with new ideas.

ORIGIN OF THE COLOSSIAN ERROR.

The three cities mentioned were the mission field of Epaphras, and his labors seem to have been crowned with success. These churches were planted and grew rapidly. But it was that kind of rapidity that does not promise permanent success. It was too feverish to be healthy. Some of those who eagerly expressed their faith in Christ brought with them many of the cherished ideas of the time, partly Jewish and partly pagan, which they saw no reason to discard but which they were ready to defend as an important, indeed essential, part of God’s message to man. They endeavored to prove that the old faith could live with the new; that a man might become a Christian without discarding any of his principles or prejudices. The result was that the gospel was soon in imminent danger of being submerged by a rising tide of non-Christian beliefs and practices. Epaphras became alarmed, and went the long, perilous journey to Rome to consult with Paul about the situation.

At the beginning of the Christian era, in consequence of the decay of the national and popular religions, all the permutations and combinations of beliefs new and old were being tried. The Lycus valley, a hotbed of theosophy, gnosticism, and mysticism, was the natural scene of the most striking of these experiments. The new teachers at Colossae carefully refrained from saying any­thing directly opposed to the gospel. They merely called it im­perfect, and professed to be able to supplement it. They claimed to know the way to lead the Christian beginner onward and up­ward to perfection; that they were able to initiate him into the mysteries of the higher life. That they could put into his hand the key of philosophy. They taught that as the flesh is the seat of sin, it must be mortified; strict dietary rules must be observed; the festivals of the Mosaic law must be observed; and in general life was to be regulated in accordance with the best human tradi­tions from whatever quarter they may have come, and as Paul’s idea of God was so one-sided, failing to explain the original rela­tion between the supreme God and sinful matter, and so to lay the foundation for a scheme of reconciliation, it must be balanced by a doctrine of the mediation of angels, aeons, or elemental spirits. And the gospel which Epaphras preached must be sup­plemented by the splendid visions of the mystic and meritorious practices of the ascetics. Redemption was not the function of Christ alone; the labor was divided among the whole host of God’s angelic ministers, before whom men must bow in trembling adoration.

It is a well-known fact that much of the Lord’s teaching was elicited by the errors of his disciples, so also was much of Paul’s teaching brought forth by the errors of the churches. The doc­trine of the Colossian epistle is the gospel restated in contact with the philosophy of one of the centers of Greek culture. To the doctrine of the mediation of angels Paul opposes the grandest and fullest conception of the person and work of Christ that is found in God’s message to the lost and sin-cursed world. He presses three normative conceptions upon the minds of his readers—the uniqueness of Christ’s personality, the completeness of his work, and the finality and perfection of his revelation. The Colossians sought a true idea of God—in Christ dwells all the fullness of the Godhead bodily, of creation—Christ is the creator of all created being, including the angelic orders; of history—all things are from Christ and unto Christ; of redemption—believers in Christ are all buried with him in baptism, and rise with him to walk in newness of life; of atonement—Jesus Christ has by the blood of the cross secured the sinner’s peace. They sought a philosophy—in Christ are all the treasures of wisdom and knowl­edge hidden; a higher life—it “is hidden with Christ in God.” They sought initiation into the mysteries of God—Christ is the open secret of the universe. They desired to obtain perfection—man is complete in Christ.

TIME AND PLACE OF WRITING.

Colossians, Ephesians, and Philemon were evidently written from Rome, sometime in the year 62. There are many links of connection between them. Tychicus was the bearer of both Ephe­sians and Colossians (Ephesians 6:21-22; Colossians 4:7-8), and Onesimus, the subject of Philemon, was companion of Tychicus (Colossians 4:9). Greetings are sent in Colossians and Philemon to the same group of friends. (Colossians 4:10; Colossians 4:12; Colossians 4:14; Philemon 1:23-24). In Philemon 1:2 a message is sent to Archippus, and in Colossians 4:17 we learn that he was a very useful man in the church at Colossae.

Book Overview - Colossians

The City.

It was situated about 100 miles east of Ephesus, and was of little importance at the time of this epistle, though it had once been of considerable influence. It was one of a group of three cities, Laodicia and Hierapolis being the Other two, situated on the Lycus river near where it flows into the famous Meander.

The Church of Colossae.

It was perhaps founded by Epaphras (Colossians 1:6-7; Colossians 4:12-13) who was directed by Paul in his work there "for us" "on our behalf", (Colossians 1:7). Paul though having a very vital connection with it. had never visited the church (Colossians 1:7; Colossians 2:1). He seems to have kept posted about conditions in the church (Colossians 1:3-4; Colossians 1:9; Colossians 2:1), and to have approved the work and discipline of the church (Colossians 1:5-7; Colossians 1:23; Colossians 2:5-7; Colossians 4:12-13). He was loved by them (Colossians 1:8) and knew and loved some of them. See also Phe 9.

Condition of the Church and
Occasion for the Epistle.

False teachers or a false teacher, had come among them and had greatly hindered the prosperity of the church. The main source of all their false teaching lay in an old eastern dogma, that all matter is evil and its source also evil. If this were true, God, who is in no wise evil, could not have created matter. And since our bodies are matters they are evil and God could not have created them. From this notion that our bodies are evil two extremes of error arose: (1) That only by various ascetic practices, whereby we punish the body, can we hope to save it, Colossians 2:20-23. (2) That since the body is evil, none of its deeds are to be accounted for. License was, therefore, granted to evil conduct, and evil passions were indulged at pleasure and without impunity (Colossians 3:5-8).

In seeking to find relief from this condition they formulated two other false doctrines. (1) An esoteric and exclusive theory which was a doctrine of secrets and initiation (Colossians 2:2-3; Colossians 2:8). By this doctrine they declared that the remedy for man’s condition was known to only a few, and to learn this secret one must be initiated into their company. (2) That since God could not have been creator of these sinful bodies, they could not, therefore, come to him for blessing, and so they formulated, in their theory, a series of intermediary beings or Aeons, such as angels, that must have created us and whom we must worship (Colossians 2:18), especially as a means of finally reaching God.

All these false theories conspired to limit the greatness and authority of Jesus Christ, and to limit the efficiency of redemption in him (2:9-10). They are called by the one name, Gnosticism, and present four aspects of error in this book. (1) Philosophic, Colossians 2:3-4; Colossians 2:8. (2) Ritualistic, or Judaistic, Colossians 2:11; Colossians 2:14; Colossians 2:16-17. (3) Visionary, or angel-worship, Colossians 1:16; Colossians 2:10; Colossians 2:15; Colossians 2:18. (4) Ascetic practices, Colossians 2:20-23. There are three modern applications of the Colossian heresy. (1) Ceremonialism, or ritualism. (2) Speculation. (3) Low standards of righteousness.

The Epistle.

The news of these false teachings was brought to Paul probably by Epaphras. Colossians 1:7-8, and he wrote to combat them. It is polemic in spirit and argues that we have everything in Christ, that he is the source and Lord of all creation and that he alone can forgive sins and reconcile us to God. It, therefore, represents more fully than any other of Paul’s epistles his doctrine of the person and preeminence of Christ.

PAUL’S LETTER TO THE COLOSSIANS

Colossians Chapter One

This is one of the most important chapters in the Holy Writ, because of the Christology which reaches a climax of surpassing importance in Colossians 1:28.

It begins with the usual Pauline greetings (Colossians 1:1-2) and occasions of thanksgiving for the Colossians (Colossians 1:3-8); next comes a profound paragraph on the preeminence of the Son of God (Colossians 1:9-23), and then the superb mention of the mystery and the secret of human perfection to be achieved "in Christ" (Colossians 1:24-29).

Paul an apostle of Christ Jesus through the will of God, and Timothy our brother. (Colossians 1:1)

Paul, an apostle ... It is not necessary to refer to Paul as "Saint Paul," for such a title actually downgrades him. All Christians are "saints," but not all are apostles. "Apostle" was the high title given by Christ himself to his chosen representatives, and it carries with it the idea of plenary authority. A second reason for using the title "Apostle Paul" is that it is the title used by himself, and therefore the one preferred by himself. Still a third reason is that it emphasizes the truth that Paul was Christ’s representative, not the representative of the church. He was not an apostle appointed by ecclesiastical authority, but a plenary representative of Christ, chosen and appointed by divine authority. Thus, the medieval conceit that the Holy Scriptures belonged to the church and were in some sense the property of it and therefore subject to their exclusive interpretation is defeated and destroyed by the apostolic title itself. Of course, it was medievalism that downgraded Paul from "apostle" to "saint," thus putting him on a parity with any deceased Christian. It is high time to restore the Biblical emphasis and speak of "Paul the apostle of Christ."

Timothy our brother ... The Greek has "Timothy the brother," and by this word Paul dissociated Timothy from any responsibility or authority for the letter to the Colossians, Paul being the exclusive author of it in the sense of its teachings pertaining to him alone.

As Barry noted, "In a special epistle like this, Timothy would be joined with Paul, as usual; but in a general epistle to the churches of Asia, the apostle alone would rightly speak."^[1] Despite this view, it is incorrect to think of Timothy’s name, in any sense, being joined with that of Paul, except as a courtesy in places where Timothy was known.

Another error is that of denying "apostle" as any kind of title. Guthrie said, "Apostle is no formal title, but a claim to divine authority."^[2] On the contrary, "Apostle" is indeed a title, bestowed by the Saviour himself (Luke 6:13). Although of Greek origin, the word "apostle" was most certainly known by our Lord, and its use in Luke’s gospel is not anachronistic. See my Commentary on Luke, Luke 6:13, for more on this.

^[1] Alfred Barry, Ellicott’s Commentary on the Holy Bible, Vol. III, (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 96.

^[2] Donald Guthrie, New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1141.

Verse 2

To the saints and faithful brethren in Christ that are at Colossae. Grace to you and peace from God our Father.

The saints and faithful brethren ... Hendriksen pointed out that "The definite article the is omitted before brethren,"^[3] indicating that not two classes, but only one class is addressed. As Wesley put it, "Saints refers to their union with God ... brethren refers to their union with fellow-Christians."^[4]

In Christ ... at Colossae ... Hayes commented thus:

They were in Christ as surely as they were in Colossae. They had their residence in Colossae and walked about in Colossae; but they had received Jesus in their hearts as Lord, and they also walked in him as they went about their business day by day.^[5]

As Barclay said, "Wherever a Christian is, he is in Christ."^[6] That is why outward circumstances cannot destroy a Christian. No matter what happens in his environment, to his property, or even to his body, he, through it all, remains safe in Christ Jesus.

Although specifically addressed to the Christians in Colossae, this letter was also intended for the nearby congregations at Laodicea (Colossians 4:16), and in fact for the Christians of all times and places.

^[3] William Hendriksen, Colossians and Philemon (Grand Rapids, Michigan: Baker Book House, 1964), p. 44.

^[4] John Wesley, Explanatory Notes upon the New Testament (Napierville, Illinois: Alec. R. Allenson, Inc., 1950), in loco.

^[5] D. A. Hayes, Paul and His Epistles (Grand Rapids, Michigan: Baker Book House, 1959, Reprint from Copyright Edition, 1915), p. 369.

^[6] William Barclay, The Letters to the Philippians, Colossians and Thessalonians (Philadelphia: The Westminster Press, 1975), p. 104.

Verse 3

We give thanks to God the Father of our Lord Jesus Christ, praying always for you, having heard of your faith in Christ Jesus, and of the love which ye have toward all the saints.

Some commentators have supposed that Paul copied his habit of beginning his letters with prayers of thanksgiving from the stylized letters of that period, each containing an expression of thanks to some pagan deity; but strong agreement is felt with Ashby who declared that Paul’s prayers were "no merely conventional opening." The omission of such prayers in Galatians and 2Corinthians indicates that they were included only when the progress of the converts was a real cause for thanksgiving."^[7]

Faith ... hope ... love ... make up Paul’s famed triad, found in these two verses and the verse following, and reminding one of 1 Thessalonians 1:3; 1 Corinthians 13:3, etc.

Hendriksen observed that Paul’s letter to Titus also omitted the prayer of thanksgiving; thus it is correct to say that "In all of Paul’s epistles, with the exception of Galatians and Titus, the opening salutation is followed, either immediately or very shortly, by a thanksgiving and/or doxology."^[8]

Having heard of your faith ... This is interpreted to mean that Paul did not have first-hand knowledge of the Colossians, but such an interpretation is probably incorrect. As Macknight said, "It was Paul’s custom when absent from the churches which he had planted to make inquiry as to their state."^[9] Thus it is very possible that Paul here referred to their continuing in the faith and not to their being converted. Colossae was a Phrygian city; and the New Testament emphatically declares that Paul "went throughout Phrygia" (Acts 16:6).

Your faith in Christ Jesus ... It is refreshing to find a scholar such as Ashby firmly declaring what is undoubtedly true in this passage, as well as in a great many other New Testament Scriptures, namely, that:

Christ is the sphere in which this faith works rather than its object; in other words "faith" derives its significance from their position "in Christ."^[10]

"Faith" that saves the Christian is not a subjective trust/faith in his heart, but a faith properly exercised by one who is "in Christ." "Faith in Christ," properly understood, usually means the Christian’s fidelity to God as he continues to walk "in Christ." Paul’s strong word for this was "obedience of faith" (Romans 1:5; Romans 16:26).

DID PAUL CONVERT THE COLOSSIANS?

Although disputed by some, this question was answered affirmatively by Macknight. Here is a summary of his argument:^[11]; Colossians 1:4 does not mean that Paul did not convert the Colossians; because Paul used this same language when addressing both churches and individuals for whom the apostle was undoubtedly the instrument of their conversion (Philemon 1:5; Philemon 1:19; 1 Thessalonians 3:6; Ephesians 1:15). Just as emphatically, Colossians 1:7 and Colossians 2:1 cannot mean that Paul did not convert them. See notes on those verses.

Positively: (1) Paul stated that on "your account," that is, the account of the Colossians, he had been made a minister; and this implies that when Paul was in Phrygia he preached to them.

(2) Paul’s recommendation of Epaphras to them has the ring of coming from one who, in some sense, was responsible both for them and Epaphras.

(3) Paul wrote the salutation with his own hand, as he did to other churches where he was acquainted and they knew his handwriting.

(4) "Even as ye have been taught" (Colossians 2:6) declares that Paul had the most intimate knowledge of their teaching, and this argues that he himself had done it.

Whether or not one agrees with this reasoning, it seems to be convincing enough.

^[7] Ernest G. Ashby, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 483.

^[8] William Hendriksen, op. cit., p. 46.

^[9] James Macknight, Apostolical Epistles with Commentary, Vol. III (Grand Rapids, Michigan: Baker Book House, 1969), p. 479.

^[10] Ernest G. Ashby, op. cit., p. 483.

^[11] James Macknight, op. cit., p. 480-482.

Verse 5

Because of the hope which is laid up for you in the heavens, whereof ye heard before in the word of the truth of the gospel.

Because of the hope ... This clause makes "hope" the pinnacle and summit of the famed triad of faith, hope and love, just as love is designated in 1 Corinthians 13:13. Of course, such a cavalier treatment of "faith" is deplored by the scholars. As Hendriksen put it:

Some have experienced difficulty with the fact that Paul here in Colossians 1:4-5 in which he follows sequence B, seems to be saying that the faith of the Colossians and their love are based on hope. Note the words "by reason of the hope."^[12]

It is clear enough that Paul did not here merely "seem to be saying," but that he emphatically affirmed that the Christian’s faith and love are derived from and founded upon the hope of the gospel. The New Testament unequivocally states that we are "saved by hope" (Romans 8:24, margin); and here the reason for such a truth appears. Both faith and love are "by reason of hope." See more on this in my Commentary on Romans, Romans 8:24.

In the heavens ... "This appears to be a superlative expression here, including all regions and spheres of the unseen world."^[13] The plural "heavens" is a Hebrew conception, probably founded upon such passages as Deuteronomy, 1 Kings 8:27; the rabbis spoke of two heavens; Paul of three (2 Corinthians 12:2).

The truth of the gospel ... "This expression (as in Galatians 2:14) is emphatic ... it refers to a revelation of eternal truth, itself as changeless as the truth revealed."^[14] The holy gospel was at that point in time winning its supremacy over all civilized thought and it was particularly needful to warn the Colossians against the sudden growth of wild speculations, as contrasted with the unchanging, eternal truths of the gospel.

^[12] William Hendriksen, op. cit., p. 49.

^[13] David Lipscomb, A Commentary on the New Testament Epistles, Vol. IV (Nashville: The Gospel Advocate Company, 1964), p. 251.

^[14] Alfred Barry, op. cit., p. 96.

Verse 6

Which is come unto you; even as it is also in all the world bearing fruit and increasing, as it doth in you also, since the day ye heard and knew the grace of God in truth.

In all the world ... "is not to be understood as hyperbole."^[15] Hendriksen supplied the following quotations:

Justin Martyr: There is no people, Greek or barbarians, or of any other race ... however ignorant ... whether they dwell in tents or wander about in covered wagons, among whom prayers and thanksgivings are not offered in the name of the crucified Jesus to the Father and Creator of all things.

Tertullian: We are but of yesterday, and yet we already fill your cities, islands, camps, your palace, senate, forum. We have left you only your temples.^[16]

There are likewise numerous hints in the New Testament of the widespread acceptance of Christianity. "All those of Asia heard the word of the Lord, both Jews and Greeks" (Acts 19:10); "The word of the Lord grew and increased mightily" (Acts 19:20); "In every place your faith in God has gone forth" (1 Thessalonians 1:8); "The gospel has become clear throughout the whole praetorian guard and to all the rest" (Philippians 1:12 f).

^[15] Ernest G. Ashby, op. cit., p. 484.

^[16] William Hendriksen, op. cit., p. 51.

Verse 7

Even as ye learned of Epaphras our beloved fellow-servant, who is a faithful minister of Christ on our behalf.

It was Macknight’s opinion that the word "also" in Colossians 1:8 properly modifies "from Epaphras" and that this verse becomes a denial of what it is usually quoted as affirming, that Paul did not convert the Colossians. He said:

The Colossians had learned the true doctrine of the gospel, not from the apostle alone, but they had learned it from Epaphras also.^[17]

The sequential arrangement of clauses and phrases has a tremendous bearing upon their meaning; and as long as the learned dispute about the proper arrangement in a given verse, all options as to the meaning of it should remain open.

ENDNOTE:

^[17] James Macknight, op. cit., p. 480.

Verse 8

Who also declared unto us your love in the Spirit.

"This is the only explicit reference to the Holy Spirit in the letter to the Colossians."^[18] Paul declared that "love" was the first fruit of the Holy Spirit; and thus this verse is a testimony to the Spirit’s work in the hearts of the Colossians (Galatians 5:22).

ENDNOTE:

^[18] Ernest G. Ashby, op. cit., p. 484.

Verse 9

For this cause we also, since the day we heard it, do not cease to pray and make request for you, that ye may be filled with the knowledge of his will in all spiritual wisdom and understanding.

In this and verses following the limitless aspirations of Paul’s prayers for fellow-Christians is observable. Note the unlimited nature of this request:

He asks that they may be filled with the knowledge of God’s will in all spiritual wisdom ... unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God!^[19]

It should be particularly observed that the knowledge here prayed for is the knowledge of God’s will, as Barry expressed it, "Not speculation as the the nature of God, or emanations from Deity, or even as to reasons of God’s mysterious counsels."^[20] Above everything else people need to know what the will of God is, and having learned it, to do it to the best of their ability.

^[19] D. A. Hayes, op. cit., p. 358.

^[20] Alfred Barry, op. cit., p. 98.

Verse 10

To walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God.

See under Colossians 1:9 for comments on the unlimited nature of this great Pauline prayer.

In every good work ... Nothing could be plainer in the word of God than the fact of good works being required of those who hope to enter heaven. Furthermore, it is absolutely incorrect to seek the elimination of this requirement by declaring that "Paul attaches high value to good works viewed as the fruit, not the root, of grace."^[21] Paul himself emphatically made good works a prior condition of eternal redemption, even for those already saved by the blood of Christ, a truth which is clearly visible in this verse. Paul said:

We must all be made manifest before the judgment seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad (2 Corinthians 5:10).

God will render to every man according to his works: to them that by patience in well-doing seek for glory and honor and incorruption, eternal life; but to them that are factious and obey not the truth, but obey unrighteousness, shall be wrath and indignation, tribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek; but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek: for there is no respect of persons with God (Romans 2:6-11).

Reference is here made to the discussion of the above scriptures in the notes in this series of commentaries. See my Commentary on 1,2 Corinthians , 2 Corinthians 5:10, and my Commentary on Romans, Romans 2:6.

Paul did not teach that people, in any sense, earn salvation, or that perfection in keeping all God’s commandments must be attained; but despite this, those who work evil will be lost, regardless of how much they profess to "believe" in the Lord.

^[21] William Hendriksen, op. cid, p. 58.

Verse 11

Strengthened with all power, according to the might of his glory, unto all patience and longsuffering with joy.

All power ... all patience ... See under Colossians 1:9 for comment on the unlimited nature of the apostle’s prayers for Christians.

According to the might of his glory ... Hendriksen has a vivid comment on this thus:

When a multimillionaire gives "of’ his wealth to some good cause he may be giving very little; but when he donates "in accordance with" his riches, the amount will be substantial.

Thus the strengthening of the Christian "according to" the might of God’s glory is beyond all calculation.

Verse 12

Giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light.

Who made us meet ... This is rendered "qualified us" in RSV, which is a definite improvement over the rendition in the English Revised Version (1885).

HOW GOD QUALIFIES PEOPLE TO BE SAVED

I. People must hear the truth to be saved; and it is God who sends out preachers to all the world that people may hear it. See Romans 10:14 ff.

II. People’s hearts must be open to receive the truth; and that all-important event is produced by the word of God which opens people’s hearts. "Lydia ... heard us, whose heart the Lord opened to give heed to the things which were spoken" (Acts 16:14 ff).

III. Belief enters into qualification for salvation; and, as Jesus said, "This is the work of God, that ye believe on him whom he hath sent" (John 6:29).

IV. Repentance also figures in salvation (see Luke 13:3; Luke 13:5); but it is God who "grants" repentance. "To the Gentiles also hath God granted repentance unto life" (Acts 11:18).

V. Confession of Christ is one of the prior conditions of salvation (Matthew 10:32-33); but it is God who reveals the great truth which people confess. Thus when Peter confessed Christ (Matthew 16:16), Jesus responded by telling him and all the apostles that "flesh and blood had not revealed it to him" but that "the Father in heaven" had done so! Thus it is God who does the qualifying when one confesses the Saviour.

VI. One is baptized "into Christ"; and after Pentecost, salvation is not promised in the New Testament to any unbaptized person whomsoever. Jesus said, "He that believeth and is baptized shall be saved" (Mark 16:16). But, when one is baptized, is he thus attempting to earn his salvation, or does his obedience of this command deny that salvation is of grace? Indeed no! Here again, it is God who does the baptizing! Note this:

Jesus was making and baptizing more disciples than John (although Jesus himself baptized not, but his disciples) (John 4:1-2).

It is still like that today. When one accepts the gospel and is baptized by one of the Lord’s disciples, it is still Jesus (God) who is making and baptizing the convert.

Thus God qualifies people to be partakers of the inheritance of eternal life by preaching to them, causing them to hear, opening their hearts, thus causing them to believe, revealing Christ through the sacred word, granting them (along with all other Gentiles) repentance unto life, and by baptizing them into Christ! Now, what about that person who simply will not allow God to do all this for him? The simple and obvious answer is that God will disqualify him!

"It is God who makes worthy those who in themselves art not worthy, and thus enables them to have a share in the inheritance."^[22] God would indeed make all people worthy, if people would permit it; but God having given people the freedom of choice and the freedom of their will, the result is that some men "will not believe"; others "will not repent or confess"; and others will not "arise and be baptized."

Inheritance of the saints in light ... Most commentators find in this an allusion to the allotment of the share of the land of Canaan to each of the tribes of Israel in the Old Testament. Thus Hendriksen:

The Lord provided for Israel an earthly inheritance, which was distributed to the various tribes and smaller units of national life by lot (Genesis 31:14; Numbers 18:20; Joshua 13:16; Joshua 14:2; Joshua 16:1, etc.); so he had provided for the Colossians an allotment or share in the better inheritance.^[23]

^[22] Ibid., p. 60.

^[23] Ibid.

Verse 13

Who delivered us out of the power of darkness, and translated us into the kingdom of the Son of his love.

Out of the power of darkness ... This is the power of Satan, the kingdom of evil, or the realm of the lost. Throughout the New Testament, the unsaved portion of humanity are represented as subjects of an evil ruler, a heartless tyrant who keeps them captive; and the idea of release from captivity is inherent in the words Paul chose here. "The word `translated’ is a word properly applied to the transplanting of races.^[24] "Josephus uses it of the deportation of the Israelites by the Assyrian king."^[25] By the use of the same word here, Paul declared the defeat of the evil kingdom, the vanquishing of its ruler Satan, the release of his captives and the transplanting of them into a wholly new and marvelously better environment. "Out of the kingdom of darkness into the kingdom of the Son of his love!"

Note the past tense of the verb "translated." This affirms the existence of God’s kingdom at the time Paul wrote; indeed, the Colossians had already been translated into it. Throughout the New Testament, after the day of Pentecost, references to the kingdom of God are consistently in the past tense; whereas, before Pentecost, they are consistently in the future tense, thus indicating Pentecost as the occasion of the establishment of God’s kingdom upon the earth. For excursus on this, see my Commentary on Hebrews, Hebrews 12 under "The Church and the Kingdom Began at the Same Time."

^[24] Alfred Barry, op. cit., p. 99.

^[25] G. G. Findlay, Colossians in The Pulpit Commentary, Vol. 19 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 6.

Verse 14

In whom we have our redemption, the forgiveness of sins.

In whom ... This is the characteristic Pauline expression focusing all blessing in the Lord Jesus Christ. Out of Christ there is nothing; in him is eternal life. Out of Christ there is condemnation; in him is redemption. Out of Christ there is guilt; in him is forgiveness, pardon and salvation. The holy Scriptures repeatedly declare that "we are baptized into Christ" (Romans 6:3); and this truth is repeated here because so many seem unaware of it.

Findlay quoted Lightfoot as seeing in this passage Paul’s refutation of a Gnostic claim that "redemption" consisted of being initiated into Gnostic "mysteries"; but, as stated in the introduction, this is highly speculative. Findlay went on to point out that one of the most prolific writers of that age, Philo, "who speaks the language of the Jewish philosophic mysticism of the first century, has no such usage"^[26] of the word redemption.

ENDNOTE:

^[26] Ibid., p. 7..

Verse 15

Who is the image of the invisible God, the firstborn of all creation.

Image of the invisible God ... The first impression of reading this verse is that the terms "image" and "firstborn" accord Jesus Christ a status below that of absolute deity; but the very next verse emphatically forbids any such inadequate interpretation of this verse.

Image of the invisible God ... John B. Nielson is absolutely correct in the declaration that in these words, "Paul is saying that Jesus Christ is none other than God Himself."^[27] He even went further and said that "’firstborn’ is equivalent to `only begotten,’ and is a Jewish technical term meaning `uncreated’^[28] Why, then did Paul use these particular words here?

Image ... God created Adam in his own image (Genesis 1:27); but Adam promptly sinned and fell from that image; but, by these words here, Paul compels us to see in Jesus a second Adam who was indeed God’s image. Christ was man as God created him to be in the person of Adam. Christ was (and IS) also God, but the emphasis here is upon his perfect manhood. Again, there is in this passage a strong suggestion linking Paul with the authorship of Hebrews where Hebrews 1:3 corresponds exactly to what is said here. Paul applied the same title to Christ in 2 Corinthians 4:4. Barclay also stressed the connection this passage has with the creation narrative. By using the word "image," which is the same as that in Genesis, Paul in effect says,

Look at Jesus. He shows you not only what God is; he also shows you what man was meant to be. Here is manhood as God designed it. Jesus is the perfect manifestation of God and the perfect manifestation of man.^[29]

Firstborn of all creation ... Of course, this verse was the major platform of Arianism, the great heresy that denied the deity of Christ. From this they alleged that Jesus Christ was only a creature, understanding "firstborn" in the sense of being first in a temporal sequence; but there is overwhelming evidence that Paul did not so use that word in this passage. As Guthrie said, "Firstborn must be understood in the sense of supreme rather than in the temporal sense of born before."^[30]Barclay affirmed that the time sense in this world is hardly in the Greek word at all, and that here, "It is not used in a time sense at all, but in the sense of special honor. Firstborn is a title of the Messiah."^[31] Dummelow pointed out that, just as so frequently in the English, words have different meanings, firstborn has two, that of time sequence and that of supremacy over.^[32] Obviously it is the latter meaning which Paul meant here. As a matter of fact, the other meaning was by far the most unusual. David Lipscomb interpreted the word to mean in this place "Over all creation, Christ occupies the relation of supremacy such as is accorded the firstborn; and such is preeminently due to the `firstborn of all creation’."^[33] Thus, the two words, image and firstborn, stand for Christ’s perfect manhood and perfect deity.

This verse (Colossians 1:15) is the beginning of one of the most important paragraphs in the New Testament; and, as Hendriksen said, "Before attempting a study of the separate parts, the passage should be seen in its entirety."^[34] We are further indebted to Hendriksen for the following parallel arrangement which enables the reader, at a glance to see the correspondence between the two major sections:

THE SUPREMACY OF THE LORD JESUS CHRIST

THE SUPREMACY OF THE LORD JESUS CHRIST

A. IN CREATION	B. IN REDEMPTION
15 Who is the image of the invisible God, the firstborn of every creature.	18 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 pre-eminence,
16 For in him were created all things in the heavens and on the earth, Whether thrones or dominions or principalities or authorities, All things through him and with a view to him have been created;	19 For in him he (God) was pleased to have all the fullness dwell. The visible and the invisible,
17 And he is before all things and all things hold together in him.	20 And through him to reconcile all things to himself, Having made peace through the blood of his cross, Through him, whether the things on the earth or the things in the heavens.

Now, admittedly, this is a very carefully thought-out paragraph, or sentence of 137 words, and the organization of it is obvious; but for another Pauline paragraph manifesting these same qualities see Paul’s long salutation in Romans and the analysis and discussion of it in my Commentary on Romans, Romans 1:8ff. We reject out of hand the allegation that this marvelous paragraph is some kind of hymn or liturgical chant used in worship services of the early church. Such a view is not supported by any evidence whatever except in the imagination of scholars; and it is based upon several very tenuous and unsure premises: (1) that Paul would need to reach into the current hymnology of his day for accurate expression of the nature and essence of the being of Christ Jesus; (2) that the great Christology of this passage had "developed" in the early church. On the contrary, far from having developed any such exalted conception of Christ, those early churches were in danger of being carried away into the worship of angels, etc. If the brethren at Colossae were singing these words already when Paul wrote, there would have been no temptation to gnosticism, and no need for Paul to have written them. Of course, what some have in mind, through making a hymn out of this passage, is to make it easier for them to deny that Paul wrote it, or that it is indeed authoritative Scripture.

This remarkable paragraph has every mark of Pauline authorship, being a similar careful work, comparable to Romans 1:1-7. As G. Campbell Morgan expressed it:

It is here that Paul set forth the glories of the person of the Redeemer in a passage that is unique for its revealing beauty. He summarized the whole truth concerning the glories of the person of Christ in his declaration that "It was the good pleasure of the Father that in him should all the fullness dwell."^[35]

Before leaving Colossians 1:15, one other expression should be noted:

Who is ... not "who was" etc. Three times in these verses (Colossians 1:15,17,18), this imperative IS used with reference to Christ, strongly suggesting the great "I AM’s" of the Gospels and of Exodus 3:6,14. See the comment in my Commentary on Mark 6:50.

^[27] G. Campbell Morgan, An Exposition of the Holy Bible (Old Tappan, New Jersey: Fleming H. Revell Company, 1959), p. 379.

^[28] Ibid.

^[29] William Barclay, op. cit., p. 118.

^[30] Donald Guthrie, op. cit., p. 1144.

^[31] William Barclay, op. cit., p. 118.

^[32] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 981.

^[33] David Lipscomb, op. cit., p. 259.

^[34] William Hendriksen, op. cit., p. 70.

^[35] G. Campbell Morgan, An Exposition of the Holy Bible (Old Tappan, New Jersey: Fleming H. Revell Company, 1959), p. 496.

Verse 16

For in him were all things created, in the heavens and upon the earth, things visible and invisible, whether thrones or dominions or principalities or powers; all things have been created through him and unto him.

If indeed, as generally supposed, the Colossians were being drawn away into various philosophies and speculations involving the worship of angels, spirits, demons, and the supposition that certain emanations from God were responsible for the creation itself, this verse was the divine thunderbolt that cleared the atmosphere and let the light of God shine in. Hayes’ quotation of Farrar regarding what Paul did in this passage is as follows?^[36]

To / Paul opposed:

A cumbersome ritualism -- A spiritual service

Inflating speculations -- A sublime reality

Hampering ordinances -- A manly self-discipline

Esoteric exclusiveness -- A universal gospel

Theological cliques -- An equal brotherhood

Barren systems -- A new life

All their problems -- Christ as the answer

This verse affirms the deity of Christ as effectively as any in the New Testament. As the Creator of all things, how could he be anything less?

By this the apostle declares that the invisible beings of the world above us, however lofty their names or mighty their powers, are Christ’s creatures as much as the lowliest objects within our sight.^[37]

Lightfoot was of the opinion that Paul here made no affirmation regarding the actual existence of such beings as angels; but, whether that is correct or not, Christ taught of their existence; and the Christians who lived contemporaneously with the apostles believed that every Christian had a guardian angel. See my discussion of Angels in my Commentary on Hebrews, Hebrews 1:14. Charles Hodge declared flatly that "Angels are a distinct creation being neither God, human nor animal";^[38] and with this view full agreement is felt. Paul’s failure to make this clear in this verse was probably due to the fact that the Colossians believed in a great many other supernatural beings (other than angels) and that their belief in such beings was totally false.

As Lipscomb said, "This certainly means that Christ created the whole universe,"^[39] leaving absolutely no room whatever for the worship or adoration of any lesser beings whatever; and, as Hendriksen put it, "That was Paul’s main theme over against the teachers of error who were disturbing the church at Colossae."^[40]

A. S. Peake stressed the thought that the words Paul used here "denote angels ... These angels, Paul insists, so far from being superior or equal to Christ, were as inferior to him as the creature is to the Creator."^[41] Agreement is felt with this, to the effect that Paul was speaking about angels as actually existing, and that the reference is not to earthly dignitaries, which would be irrelevant to the polemical purpose of this passage.

^[36] D. A. Hayes, op. cit., p. 358.

^[37] G. G. Findlay, op. cit., p. 9.

^[38] Charles B. Hodge, Angels (Nashville: The Christian Teacher, Inc., 1977), p. 4.

^[39] David Lipscomb, op. cit., p. 259.

^[40] William Hendriksen, op. cit., p. 72.

^[41] A. S. Peake, Expositor’s Greek Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 504.

Verse 17

And he is before all things, and in him all things consist.

Again, here is an astounding coincidence of thought with that of the author of Hebrews. See my Commentary under Hebrews 1:3. Not only did Jesus Christ create the universe, he sustains, upholds, and supports it!

And he is before all things ... See under Colossians 1:15. Findlay was also impressed with the implications "he is" as used here. He said:

In the mouth of a Hebraist like Paul, the coincidence of the doubly emphatic "he is" with the etymological sense of Jehovah, as interpreted in Exodus 3:6, can scarcely be accidental.^[42]

There is a glimpse here of the same thought of Hebrews 13:8, regarding him who is the same yesterday, today and forever.

ENDNOTE:

^[42] G. G. Findlay, op. cit., p. 10.

Verse 18

And 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.

Here begins the second phase of this grand statement of the preeminence of Christ, the first pertaining to all creation, and this pertaining to the new spiritual creation, that is, the church of our Lord Jesus Christ.

He is ... Note the same imperative use of this expression as in Colossians 1:15,17.

Head of the body, the church ... Some expositors like to take the view that Paul’s idea of the corporate Christ, the spiritual body of believers with Christ as its head, was a late blooming idea with the apostle; but such is totally incorrect. As Hendriksen said:

It cannot be truthfully maintained that the proposition, "Christ is the head of the church," was absolutely foreign to Paul’s thinking prior to the time of the Prison Epistles.^[43]

Paul wrote to the Corinthians that there is "one body" (1 Corinthians 12:20), and is not a body supposed to have a head? Furthermore, when Paul wrote that the head of "every man" is Christ (1 Corinthians 11:3), is this not absolutely equivalent to saying that Christ is the head of the church? As a matter of fact, the expression "in Christ" used so extensively in Paul’s writings is the embodiment of that entire corpus of truth which surfaces in this verse regarding "the body of Christ." We dare to offer the challenge that in every one of the 169 times where Paul used "in Christ" or the equivalent "in him," "in whom," etc., it is proper to read it "in the spiritual body of Christ," that being the only way that any man on earth was ever in Christ at all. Thus the conceit of the spiritual body with Christ as its head being in any sense a late or "developed idea" for Paul is totally refuted by the magnificent Pauline expression "in Christ."

The beginning ... Christ as the "beginning" actually begins. He brings into being a new creation, the church, his body. "His body, the church, begins in him, dating and deriving from him its all in all."^[44]

Firstborn from the dead ... "The word firstborn brings over with it into the verse the glory which surrounds it in Colossians 1:15," as Findlay said, "The divine Firstborn, who is before and over all things, wins his title a second time for his earthly brethren’s sake (Hebrews 2:10-15)."^[45]

^[43] William Hendriksen, op. cit., p. 76.

^[44] G. G. Findlay, op. cit., p. 11.

^[45] Ibid.

Verse 19

For it was the good pleasure of the Father that in him should all the fullness dwell.

"This verse should be understood in the light of Colossians 2:9. It is the fullness of Deity, the `fullness of the godhead bodily’ that is pleased to dwell in the Son."^[46]

Ashby also agreed with this analysis of the verse, adding that by thus stressing Christ’s deity, Paul effectively undermined the whole argument of the Gnostics. He said, "It is peculiarly fitting that Paul should thus describe the Saviour. It is God’s pleasure that all fullness, the full essence of deity, should re’side in Christ."^[47]

^[46] John B. Nielson, op. cit., p. 382.

^[47] Ernest G. Ashby, op. cit., p. 485.

Verse 20

And through him to reconcile all things unto himself, having made peace through the blood of his cross: through him, I say, whether things upon the earth, or things in the heavens.

Hendriksen suggested the probable meaning of this verse to be:

Sin ruined the universe. It destroyed the harmony between one creature and another, also between all creatures and their God. Through the blood of the cross, however, sin in principle has been conquered ... the law satisfied ... the curse borne ... harmony restored ... peace made.^[48]

Agreement is felt with this paraphrase, except in the matter of its application to the lower creation. While admitting that something like this may indeed be true, this student of the scriptures has never been able to find such premises firmly established in the sacred word. See in my Commentary on Romans, Romans 8:19ff.

Things upon the earth ... This we interpret to mean human beings, leaving the animal creation out of sight altogether.

Things in the heavens ... The only things in heaven which may be said to be out of harmony with God are "Satan’s angels"; and yet they have already been cast down and reserved in chains of darkness. Any further speculation on this would appear to be futile.

Heavens ... See under Colossians 1:5 for the use of the plural "heavens."

ENDNOTE:

^[48] William Hendriksen, op. cit., p. 82.

Verse 21

And you, being in time past alienated and enemies in your mind in your evil works.

In one of the most perceptive statements read in many a day, Hendriksen observed that:

This state of estrangement, moreover, was not due to ignorance or innocence. There are no innocent heathen! On the contrary, they were estranged and hostile in disposition. It was their own fault that they had been and had remained for so long a time "far off," for they had actually hated God!"^[49]

This is the truth that was hidden from Jean-Jacques Rousseau, the philosophical father of the Romantic movement in literature and thought. It was he, according to Will and Ariel Durant, "who had more effect upon posterity than any other writer or thinker of the eighteenth century."^[50] And it was he who filled the people’s minds with the garbage relative to "natural man," "the noble savage," and the totally uninhibited human animal. Here in the sparkling words of an apostle is revealed the truth about natural man" or the "noble pagan." Paul described him as the end-result of devolution downward from a prior state of having known God and then having fallen away from it.

ENDNOTE:

^[49] Ibid., p. 83.

Verse 22

Yet now hath he reconciled in the body of his flesh through death, to present you holy and without blemish and unreprovable before him.

The thought of this is similar to that of Colossians 1:28, which see; but here the emphasis is upon the body of his flesh, that is, Jesus’ physical body and the death upon Calvary. In Colossians 1:28, the emphasis is upon the spiritual body, the corporate Jesus, which is the church. Both are absolutely necessary, because the spiritual body could never have existed without the actual death of Christ on the cross.

The second half of this verse refers to judgment and the appearance at that time of all the redeemed before the Lord.

Verse 23

If so be that ye continue in the faith, grounded and stedfast, and not moved away from the hope of the gospel which ye heard, which was preached in all creation under heaven; whereof I Paul was made a minister.

If so be that ye continue ... This is another of innumerable denials in the New Testament of the monstrous proposition euphemistically described as the "final perseverance of the saints." Salvation is conditional, both for the alien sinner and for the sanctified Christian. God has written that chilling word "IF" over against every name inscribed in the Lamb’s Book of Life. If people truly hope to receive eternal life, let them behold the condition stated here: "If so be that ye continue in the faith." In short, that means if they do not quit the church! "Faith" in this passage is not subjective, but objective, meaning "the Christian religion."

Which was preached in all creation ... The same thought is expressed in Colossians 1:6. See notes under that reference. "Creation," as used here, is suggestive of Mark 16:15 and Romans 8:22, which see with the comments. Paul loved to speak of Christians as "the new creation"; and thus, by contrast, "creation," as used here, meant the unregenerated part of humanity.

On this verse, David Lipscomb wrote:

It seems strange that the gospel had been preached among all the nations; but, if we consider the earnest character of the Christians, who gloried in persecutions and death for Christ’s sake, it will not seem so strange. The greatest hindrance to the gospel in our day is the lukewarm and indifferent character of professed Christians?^[51]

Paul ... a minister ... Hendriksen defined a minister thus:

A minister of the gospel is one who knows the gospel, has been saved by the Christ of the gospel, and with joy of heart proclaims the gospel to others. Thus he serves the cause of the gospel?^[52]

^[50] Will and Ariel Durant, Rousseau and Revolution (New York: Simon and Schuster, 1967), p. 3.

^[51] David Lipscomb, op. cit., p. 265.

^[52] William Hendriksen, op. cit., p. 85.

Verse 24

Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the church.

In this verse Paul, dwelling upon the metaphor of the "body of Christ," thinks of it as being actually Christ, and therefore, like Christ, called to suffer tribulations, hardship and persecutions, thus viewing it as a necessity that just as Christ suffered, so also should Christians (see Romans 8:17; 2 Timothy 2:11,12). Ellis reasoned from this that "Union with Christ involves ipso facto union with Christ’s sufferings," but also pointed out that "The sole redemptive sufficiency is in Christ and his atonement."^[53] God’s imperial "must" is written upon the sufferings of Christians: "Through many tribulations, we must enter into the kingdom of God" (Acts 14:21).

ENDNOTE:

^[53] E. Earle Ellis, Wycliffe New Testament Commentary (Chicago: Moody Press, 1971), p. 789.

Verse 25

Whereof I was made a minister, according to the dispensation of God which was given me to you-ward, to fulfill the word of God.

Macknight understood this verse as saying that Paul had been made a minister on behalf of the Colossians, which presupposes that Paul had surely preached to them.

Minister ... See under Colossians 1:23.

Verse 26

Even the mystery which hath been hid for ages and generations: but now hath it been manifested to his saints.

The mystery ... This word occurs 21 times in Paul’s letters, three times in the Gospels and four times in Revelation?^[54] A mystery in the New Testament frame of reference is not something hidden, but something which was once hidden but now revealed. The conviction of this writer is also to the effect that there are elements of amazement and awe in the Scriptural mystery which can never be removed, and that, in some unknown sense, the mystery of God is not even finished yet (see Revelation 10:7). For those interested in an extended discussion of "The Mystery of Redemption," see the entire book under that title.^[55]

^[54] William Hendriksen, op. cit., p. 88 footnote.

^[55] James Burton Coffman, The Mystery of Redemption (Austin, Texas: Firm Foundation Publishing House, 1976).

Verse 27

To whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of the glory.

We heartily agree with Ashby that "There is no need to suppose that Paul borrows this term from the Greek-mystery religions, but rather from the Old Testament (Daniel 2:18)."^[56] Also Christ used it himself (see Matthew 13:11).

Christ in you ... This is the essence of the "mystery" as Paul expounded it here; but a comparison with other Pauline writings on the subject reveals the mystery to be somewhat complex. There are eight expressions in the New Testament, all eight of which refer to a single state, namely, the saved state; and these are: (1) Christ is in you; (2) you are in Christ; (3) God is in you; (4) you are in God; (5) the Holy Spirit is in you; (6) you are in the Holy Spirit; (7) the mind of Christ is in you; (8) the word of Christ is in you. For Scriptural references and discussion of all these see Galatians 5:23, this volume. It is mandatory, of course, to see all of these various designations as reference to one condition only, that of the redeemed in Christ. The fact that all such references are indeed synonymous is evident from Paul’s usage in this and the following verse. Here he spoke of "Christ in you"; in the very next verse, and speaking of the same thing, he referred to it as presenting every man "in Christ," thus quite obviously using "in Christ" and "Christ in you" interchangeably.

ENDNOTE:

^[56] Ernest G. Ashby, op. cit., p. 486.

Verse 28

Whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ.

The great goal of Christianity shines in this, namely, that of presenting every man "perfect in Christ." This writer has no patience with the translations and "authorities" that scale down the meaning of "perfect" in this passage, equating it with "completeness" or "maturity." Christ used this word of God himself (Matthew 5:48), and one would hardly speak of God’s being mature! NO! This verse is the quintessence of the entire system of Christianity. See my article on "The Perfection of Christians" under Ephesians 1:4.

Verse 29

Whereunto I labor also, striving according to his working, which worketh in me mightily.

The statement here is that Paul was striving and laboring with all of his strength to unite people in Christ, that being the only possible means of their salvation, and also that the working of Christ himself was present in Paul mightily during those labors. In this significant verse, Paul acknowledged that the overwhelming success of his remarkable life was due not to himself alone, but to the mighty power of Christ Jesus.

Colossians Chapter Two

This division of the Colossian letter is, of course, quite arbitrary; as someone said, Paul did not write four chapters, but wrote one letter! Nevertheless, the game plan in this series calls for going with the traditional divisions. After all, those divisions are already known to millions, and any new division would probably be just as inadequate and arbitrary as the old ones.

This chapter deals with Paul’s refutation of false doctrine, in which the emphasis by the apostle lies squarely upon the eternal power and Godhead of the Lord Jesus Christ. Morgan said, "The central declaration of the epistle is found in this chapter (Colossians 2:9-10)."^[1] This chapter also exposes to some degree the nature of the false teachings Paul was refuting. True, he does not explain the error, but the refutation may be taken, at least partially, as the opposite of the error; and from this, a fairly accurate idea of it is derived. It is perfectly clear that a strong Judaistic character marked the Colossian errors; but they were colored by pagan misconceptions also. That there may have been traces of incipient gnosticism at Colossae is likely; but the notion that Colossians is principally a response to gnosticism should be rejected. The peculiar characteristics of the Colossians’ error most visible in the epistle are Jewish, not Gnostic.

ENDNOTE:

^[1] G. Campbell Morgan, An Exposition of the Holy Bible (Old Tappan, New Jersey: Fleming H. Revell Company, 1959), p. 497.

For I would have you know how greatly I strive for you, and for them at Laodicea, and for as many as have not seen my face in the flesh. (Colossians 2:1)

This verse is usually cited as meaning that Paul had never seen any of the Christians at Laodicea and Colossae; but since Hierapolis is the only one of the tri-cities not mentioned here, it is more logical to assume that Hierapolis might have been the location of those addressed in the last clause. As Peake declared, "So far as the words themselves go, they may mean that the Colossians and Laodiceans did belong to the number of those who had not seen him or that they did not."^[2] The ambiguity of this verse is insufficient foundation for the postulations about Paul’s never having seen the Christians addressed in this letter.

As many as have not seen my face ... Barry referred to this thus: "This description doubtless indicates Hierapolis";^[3] but despite this, he accepted on other grounds the thesis that Paul had not seen the Colossians. To this writer, however, there are certain circumstances in this reference that almost demand a differentiation between the status of Colossae and Laodicea on the one hand, and Hierapolis on the other. Those towns were all three sister cities, tri-cities as they would be called today. It is inconceivable that Paul would have named two of them, omitting the other, without some good reason for the distinction.

Very well. What was that distinction? There existed churches at all three places (Colossians 4:13); Paul addressed letters to Colossae and Laodicea (Colossians 4:16) but apparently did not address a letter to Hierapolis. This can be logically explained only on the premise that Paul was well acquainted in two of these cities and unacquainted in Hierapolis. Added to this, there is the omission of the name of Hierapolis in Colossians 2:1. Nielson concurred in this explanation, as follows:

The strife in which Paul finds himself involved concerns both those whom he knows at Colossae and Laodicea, the neighboring town, and those whom he does not know.^[4]

Macknight identified those who had not seen Paul’s face as "all the believing Gentiles everywhere to the end of the world."^[5] If Paul did not know the Colossians, why would he have been writing them a letter? The impossibility of answering this while denying that Paul was acquainted at Colossae has led some of the commentators to add another theory, to the effect that although Paul had not been to the tri-cities, many from the tri-cities had visited Paul in Ephesus or other places!^[6]This is perfectly possible, of course; but the simple answer is usually the best; and the simple explanation is that like most people in all ages, Paul wrote to people whom he knew and loved.

There is something sad about those tri-cities. The only mention of any of them in Scripture outside this letter is in Revelation 3:14-22, where Laodicea stands in perpetual infamy as the Church of the Lukewarm. Today there is no trace of Colossae, not even any ruins, with its very location unknown. The other two cities, according to Barry, "played an important part in the subsequent history of Christianity in Asia Minor ... leaving behind magnificent ruins."^[7]

^[2] A. S. Peake, Expositor’s Greek Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 518.

^[3] Alfred Barry, Ellicott’s Commentary on the Holy Bible, Vol. III, Philippians (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 105.

^[4] John B. Nielson, Colossians in Beacon Bible Commentary, Vol. IX (Kansas City: Beacon Hill Press, 1965), p. 394.

^[5] James Macknight, Apostolical Epistles with Commentary, Vol. III (Grand Rapids, Michigan: Baker Book House, 1969), p. 521.

^[6] William Hendriksen, Colossians and Philemon (Grand Rapids, Michigan: Baker Book House, 1964), p. 102.

^[7] Alfred Barry, op. cit., p. 105.

Verse 2

That their hearts may be comforted, they being knit together in love, and unto all riches of the full assurance of under standing that they may know the mystery of God, even Christ, in whom are all the treasures of wisdom and knowledge hidden.

An unusually incisive and penetrating analysis of the whole paragraph which began at Colossians 1:24 and ends with these verses was written by Morgan thus:

We find reference to a threefold mystery: (1) the church which is the body of Christ; (2) the secret of life in the individual believer, "Christ in you, the hope of glory"; and (3) the deepest mystery of all, "the mystery of God even Christ.^[8]

As frequently pointed out, the "mystery" of the New Testament is exceedingly large and extensive, no less than three facets of it appearing in the single paragraph before us; and yet, strangely enough, all parts of this mystery are wrapped, entwined and fitted together in the most amazing unity.

In whom are all the treasures of wisdom and knowledge hidden ...

Nielson read the meaning of this to be: "In Jesus Christ are hid all the attributes of Deity."^[9] The word "hidden" he construed as meaning "Contained, waiting to be revealed in their time."^[10] George A. Buttrick wrote extensively on "Jesus Christ as the Truth" (John 14:6), declaring that "The ultimate wisdom for mankind is not another formula, another gadget or a new discovery ... Every door man opens discloses not the answer, but another corridor with other doors opening into still other corridors, etc."^[11] Buttrick illustrated this by pointing out the Copernican discovery. He concluded with a grand proposition that for mankind the ultimate answer is not a mathematical formula, an intricate scientific gadget, nor some startling new discovery - it is a Person; that Person is Christ! Paul discovered this long ago and thundered the message in this verse.

^[8] G. Campbell Morgan, op. cit., p. 496.

^[9] John B. Nielson, op. cit., p. 396.

^[10] Ibid.

^[11] George A. Buttrick, Christ and Man’s Dilemma (New York: Abingdon-Cokesbury, 1950), pp. 29ff.

Verse 4

This I say, that no one may delude you with persuasiveness of speech.

Delude ... persuasiveness ... These are two of the 34 words peculiar to Colossians, as mentioned in the introduction; several others appear in this chapter. These new words are just as Pauline as all the rest of his writings, being required by the special circumstances addressed by Paul in this epistle.

The scholars usually understand this as directed against the advocates of Gnostic speculations, as follows:

To beguile (delude) here is "to reason into error"; enticing words are "words of persuasion" rather than reason or revelation. It would be difficult to describe more accurately the marvelous fabrics of Gnostic speculation, each step claiming to be based on some fancied probability or metaphysical propriety, but the whole as artificial as the cycles and epicycles of the old Ptolemaic astronomy.^[12]

While such observations appear to be true enough, it cannot be denied that the same words are applicable to the insistent claims of aggressive Judaism.

No one ... This is the springboard from which some speculators identify the Colossian heresy as advocated by one man, called "the false teacher" by many writers; but as Guthrie said, "It is more likely that Paul is using the term generally in the sense of anyone."^[13]

It is of significance that in this verse it appears that the error at Colossae arose from false speech, rather than from immoral or false practice.

^[12] Alfred Barry, op. cit., p. 105.

^[13] Donald Guthrie, New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1146.

Verse 5

For though I am 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.

In the spirit ... By not capitalizing spirit, the translators indicate that the "Holy Spirit" is not referred to here. Again, this verse is the language of a man who knows the people whom he is addressing. I am absent in the flesh ... Is it necessary to write this to people one does not even know?

Order ... stedfastness ... Here are two more of the unusual words of Paul used in Colossians; and most scholars declare them to be military words. Barclay, for example, said, "These two words present a vivid picture, for they are both military words."^[14] If such is the truth, then it is easy to suppose that Paul’s close association with the military in Rome during his imprisonment might have led to his use of these terms here. "Order ..." means soldier discipline; and a church should stand against all enemies with the solidity of a military phalanx. However, a word of caution is proper concerning the military background of the words Paul chose in this verse. "Meyer and Abbot deny the military reference altogether."^[15] Abbot admitted that the words can be used in a military sense, provided that the context indicates it; but here, he said, "The context suggests nothing of the kind."^[16]

The ideas of order, or discipline and stedfastness, however, are vital to all spiritual development. Paul’s statement here that he was "beholding" such qualities among the Colossians appears to be a reference to the good report of them which Paul had received from Epaphras (Colossians 1:7).

Your faith in Christ ... Again, it is evident in context that Paul has no reference here to the merely subjective act of "believing," in the manner of current usage of the term "faith." It is the sphere in which that faith is working which lends importance to it, that being "in Christ," as attested in the next verse, as well as being implicit in this one.

^[14] William Barclay, The Letters to the Philippians, Colossians and Thessalonians (Philadelphia: The Westminster Press, 1975), p. 131.

^[15] A. S. Peake, op. cit., p. 520.

^[16] Ibid.

Verse 6

As therefore ye received Christ Jesus the Lord, so walk in him, rooted and builded up in him, and established in your faith, even as ye were taught, abounding in thanksgiving.

In him ... in him ... in your faith ... These are all references to the Christian’s fidelity "in Christ Jesus," that is, as bona fide members of his church, fully identified as followers of the Lord Jesus Christ.

Rooted and builded up ... Barry pointed out a significant change of tense: "Having been rooted in him once for all, and being built up continually on that foundation."^[17] Guthrie’s significant analysis of these two verses is:

To receive Christ is but the beginning. The following is to live in him, which is described as involving four aspects, the first three very similar: (1) rooted, (2) built up, and (3) established ... from a building metaphor ... The fourth aspect is abounding in thanksgiving, which echoes the apostle’s own enthusiasm to give thanks.^[18]

Abounding ... This was one of Paul’s favorite words. As Hendriksen said:

Paul does not pray that the Colossians may begin to be thankful, but rather that the ocean of their gratitude may constantly overflow its perimeter. Paul is never satisfied with anything short of perfection. Hence, he loves to use this word overflow or abound.^[19]

^[17] Alfred Barry, op. cit., p. 106.

^[18] Donald Guthrie, op. cit., p. 1146.

^[19] William Hendriksen, op. cit., p. 108.

Verse 8

Take heed lest there be anyone that makes spoil of you through his philosophy and vain deceit, after the traditions of men, after the rudiments of the world, and not after Christ.

Through his philosophy and vain deceit ... It appears that the translators have softened Paul’s words in this verse by the insertion of the pronoun "his," thus avoiding a blanket condemnation of philosophy and limiting the warning to the particular philosophy advocated at Colossae. Interlinear Greek Testaments have the following:

Take care that no one make a prey of you through philosophy and empty deceit.^[20]

Beware lest any man spoil you through philosophy and vain deceit.^[21]

In keeping with the evident intention of watering down Paul’s denunciation here, the following comments are typical of hundreds that are made in this context:

The apostle does not condemn sound philosophy.^[22]

Paul is not condemning philosophy properly so-called.^[23]

Clearly the apostle condemns false philosophy.^[24]

Empty deceit stands in qualifying apposition with philosophy.^[25]

Such philosophies as the Jewish and Gentile teachers used.^[26]

Isn’t it too bad that the apostle just did not know how to make it clear? Despite the temptation to do so, however, this writer does not wish to get on that bandwagon. An incredibly large amount of destructive influences are operative in this very generation, influences which are grounded in human philosophy; and there is no way to deny the gentle words of the immortal Lipscomb, who said:

All the philosophies of men, all the deceits of human wisdom, and all the rudiments of the world discovered by human reason spoil men, ruin their souls, and lead them to everlasting death by leading them away from God and his salvation.^[27]

If it be objected that Lipscomb’s analysis is harsh or unkind, such an allegation is refuted by the far different tone of what even the most noted philosophers say of each other. Only one of these will be quoted, Jean-Jacques Rousseau, referred to by Will Durant as the most influential of the 18th century philosophers, and one eminently qualified to give an objective and unbiased appraisal of philosophers and philosophy as it existed seventeen centuries after Paul’s appraisal. It reads as follows:

I consulted the philosophers ... I found them all alike proud, assertive, dogmatic; professing - even in their so-called skepticism - to know everything; proving nothing, scoffing at one another. This last trait ... struck me as the only point in which they were right. Braggarts in attack, they are weaklings in defense. Weigh their arguments, they are all destructive; count their voices, each speaks for himself alone ... There is not one of them who, if he chanced to discover the difference between falsehood and truth, would not prefer his own lie to the truth which another had discovered. Where is the philosopher who would not deceive the whole world for his own glory?^[28]

With deep and poignant sorrow, this student of many modern critics and commentators on the New Testament finds some of them to be like the philosophers consulted by Rousseau. One false premise being exposed, they immediately take refuge in another, exposing themselves as enemies of truth and righteousness. Christianity Today some time ago had an editorial on this which is reproduced in this series of writings see my Commentary on Luke, Luke 21:20.

After the tradition of men ... In this, Paul is in perfect consonance with the repeated denunciations of the Lord Jesus Christ against the Pharisaical keepers of tradition during his ministry. A vast portion of present-day Christianity is not based upon the New Testament at all, but upon human tradition, supported, of course, by vain and empty speculations exactly like that Paul condemned here. See discussion of "Traditions" in my Commentary on Matthew, Matthew 15:5 ff.

After the rudiments of the world ... The RSV translation of this as "elemental spirits of the universe" simply cannot be correct. As Foy E. Wallace, Jr., pointed out:

The same terminology in Galatians 4:3 refers to the rudiments of Judaism, as the connection of Galatians 3:24-29 very clearly shows ... so here "after the rudiments of the world" refers to the rudiments of heathenism.^[29]

See Galatians 3:24-29; Galatians 4:3, this volume.

And not after Christ ... This is the summary of all Paul was saying against the evil teachings and evil teachers of that generation. Whatever human system of thought, religion, politics, or anything else that is not held in reference to the teachings of the Lord Jesus Christ and in full conformity to his revealed will, must be classified as secondary in the affections of Christians. It is freely admitted that this is not the way it is among countless Christians of this generation; but it is still affirmed that this is the way it should be.

^[20] Emphatic Diaglott (Brooklyn, New York: Watchtower Bible and Tract Society), p. 677.

^[21] Alfred Marshall, The Interlinear Greek-English Testament, The Nestle Greek Text (Grand Rapids, Michigan: Zondervan Publishing House, 1958), p. 794.

^[22] James Macknight, op. cit., p. 526.

^[23] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 983.

^[24] Ernest G. Ashby, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 486.

^[25] G. G. Findlay, Colossians in Pulpit Commentary, Vol. 19 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing House, 1950), p. 85.

^[26] Adam Clarke, Commentary on the Holy Bible (London: Carlton and Porter, 1929), Vol. VI, p. 522.

^[27] Foy E. Wallace, Jr., A Review of the New Versions (Fort Worth, Texas: Foy E. Wallace Jr. Publications, 1973), p. 448.

^[28] Will and Ariel Durant, Rousseau and Revolution (New York: Simon and Schuster, 1967), p. 183.

^[29] Foy E. Wallace, Jr., A Review of the New Versions (Fort Worth, Texas: Foy E. Wallace Jr. Publications, 1973), p. 448.

Verse 9

For in him dwelleth all the fullness of the godhead bodily.

This is an unequivocal declaration of the deity of the Son of God, a thesis repeated at least a dozen times in the Greek New Testament, and reinforced by literally hundreds of other intimations and mandatory deductions throughout the entire New Testament. See my Commentary on Hebrews 1:8.

Godhead ... Ellis noted that "The Greek word for Godhead or deity is the abstract noun for God and includes not only the divine attributes, but also the divine nature."^[30] Barry declared that "almost every word of this verse is emphatic."^[31] Thus the meaning is intense, thus:

All the fullness of the Godhead ... not a mere emanation from the Supreme Being ...

Dwells and remains forever ... not descending on him for a time and then leaving again ...

Bodily ... that is, as incarnate in his humanity.^[32]

Guthrie stated that "The word deity ([@theotetos]) occurs only here in the New Testament and denotes the divine essence."^[33] However the Greek language had other words for God, and one of them is used of Jesus Christ inTitus 2:13, "Our great God and Saviour Jesus Christ."

Bodily ... This is viewed as a reference to the incarnation of our Lord, his becoming a man and dwelling on earth as a human being. The Gospel of John (John 1:1; John 1:14) is parallel with what is said here; also see in my Commentary on Hebrews under Hebrews 10:5 and under Hebrews 2:16. Hendriksen objected to this interpretation on the grounds of the "present tense";^[34] but the ordinary significance of verb tenses disappears when applied to him who is the same "yesterday, today, yea and forever."

^[30] E. Earle Ellis, Wycliffe New Testament Commentary (Chicago: Moody Press, 1971), p. 791.

^[31] Alfred Barry, op. cit., p. 106.

^[32] Ibid.

^[33] Donald Guthrie, op. cit., p. 1147.

^[34] William Hendriksen, op. cit., p. 111.

Verse 10

And in him ye are made full, who is the head of all principality and power.

This is further elaboration of the power and Godhead of Jesus Christ. The Greek philosophers, or Gnostics, who might have been speculating on emanations from God, or beings operating independently of God, or as the Jewish errorists might have been advocating the worship of angels, or whatever - Paul unequivocally presented Christ as "the head of all principality and power," with the words of Matthew’s Great Commission in the background of his thought, namely, "That all authority in heaven and upon earth" was in the hands of Jesus Christ. The angels are all servants of Christ, doing service for the followers of Christ (Hebrews 1:1-14); and angels, like Christians, worship him.

In him ye are made full ... Peake has a most interesting observation on this clause. Quoting Oltramare, he translated this verse, "In him ye are made perfect,"^[35] which in the light of Colossians 1:28 is probably the correct rendition. As is well known, the Greek text in this part of Colossians is somewhat difficult.

ENDNOTE:

^[35] A. S. Peake, op. cit., p. 524.

Verse 11

In whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of flesh, in the circumcision of Christ.

Circumcision not made with hands ... The reference to baptism in the next verse has sent some of the commentators into orbit, alleging all kinds of wild speculations designed to eliminate Christian baptism as the gateway to all "spiritual blessings in Christ." It is refreshing to find Ellis cutting the bud out of such notions with the following:

There is no direct analogy between Christian baptism and the "old age" rite of circumcision. Circumcision here is the death of Christ (clearly a metaphorical reference - JBC), by which he wrought severance from the old age, cleansing from sin, and reconciliation to God.^[36]

If circumcision should be made a type of baptism, then only men could be baptized; it would have to take place on the eighth day of their lives; there could be no prior conditions such as faith, repentance or confession; and it could be received only by those already in covenant relationship with the Lord; and how could that be applied to an eight-day-old infant?

The obvious reference to the death of Christ (which was the metaphorical circumcision referred to) in this verse naturally raised the question in Paul’s thought of just how men are enabled to participate in the death of Christ, share its benefits, and receive its blessings. That prompted the immediate reference to baptism. (Compare with Romans 6:3-5).

THE CIRCUMCISION IN CHRIST

Colossians 2:11 is more easily understood if the intermediate phrases are omitted from the principal statement in the passage which is:

"In whom (Christ) we were also circumcised ... in the circumcision of Christ."

The Christian is dead "in Christ." "If one died for all, then all died" (2 Corinthians 5:14). This means that the penalty of death (due to all sin) was paid by Christ who died for all. As members of his "spiritual body," Christians are, in a genuine sense "in him," identified with him, and as Christ they are dead, having been crucified with him, a status they received when they were baptized into his death."

Christians are also "perfect" in Christ (Colossians 1:28-29). This perfection, like his death, belongs to Christians, not through achievement by themselves, but through their status "in Christ."

Exactly the same is true of the circumcision mentioned here. "In Christ," Christians were not merely "circumcised"; but they also kept perfectly the entire Law of Moses, not by actually observing all those regulations, but by being "in Christ," totally identified with him, being actually his "spiritual body." All of this is plainly said when Colossians 2:11 is read without the descriptive phrases. Our circumcision is "in the circumcision of Christ."

See my Commentary on Romans, Romans 4:11 for more on circumcision.

ENDNOTE:

^[36] E. Earle Ellis, op. cit., p. 792.

Verse 12

Having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead.

Buried with him in baptism ... Note that nothing is said here of baptism being accomplished without human hands, the same being an obvious impossibility. Note too that there is here the plainest reference to immersion as the action recognized by the apostles as being required in the baptism commanded by Christ. One may read bales of sophistry on this subject, but the simple truth is easy to see. See the parallel Pauline reference in Romans 6:3-5, together with comments in my Commentary on Romans.

Verse 13

And you, being dead through your trespasses and the uncircumcision of your flesh, you, I say, did he make alive together with him, having forgiven us all our trespasses.

Trespasses and the uncircumcision of your flesh ... The deadness indicated by this denotes the pre-conversion, or unregenerated state of Christians before they became followers of Christ. Such deadness was often spoken of by the apostles in reference to the unbaptized. Such deadness, however, upon their conversion, was followed by the new life in Christ.

You did he make alive ... When does the new life come to the Christian? Fortunately, we do not need to rely upon human opinion regarding so important a question as this. Note the following:

We were buried therefore with him through baptism into death that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life (Romans 6:4).

Wherefore if any man be in Christ, he is a new creature; the old things are passed away (2 Corinthians 5:17).

Even in the sequence of verses before us, baptism is mentioned in Colossians 2:12 and the being made alive in the next verse, where it logically belongs. Before leaving these three verses, it is proper to note certain widespread, persistent and stridently vocal errors regarding what the New Testament says concerning Christian baptism, or rather, what it does NOT say! Nowhere in the New Testament is it declared that:

Baptism is a symbol

Baptism is a token

Baptism is a type

Baptism is a figure

Baptism is a sign

Baptism is an outward sign

Baptism is optional

Baptism is unessential

Baptism is unnecessary

Baptism is a physical action alone.

In these studies, the old cliche that "Baptism is the outward sign of an inward grace," if encountered once, has been encountered a hundred times; but it is not, in any sense, true. In the New Testament, baptism is said to be the reality of which even the salvation of Noah and his family was only "the figure" (1 Peter 3:21).

Furthermore, it is a gross error to suppose that baptism in any true sense whatever is accomplished without the existence of the prior conditions of faith, repentance and confession. One is surprised that even Lipscomb would declare that "Baptism avails nothing without faith."^[37] Without faith, no one was ever baptized, although of course he might have been wet. Although it is correct to say that "Immersion avails nothing without faith," which is presumably what Lipscomb meant, the distinction should be made clear to all. It is feared that many have misunderstood the true teaching on this question, which in no sense whatever would substitute immersion for faith as a prior condition of membership in Christ’s kingdom, but which requires of all who would be saved that they "believe, repent and be baptized" in order to be saved. This is what Christ commanded when he said, "He that believeth and is baptized shall be saved." This distinction between "immersed" and "baptized" may appear too finely drawn to some; and it is freely admitted that there is a sense in which the words mean exactly the same thing; but baptism as compliance with the prior conditions of redemption "in Christ" is never accomplished except with the prior conditions of faith and repentance having already appeared in the candidate’s heart before he is immersed, that is, before he can be baptized.

Having forgiven us all our trespasses.. "This is, of course, a reference to the forgiveness of all the old sins of which the believer was guilty at the time of his conversion. The apostle Peter mentioned this "cleansing from his old sins" in 2 Peter 1:9. Sins committed after one has become a Christian are forgiven upon the conditions of repentance and prayer of the Christian.

ENDNOTE:

^[37] David Lipscomb, op. cit., p. 280.

Verse 14

Having blotted out the bond written in ordinances that was against us, which was contrary to us: and he hath taken it out of the way, nailing it to the cross.

Bond written in ordinances ... This is a reference to the Decalogue and to the entire Law of Moses. Widespread denial of this is and inaccurate. Peake’s skilled exegesis on this question is pertinent:

Distinction between moral and ceremonial Law has no meaning in Paul. The Law is a unity and is done away as a whole. For Paul, the hostile character of the Law is peculiarly associated with the moral side of it. The Law which slew him is represented by the 10th Commandment, and the ministry of death was engraved on tables of stone?^[38]

Written in ordinances ... as in this verse, signifies the tables of stone inscribed by the finger of God. As Wallace pointed out, it is deplorable that "By omission of `handwriting of ordinances’ the revisionists break this connection."^[39] The words certainly belong as a sure testimony that the Decalogue is here indicated.

Taken it out of the way ... nailing it to the cross ... These terms indicate the absolute cancellation and abrogation of the Law of Moses. Also, the fact should not be lost sight of that the heresy at Colossae was deeply involved with the Law of Moses, practically all of this chapter being particularly applicable to it.

The special application of this verse, as inclusive of the moral part of the Law of Moses, was discussed thus by Macknight:

The moral precepts of the Law of Moses are called the Chirograph, or handwriting of ordinances, because the most essential of these precepts were written by the hand of God on two tables of stone; and the rest Moses was directed to write in a book.^[40]

Sabbatarians make two profound mistakes: (1) in their understanding of the sabbath day commandment as in any sense a part of the moral law, and (2) in their insistence that the moral portion of the Law of Moses is still in effect; whereas nothing could be more emphatic than the New Testament declarations that the Law, not part of it, but all of it, has been changed, abrogated, taken away, nailed to the cross, etc.

^[38] A. S. Peake, op. cit., p. 527.

^[39] Foy E. Wallace, Jr., op. cit., p. 449.

^[40] James Macknight, op. cit., p. 534.

Verse 15

Having despoiled the principalities and the powers, he made a show of them openly, triumphing over them in it.

The principalities and the powers ... These are understood to be the ranking members of the Jewish hierarchy in Jerusalem, and also inclusive perhaps of the Roman procurator who in Paul’s time had already come to receive the eternal infamy of the lines, "Suffered under Pontius Pilate."

Of course, this view is disputed. Peake noted that "almost every word in this verse" is disputed by scholars.^[41] On the identification of "principalities and powers," Nielson thought they were "demonic forces";^[42] Dummelow was sure that "they were the angels who gave the Law";^[43] and Guthrie thought they "were spiritual enemies."^[44]

In it ... is also disputed, some thinking it means "in him"; but we shall offer the exegesis on the basis of the translation before us. Here, too, if this is allowed, the antecedent of "it" becomes a factor in the interpretation. Since the overall subject of this whole section is the Law of Moses, we shall take the Law itself as the antecedent of "it," making the passage read that Jesus triumphed "over them in it." The them, of course, as already noted, is seen as reference to the religious and political rulers before whom the ministry and Passion of Jesus were enacted. This interpretation has the great advantage of being backed up by the entire Sermon on the Mount, and by all of those astounding events that frustrated and defeated the hierarchy of Israel.

Jesus Christ took up the great moral commandments of the Decalogue, one at a time, quoted each one, opposed his own authority against it, showing that one could indeed keep every command in the Decalogue and yet remain a scoundrel and a rogue; if there were ever a case of Jesus triumphing over the Pharisees in the Law of Moses, that has to be the time. Furthermore, he triumphed over them in the Law on another salient front. They repeatedly accused him of sabbath-breaking; but Jesus destroyed their sabbath regulations by showing that they were of men and not of the Father; and by the time of the confrontation before Pilate, the Pharisees no longer even alleged that Jesus broke the sabbath. (It is still alleged by some, quite erroneously, that Jesus broke the sabbath "for sufficient cause.") For a full discussion of "Jesus’ Triumphing over the Hierarchy in the Law of Moses," see my Commentary on Matthew, under that title. It is the opinion of this writer that this interpretation removes all difficulties of understanding this admittedly difficult passage, and avoids the near-impossible task of showing how Jesus triumphed "openly" over either angels or devils.

^[41] A. S. Peake, op. cit., p. 528.

^[42] John B. Nielson, op. cit., p. 404.

^[43] J. R. Dummelow, op. cit., p. 983.

^[44] Donald Guthrie, op. cit., p. 1147.

Verse 16

Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day.

So Paul continues to speak of Jewish things. Gnosticism is not in one hundred miles of this passage. We deplore a statement like this:

The church at Colossae was no exception. Instead of its members being harassed by Judaizers, as were the Corinthians, they were in danger of being corrupted by the Gnostics. False teachers were seeking to deprive the Colossians of that simplicity which is in Christ.^[45]

While there evidently were traces of incipient gnosticism, it was the Judaizers who were refuted in these verses. As Dummelow said, "The Jewish character of the false teachers comes very plainly into view here."^[46]

Meat ... drink ... feast day ... new moon ... sabbath day ... All of these refer to Jewish observances; as Macknight said, "Some of these were enjoined in the Law, and others by private authority."^[47] Of particular importance is the appearance of the sabbath commandment in this list. "Although the article the is not in the Greek, it clarifies the meaning; Paul was resisting the Judaizers who insisted on legalistic sabbath observance."^[48] As F. F. Bruce expressed it, "It is as plain as may well be that Paul is warning his readers against those who were trying to impose the observance of the Jewish sabbath upon them."^[49] The sabbath observance is here placed upon the same footing as the other things abolished, and "Thus Paul commits himself to the principle that a Christian is not to be censured for its non-observance."^[50]

THE SABBATH IS ABOLISHED

There is no sabbath commandment in Genesis; there is not even an indication that Adam knew anything about God resting on the sabbath day (Genesis 3:2). In Genesis, Moses was merely stating, generations and millenniums after the fact, what God had done in the remote ages long before Moses wrote Genesis. Historically, the very first revelation of any such thing as the sabbath came not to Adam, but to Moses. Note:

Thou camest down also upon Mount Sinai, and spakest with them from heaven, and gavest them right judgments, true laws, good statutes and commandments: And madest known unto them thy holy sabbath ... by the hand of Moses thy servant" (Nehemiah 9:13-14).

Conclusion: The sabbath observance did not antedate the Law of Moses; the sabbath was unknown prior to Moses, else God could not have revealed it to him.

Significantly, the reason God assigned for requiring Israel to keep the sabbath was not prior existence of the institution but their deliverance from bondage.

Thou wast a servant in the land of Egypt, and that the Lord thy God brought thee thence through a mighty hand and by a stretched out arm: therefore, the Lord thy God commandeth thee to keep the sabbath day (Deuteronomy 5:15).

The sabbath is said to be a sign, not between God and all men, but between God and the Jews. "It is a sign between me (God) and the children of Israel" (Exodus 31:17).

Took it out of the way, nailing it to the cross ... In what sense did God nail the sabbath to the cross of Christ? The words of course are highly figurative and symbolical. A day could not actually be nailed to anything. Still, there is a marvelous connection. Many centuries before Christ, some tradesmen who resented keeping the sabbath day came to Amos and demanded to know:

When will the new moon be gone, that we may sell corn? and the sabbath that we may set forth wheat, making the ephah small and the shekel great, and falsifying the balances of deceit? (Amos 8:5).

The prophet answered this question with words which to the prophet might have seemed to say that the sabbath would never be removed; but here is the word that God actually put into the mouth of Amos:

And it shall come to pass in that day, saith the Lord God, that I will cause the sun to go down at noon, and I will darken the earth in a clear day (Amos 8:9).

Very well; these Scriptures teach that the sabbath day was to be abolished when God darkened the earth in a clear day and the sun went down at noon. This of course happened when Jesus was crucified; thus the sabbath day was nailed to his cross. See more on this in Matthew, my Commentary on Matthew, Matthew 27:51 ff, where significant additional detail is provided. Also see my Commentary on the Ten Commandments, for the entire chapter on the Fourth Commandment.

^[45] Arthur W. Pink, Gleanings from Paul (Chicago: Moody Press, 1967), p. 222.

^[46] J. R. Dummelow, op. cit., p. 983.

^[47] James Macknight, op. cit., p. 538.

^[48] John B. Nielson, op. cit., p. 405.

^[49] F. F. Bruce, Answers to Questions (Grand Rapids, Michigan: Zondervan Publishing House, 1972), p. 109.

^[50] A. S. Peake, op. cit., p. 531.

Verse 17

Which are a shadow of the things to come, but the body is Christ’s.

A shadow of things to come ... Again we are confronted with an amazing coincidence of thought with that of the author of Hebrews who devoted two entire chapters (Hebrews 9 and Hebrews 10) to many things in the institution of Moses which were designed to foretell and illuminate the realities in the new covenant.

The body is Christ’s ... means that the substance, as contrasted with the shadows, pertains to the institution of Christ and the church.

Verse 18

Let no man rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he hath seen, vainly puffed up in his fleshly mind, and not holding fast the Head, from whom all the body, being supplied and knit together through the joints and bands, increaseth with the increase of God.

This passage is another admittedly difficult one, the rendition of various words and clauses being variously advocated; but such technical disputations lie without the perimeter of this work; and we shall content ourselves by undertaking an exegesis of the text as it stands in this version. We rely in part upon the affirmation of F. F. Bruce to the effect that the most accurate of the versions is the ASV.

Rob you of your prize ... The prize is eternal life; and the promise of it is jeopardized for everyone who turns from the worship of the one and only Saviour to worship angels, or any other creatures.

Voluntary humility and worshipping of angels ... As Peake said:

Their humility found expression in angel worship. It is therefore that lowliness that causes a man to think himself unworthy to come into fellowship with God, and therefore prompts the worship of angels. Such humility was perverted.^[51]

Dwelling in things which he hath seen ... Paul made a sharp distinction between the things "that are seen" and things "that are unseen," that is, between the visible and the invisible, the latter being permanent, the other transient, mortal and ephemeral. See full treatment of this in my Commentary on 2Corinthians under "Seeing the Invisible." The error at Colossae was founded upon the visible, as contrasted with the invisible. This of course resulted in their being vainly puffed up in the fleshly mind.

Not holding fast the Head ... The Head is Christ; and any consideration, of any kind whatsoever, that results in the severance of the Christian from his perfect union with Christ, the same results immediately in his spiritual death. "Severance from the Head cuts off the supply of spiritual life."^[52]

^[51] Ibid., p. 532.

^[52] J. R. Dummelow, op. cit., p. 983.

Verse 20

If ye died with Christ from the rudiments of the world, why, as though living in the world, do ye subject yourselves to ordinances?

The rudiments of the world ... has reference to the forms, shadows and ceremonial ordinances of Judaism. See comment on this under Colossians 2:14.

As though living in the world ... A Christian is committed to a different life-style, in which the value-judgments of the world are rejected; and for a Christian to undertake all the ceremonies of Judaism, such would be diametrically opposed to his new life in Christ.

Why ... subject ... to ordinances ... ? The ordinances here have no reference whatever to the great ordinances of the Christian religion, such as baptism and the Lord’s Supper, the obligation to keep which lies squarely upon all who ever hope to be saved. The ordinances which the Colossians were admonished to leave off were the Jewish ordinances like those mentioned in Colossians 2:16. The blindness, or perversity, or both which leads some commentators to read this verse as applicable to the Christian ordinances is most deplorable, and traceable, as to its cause, to the great Reformation heresy of salvation by faith alone. May God open the eyes of Bible students. An example of the kind of ordinances Paul meant was immediately given in the next verse.

Verse 21

Handle not, nor taste, nor touch (all which things are to perish with the using), after the precepts and doctrines of men?

Again reference is made to the great Magna Carta of the Christian religion in the Gospel of Matthew, where the Saviour equated human traditions with the precepts of men, saying, "In vain do they worship me, teaching as their doctrines the precepts of men" (Matthew 15:9). Paul was confronted at Colossae with some of the same punctilious attention to human traditions as that which marked the conduct of the Pharisees and drew from the Saviour himself the denunciation just quoted. See Matthew 15:9 with comments in this series. It is futile to inquire just what traditions Paul referred to. We do not know. His words apply to all "precepts and doctrines of men," including those which are being received, preached and practiced in our times. All alike are condemned. Worshipers indulging such things are worshipping "in vain," according to the Lord himself.

Verse 23

Which things have indeed a shadow of wisdom in will-worship, and humility, and severity to the body, but are not of any value against the indulgence of the flesh.

Some things are startlingly clear in this passage so often disputed. Note these conclusions:

Whatever human precepts and ordinances may exhibit as to their "wisdom," it is a delusion, for "they are not of any value."

Will-worship means the kind of actions engaged in because they please the worshiper, and not because they were commanded by the Lord.

Humility is a fine thing, if it is true humility; but a false humility pretending to be too God-fearing to approach God as God has directed, and then seeking to approach through some angel, or human mediator, or through some deceased saint, such so-called humility is actually spiritual arrogance.

THE WORSHIPING OF ANGELS

Of course this is condemned in the New Testament, not merely in this chapter, but throughout. Even the apostle John "fell down before the feet of an angel to worship him" (Revelation 19:10), but was forbidden to do so. Then, later, the apostle made a distinction between "falling down to worship the angel" and falling down in the presence of the angel to worship God, only to be ordered not to do either one! (Revelation 22:8-9). Thus is established the principle that a Christian may neither worship such a being as an angel, and certainly not any such thing as an image, and that it is also sinful to bow down before either on the pretext that we are not worshipping the angel (or the image) but are worshipping God!

The angel worship Paul was combating in this chapter was the Jewish apostasy from the worship of God supported by the same specious reasoning by which the medieval church sought to justify the adoration of images in Christian worship. Barry has an illuminating paragraph on this:

This (the worship of angels) is closely connected with the voluntary humility Paul mentioned. The link is supplied by the notice in the ancient interpreters, of the early growth of that unhappy idea, which has always lain at the root of saint-worship and angel worship in the church ... "That we must be brought near by angels, and not by Christ, for that were too high a thing for us" (Chrysostom).

Since the Law had been given through the ministration of angels, it was held that angels might be worshipped, probably with the same subtle distinction with which we are familiar in the ordinary pleas for the veneration of saints?^[53]

ENDNOTE:

^[53] Alfred Barry, op. cit., p. 111.

Colossians Chapter Three

Findlay’s outline of this section of the epistle is:

a. The Colossians urged to maintain a lofty spiritual life (Colossians 3:1-4).

b. They were to put off old vices (Colossians 3:5-8).

100They were to put on new Christian virtues (Colossians 3:9-14).

d. The sovereignty of Christ was to rule them (Colossians 3:15-17).

e. Instructions regarding reciprocal relationships (Colossians 3:18 to Colossians 4:1).

1. As wives and husbands (Colossians 3:18-20).

2. As parents and children (Colossians 3:21).

3. As servants and masters (Colossians 3:22 to Colossians 4:1).^[1]

The hortatory section, or "practical teachings," as usual in Paul’s letters, comes after the doctrinal part of the letter; a number of deductions from this fact are important:

(1) It is not ethics which produces doctrine, but the doctrine which produces ethics, as Peake said: "The ethical exhortation has its basis in the dogmatic exposition already given."^[2] All Christian morality, ethics and philosophy are grounded in the historical fact of the death, burial and resurrection of the Lord Jesus Christ.

(2) In putting the doctrine first, Paul followed the usual pattern visible in the New Testament.

The New Testament everywhere insists upon true doctrine ... the whole tendency (today) is to discourage talk about doctrine and to urge that we work together, etc. ... but the fact is that there is no unity apart from truth and doctrine; and it is departure from this that causes division and breaks unity.^[3]

From this, the deduction follows that all of the sacred writers stressed doctrine, and on doctrine built the appeal for better conduct.

The apostle now develops his ethical teaching, erecting, as is his custom, his moral superstructure upon a solid doctrinal foundation.^[4]

(3) Then, should not doctrine be re-emphasized today? It may be well to note the words of Wagner and Johnson who developed an analysis of why some churches grow and others do not; and they determined that:

What really determines growth is the intensity of belief that any group has in the particular doctrine it holds ... What we have seen occurring from the time of Constantine in the fourth century has been a general watering down of our belief in our views of salvation and of the church.^[5]

Christ strongly emphasized the true doctrine, declaring that those who taught "as their doctrines the precepts of men" were worshipping God in vain (Matthew 15:9). Of course, Paul was one with the Holy Saviour in the strong and emphatic teaching regarding the doctrine.

PAUL’S TEACHING ON DOCTRINE

The trouble Paul sought to correct with this very letter was that of the Colossians following human doctrine (Colossians 2:22). The unstable and ineffective Christians at Ephesus Paul identified as those "carried about with every wind of doctrine" (Ephesians 4:14). Paul classified everything that was "contrary to sound doctrine" as being sinful in the same degree as fornication, falsehood and murder (1 Timothy 1:10). "The words of faith and of good doctrine" were to be proclaimed by Timothy in order for him to be "a good minister of Christ Jesus" (1 Timothy 4:6). Paul commanded him to give heed and attendance to "doctrine" (1 Timothy 4:13; 1 Timothy 4:16), and ordered him to hold in "double honor" those who were laboring "in the word and in the teaching (doctrine)" (1 Timothy 5:17).

Furthermore, the apostasy itself was to come about through the sins of the churches that "could not endure the sound doctrine," but who would cater to their "itching ears" by supplying false teachers (2 Timothy 4:3). All these instructions to Timothy were, in essence, repeated to Titus, where Paul commanded him to "speak the things which befit the sound doctrine," and where all faith and honesty were seen primarily as an "adornment of the doctrine of God" (Titus 2:1; Titus 2:10).

Therefore, either churches or ministers who neglect to teach the "sound doctrine" of the word of God, or seek to downgrade it in any way, are guilty of forsaking the "faith once for all delivered to the saints."

^[1] G. G. Findlay, Colossians in The Pulpit Commentary, Vol. 19 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 147.

^[2] A. S. Peake, Expositor’s Greek Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 536.

^[3] D. Martyn Lloyd Jones, The Basis of Christian Unity (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), p. 50.

^[4] Ernest G. Ashby, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 488.

^[5] C. Peter Wagner and Arthur Johnston, "A Pragmatic Concern for Church Growth," in Christianity Today, Vol. 21, No. 7 (January 7,1977), p. 14 (382).

If then ye were raised together with Christ, seek the things that are above, where Christ is, seated at the right hand of God. (Colossians 3:1)

As Neilson said, "If then ye were raised parallels if ye died with Christ in Colossians 2:22.^[6] Both of course, refer to Christian baptism.

Macknight affirmed that the meaning here is, "Since then ye have been raised with Christ in baptism.^[7] Barclay also elaborated it thus:

The point Paul is making here is this. In baptism the Christian dies and rises again. As the waters close over him, it is as if he was buried in death; as he emerges from the waters, it is like being resurrected to a new life.^[8] ... We have seen repeatedly that the early Christians regarded baptism as a dying and rising again. When a man was buried, the Greeks commonly spoke of him as being hidden in the earth; but the Christian had died a spiritual death in baptism, and he is not hidden in the earth but hidden in Christ (Colossians 3:3).^[9]

HOW ONE DIES WITH CHRIST IN BAPTISM

There are two different aspects of one’s death with Christ in baptism, these being: (1) the firm and irrevocable resolution and intention of renouncing sin forever (this is the spiritual aspect of it), very appropriately referred to as dying with Christ, since as far as the Christian is concerned, his body (in his intention) is no more to be given over to the indulgence of fleshly lusts and sins, any more than if he had physically died, and (2) the legal aspect of dying in the person of Christ. Christ died on Calvary; therefore, all who are in Christ are also said to have died "in him." Every Christian can say, "I have already paid the penalty of sin, which is death; for I died on the cross in the Person of my Redeemer," this being exactly parallel to Paul’s statement that we are "dead to the Law by the body of Christ" (Romans 7:4).

It should be observed in this connection that one’s having died with Christ unto sin has reference only to the imperative and all-important change of the will (repentance) when one becomes a Christian. There is nothing here of God’s taking away all temptations. Even Christ was tempted in all points like as we are tempted. This death to sin is suggested by the burial of the convert in the act of baptism. Despite the fact of baptism’s nowhere being called a "figure" or "outward sign" of anything in the New Testament, it is called "that form of doctrine" which must be obeyed by those seeking eternal life. In that frame of reference, it is to be understood, therefore, as a form of death, burial and resurrection of Christ (that is, of the gospel), and also of the convert’s death to sin, burial in baptism, and being raised to walk in the newness of life in Christ.

But is not "the form" as applied to baptism in Romans 6:17 the same as "figure," etc.? No indeed; it is an expression which is used of Christ being "in the form of God" (Philippians 2:6), and that usage of it denotes the utmost reality and substance, making baptism to be a reality of the gospel, in fact, the gospel itself that must be obeyed by people seeking salvation. See more on this in my Commentary on Romans, Romans 6:17 ff. The truth is that "obeying the gospel," as used in the New Testament, invariably means believing and being baptized, there being no other way whatever in which the "good news" could be obeyed.

If ye then were raised together with Christ ... Barry said the reference here is "evidently to baptism.^[10] Findlay likewise referred it to "the gate of baptism";^[11] and Guthrie agreed that here there is an allusion "to baptism."^[12]

Seek ye the things that are above ...

Seek ... is stressed by many as a word indicating the most careful and persistent pursuit of the goal indicated.

The things that are above ... The thought of Christ and heaven being above and the sinful things of earth being below is misleading when understood merely in the sense of altitude. "The things above" are rather the things of higher importance, more exalted principles, and spiritual rather than carnal. As Ellis reminded us, "The words above and below in the writings of Paul and of John do not primarily indicate spatial contrasts."^[13]

There is a dramatic fourfold reference to "Christ" in these first four verses; and Barry stated that "The name, four times repeated, has in all cases the article prefixed to it. Evidently it is used emphatically to refer to our Lord as our Mediator - our Prophet, Priest and King."^[14]

^[6] John B. Nielson, Colossians in Beacon Bible Commentary, Vol. IX (Kansas City: Beacon Hill Press, 1965), p. 410.

^[7] James Macknight, Apostolical Epistles with Commentary, Vol. III (Grand Rapids, Michigan: Baker Book House, 1969), p. 549.

^[8] William Barclay, The Letters to the Philippians, Colossians and Thessalonians (Philadelphia: The Westminster Press, 1975), p. 147.

^[9] Ibid., p. 148.

^[10] Alfred Barry, Ellicott’s Commentary on the Holy Bible, Vol. III, Philippians (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 111.

^[11] G. G. Findlay, op. cit., p. 147.

^[12] Donald Guthrie, New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1148.

^[13] E. Earle Ellis, Wycliffe New Testament Commentary (Chicago: Moody Press, 1971), p. 795.

^[14] Alfred Barry, op. cit., p. 112.

Verse 2

Set your mind on the things that are above, not on the things that are upon the earth.

See preceding verse.

Verse 3

For ye died, and your life is hid with Christ in God. When Christ, who is our life shall be manifested, then shall ye also with him be manifested in glory.

Ye died ... your life is hid ... See Barclay’s comment on this under Colossians 3:1. Also see comment by Bruce.

When Christ ... shall be manifested ... Each of the significant clauses in this verse is actually related to the thought of the Christian’s life being "hid with Christ." True it is hidden now, but at the Second Advent, when the heavens shall be ablaze with the glory of Christ, lo, all of his saints shall likewise appear "with him" in the glory of eternal life which shall be given to them "at that time."

Christ, who is our life ... The thought here is parallel to that of Galatians 2:20. Significantly, the consummation of all the Christian’s hope shall be achieved "at the coming of Christ, which will be a personal and visible appearing of himself."^[15]

Another wonderful thought on being "hid with Christ" was also given by Bruce in reply to a question, "How is our life hid with Christ in God?" He wrote:

Here is J. B. Lightfoot’s answer: "The apostle’s argument is this: `When you sank under the baptismal water, you disappeared forever to the world. You rose again, it is true, but you rose only to God. The world henceforth knows nothing of your life, and (as a consequence) your new life must know nothing of the world’." Since Christians live "in Christ," and Christ indeed is their true life, it is inevitable that their life should be securely preserved where he is.^[16]

Manifested ... The Greek word here is [@faneroo].^[17] Other New Testament passages where it is used of the Second Advent are: 2 Thessalonians 2:8; 2 Corinthians 5:10; 1 Timothy 6:14; 2 Timothy 4:1; 2 Timothy 4:8; 1 Peter 5:4; 1 John 2:28; 1 John 3:2. One of the major New Testament doctrines is that of the Second Advent of Christ. It is usually understood as the occasion when the dead shall all be raised, the general judgment of all people shall occur, and every person shall be assigned his eternal reward.

^[15] Arthur W. Pink, Gleanings from Paul (Chicago: Moody Press, 1967), p. 334.

^[16] F. F. Bruce, Answers to Questions (Grand Rapids, Michigan: Zondervan Publishing House, 1972), p. 109.

^[17] E. Earle Ellis, op. cit., p. 796.

Verse 5

Put to death therefore your members which are upon the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry.

Put to death ... Here is a paradox. As Hendriksen noted:

"You died" (Colossians 3:3) ... "Put to death therefore your members" (Colossians 3:5) ... On the one hand Paul is saying that the Colossians have already died; yet, on the other hand, he is telling them that they must put themselves to death. How can both be true?^[18]

Hendriksen answered by pointing out that the state and the condition of Christians do not wholly coincide; but the answer presented here is to the effect that it is not "themselves" which the Christians are to "put to death," but that they are to put to death those evil propensities within themselves, belonging to their carnal nature.

A number of very interesting comments on this place are:

Members is perhaps suggested by our Lord’s command to "cut off" right hand or "pluck out" right eye, if they cause offense (Matthew 5:29-30).^[19]

These members are indeed those of the actual body.^[20]

Different from the views above is that of Ashby who said: "This is internal, not external, and means renunciation of propensities that belong to the old life."^[21] Of course, it is believed that this accurately interprets, not only what Paul said here, but that it is also, in light of the apostle’s inspiration, a divine comment upon what Jesus meant in Matthew 5:29-30, regarding "the right hand" and "the right eye."

Macknight elaborated this interpretation thus:

The apostle having represented the vicious appetites and passions of the human heart, under the idea of a body (Colossians 2:17), because they have their seat in the body, he, in this passage, calls the sinful actions to which these bad affections prompt men, the members of that body or the old man.^[22]

A little different statement of what is meant here is that of Barclay, who said, "What Paul is saying is, `Put to death every part of yourself which is against God and keeps you from fulfilling his will’."^[23]

Mortify ... as used here in the KJV has been used by ascetics and others as justification for self-torture; but we may be certain that nothing like that is intended.

Fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry ... In this series, Paul’s various lists of sins have been repeatedly examined. Here, all five of these things are sexually oriented, and "covetousness" would seem to apply to all of them, covetousness being "the desire for more."

Which is idolatry ... The pagan temples throughout the world of that era were a constant temptation to Christians to indulge in the impure and unmentionable rites suggested by this word-list. Frequently an idol’s temple was a short-cut to indulgence in all of the things mentioned here.

Covetousness ... "One is a little surprised to find this word included along with others in this list, thus identifying the love of money and the inordinate desire for it as being on a parity with the grossest of sins. The Christian should especially heed this in the question of determining how much money or income he should devote to the purpose of advancing Christianity in the world.

^[18] William Hendriksen, Colossians and Philemon (Grand Rapids, Michigan: Baker Book House, 1964), p. 143.

^[19] Alfred Barry, op. cit., p. 113.

^[20] G. G. Findlay, op. cit., p. 149.

^[21] Ernest G. Ashby, op. cit., p. 488.

^[22] James Macknight, op. cit., p. 549.

^[23] William Barclay, op. cit., p. 150.

Verse 6

For which things’ sake cometh the wrath of God upon the sons of disobedience.

Wrath of God ... At a time in history when the most extravagant claims are being made with regard to God’s love, it is wise to take into account Scriptures such as this where the other side of the divine nature is in view. As Ellis put it, "Far from negating God’s love, his wrath confirms it. For without justice, mercy loses its meaning?^[24] A God in whom no settled wrath against wickedness resided would be like an executive without any authority. The New Testament is full of teaching to the effect that God has a score to settle with evil and that one day he will settle it.

Upon the sons of disobedience ... Special attention should be focused upon the object of God’s wrath. Both here and in 2 Thessalonians 1:8, it is the "disobedient" who shall bear the full weight of the wrath of God. Theologies which seek to eliminate "obedience" as being in any way connected with salvation should be rejected. Regardless of how vigorously one may protest that he has "faith in Christ," unless there is on his part at least some movement to obey the teaching of the New Testament, his doom is certain. Until he has, in his Christian baptism, been buried with Christ and raised to walk in newness of life, as had these Colossians, he cannot even belong to the company recognized in the New Testament as the family of God.

Wrath must not be confused with a vindictive reaction. It is rather the negative side of holiness, the revulsion of righteousness toward all unrighteousness.^[25]

Disobedience ... is eliminated in some versions. "But the phrase logically fits here, for it stands in the parallel in Ephesians 5:6.^[26]

^[24] E. Earle Ellis, op. cit., p. 797.

^[25] Donald Guthrie, op. cit., p. 1149.

^[26] John B. Nielson, op. cit., p. 413.

Verse 7

Wherein ye also once walked, when ye lived in these things; but now do ye also put them all away: anger, wrath, malice, railing, shameful speaking out of your mouth.

Whereas the list of sins in Colossians 3:5 concerned sexual wickedness, the list here pertains to "tongue-wickedness," both lying in the center of man’s body, as well as in the center of his nature. As Ellis said, "The words `out of your mouth’ may refer to all the sins listed,"^[27] the view here being that they do.

Shameful speaking ... These come from a Greek word meaning "to speak against" either God or man; but "blasphemy" in English refers to speaking against God. As Hendriksen said, "In the present instance, as the context indicates, `speaking against man’ is meant ... slander, defamation, detraction.^[28] See article Slander at the end of the chapter.

^[27] E. Earle Ellis, op. cit., p. 797.

^[28] William Hendriksen, op. cit., p. 148.

Verse 9

Lie not one to another; seeing that ye have put off the old man with his doings.

Lie not one to another ... This is added to the list mentioned in the previous two verses. Nielson writes that this is, "Literally, `lie not to yourself,’ and suggests that one who lies may come to believe his own falsehoods."^[29]

Ye have put off the old man ... As frequently in Paul’s writings, he here dramatically switched metaphors. He had been speaking of "putting to death," but here he changed to "put off," the new figure being that of stripping off old clothes, a metaphor that often occurs in the New Testament. In Galatians 3:27, Paul wrote, "For as many of you as were baptized into Christ did put on Christ"; and here a little later, beginning in Colossians 3:12, Paul will outline what is meant, partially, by putting on Christ. Also in Revelation, the clothing metaphor prevails in Revelation 3:4-5.

ENDNOTE:

^[29] John B. Nielson, op. cit., p. 414.

Verse 10

And have put on the new man, that is being renewed unto knowledge after the image of him that created him.

Have put on the new man ... Macknight referred this to "the very temper and virtues of Christ";^[30] but, of course, more than this is meant. The Christian puts on the name of Christ, clothes himself in the spiritual body of Christ, and will appear in glory clothed with the total righteousness of the Lord himself. That is exactly what Jesus meant by the admonition: "I counsel thee to buy of me ... white garments, that thou mayest clothe thyself, and that the shame of thy nakedness be not made manifest" (Revelation 3:18).

ENDNOTE:

^[30] James Macknight, op. cit., p. 552.

Verse 11

Where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all, and in all.

All the distinctions stressed by such divisions as these are transcended; and, as Ellis put it, "At the foot of the cross, the ground is level ... not a uniformity of status in the present world order, but a change in attitude by which the stigma of being different is loved away."^[31]

See Galatians 3:28 for another exhortation similar to this one, the principal difference here being the inclusion of "Scythian," which inclusion, according to Barry, was "clearly intended to rebuke that pride of intellect, contemptuous of the unlearned, which lay at the root of Gnosticism."^[32] The word "Scythian" hardly means anything at all to modern readers; but as Hendriksen pointed out:

In the seventh century before Christ, these Scythians, savage and warlike nomads from the northern steppes, had deluged the countries of the Fertile Crescent, including Palestine, and, having subsequently been repulsed, had left a memory of dread and horror.^[33]

Summarizing the barriers that were removed in Christ, they were (and are): barriers that come of birth and nationality, those derived from the ceremonial and rituals observed, the barriers of race, training, experience, social status, or anything else that tends to divide people and lead some to look down upon others as inferior to themselves.

Christ is all and in all ... Here again the absolute supremacy of Christ is affirmed and extolled. Note that Christ is "in" all Christians. See my comment on this under Colossians 1:27.

^[31] E. Earle Ellis, op. cit., p. 797.

^[32] Alfred Barry, op. cit., p. 113.

^[33] William Hendriksen, op. cit., p. 153.

Verse 12

Put on therefore, as God’s elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering.

Elect ... holy ... beloved ... Ellis pointed out that these titles belonged in the Old Testament to the physical Israel of God, but that here they are applied "to the church, the true Israel."^[34] This writer also believes that "beloved," as in so many of Paul’s letters, has reference to the love which the apostle himself had for the addressees, and that this is an incidental indication that Paul was indeed acquainted at Colossae.

Heart of compassion, kindness, ... "These indeed are the very virtues and attitudes of the Christ himself, showing that true Christ-likeness is the goal of every Christian. Note too, that in all of these admonitions, Paul does not allow for one moment that anyone might attain to the full stature of Christ in a single act, but that the development of the soul into that which pleases God is a growth process. See more on this principle under Romans 6:5, in my Commentary on Romans. This is why Paul here admonishes Christians who had already "put on Christ" to put on kindness, etc., and to put on anything else that might be lacking.

ENDNOTE:

^[34] E. Earle Ellis, op. cit., p. 552.

Verse 13

Forbearing one another, and forgiving each other, if any man have a complaint against any; even as the Lord forgave you, so also do ye.

It is unpardonable that the translators in this place ignored the "many ancient authorities" which read "Christ" in this place (English Revised Version margin), rendering it, "As the Lord forgave you"; for, as Guthrie pointed out, "There is an echo here of the Lord’s Prayer in the close link between God’s forgiveness of us and our forgiveness of others."^[35] Thus Paul most assuredly had "Christ" in mind here; but the tenderness of some translators to the implications of this doubtless influenced some of them. The Jews believed, and the Pharisees stated it bluntly to Jesus, that "Who can forgive sins but one, even God?" (Mark 2:7), receiving no contradiction at all from the Christ. Thus Paul’s statement here to the effect that Christ forgave us is fully equivalent to an affirmation of his deity.

Roy F. Osborne stated in a sermon that there are only three possible reasons for forgiveness: (1) the person forgiven deserves it; (2) the holiness of the person forgiving is sufficient to guarantee it; or (3) Christ also forgave us! It is not hard to locate the true reason.

ENDNOTE:

^[35] Donald Guthrie, op. cit., p. 1150.

Verse 14

And above all these things put on love, which is the bond of perfectness.

Above all these things ... Barry characterized this verse as "remarkable," saying that it was apparently "suggested by the Gnostic teachers."^[36] While it may be true that Gnosticism offered a so-called perfection by some device or another, it seems more logical to refer this reference to "the bond of perfectness" to what Paul had already declared in Colossians 1:28. See notes there.

Above all ... The thought here appears to be not that of adding love as an additional Christian grace, but rather that of making love the cement that holds everything else in place, or as Nielson put it:

(The love) is viewed as the bond of perfectness, or girdle that bonds together the "clothing" that has just been put on. Both the graces and the Christian persons are bound together by love ([Greek: agape], divine love).^[37]

^[36] Alfred Barry, op. cit., p. 114.

^[37] John B. Nielson, op. cit., p. 416.

Verse 15

And let the peace of Christ rule in your hearts, to the which also ye were called in one body; and be ye thankful.

The peace of Christ ... according to Peake means the subjective peace within the Christian which has been bestowed upon him through his relationship with Christ. "It is the peace which Christ gives."^[38] Ashby noted that it is "peace" in this passage that has the function of the "girdle," a function regarded as belonging to "love" in the parallel place in Ephesians. Paul’s mind was not in a straitjacket, and his use of words in slightly different senses "reveals not a different writer but the working of the apostle’s mind along similar but not identical lines."^[39]

And be ye thankful ... It is strange, in a way, that Paul was so insistent upon thanksgiving as a grace enthusiastically and constantly exhibited by the Christian. The Lord’s Prayer does not contain a single note of thanksgiving, except in the comprehensive word "Hallowed be thy name"; but Paul made thanksgiving the ever-present mark of Christian living. This does not mean that there was a difference in the teachings of Christ and Paul, but that "The Lord’s Prayer" belonged to that period before the kingdom of Christ was established, and that the teachings of Paul belong to the joyful era of the kingdom itself.

^[38] A. S. Peake, op. cit., p. 541.

^[39] Ernest G. Ashby, op. cit., p. 488.

Verse 16

Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God.

Let the word of Christ dwell in you ... The significance of this has already been noted under Colossians 1:27, above and under Galatians 5:23. Briefly, the word of Christ dwelling in a person is equivalent in every way to the Spirit of God dwelling in him. If it be objected that the Spirit is a living Person, then let it be remembered also that the word of God is spoken of as "living and active" (Hebrews 4:12 f).

Admonishing one another ... The parallel between this verse and similar teaching in Ephesians 5:19-20, was set forth as follows by Barry:

Here again we have general identity and special distinction between the two passages. There as here we have "the speaking to one another in psalms and hymns and spiritual songs," the "singing in the hearts to the Lord," and the spirit of "thankfulness." But there the whole is described as being the consequence of "being filled with the Spirit" ... whereas here, it (all) comes from "the word of Christ" in the soul.^[40]

Thus, as Barry pointed out, exactly the same thing is attributed to the agency of the Holy Spirit in the Ephesian passage which here is attributed to the indwelling "word of Christ," lending the strongest possible corroboration to the view maintained in this series to the effect that the "word of Christ," "the mind of Christ," "God," "Christ," and "Holy Spirit" are all spoken of in the New Testament as "dwelling in" members of the body of Christ, and that all three members of the Godhead are likewise "dwelt in" by Christians, thus giving Scriptural designations of one and the same phenomenon. There does not live a person, nor has there ever lived a person, who could make these Scriptural expressions to be designations of eight different conditions. On the contrary, they all designate one condition, the saved condition, of the believer baptized into Christ.

Psalms, hymns and spiritual songs ... It would appear that "spiritual" in this verse is the modifier of all that may be properly used in Christian assemblies. By their nature of being in the Old Testament, psalms are surely spiritual, and "hymns" are so by definition; but, as for any song so used, it must likewise be spiritual. Significantly not even all singing is permissible in Christian worship.

What is the bearing of this passage on the use of instrumental music in Christian worship? The answer is this: By the apostolic injunction "to sing," thus commanding a special kind of music, all other kinds are eliminated. It is contrary to the injunction here for congregations to "whistle" or to play mechanical instruments, the latter having been associated throughout history with pagan worship (Daniel 3:4-7). Historically, no mechanical instruments of music were used in Christian worship until the seventh century, despite the fact of such instruments having been known and used throughout the whole world at the time of the beginning of Christianity and for centuries prior to that time. There is no refutation of the fact that the founder of Christianity, namely, the Christ and the blessed apostles simply left them out. See more on this under Ephesians 5:20, this volume.

Arguments from the word [@psallo] to the effect that it refers to playing a harp fail in the light of the truth that the instrument of God’s praise appears in the passage, not as anything mechanical, but as the human heart itself.

With grace in your hearts ... This was interpreted by Peake to mean "with thankfulness."^[41]

The word of Christ ... Guthrie interpreted this to mean "the teaching Christ brought to men,"^[42] and as preserved and communicated to us through the holy apostles. This is one of the most definite passages in the New Testament, which nails down the identification of Christian doctrine as including the message delivered by Christ, thus making even the Old Testament, valuable as it is, outside the perimeter of Christian authority in all things pertaining to the church of which Christ is the head. See elaboration of this in my Commentary on Matthew under "The Great Commission."

^[40] Alfred Barry, op. cit., p. 115.

^[41] A. S. Peake, op. cit., p. 541.

^[42] Donald Guthrie, op. cit., p. 1150.

Verse 17

And whatsoever ye do, in word or deed, do all in the name of the Lord, giving thanks to God the Father through him.

Do all in the name of the Lord ... This means to respect the authority of the Lord Jesus Christ in everything. The sectors in which this applies are: (1) that of personal morality and conduct; (2) the province of things done in public assemblies of Christians; (3) in the whole area of thought and action (word or deed); and (4) even in the secret purposes of the soul. In short, "do all" in the name of the Lord.

Verse 18

Wives be in subjection to your husbands, as is fitting in the Lord.

This begins Paul’s instructions on certain reciprocal relationships, that of wives and husbands being treated first. See extensive teaching on this in Ephesians 5:22-33, where Paul elaborated it. The glorious difference between the Christian conception of duty and that prevalent in the world of Paul’s day lies in the fact that obligations, even the sacred obligations in marriage, are "reciprocal" obligations. The duty is never all on one side. In the Roman Empire of Paul’s day, there were no recognized rights of women, children or slaves, who were all expected to obey husbands, parents and masters upon penalty of death. Christianity changed all that. As observed in the parallel place in Ephesians, here Paul enunciated the great ethic of mutual respect and obligation in these sectors; and this ethic destroyed slavery and other abuses, although, of course, not immediately.

As is fitting in the Lord ... As Guthrie said, "This would at once transform current ideas and invest the wife’s position with an adequate safeguard."^[43] As spelled out fully in Ephesians, husbands were to love their wives, a command to regard the wife as an extension of the husband’s own self, having every true claim against him that ever pertained to himself.

ENDNOTE:

^[43] Ibid., p. 1151.

Verse 19

Husbands love your wives, and be not bitter against them.

This must be understood in the light of Ephesians 5:28-33. Paul did not need to spell everything out in each of the epistles, because he specifically instructed that his writings should be passed around and made available to others, beyond those addressed in the salutation (Colossians 4:16).

Verse 20

Children obey your parents in all things, for this is well-pleasing in the Lord.

"Well-pleasing in the Lord ... fitting in the Lord (Colossians 3:18) ... fearing the Lord (Colossians 3:22) ... as unto the Lord (Colossians 3:23) ... ye serve the Lord Jesus Christ (Colossians 3:24) ..." Notice that all of the persons addressed regarding their personal and domestic duties were continually reminded of being "in the Lord," and therefore as having "put on" the graces and virtues commanded earlier in this chapter. The whole teaching is that a Christian must not get "out of character" in dealing with everyday relationships and duties. Kindness, meekness, love, gentleness ... name them all; such virtues must mark the Christian’s life at all times.

Verse 21

Fathers, provoke not your children that they be not discouraged.

This should be read against the stern and tyrannical background of the father’s absolute control over his children, as in the Roman Empire when these words were written. As Barclay said:

A parent could do anything he liked with his child. He could sell him into slavery ... he even had the right to condemn his child to death and carry out the execution himself.^[44]

In current times, the pendulum has swung the other way; and it is the duty of children to obey their parents that needs emphasis (Ephesians 6:1-3).

ENDNOTE:

^[44] William Barclay, op. cit., p. 161.

Verse 22

Servants, obey in all things them that are your masters according to the flesh; not with eye-service, as men-pleasers, but in singleness of heart, fearing the Lord.

Some commentators have supposed that, as Onesimus, a runaway slave, was bearer of this letter, Paul made the slavemaster relationship the more elaborate part of these reciprocal institutions in this epistle.

There are a number of exceedingly important deductions to be made from Paul’s handling of the slave problem in the New Testament. Two of these are:

(1) True Christianity does not consist of any kind of attack upon social institutions, even so vicious and deplorable a system as that of slavery. Christ and the apostles were not revolutionaries in the modern sense of that word. See article, "Christ and the State" in my Commentary on Romans. There were practical reasons for Paul’s words here, as noted by McGarvey (see my Commentary on 1 Corinthians 7:20-21); but over and beyond the practical need of refraining from an assault upon society, it was inherently unchristian to do so. It is as leaven and not as dynamite that the religion of Christ works. See more on this in my Commentary on 1Corinthians.

(2) Ancient slavery no longer exists in the civilized part of the world, but there still exists the relationship between employers and employees; and Nielson was correct in suggesting that these words of Paul are applicable to that relationship, no less than to ancient slavery. "The master must give a fair and just wage, and the laborer must give a fair and full day’s labor."^[45] If an ancient slave was commanded to work vigorously and enthusiastically, how much more is it mandatory for every employee to give his best to the job?

Eye-service ... men-pleasers ... This is a reference to working only when the master is observing. The employee who is careful to appear busy when the boss is looking is guilty of the same attitude here condemned.

ENDNOTE:

^[45] John B. Nielson, op. cit., p. 420.

Verse 23

Whatsoever ye do, work heartily, as unto the Lord, and not unto men.

God has his own way of rewarding honorable and faithful work, regardless of the failure of human authorities to do so; and the difference is brought out in the very next verse.

Verse 24

Knowing that from the Lord ye shall receive the recompense of the inheritance: ye serve the Lord Christ.

As Barry pointed out, "The only peculiarity in this passage (as compared with the parallel in Ephesians) regards the strong emphasis on ’the reward of the inheritance’."^[46] The inheritance is exactly the thing which no slave could receive; only a son could be an heir of God (Galatians 4:7). Thus the slave on earth is recognized as a son in heaven.

ENDNOTE:

^[46] Alfred Barry, op. cit., p. 115.

Verse 25

For he that doeth wrong shall receive again for the wrong that he hath done: and there is no respect of persons.

Some understand this as a warning to slaves not to do wrong; but since the admonition stands as another reason, along with the one in Colossians 3:24, directed to the proper motivation of the slave, it is understood here as a reference to God’s judgment of slavemasters if they do wrong. "No respect of persons" favors this view; because it is not likely that the hope of a slave to avoid punishment could be based on any supposed "respect of persons." On the other hand, masters might think that because of their position God might overlook their sins.

Perhaps it is wrong to restrict the meaning of "he that doeth wrong" to either class. Will not God judge and punish all wrongdoers whomsoever? Commentators have long struggled with this question, arriving at different conclusions, thus:

This has reference solely to the master of the slave (Ridderbos).

This refers to the slave (Lenski).

It seems best to suppose that both are included (Lightfoot).^[47]

Peake summarized such opinions thus:

To include both is highly questionable, not only because a double reference is on principle to be avoided in exegesis, but because the connection implies that only one side of the relationship is being dealt with. It is commonly thought that the verse is an encouragement to the slave, based on the assurance that the master who treats him will receive his recompense in due course.^[48]

The reliance of the Christian, in whatever state of life, upon the eternal justice of God’s universe is the great stabilizer of the human heart. Without this reliance, life becomes an idiot’s dream where injustice, misery, caprice, chance and luck are supreme. On the other hand, one who learns to trust in the assurance Paul here extended to the slaves of the ancient Roman Empire, perhaps the most unfortunate class ever to live on earth, - one who learns to trust that assurance has already won rest for his soul. No matter what inequalities, no matter what injustice, no matter how much unfairness, partiality and wickedness may torture one’s earthly existence, the eternal reward is absolutely sure. God will make all things right. Now people may view this as "pie in the sky" if they wish, but it is surely better than any five-year plan advocated by Marx. Without the divine assurance in view here, there can be no true stability of heart, no genuine serenity of the soul, in fact, no real sanity on earth!

SLANDER AND GOSSIP

Singled out by the apostle in Colossians 3:8 for one of his apostolic prohibitions was the vice of slander, or "shameful speaking" as our translators have rendered the word, the same being a vice which is universally detested. Something of the pioneer attitude toward this sin is apparent in a story told with reference to the famed cowboy evangelist B. B. (Cowboy) Crimm of San Augustine and East Texas. Crimm (1886-1950) preached extensively in East Texas and Oklahoma in the first half of the current century and became famous for the sensational and outlandish things said in the pulpit.

One night, in a meeting attended by more than one thousand people, a woman came forward saying,

"Oh, Brother Crimm, I have come to lay my tongue on the altar." The woman was a noted gossip in that community.

Crimm replied:

"I’m sorry, Ma’am, our altar is only eight feet long, but go ahead and put whatever part of it you are able to get on it!"

GOSSIP TOWN

Have you ever heard of Gossip Town On the shores of Falsehood Bay, Where old Dame Rumor in rustling gown Is going the livelong day?

The principal street is called `They Say.’ `I’ve Heard’ is the public well; And the breezes that blow from Falsehood Bay Are laden with `Don’t you tell.’

Just back of the park in `Slander’s Row’; ’Twas there that Good Name died, Pierced by a shaft from Jealousy’s bow In the hands of Envious Pride.

It isn’t far to Gossip Town For the people who want to go; The Idleness Train will take you down In just an hour or so.

But the people who go to Gossip Town All reap of the seed they sow; And this you will find as they have found If ever you chance to go.

- Anonymous

^[47] William Hendriksen, op. cit., p. 175.

^[48] A. S. Peake, op. cit., p. 543.

Colossians Chapter Four

The epistle moves quickly to its conclusion in these 18 verses. First, there is the conclusion of the instruction on reciprocal relationships (Colossians 4:1), followed by a brief paragraph on prayer and Christian conduct (Colossians 4:2-6); next, Paul mentions affairs pertaining to himself and his imprisonment (Colossians 4:7-9); then comes the paragraph regarding greetings from and greetings to various persons (Colossians 4:10-17); and finally there stands the apostolic autograph, salutation and benediction (Colossians 4:18).

Masters, render unto your servants that which is just and equal; knowing that ye also have a master in heaven. (Colossians 4:1)

Paul had just concluded (Colossians 3:22-25) a far longer instruction on the duties of slaves, an emphasis which was probably due to the fact of Onesimus, along with both the letter to Colossians and Philemon, being returned to his master in Colossae. The success of both Paul’s letters, as well as the successful reestablishment of Onesimus in his former home, is strongly indicated by the historical preservation of these two sacred letters.

Paul did not here dwell very long on the duties of masters, because at the same time he was sending Philemon a personal letter devoted to reconciling the situation with his erstwhile runaway slave, now returned. Nielson stated that "To give their slaves that which is just and equal is really advice to the master to free his slaves."^[1] It may be doubted, however, that either Paul or Philemon understood those words in exactly that sense. To have established a rule of freeing all slaves who became Christians would have precipitated a rush of thousands of slaves into the church, resulting in the degeneration of the whole Christian religion into a political party dedicated to social change; and such a thing as that, true Christianity never was, or never could be.

Despite this, however, these very letters planted the seeds of love, kindness and justice in people’s hearts, leading eventually to the total destruction of the whole institution of slavery.

Just and equal ... "The substantive here translated equal has the sense either of equity or equality."^[2] Some have therefore believed it should be rendered "equality" in this place; but Peake indicated that even if translated "equality," it would not have the same meaning of the equality conferred by emancipation, giving the true meaning as, "The master should regulate the treatment of his slave, not by caprice, but by equity."^[3]

^[1] John B. Nielson, Colossians in Beacon Bible Commentary, Vol. IX (Kansas City: Beacon Hill Press, 1965), p. 421.

^[2] Alfred Barry, Ellicott’s Commentary on the Holy Bible, Vol. III, Philippians (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 116.

^[3] A. S. Peake, Expositor’s Greek Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), pp. 543,544.

Verse 2

Continue steadfastly in prayer, watching therein with thanksgiving.

Continue in prayer ... The meaning here is that the Christian should never stop praying, and not that his prayers should be interminable. Importunity in prayer was taught by Christ in two of his most beautiful parables, namely, those of the friend at midnight, and of the unjust judge (Luke 11:5 ff; Luke 18:1 ff).

Watching thereunto... Findlay assures us that the meaning of "watching" here is that of "wakefulness," affirming:

To be awake is to be alive in the fullest sense, to have all the powers of perception and action in readiness. The activity of the soul in prayer is to be both energetic and incessant.^[4]

With thanksgiving ... Paul, more than any other, stressed the need of thankfulness "in all things." See further comment on this above, under Philippians 4:6.

ENDNOTE:

^[4] G. G. Findlay, Colossians in The Pulpit Commentary, Vol. 19 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 209.

Verse 3

Withal praying for us also, that God may open unto us a door for the word, to speak the mystery of Christ, for which I am also in bonds.

Praying for us ... Much as Paul prayed for others, he himself felt the need of the supporting prayers of brethren in Christ.

That God may open ... As Nielson reminded us, "This reminds us that even though the spread of the gospel is under divine direction (Acts 16:7), it is also subject to satanic hindrances (1 Thessalonians 2:18)."^[5]

The mystery of Christ ... See other Pauline references to "the mystery" (Ephesians 1:9; Ephesians 3:3; Ephesians 3:9; Colossians 1:26-27; 1 Timothy 3:9; 1 Timothy 3:16, etc.).

For which I also am in bonds ... One of the salient features of the mystery stressed so often by Paul was that of God’s purpose of inclusion of the Gentiles in one body with the Jews as children of God; and specifically, it was for that very conviction that Israel hated Paul and created the mob scene which led directly to his imprisonment (Acts 22:2 ff).

ENDNOTE:

^[5] John B. Nielson, op. cit., p. 422.

Verse 4

That I may make it manifest, as I ought to speak.

Paul was deeply concerned that his speech should always be effective in making known the mystery of Christ; and, if a preacher of Paul’s eloquence and power solicited prayers regarding the manner of his speaking, how much more should every preacher in all ages be mightily concerned about "how" he ought to speak? While dwelling upon this thought, it occurred to the great apostle that the manner of every Christian’s speaking "to those without" is also a matter of the most urgent concern; and, in keeping with that consideration, he added the next two verses.

Verse 5

Walk 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 each one.

Them that are without ... The reference here is "to non-Christians, those without the church."^[6]

Redeeming the time ... is somewhat of an idiomatic expression, meaning "buying up the opportunities," "taking advantage of all occasions for doing good," etc. Here again, in this passage, is encountered the startling likeness and subtle differences in this passage and the parallel in Ephesians 5:15. As Barry said:

There the "strictness" and "wisdom" are to guard against excess or recklessness within; here the "wisdom" is to watch against external dangers and make full use of external opportunities.^[7]

Speech ... with grace ... Some think this means divine grace, but Peake is confident that the Greek text denies this, affirming that the meaning is "speech that is pleasant, marked by sweetness and courtesy, that their conversation may impress favorably the heathen."^[8]

Seasoned with salt ... Despite the fact of most commentators denying it, there is perhaps included here some reference to the judicious use of humor, or wit, in the Christian’s speech. Among the Greek classical writers, "Salt expressed the wit with which conversation was flavored";^[9] and this student has encountered no compelling reason why the same meaning should not be understood here.

How ye ought to answer ... The admonition here is most similar to that given by the apostle Peter who commanded:

Sanctify in your hearts Christ as Lord: being ready always to give an answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear (1 Peter 3:15).

^[6] A. S. Peake, op. cit., p. 544.

^[7] Alfred Barry, op. cit., p. 116.

^[8] A. S. Peake, op. cit., p. 544.

^[9] Ibid., p. 545.

Verse 7

All my affairs shall Tychicus make known unto you, the beloved brother and faithful minister and fellow-servant of the Lord: whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts.

All my affairs ... Here, through Colossians 4:9, Paul added some very personal words, explaining how the messengers with whom he was sending the epistle would be able to fill in all details regarding how things were going with Paul and to comfort the Christians at Colossae.

Tychicus ... The high praise for this companion of Paul justifies a little further attention to this beloved New Testament character, thus:

TYCHICUS

Tychicus was an Asian, perhaps an Ephesian, who went with Paul to Jerusalem with the collection (Acts 22:4 ff; 1 Corinthians 16:14), and was possibly one of those appointed by the various churches to convey the money to the Christians in Jerusalem. He carried the epistle to the Colossians and that of the Ephesians to their destinations, and if, as is often thought, Ephesians was a circular letter, he carried it to other churches as well.^[10] Lockyer also pointed out that "Tychicus also had a mission to fulfill in Crete (2 Timothy 4:12; Titus 3:12)."^[11] Paul spoke of this brother in the very highest terms of praise and appreciation.

Whom I have sent unto you ... "This is epistolary aorist,"^[12] meaning that at the time when the Colossians would be reading this, it would be true that Paul had already sent him; thus, the actual meaning of this clause is that "I am sending Tychicus unto you."

^[10] The New Bible Dictionary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), p. 1302.

^[11] Herbert Lockyer, All the Men of the Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1958), p. 332.

^[12] A. S. Peake, op. cit., p. 545.

Verse 9

Together with Onesimus, the faithful and beloved brother, who is one of you. They shall make known unto you all things that are done here.

Onesimus ... This man was the slave of Philemon. He had gone AWOL from his master Philemon’s home in Colossae, but some circumstance had thrown him into association with Paul in Rome, where he became a Christian. It comes to view here that Paul was sending him back, but with a marvelous new status. Now, he is:

The faithful and beloved brother ... Furthermore, he enjoys an equal status with Tychicus, both of whom are commissioned to tell the Colossians all of the news regarding the apostle. For further teaching of the New Testament regarding Onesimus and Philemon, see Paul’s letter, Philemon. As Peake said, "Paul’s word here that Onesimus `is one of you’ enables us to infer that Colossae was the home of Philemon."^[13]

ENDNOTE:

^[13] Ibid.

Verse 10

Aristarchus my fellow-prisoner saluteth you, and Mark, the cousin of Barnabas (touching whom ye received commandments; if he come unto you, receive him), and Jesus that is called Justus, who are of the circumcision: these only are my fellow-workers unto the kingdom of God, men that have been a comfort unto me.

Aristarchus my fellow-prisoner ...

ARISTARCHUS

This man, a Jew of Thessalonica, is first mentioned in the New Testament in Acts 19:22, where it is reported that, along with Gaius, he was dragged into the theater at Ephesus. When the riot was over and Paul left Ephesus, Aristarchus went with him (Acts 20:4), appearing again as one of the committee in charge of Paul’s collection for Jerusalem. Presumably, Aristarchus remained with Paul continuously; because, after the two-year imprisonment at Caesarea, Luke reveals that Aristarchus was "with us" in the long voyage to Rome (Acts 27:2). The deduction has been made, "Whether voluntarily or involuntarily, Aristarchus really shared Paul’s imprisonment,"^[14] a deduction that is suggested, or demanded, by the words "my fellow-prisoner." He is mentioned again in Philemon 1:24.

Mark, the cousin of Barnabas ... For a somewhat extensive discussion of this character, author of the gospel that bears his name, and a principal in the dispute between Paul and Barnabas (Acts 15:37 ff) due to his having deserted the missionaries in Perga of Pamphylia (Acts 13:3), please see (in this series of commentaries) the introduction to the Gospel of Mark.

Touching whom ye received commandments ... This, according to Dummelow, refers "to commands they must have received at an earlier time."^[15]

If he come unto you, receive him ... As Lipscomb said, "This recommendation is somewhat of a church letter,"^[16] showing that the old breach between Paul and Barnabas regarding Mark had long been healed, Mark appearing in this passage as a definite comfort to the apostle.

Jesus that is called Justus ... It is very curious that so soon after our Lord’s ascension there should have been a Christian named "Jesus" whose surname, "The Just One," is one of the titles of our Lord.^[17] Nothing at all is known of this man, except what is stated here, there being no other reference to him in the New Testament.

Who are of the circumcision ... This means that Aristarchus, Mark and Justus were "of the circumcision," that is, Jews, with the undeniable implication that Luke, mentioned a moment later in Colossians 4:14, was not a Jew, the same being the strongest evidence that Luke was a Gentile.

These only are my fellow-workers unto the kingdom of God ... The words "are my" are italicized, meaning they are not in the Greek; so it is proper to read this sentence without them. These only ... There is infinite pathos in these tragic words. Paul’s concern for the salvation of many Jews in the great Roman capital had been frustrated and defeated. Of all the Jews in Rome, "these three ...!" As Hendriksen expressed it:

It must not escape our attention that the apostle’s statement with reference to these three men as the only Jewish-Christian fellow-workers who had been a comfort to him implies deep disappointment with other people of his own race.^[18]

Men that have been a comfort unto me ... We are indebted to Findlay for the amazing fact that the word here rendered "comfort" comes from a Greek word meaning "soothing relief," the same Greek word chosen as the name of a widely used medicine for children, "paregoric."^[19] This is a medical term, and one of those "peculiar" words found only in this epistle. Perhaps Paul had been extending his vocabulary somewhat through his association with the "beloved physician, Luke."

^[14] Alfred Barry, op. cit., p. 116.

^[15] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 984.

^[16] David Lipscomb, A Commentary on the New Testament Epistles, Vol. IV (Nashville: The Gospel Advocate Company, 1964), p. 312.

^[17] Alfred Barry, op. cit., p. 117.

^[18] William Hendriksen, Colossians and Philemon (Grand Rapids, Michigan: Baker Book House, 1964), p. 190.

^[19] G. G. Findlay, Colossians in The Pulpit Commentary, Vol. 19 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 213.

Verse 12

Epaphras, who is one of you, a servant of Christ Jesus, saluteth you, always striving for you in his prayers, that ye may stand perfect and fully assured in all the will of God. For I bear him witness that he hath much labor for you, and for them in Laodicea, and for them in Hierapolis.

EPAPHRAS

All of the comment on these two verses, almost, pertains to this distinguished worker who appears to have been a preacher and teacher for all three towns in the tri-cities mentioned here. Lockyer called him "a giant of prayer," saying that:

It is in his prayer ministry that Epaphras is conspicuous; he knew how to lay all before the Lord ... that the saints might be perfect and complete. He "strove earnestly in his prayers." He brought to Paul in Rome the report on conditions at Colossae that prompted this epistle. Like Epaphras, all of us should be concerned with the spiritual welfare of others^[20]

Certainly, there must have been something extraordinary about the prayers of Epaphras, because, as Guthrie noted, "The word used is agonize, which may be some kind of allusion to the prayers of our Lord in Gethsemane. That kind of praying ranks a man high in spiritual nature."^[21]

Servant of Christ ... Paul must have meant something very high and holy by this.

It is a title used by James and Jude (in their epistles), as well as by Paul himself, but given by him only to Timothy (Philippians 1:1), and to Epaphras here.^[22]

^[20] Herbert Lockyer, op. cit., p. 110.

^[21] Donald Guthrie, New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1153.

^[22] Alfred Barry, op. cit., p. 117.

Verse 14

Luke, beloved physician, and Demas salute you. For a brief biographical sketch of Luke, see my Commentary on Luke, Introduction. Only in this place in the New Testament is Luke referred to as a doctor, or physician. Nevertheless, the undeniably medical cast of his vocabulary is a total corroboration of what is stated here.

And Demas salute you ... As Peake said:

Demas’ being mentioned here without commendation is commonly explained as due to a foreboding of Paul that he would turn out badly, suggested by the reference in 2 Timothy 4:10.^[23]

Harry Emerson Fosdick preached a sermon on the three New Testament references to Demas, calling them three points that enable the plotting of the parabola of Demas’ life. The sermon is interesting enough but founded on a misconception. Philemon and Colossians were written at the same time and carried by the same messenger; and in the letter to Philemon, Demas is mentioned as a "fellow-laborer," and even before Luke! Still, it is tragic truth that Demas fell from whatever eminence he enjoyed in these passages, the reference in Timothy revealing that he forsook the apostle, "having loved this present age." There is an old tradition to the effect that he became the owner of a brothel in Dalmatia.

ENDNOTE:

^[23] A. S. Peake, op. cit., p. 546.

Verse 15

Salute the brethren that are in Laodicea, and Nymphas, and the church that is in their house.

This reveals, of course, the existence of a church in Laodicea; but it is not known why Paul singled out Nymphas, the name of whom might be feminine (Greek margin in English Revised Version (1885)), thus justifying the rendition in some translations as "the church that is in her house." It is not wise to make anything out of this because, as Peake said, "The word may be either masculine or feminine."^[24]

ENDNOTE:

^[24] Ibid.

Verse 16

And when this epistle hath been read among you, cause that it be read also in the church of the Laodiceans; and that ye also read the epistle from Laodicea.

One of the important revelations from this is that Paul’s letters, and presumably those of other sacred writers, were widely circulated and passed among the churches; nor can there be any confidence that any more than a fraction of Paul’s letters were preserved. It was God’s providence alone that preserved for us the writings which make up the sacred canon of the New Testament; and we should believe that the overruling of an all-wise providence entered into which letters were lost and which were preserved.

Dummelow and others believe that the epistle to the Laodiceans mentioned here might be our canonical epistle to the Ephesians. It is impossible to settle the question, but these two comments are added because they represent learned and consecrated opinion on it.

Wiess argues that (the epistle to the Laodiceans) cannot be the epistle to the Ephesians, for that was sent at the same time as this, and therefore Paul could not have sent salutations to Laodicea in this epistle. But this is natural if Ephesians was a circular letter (and the absence of salutations is difficult to explain otherwise), and if this letter was to be passed on to Laodicea^[25]

The epistle to the Laodiceans is perhaps our Epistle to the Ephesians^[26]

^[25] Ibid., p. 547.

^[26] J. R. Dummelow, op. cit., p. 984.

Verse 17

And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it.

Archippus may have been at Laodicea, but, as Peake said, "probably not," as otherwise he would have been mentioned along with Nymphas in Colossians 4:15.^[27]

This verse establishes the principle that a church is responsible for admonishing and encouraging ministers, nor is it evident here that Archippus was in any way standing in special need of encouragement.

From Philemon 1:2, where Archippus is mentioned along with Philemon and Apphia in a manner suggesting that he may have been their son, it is also concluded that Archippus had had previous service together with Paul.^[28]

Several interesting speculations have risen around the name of Archippus, but they are of no value.

^[27] A. S. Peake, op. cit., p. 547.

^[28] The New Bible Dictionary, op. cit., p. 77.

Verse 18

The salutation of me Paul with mine own hand. Remember my bonds. Grace be with you.

This apostolic autograph and salutation served to authenticate the epistle. From this, Macknight reasoned that Paul knew the Colossians and that they knew him and his handwriting, else this autograph would not have meant anything.

The brevity of this salutation was probably due to the fact that with a chain on his hand Paul might have found the writing of even these few words a painful and difficult task. The placement of the utterance, "Remember my bonds," seems even to suggest this thought. How much the Gentiles owe to the patient zeal and labors of this beloved apostle can never be known until the redeemed of all ages shall greet him around the throne of God and of the Lamb.

Hope: Foundation For Faith

Colossians 1:1-8

We live in a time when Jesus is considered insufficient. In the minds of many the message about Jesus is simply not enough. This is why we see so many things added to the message of Jesus. We see new age techniques added to the gospel. We see teachings like “coexist” that declare that every spiritual path is a way to God. We see worship services turned into financial seminars or healthy and wealthy pep rallies. The point that the world is hearing is that the gospel is not enough. The message of Jesus is insufficient. Therefore, churches add all of these other elements of entertainment, activities, and teachings so that you can be complete. This is not a new problem. In the first century the apostle Paul was facing the same challenges in the Colossian church. People were coming in and they were distorting the message of Jesus by adding popular activities and teachings. Paul has to write to these Christians to teach them what is so great about Jesus. Paul must show them that Jesus is supreme and sufficient for life. Therefore, the focal point of our series to finish out this year will be to see what makes Jesus great and how this knowledge can change our lives today.

The first two verses of Colossians 1 reveal that this is a letter from Paul who was an apostle directly commissioned by Christ Jesus. The letter is also sent from Timothy who is Paul’s traveling companion and preacher of the gospel. Paul writes to the holy and faithful people of God in the city of Colossae. Saints are not dead people voted to sainthood by a religious organization. A saint is any person who is holy and faithful to God.

Paul begins his letter by praising these Christians because he has heard of their faith and their love. Paul thanks God that these Christians truly trust in the Lord. They put the whole weight of their lives on Jesus. They are exhibiting saving faith. This is the faith that James spoke about in his letter that demands changed lives. They are showing love for all the other holy people of God. Their active love is a sign of the genuine faith they possess. Our faith in Christ is shown in how we treat one another. Our faith in Christ is revealed in doing good for others and seeking out the best interests of others.

Hope Is The Reason For Their Faith And Love

Paul declares that they have this faith and love “because of the hope reserved for you in heaven.” We might think that Paul has the order mixed up. I think we would have the tendency to believe that faith is the basis of the hope that we have in heaven. Notice that Paul says that our hope in heaven is the basis for our faith and the basis for our loving others. Hope is what holds up our faith and our love. Our hope gives us our faith. We must consider that if we are struggling with our faith that the reason could be that we have lost our hope in heaven that is reserved for us. It is easy for us to focus on life right now and forget that each of us is going to die. Then what is going to become of us? What is going to happen to you next once you pass away? We lose our faith because we lose our eternal perspective. We forget that we are living the way we are living and serving the Lord for the hope reserved for us in heaven. Your calling in Christ is not empty. There is an eternal reality that we are looking toward. We love one another and sacrifice for others because we are looking forward to the hope reserved for us in heaven. We put the interests of others ahead of ourselves because we are looking at the hope reserved for us in heaven. We devote ourselves to God because of the hope reserved for us in heaven. I like that when the scriptures speak about heaven we are told that there is a reservation with our name on it. Your place in heaven is reserved for you. That is the hope you have waiting for you.

Do we see how foolish it is to put our hope in the things of this world? This world is temporary and, more obvious, we are temporary. All of us know that we are going to die at some point. We hope our death is a long time away, but we know it will come. If your hope is in this world then what is going to happen when you die? Then what? If I have hope reserved for me in heaven, then I have a reason for faith and a reason for loving others. I have a reason for living. I have a reason for pressing on in this world of suffering and pain. Faith and love are the fruits of this hope reserved for us in heaven.

Hopeless?

What if we do not have that hope reserved for us in heaven? How can we receive that hope? Paul tells us that we have heard about this hope in the message of truth, the gospel, that has come to you. This hope comes from the message of the gospel that we have received. If we are losing grasp of that hope then we need to put the word of the gospel in our tanks. We need to fill up on the word of God. The message of the gospel is about the hope that we currently have that we previously did not have. I know this is an answer that not many people like to hear. Faith and hope are strengthened by reading God’s word. We want a different answer. We want to have faith and hope through easier means. We do not want to put in the effort required to build our hope and faith through reading God’s word. So we look for all of these other avenues and ploys to try to generate the joy we are looking for. It sounds cliché so we do not believe it, but we must read the word of God. You will not have hope and your faith will be weak if only access the word of God during the Sunday morning sermon.

The Gospel Is The Power For Fruit Bearing

The message of truth, the gospel, is bearing fruit and growing all over the world just as it has bore fruit and caused growth in these Christians in Colossae. The message of Jesus is powerful and bears fruit wherever it is preached. God’s word has the power to change lives. Too often will we not let the word change our lives, we will not let it change the lives of others because we will not proclaim the gospel. We tell everyone everything in our lives that is life changing. We tell them about our new television and how high definition is so much better than our old television. We tell people about great restaurants that we have enjoyed. We tell people about sales that stores are having. We tell people about all the great things that happen to us. Except we will not tell people about Jesus. For some reason we refuse to allow the gospel to bear fruit in the hearts of those that we know and love. The gospel has power if we will open our mouths and unleash its truths. The gospel changes lives. The gospel had changed the lives of the Colossians and it was changing lives of people all over the world. It will change your life if you will give your attention to its message.

Final Thoughts

Build up your hope to strengthen your faith.Hope is not wishful thinking. We often talk about hope in a way that we actually mean that we are wishing for something. We speak of hope as something that is a shot in the dark and is unlikely to happen. For example, I could say that I hope the San Diego Chargers win the Super Bowl. This “hope” is not based on any reality but is just wishful thinking. However, in the scriptures hope is the confident expectation that God will fulfill his promises. We have hope that is a reality. We have the hope that is reserved for us in heaven.

Love is the fruit of hope.If the message of God’s truth, the gospel, has had its way with us, then we will show that hope in how we treat others. Why are we so hard on each other and so unloving toward each other? We must be kinder, gentler, more loving people toward others, especially toward our brothers and sisters in Christ.

The gospel is the message of truth.What it says is true and right. We live in a pluralistic world that wants to accept everyone’s opinions and everyone’s method to find God. The gospel is the only way to God. The gospel is the objective standard called truth.

What is so great about Jesus?Jesus brought us this hope reserved for us in heaven. Jesus is the reason we have this hope. Jesus died for the world so that those who have faith in him will have hope for what happens next when we pass away.

Saved Out of Deep Darkness

Colossians 1:9-14

Can you imagine receiving a letter telling you that Paul was praying for you and the other Christians where you worshiped? What does Paul want for you and your life as a Christian? What would he ask God for?

Know God’s Will (Colossians 1:9)

Paul declares that he and Timothy have not stopped praying for the Christians in Colossae. What are Paul and Timothy praying for concerning these Christians? They prayed that the Colossians would be filled with the knowledge of God’s will in all spiritual wisdom and understanding. It is critically important for Christians to be filled up on the knowledge of God’s will. We learn some really important principles from Paul immediately.

First, God’s will is knowable. We live in a time where the common mantra is that God cannot be known and his will cannot be understood. Some religious organization even perpetuate this false idea. Paul says that God’s will is knowable. Paul is praying that the Christians will be filled with the knowledge of God’s will. Paul is not praying for the impossible. Do not be deceived into thinking that you cannot know God’s will for your life. God’s will cannot be discerned within our own minds and hearts. God must reveal his will to us and he did through the Holy Spirit. Paul made this point in a similar way in his letter to the Ephesians.

By revelation He made known to me the mystery (as I have briefly written already, by which, when you read, you may understand my knowledge in the mystery of Christ), which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets. (Ephesians 3:3-5 NKJV) God revealed his will through the Holy Spirit which was revealed to the holy apostles and prophets. The apostles and prophets wrote those things down so that we also can understand. God’s will is knowable.

Second, it is not enough for us to simply be filled up with a knowledge of God’s will. This knowledge is to lead us to spiritual wisdom and understanding. We need to know what is truly important from God’s perspective, not our human perspective. We will have spiritual insight when we learn God’s will. We will organize, comprehend, and apply God’s principles in our lives. It does not do any good to learn God’s will but not apply what is learned to our lives. God’s will only becomes productive when the word of God is applied to your particular circumstances. Knowledge is given to us by God with a purpose: behavior transformation. Notice this point in verse 10.

Walk In A Manner Worthy (Colossians 1:10-12)

All of this knowledge is to bring about a life change in the Christian. We are to walk in a manner worthy of the Lord. The knowledge of God’s will gives us the ability to live fully pleasing to him. We can be transformed by God’s power and God’s word into what God wants us to be. We should not pass too quickly over the thought that we can walk in a manner worthy in the Lord. We are not worthy of the grace that has been given to us. Paul pictures that we can live in such a way that reflects the calling given to us. To put this in another way, we live changed lives because of what God has done for us. We recognize what God has done and God has revealed his will through the Holy Spirit. We, therefore, will live lives pleasing to him.

Paul tells us what this life pleasing to God looks like. The first characteristic of a life pleasing to God is that we will be bearing fruit in every good work. The scriptures identify bearing fruit as reaching the lost and teaching the gospel, living a godly life, and honoring and praising God. Second, we will be growing as a result of the knowledge of God. The apostle Peter said the same thing to his readers. “Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— if indeed you have tasted that the Lord is good.” (1 Peter 2:2-3 ESV) Spiritual growth cannot happen apart from knowing God’s will. As we observed in the first eight verses of Colossians chapter 1, we must know the scriptures and know them well to transform our lives into a life worthy in the Lord.

The third characteristic of a life pleasing to God is to be strengthen with all power. This strength is given by God for all endurance and patience with joy. The statement parallels the words of Peter as he opened his letter. “His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness” (2 Peter 1:3 NIV). God gives us what we need to be successful in living a life worthy of the Lord. The fourth characteristic of those who are pleasing to God is thankfulness. It is sad to see the day devoted for thankfulness has been turned into selfish pursuits. We cannot wait to shop until Friday. Now a day for family, thanksgiving, and God is now about trampling people as you run through the Walmart doors. The characteristic of the Christian life is thankfulness. We have so many reasons to be thankful to the Father. Paul spends the rest of the paragraph declaring what we have in Christ.

Delivered (Colossians 1:12-14)

Inheritance.

The first reason for giving thanks is that the Father has qualified us to share in the inheritance of the saints in light. God has provided what sinners need to be considered worthy to join the people of God. I think it is interesting and important to observe that we did not qualify ourselves. Apart from God’s grace given through Jesus, the only thing we would qualify for is to receive God’s wrath. God has made it possible for us to be full heirs in the kingdom of light. What is great about this text is that Paul is using language that was reserved for the Jewish people under the Mosaic covenant and applying to all people, including Gentiles, under Christ’s covenant. God promised his people an inheritance, but God was speaking to something greater than the land of Canaan in the days of Joshua. The writer of Hebrews explicitly makes this point.

For if Joshua had given them rest, God would not have spoken of another day later on. So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his. (Hebrews 4:8-10 ESV)

We had no natural right to this inheritance. But through Jesus we have been made full legal heirs of this eternal inheritance. What is this inheritance we are qualified to receive? I cannot be exhaustive because our inheritance of the riches of his grace are too vast to enumerate. Let us just quickly note some of the great things that are possessed in this inheritance. Eternal life is one part of this inheritance. The quality of life in a relationship with God forever in heaven before his throne. We have been qualified to live with the holy, all-powerful God. We are qualified to be in his presence eternally. God wants us to also understand that he has given us all things. Paul is going to teach us in this letter that Christ is over all things and we are heirs with Christ. Paul would write in Ephesians that God has blessed us in Christ with every spiritual blessing in the heavenly places. Then we try to throw away this great inheritance for a few temporal pleasures and possessions on this earth.

See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears. (Hebrews 12:15-17 ESV)

Don’t be like Esau. Don’t throw this inheritance away for the moment of sin that quickly passes away.

Delivered.

The second blessing that we have in Christ that we must be thankful for is the deliverance from the power of darkness. We were in the kingdom of darkness under the power of Satan. We were doomed because of our disobedience against God’s laws. We have been rescued from our sinfulness. The imagery is that of being imprisoned and locked away under the power of darkness. Through the cross of Christ, Satan was crushed and we were rescued from our doom.

Transferred.

The third blessing is that we have been transferred from the kingdom and power of darkness and have been placed in the kingdom of the Son of his love. We have been transferred into a new kingdom, the kingdom of light. Since we are in the kingdom of Christ, we are now under new laws, a new ruler, and are given new citizenship. We cannot no longer live like we are under the old laws of the kingdom of darkness. We cannot live like we under the rule of Satan. We cannot act like our citizenship is still in this world of sinfulness. Paul says that the transfer order was put in. You have been moved out of that hopeless doom and are now in the kingdom of light, the kingdom of Christ. Christ is the ruler and we must obey his laws and recognize our citizenship is in his kingdom.

Redemption.

Finally we have been given redemption. Redemption is a picture of buying a person out of slavery. Redemption is to purchase something back that is gone or lost. In Christ we have been purchased. Christ paid for us. He paid the price for our sins to release us from our debt to sin and transferred us into his kingdom where we are now children of God. We have received the forgiveness of sins. Through Christ our sins have been removed from us so that there are no longer any barriers keeping us from God. Sins no longer separate us from a relationship from God. Our sins have been forgiven. The price has been paid through the death of Jesus on the cross.

When we see what Christ has done, how can we not walk in a manner worthy of the Lord, fully pleasing to him? Qualified, delivered, transferred, redeemed, and forgiven.

The Supermacy of Christ

Colossians 1:15-20

Paul comes to the heart of the gospel and the heart of his letter to the Christians in Colossae. Paul is going to tell us why Jesus is great and why we must follow him and serve him.

Jesus, The Image of the Invisible God (Colossians 1:15)

Paul begins with the amazing point that Jesus is the image of the invisible God. Jesus reveals God perfectly. The point is simply this: if you have seen Jesus, you have seen the invisible God.

Philip said to him, “Lord, show us the Father, and it is enough for us.” Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?” (John 14:8-9 ESV)

He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustains all things by his powerful word. (Hebrews 1:3 NRSV)

In Christ the invisible God became visible. We need to consider why this is so great. As we have already noted, Jesus is our opportunity to see God. God was one of us, a human, who walked on the earth. Through Jesus we see God. If you want to know God, learn about Jesus. The point goes much further. Recall what God had commanded about images that represented God.

“You shall have no other gods before me. 4 “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. 5 You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, 6 but showing steadfast love to thousands of those who love me and keep my commandments. (Exodus 20:3-6 ESV)

The people were not to have any images. No representations of God. No images of things in heaven or on the earth. There is no image that can properly reflect and express the image of God. Except Jesus. Jesus is the image of God. Nothing else. No one else. Only Jesus appropriately reflects the character and nature of God.

Jesus, Firstborn Over All Creation (Colossians 1:15-16)

There are many false interpretations about what it means for Jesus to be the firstborn over all creation. Some falsely take Paul to mean that Jesus is the first created being. Of course “firstborn” can have this meaning. However, “firstborn” is also used in the scriptures to refer to being supreme over something. Notice this usage in the scriptures.

And I will appoint him to be my firstborn, the most exalted of the kings of the earth. (Psalms 89:27 TNIV) Notice the point is not being first in a created order. Rather, being “firstborn” means that he is supreme over all other kings of the earth. This is the point Paul is making in verse 15. Christ is supreme over all creation. Paul is distinguishing Christ from all created things. Christ outranks all things in creation. We know that this is the right understanding because of Paul’s explanation in verse 16.

Christ is “the firstborn over all creation because by Him everything was created.” Christ is supreme over all creation because he created all things. There is nothing created that Christ was not involved with in creating. Things in heaven and things on earth were created by Christ. Things visible and things invisible were created by Christ. Christ is greater than angels and spiritual beings. Scholars note that these four descriptions, “thrones, dominions, rulers, and authorities” were Jewish terms used for various rankings of angels. Angels are created by Christ. Christ is superior to all these things in every way because he created all things.

Paul goes further at the end of verse 16 declaring that not only have all things been created through Christ, but all things were created for Christ. Jesus is the goal of all creation. Everything exists to display Christ’s glory and ultimately he will be glorified in his creation. Creation is to praise and honor Christ.

Jesus, Eternal Sustainer (Colossians 1:17)

Christ is before all things. This means that he existed before creation. He existed before anything else. Christ is before all things in terms of time. He is eternal. He has no beginning because he was before everything. Not only is Christ eternal, but he holds all creation together. He keeps the cosmos from becoming chaos. Christ sustains the creation. This is an important doctrinal thought. Christ did not create the world and leave. He did not start things off and walk away. Christ is very much involved with the creation.

Jesus, The Head of the Body (Colossians 1:18)

Further, Paul tells us that Jesus is head of the body. When referring to the body, Paul means the church. It is important to take just a moment to define what Paul means by the term, “the church.” Unfortunately, religion has developed a concept of the church that is not biblical. Many make the church to mean some sort of institution as if the church were a corporation and Jesus is the CEO. However, the word “church” in the scriptures simply means an assembly of people. Particularly, the church is a group of people that are followers of Christ. Sometimes the scriptures speak of the church as all the followers of Jesus who have ever lived. Sometimes the scriptures speak of the church as the followers of Jesus in a particular city where Christians gather. Therefore, when Paul says that Jesus is the head of the body, the church, he simply means that Jesus is in charge of our lives. He guides and governs his followers. We are not in charge. We are not the head. Christ is the head. Christ is in charge. It is a very simple, yet important picture.

Consider why this is important. What would it mean if you did not have your head? What would happen to your body? You cannot exist with your head. The head controls everything. Your body is completely and fully dependent on your head being on shoulders. This is the critical point that Paul is making that we can easily miss. We are incomplete without Jesus. We cannot exist without Jesus. We must stop thinking that we are the head and stop acting like we are in charge. We follow directions. We serve the head. The body does what the head says.

Jesus, Firstborn From The Dead (Colossians 1:18)

As we pointed out before, the term “firstborn” has a broader meaning than just the first. Jesus was not the first person to raise from the dead. We see Elisha miraculously raising a child from the dead. Jesus was the first person to raise from the dead never to die again. It is the implication of the resurrection that is the point Paul is making. Christ is supreme because of his resurrection from the dead, never to die again. Christ is preeminent in rank because of the resurrection. Notice that this is the point of verse 18. In being the firstborn from the dead that means that he might come to have first place in everything. The resurrection shows that he is supreme in all things. Earlier we noted that Christ is supreme over creation because he created all things. Paul continues to speak about the supremacy of Christ noting that the resurrection proves that he is to have first place in everything. Christ is to have first place in our families. Christ is to have first place in our marriages. Christ is to have first place in our jobs and careers. Christ is to have first place in our time. Christ is to have first place in our hearts. Christ is to have first place in our worship. Christ is to have first place in our love. You name it, Christ is to have first place in it. Christ first in everything else in creation. We must also be first in our lives.

Why does the resurrection from the dead give Christ supremacy in all things? Raising from the dead never to die again proves you are God. This is the next point Paul describes concerning Jesus.

Jesus, The Divine (Colossians 1:19)

In Christ all the fullness of God was pleased to dwell. The simple point is that Jesus is divine. Everything that makes God God dwelled in Jesus. Jesus is God. The full nature of God is in Christ. Christ is the full embodiment of God.

Jesus, The Reconciler (Colossians 1:20)

Paul has spent all of this time praising the greatness of Jesus. This greatness and supremacy has a tangible benefit for us. Jesus has the right, authority, and power to reconcile. Everything is reconciled to him. For there to be reconciliation means that something has gone wrong. We do not need to reconcile with one another unless something has gone wrong. Something has gone terribly wrong. Sin is in the world and sin has changed everything. Sin has changed the creation. Sin has changed the relationship God can have with us. We cannot have a relationship with God because of our sins. We have made the relationship go bad. Our sins have severed our relationship with our God. Remember what we have learned. Christ is the head. Christ is the ruler. He is in charge over all creation and rules over all creation. Christ is to be the first place in everything. Christ is to be first in our lives. But this has not happened. God has not been first and therefore we have severed our relationship with God. Christ has made peace between us and God through his blood in his death on the cross. Paul is going to explore this thought further in this chapter and we will examine this reconciliation in greater detail in our next lesson. Christ is supreme and his used his supremacy to make peace between us and God. We deserve God’s wrath for our sins. Christ made peace through his death.

So what is so great about Jesus?

1.    When you know Jesus then you know God. When you see Jesus then you have seen the invisible God. If you do not know Jesus then you do not know God. If you do not have a relationship with Jesus then you do not have a relationship with God.

2.    Jesus is the head and has first place in everything. Jesus must have first place in everything in your life. He created you and he must be first.

3.    We come to God through Jesus who reconciled us. Jesus is great because he made peace between God and us. Jesus brings us near to God. Jesus made a relationship with God possible.

Reconcilable Differences

Colossians 1:21-29

Irreconcilable differences is a common excuse for most divorces today. The differences are too great to overcome in the marriage. The prophet Hosea was commanded to endure a similar circumstance to understanding what God was dealing with because of the people’s sins. Hosea was married to a woman who was an adulteress, a prostitute. God was showing the faithlessness of the people who were full of sins.

“There is no faithfulness or steadfast love, and no knowledge of God in the land; there is swearing, lying, murder, stealing, and committing adultery; they break all bounds, and bloodshed follows bloodshed.” (Hosea 4:1-2 ESV) “The more they increased, the more they sinned against me.” (Hosea 4:7 ESV) God has every right to reject humanity because of their sins. The statements in Hosea sound like a commentary on society today. Amazingly, God however did not put us away for irreconcilable differences, as he has the right to do. God instructed Hosea to take back his wife to represent the reconciliation that God desires to have with his people.

Who Are Reconciled? (1:21)

You were once alienated.Paul is writing about the condition of the Gentiles. People who were not part of the physical nation of Israel were outside the sphere of God’s blessings. They were alienated from the hope of Israel that salvation would come through the Messiah. Gentiles were not part of the covenant relationship. If the Law of Moses continued through today then we would be outside the covenant family of God. We would not be able to worship and serve God with the nearness and intimacy that the Jewish people had. We are distant, far away, and at arms length.

Hostile in mind.Not only were we distant from God because of our heritage, we are distant from God because of our actions.We are enemies in mind and heart against God. We are doing evil deeds, as the rest of verse 21 charges. Doing evil deeds results in our separation from God. To use similar language used by Paul, we all “lived in the passions of our flesh, carrying out the desires of the body and the mind” (Ephesians 2:3).

We live in a culture that tells us to do what we want to do. We are told to do what makes us happy. Fulfill your desires. However, this is the problem according to God. We have made a mess of things. Paul said in Colossians 1:16 that all things were created for Christ. This world was not created so that our enjoyment of creation would be found in this world. Rather, everything exists to point to something greater beyond itself, that is, the Creator. We get stuck chasing the things of this world, which do not bring us lasting satisfaction, but we continue to pursue them anyway. So we buy into the lie that having more of the things that do not satisfy us will bring us lasting satisfaction. We have these things and we are not happy. So we think having more will now make us happy. We are lost in our foolish thinking. Creation was to direct us to God who satisfies, not into thinking that the creation will satisfy us. The things in this world are supposed to cause us to be thankful and worship God. Instead, we are carrying out the desires of our bodies and minds. We are enemies of God because of our actions. Rather than put us away for irreconcilable differences, notice what God does.

The Purpose of Reconciliation (1:22)

God has reconciled us. Rather than send us away God has reconciled. God’s reconciliation is restoring people to a right relationship with God. This restoration of the relationship occurred in Christ, “in the body of flesh by his death.” This is a really important statement that we cannot pass over too quickly. Paul emphasizes that Jesus was flesh and blood. Paul is emphasizing the true impact of Christ’s suffering. Jesus died! Paul does not say that God has reconciled by his death. Paul emphasizes that reconciliation occurred in his body of flesh by his death. Jesus had a body of flesh. He was in human form just like us. Earlier the apostle Paul emphasized the deity of Jesus. “He is the image of the invisible God” and “in him all the fullness of God was pleased to dwell.” Jesus is fully God. Now Paul does not want us to get the wrong idea. Jesus was also human. While Jesus is God, he came in a human body and he was nailed to the cross. Paul emphasizes the physical nature of the sacrifice. What was done redemptively was done in the body and through the body.

The purpose of our reconciliation was “to present us holy and blameless and above reproach before him.” We have been set apart from sin and set apart to serve God. We are to be without blemish and free from accusation. The death of Christ has placed us in a special position before God. This imagery is prophesied by Zechariah.

Now Joshua was standing before the angel, clothed with filthy garments. 4 And the angel said to those who were standing before him, “Remove the filthy garments from him.” And to him he said, “Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments.” 5 And I said, “Let them put a clean turban on his head.” So they put a clean turban on his head and clothed him with garments. (Zechariah 3:3-5 ESV)

We are presented before the Lord with clean clothing, set apart from sin and set apart for serving as priests of God. We are without blemish and without accusation because Christ has reconciled us through his death. As Gentiles we had no access to God. We were alienated. As sinners we had no access to God because we obey our passions and desires. God has restored the relationship. God has cleaned us up and transformed us so that we can have a relationship with him.

The Condition of Reconciliation (1:23)

Paul presents a conditional conclusion to this thought. We are reconciled to God and presented holy, blameless, and above reproach IF we continue in the faith. We remain in this blessed reconciled relationship if we continue in the faith. We must continue to choose to follow Jesus. We must continue to put Christ as first place in our lives. We must continue putting trust in Jesus which is shown in our obedience to his commands. Paul is calling for our faithfulness. Paul describes this faithfulness as “stable and steadfast, not shifting from the hope of the gospel that you heard.” Paul is picturing our lives built upon the foundation of Jesus and the word of God. Jesus described this foundation in Christ as building one’s lives on the rock (Matthew 7:25). Faithfulness to Christ to the end is essential in the Christian life. There is no value to starting strong but not finishing the journey with Christ. We need to hear the warning for faithfulness because once we leave it is extremely difficult to return.

For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. (Hebrews 6:4-6 ESV)

The writer of Hebrews says that there is great chance that you will not come back if you are not stable and steadfast in the faith. The writer says it so strongly that he says that other Christians will not be able to bring you back if you forfeit your faith. Notice that the paragraph began with the word, “For.” What is the writer trying to get us to do so that we are faithful until the end and complete the journey? Read the first three verses of chapter 6.

Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. 3 And this we will do if God permits. (Hebrews 6:1-3 ESV)

The writer is encouraging us to press forward toward maturity. We need to leave behind the basics of the scriptures and seek the deeper truths of God’s word. Christ must be central in our lives and our desire must be for his word for us to grow to maturity. We are approaching a new year. There are reading plans in the back to guide to read the scriptures every day. Commit yourself to read the scriptures every day so that you are not one who does not continue in the faith. Dedicate yourself to getting to know God deeper.

The Acts of the Reconciled (1:24-29)

Rejoicing in suffering.The thought of rejoicing in our sufferings always takes us by surprise. It simply is not a natural response to suffering. Yet the scriptures repeatedly remind us that we have cause for joy in the face of suffering. Our suffering is the inevitable accompaniment of the great commission. Those who go into all the world and proclaim the gospel are going to suffer for the cause of Christ. We must understand that Christ suffered and those who follow him and proclaim him will also suffer. Are you ready to suffer to share the good news? Or will our fear and comforts prevent us from proclaiming?

Making the word of God fully known.Our mission is the same as the apostle Paul. We make the word of God fully known to the world. Our preaching and teaching accomplishes the purpose God has for his word. God’s word was intended to be proclaimed and shared. Who do you know that needs to hear the good news of reconciliation?

Christ in you.Verse 27 shows the ultimate reality of reconciliation. Christ in us, the hope of glory. Christ cannot dwell in us when we are continue to follow the desires and passions of our hearts. When we are continuing in the faith, stable and steadfast, then Christ is united to us and we have a relationship with him. Gatorade had a commercial with the tag line, “Is it in you?” Paul asks us a more important question. Is Christ in you? Your lifestyle reveals if he is living in you or not.

Proclaiming Jesus.It is not enough to only be an example. No one will be saved by our Christian examples alone. We must open our mouths and proclaim Jesus to save souls. No one can know the gospel message without our proclamation. We proclaim Jesus, warning everyone and teaching everyone with all wisdom. We are growing to maturity in Christ through warning and teaching one another. It is a responsibility that all of us have. There are many who need to hear the warning. Who will you warn to save their souls from the coming wrath?

Toiling with Christ’s energy.Our energy comes from Christ. This is not some sort of mystical statement that Christ somehow infuses us with a new power or new energy. The point Paul is making is simple. When you see what God has done through Christ for us, that becomes your motivation and energy to rejoice in suffering, proclaim Jesus to the lost, warning everyone until we are all mature in Christ. Plug into the energy of Christ by reminding yourself each day about the restored relationship we have through Christ. This reconciliation is completely undeserved and has come to us only through the love that God has for us.

Rooted In Christ

Colossians 2:1-7

What does God want for us? I believe this is a question that comes to our minds from time to time. We are examining a portion of the Colossian letter where Paul describes what he wants for his readers, for those at the church at Laodicea, and for all those who have not seen Paul’s face. This is a unique section of Paul’s letter because he is not only addressing the Colossian church. He expands to the Christians in the city of Laodicea who has not met. He also includes others who read his letter who have not seen him. Paul describes himself as strenuously exerting himself of behalf of Christians he has not met. The apostle Paul is imprisoned as he writes these words which leads us to the implication that Paul is strenuously praying to God for a number of things for these Christians. In our message today we are going to examine what Paul wants for these Christians and by extension what God wants for us.

Hearts Encouraged

Paul begins by declaring that he wants believers to have their hearts encouraged. To understand what Paul means we need to distance ourselves from how our culture uses this language and consider how the scriptures use the heart. For us, we speak of the heart as the center of emotions. We speak of having “a broken heart,” “doing things with our heart rather than our minds,” and “listening to our heart.” However, this is not how the heart is used in the scriptures. Paul is not praying that these Christians will have an emotional feeling about God. The heart is more frequently used to describe the deepest part of a person. The heart affects every part of a person. We still use language similar to this meaning in the scripture. We sometimes will speak of “getting to the heart of the matter.” What we mean is that we are going to get to the deepest layer of the issue. When God declared that he would write his law on the hearts of the people God was not talking a feeling. God was talking about the law being written on every part of our being, down to the very depths of the soul. Therefore, when Paul describes his desire for us to have our hearts encouraged, he is not praying for a feeling of encouragement, but that our souls will be encouraged. Paul wants every aspect of our very being, to the depths of our soul, to be encouraged in the Lord. It is the strengthening of every part of our person. This is the basis of Paul’s desire. Paul is going to explain how we can have this deep seated encouragement.

Knit Together In Love

This deep encouragement comes by being knit together in love. Love for each other is the way we can become knit together. It is important for us to understand that a church must be knit together in love or it is failing. Unfortunately, many do not see the need for gathering together. Christians do not understand the purpose of joining a local church. They do not understand why we should come together. This is one of the very important reasons that we must join ourselves together as the Lord’s body. We are to be knit together in love and this cannot happen if we show up late and leave early or race for the door after the last prayer. We identify ourselves as members of this congregation because we are making a declaration that we are going to work together toward this goal of encouraging the hearts of one another. We must make a commitment to the Christians who are gathering together. If we do not then we are simply a consumer. We are simply using the blessings that come from the gathering of Christians, but we are not putting anything in ourselves. We are treating the church like a McDonalds and simply consuming everything that it can give. We use its resources, efforts, and time but contribute nothing to the rest of the Christians. God commands us to be knit together in love. This is not option. Church is never described as something you go to. The church is something to which you belong. Stop going to church and start being the church. Stick around. Talk to people. Carry a conversation. Get to know one another. Participate in our community groups. Get involved.

To Reach All The Riches of Full Assurance of Understanding and the Knowledge of God’s Mystery

When we are knit together in love and stop selfishly consuming, Paul tells us great things are going to happen. Not only will our hearts be encouraged, but we will reach all the riches of full assurance of understanding and the knowledge of God’s mystery. We come together to attain a fuller understanding and a deeper knowledge of God. We cannot get to know God in isolation. We cannot become what God wants us to be as an individual and as a church when we are disconnected. Why? The reason you will not become what God wants you to be is because Christianity cannot be performed in isolation. Following Christ means practicing his teachings on other people. Following Jesus means serving one another and growing together. We cannot love our neighbor as ourselves in isolation. We cannot do unto others as we would have them do to us when we are not joining together. We are here to practice our love and devotion to Jesus on each other. We are here to strengthen and encourage the hearts of one another. That is why we sing. That is why we pray. That is why we preach. We do not do these things merely because “God commanded it.” These are the tools God has given us to “reach all the riches of full assurance of understanding and the knowledge of God’s mystery.”

This verse also tells us that we must be a teaching church or else we are failing. The church is not about coming together, eating food, playing games, and having mere socialization. So many churches are about telling stories, showing movies, performing dramas, with a smattering of Bible verses thrown in from time to time. We will not reach all the riches of the knowledge of God’s mystery if that is what we do. This is why you will not see those kinds of activities here. We are here to have our hearts encouraged by getting to know Jesus. Notice that Jesus is the mystery. Jesus is the fulfillment of how God would redeem the world from its sins. In Christ all the treasures of wisdom and knowledge are found. Our goal is to get to know Jesus and practice what we learn about Jesus on each other.

Let these words sink into our minds for a moment: In Christ are hidden all the treasures of wisdom and knowledge. True wisdom and knowledge is not found in the ways of the world. The treasures of life are found in Christ. True wisdom is found in Christ. Life changing knowledge is found in Christ. These treasures are not found anywhere else. Now let us add to that thought. The knowledge and wisdom of the Almighty God are found in Christ. The mind of God is found in Jesus. Life is found in Jesus. Everything you need is found in Jesus.

Paul teaches us these truths so that we will not be deceived with persuasive, well-crafted arguments. Paul does not want us to lose sight of where the true treasure lies. Do not be deceived into believing the arguments of the world. You will hear arguments to look in many other places for the treasures of life but in Jesus. Jesus is where life is found. We have tried the futile ways of the world and we are not finding happiness in those things. Jesus is where true wisdom, true knowledge, and true life are found.

Walk In Christ

Paul then makes the following exhortation: as you received Christ Jesus the Lord, so walk in him. Just as you made the commitment to join Christ, make the same commitment to live your lives according to Christ’s teachings. The same dedication and zeal that caused you to begin your walk with Jesus must be maintained as you live your life. Paul describes what this walk looks like.

(1) Rooted and built up in Christ. Being rooted in Christ is such a great picture. Paul paints a picture of stability in lives that are built on Christ. Life brings all kinds of turmoil and problems. In Christ we are able to have a stable calm and peace through life’s difficulties. The language is similar to the words of the psalmist who described the life of the blessed person.

His delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water. (Psalms 1:2-3 ESV)

Stabilize your life by turning to Jesus. Stabilize your life by following his plan for your life. We are not root and stable in Christ when we follow the wisdom of the world and do what we think is best. Follow God’s blueprint for a good life and you will become rooted in him.

(2) Established in the faith, just as you were taught. Walking in Christ means that we will do as the scriptures teach. We will listen to the word of God and study the word of God. Then we will change our lives to obey the word of God.

(3) Abounding in thanksgiving. Walking in Christ means a life that is overflowing with thankfulness. In Christ we have a family that is knit together in love so that we can be encouraged, strengthened, and grow in the knowledge of Christ who has all the treasures of life. Thank you Lord for giving us such a great blessing. May we take advantage of the blessings of being knit together in the family of Christ. Do not be a consumer. Belong to the family and reach the riches of Christ.

Nail It To The Cross

Colossians 2:8-15

We have come to the heart of Paul’s message. The theme of our study in these two chapters of Colossians is What Is So Great About Jesus. In Colossians 2:8-15 Paul is going to tell us the deep riches found in Jesus. Paul will explain to us why Jesus is so great and why Jesus is all we need.

You Are Complete In Christ (Colossians 2:8-10)

Paul begins with a warning to not be swept away by other systems of teaching. Paul warns against philosophy. The word “philosophy” has a much broader meaning than how we use the word today. When Paul spoke of philosophy, he is referring to any system of thought. In particular, Paul is condemning any system of thought that does not depend on Christ. Paul will explain the nature of these false philosophy and empty deceit in Colossians 2:16-23. Therefore we will save our thoughts about the problem of philosophy when we come to that paragraph. It is enough for the moment to note that Paul is condemning anything that does not depend on Christ, whether it is Greek philosophy, Jewish traditions, or even the Law of Moses. Do not be taken captive by anything that is not “according to Christ.”

Colossians 2:9 summarizes Paul’s teachings in chapter 1. Christ is fully God. “In him the whole fullness of deity dwells.” Jesus is divine. Further, Christ is fully human. “In him the whole fullness of deity dwells bodily.” Jesus was human like us. Jesus is everything God is: in divine qualities, divine attributes, and divine essence.

The reason we are not to be swept away by philosophies and the wisdom of the world is because Christ is everything that we need. We are complete in Christ. Christ is fully God and “you have been filled in him” (2:10). You are filled in Christ. You are complete in Christ and need nothing that is offered by false teachers. There is nothing in philosophy or the wisdom of the world to make you complete. In Christ alone God has exhaustively revealed himself. Further, Christ is in charge of all things. He is the head of all rule and authority. There is nothing above Christ. There is no thinking or wisdom that is greater than him. We do not need what the world has to offer, especially when we understand what we have in Christ.

Sins Cut Off In Christ (Colossians 2:11-12)

In Christ a circumcision has taken place. Paul immediately wants the readers to know that this is a symbol. It is a circumcision that is not made by human hands. A spiritual circumcision is taking place. Since it is a spiritual circumcision, we need to learn what is being cut off. Paul explains that this circumcision is the cutting off the body of the flesh. The body of the flesh represents our sinful life corrupted by our wicked ways. Paul used this idea of the body of the flesh a number of times. Notice the idea in Romans 6:6.

We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. (Romans 6:6 ESV)

Sin is being cut off. The old life that was under the rule of sin is stripped away and thrown in the trash. The corruption of our sinful ways is taken away. Christ is casting away our filth, a life stained from sins. This cutting away of our sins is done by Christ. Christ is pictured as the surgeon who is treating our sinful disease. Christ is cutting off the sins that have corrupted our lives which lead to us being condemned by God. Our sins place us under condemnation. We have not loved God but have loved sin and have become enslaved to sin. We have submitted to the ways of the world and our sinful desires. Therefore, we are separated from God. Feel the weight and the meaning of Paul’s words. We cannot be in Christ until our sins are cut out! Only Christ can do this. No one else can. We cannot solve the problem of our sins. Only Jesus can remove the sins from our lives.

How does this circumcision take place? When does Jesus remove our sins from our lives? In verse 12 Paul continues his teaching. We were circumcised with a circumcision made without hands having been buried with him in baptism. Christ is cutting off the sins of our flesh when we are buried with Christ in baptism. Now, don’t shut down on Paul. Many people read this and decide that Paul cannot mean what he says here. Some think that baptism cannot be talking about water baptism, even though Paul declared that there is only one baptism and the baptism we read about in Acts is people being immersed in water. Don’t shut down on Paul and don’t change what he said. Listen to the rest of the sentence because Paul will clarify what he means by this. Notice that Paul explains what is happening in baptism. We are being “raised with him through faith in the powerful working of God.” Many come to these words about baptism and they have a problem because they know Paul cannot mean baptism alone saves. Baptism is not a sacrament. Baptism is not something you do to earn God’s grace. Baptism is not an act that forces God to forgive you regardless of your heart. We cannot suggest or teach that we need to go around the community baptizing people and they will be saved. Paul says that there is something going on in baptism. We are placing our faith in the powerful working of God. The act of baptism is a symbol for something greater. We are showing our faith in God. We are believing in Christ as our Savior who will cut off our sins when we submit to him in faith. We show that faith in the powerful working of God when we submit to baptism.

This is very important. Christ is doing the work, not us. There is nothing in us or great about us by being baptized. Christ is the surgeon. He is cutting off the sins of the flesh. We cannot take care of our own sins. We are enslaved to sin and corrupted by sin. When you recognize your condition of sin and recognize your need for a Savior, then you are ready to submit your life to Jesus. You are putting your faith in Jesus to deal with the problem of your sins. Baptism simply symbolizes that faith in Jesus. When we show that we are putting our trust in the powerful working of God by being baptized, Paul says that Jesus cuts off our sins. We cannot be saved until our sins are cut off. Our sins are not cut off until we submit in faith to the powerful working of God. We show our faith in the powerful working of God when we are buried with him in baptism. When we show our faith in the powerful working of God by being baptized, Jesus cuts off our sins.

This shows us that baptism is for people who have faith in Jesus. Baptism is not for children or infants. Baptism is not for people who do not have faith in Jesus. If you were baptized as a young child or an infant, you could not have had the faith required of you as Paul teaches. Baptism is not a mindless act. We must make sure that we emphasize baptism in the way the scriptures emphasize it. Unfortunately, there have been two extremes. One extreme follows the teaching of the Roman Catholic Church that baptism can be performed without faith or love for Jesus. The other extreme says that baptism is not important or necessary and that only faith is required. Notice that Paul sits in the middle of these two extremes. Faith saves but our faith is shown in baptism. When we are buried with him in baptism, then the sins are cut off and we are raised with Christ.

From Death To Life (Colossians 2:13-15)

Then Paul brings in the chilling words of our condition in verse 13. We were dead in our trespasses and uncircumcision of our flesh. The word “trespass” is not a word we use too much but you will read it quite a few times in the scriptures. It simply means, “a false step, a side-slip, an offense.” We were dead because of our false steps and offenses against God. Further, we were dead because of our enslavement to sin. We are living a life under the rule of Satan and sin and not for God. We were following our own desires. This leaves us in a condition of being spiritually dead, that is, completely cut off and separated from God.

God has made us alive together with Christ. Notice that being made alive in Christ relates back to verse 12 where we are raised with him through faith in the powerful working of God when we are buried with him in baptism. God has made us alive when we submit to powerful working of God in our lives. Being made alive involves the forgiveness of everything that once alienated us from God. Please underline this one little, but very important word in verse 13: ALL. “Having forgiven us all our trespasses.” God has forgiven every false step, every slip, and every offense we have committed. Every mistake is taken care of and every sin is removed.

We are a people who are looking for forgiveness in all the wrong places. When people of fame sin and are caught, they find some popular priest like Oprah to sit on the couch and confess their sins. They submit themselves to the court of public opinion and by acting sorry they think they are forgiven and can go on living life. We do the same thing on a smaller scale. We look for forgiveness from religious people, friends, or family members to make us feel better about what we have done. Forgiveness is not found in other humans. Forgiveness is only found in God through Jesus. Stop trying to rid your guilt by looking for forgiveness from others. Forgiveness comes from God. He will forgive all our trespasses.

Verse 14 tells us how our forgiveness has come about. Look at a few English translations will help us see the picture Paul is painting. Just a few of the various readings include, “record of debt” (ESV), “certificate of debt” (HCSB, NASB), and “handwriting of requirements” (NKJV). Douglas Moo states, “The standard meaning of the former word is ‘certificate of indebtedness,’ a document recording debts that one is obliged to pay, what we would call an ‘IOU’” (Moo, 209). Thus the TNIV reads, “legal indebtedness” and the NET reads, “certificate of indebtedness.”

We are lawbreakers. God’s law stands against us because we have not kept it. As verse 13 said, we are dead in our trespasses. We have submitted ourselves to be enslaved to sin. The legal demands of the law is our spiritual death because of our lack of obedience. Paul declared, “The wages of sin is death” (Romans 6:23). However, Christ has taken care of our legal indebtedness. The debt is cancelled. What is so great about Jesus is that he has taken the large stack of debts and IOUs that we have against God and cancelled them by nailing them to the cross. The parables often describe God as the master who erases the debts of the servants, debts that could not be repaid. Can you imagine if you had a great benefactor who decided to cancel all your debts? Your house payment cancelled. Your car payments erased. Your credit card debts shredded. All of your debts erased! What a relief! How much greater to have the debts whose legal demands send us to an eternal punishment in hell completely cancelled! How much better to have erased our trespasses that blocked our relationship with God and separated us from God!

You don’t need anything else. You don’t need the wisdom of the world. You do not need special philosophy or other systems of thought not built on Christ. You have all you need in Christ. Your debts are erased when you were spiritually circumcised by Christ. This happens when you put your faith in the powerful working of God to cut away your sins, having been buried with him in baptism.

Do Not Be Disqualified!

Colossians 2:16-23

The apostle Paul has been in the midst of describing to the Christians in Colossae what makes Jesus so great. Paul concludes this section with a grave warning. He is very concerned for the spiritual condition of these Christians. He does not want them to be swayed by the teachings of others that will pull them away from the simplicity and sufficiency of Christ. Our Lord Jesus is sufficient for salvation and is all that we need. Paul’s concern is that Christians will become disqualified (Colossians 2:18). Whenever the scriptures warn us concerning disqualification, we must sit on the edge our seats with great concern so that we do not fall into disqualification ourselves. As we study Paul’s warning, be sure to observe the various principles and teachings that will disqualify us from having a relationship with our Lord.

Old Testament Regulations (Colossians 2:16-17)

The first warning of disqualification concerns teachings that tell Christians that they need to go back to the Law of Moses to be in obedience to the Lord. Paul declares that the things found in the Law of Moses, that first covenant given at Mount Sinai, were only a shadow of the things to come. The things that you read about in the Old Testament were all foreshadowing someone who would come. The person the Law of Moses was pointing to was Christ. The laws concerning sins and sacrifices were all needed to teach the people and get them ready to understand why Christ needed to come and die for our sins.

When we go back to the Old Testament and bind the laws and regulations that were commanded to the people of Israel we are disqualifying ourselves. This is not to say that the Old Testament does not have value. We cannot understand the substance which is Christ until we properly understand the shadows that God revealed through the Law and the Prophets. Paul is not contradicting himself when he taught:

For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope. (Romans 15:4 ESV)

We learn key principles and concepts from the Old Testament. But we error if we go back to the Old Testament and import the laws from that covenant into the new covenant of Christ. People were teaching the Colossian Christians that they needed to keep the food and drink regulations of the old covenant. People are still doing this today. There was a book that came out in 2002 called What Would Jesus Eat? The author, Don Colbert, M.D., states, “If you truly want to follow Jesus in every area of your life, you cannot ignore your eating habits.” Other authors have used the example of Jesus to promote the eating of fish. My book with that title would have a one sentence answer to the question, What Would Jesus Eat? He would eat anything he wants. We disqualify ourselves if we think that we are in obedience to the Lord by obeying the food and drink laws of the old covenant.

Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do. (1 Corinthians 8:8 ESV)

And he said to them, “Then are you also without understanding? Do you not see that whatever goes into a person from outside cannot defile him, since it enters not his heart but his stomach, and is expelled?” (Thus he declared all foods clean.) And he said, “What comes out of a person is what defiles him. (Mark 7:18-20 ESV)

Eating is not godliness. Abstaining from certain foods does not commend us to God. The world is getting food religious. You are more holy and more moral and more righteous if you drink wheat grass. Vegetarians and vegans are considered a divine way of eating.

Food is not the only place where many go back to the Old Testament laws and bind them on Christians. Most go back to the Old Testament command for tithing, the giving of ten percent. Many teachers will command their churches to give ten percent to receive a blessing from God. The tithe is not found in the new covenant of Christ. The new covenant commands us to give according to our ability (1 Corinthians 16:2; 2 Corinthians 8:3; 2 Corinthians 8:12). Some religious groups use a special class of priests. However, a special class of priests is found in the Old Testament. The new covenant of Christ teaches that all Christians are priests before God (1 Peter 2:5; 1 Peter 2:9; Revelation 1:6). Some religious groups teach the keeping of the Sabbath. The Sabbath was commanded to the people of Israel in the Old Testament (Deuteronomy 5:14-15). The Sabbath is no longer commanded in Christ. Paul even mentions in Colossians 2:16 that we are not to be judged concerning Sabbaths. Friends, Sunday is not the Christian Sabbath. The use of mechanical instruments was commanded in the Old Testament for temple worship, but is not commanded of Christians. The only instructions given are to sing (Ephesians 5:19; Colossians 3:16). We will be disqualified if we look to the regulations and laws of the Old Testament and import them into the Law of Christ.

Mystical Experiences (Colossians 2:18-19)

Rather than holding fast to Christ, we want to find shortcuts in getting to know God. A few weeks ago we noted the fascination that people had because of the book, The Shack. Rather than learning about God for ourselves, people want to read a book that will give you special insight into the nature of God. Things do not change. Paul warns about the teachings that would disqualify these Christians in the first century were of the same nature. Exercising pious self-denial, false humility, claiming to have seen visions, worshiping angels, and puffing one’s self up with special knowledge. For some reason we think that we are missing out on something are start seeking mystical ways to be approved by God.

We will see people today also claim to have special visions from God. Paul warns us to not believe them. Do not listen to what they are saying. People will claim to have special experiences and feelings. Others claim to have special miraculous gifts. People will claim to have Holy Spirit experiences. Everyone wants to have a spiritual experience and many claim to have such experiences. People will continue to teach that they have a higher spirituality because they have something or experienced something that you do not have.

Society has only accelerated this nonsense making the mundane things in life a religious experience. You are more godly if you bring your own bag to the grocery store now. In many places you will be looked down upon with disdain for not bringing a bag. We need to eat organic. We must drive small cars. We need to read self-help book, practice yoga, get in touch with your inner self, take homeopathic medicines, and wear shirts made from hemp. Is this not the spirituality of today? If you are Prius driving, Oprah watching, hemp wearing, bag bringing, yoga exercising vegan, you have reached the highest spirituality! If you enjoy doing anything of these things, that is certainly your choice. But do not think that your activity is bringing you any closer to God. Do not believe that you are more spiritual or that you are gaining any divine favor through your actions.

All of these things are used to suggest that these activities make us closer to God. Paul tells us that these things are human precepts and teachings (Colossians 2:20-22). Godliness is not obtained through keeping these various regulations that people come up with today. Many of these things will even have the appearance of wisdom. We get pulled in because the arguments and reasoning sound good. However they are promoting self-made religion, not God. They are of no value in our pursuit of holiness and godliness (Colossians 2:23).

Message

“Experiences” never trump Christ and his word. We do not need to be intimidated by people who claim to have experiences. Accept what the word tells you that you have. You have everything in Christ. You are not lacking anything when you are his true disciple. Enjoy what you want in this life bound by the regulations given through Jesus as found in God’s holy word. Do not accept the regulations of the world and human teachings.

I know the problem. It seems so boring to receive the word of God and nothing more. We want to have some special experience. We want a Holy Spirit intervention. We want to see a vision. We want to believe that someone has received secret knowledge that we must learn. We want to read a book written by a guru who will give us the secret to life. Those are exciting things. So we want to believe in faith healers, tongue speakers, ghost seekers, and other secret abilities. Paul’s point is that you have all you need when you have a relationship with Christ. You know all that you need to know when you know God’s holy word. Here is our warning: if we listen to these teachers who claim that they have received something more or that we need to do something more, we have become disqualified. Human teachings, even binding regulations from the Old Testament, do not bring us near God, but separate us from God. All you need is in Christ and his holy word.

Hidden In Christ

Colossians 3:1-4

If You Have Been Raised With Christ

The third chapter of Colossians is the turning point of the letter. The first two chapters of the letter has been about the sufficiency of Christ. Christ is all that you need. Christ has canceled the record of debt that stood against us (Colossians 2:14). Paul looks back to what he wrote earlier in the letter. Through Christ we have experienced a spiritual circumcision where the sins of the flesh were cut off from us when we were buried with him in baptism. Baptism is the moment where the sins are cut off and we are raised with Christ through faith in God’s powerful working (Colossians 2:12). We were dead in our sins but God has made us alive. A resurrection has taken place in Christ that we are now alive after being dead from our sins (Colossians 2:13).

Paul now prepares to lead his audience to learn how Christians are to live. If you are raised with Christ then these are the things that you must be doing in your life. The activities we will read about in Colossians 3-4 define what Christians look like. If we are not doing these things, then we cannot call ourselves Christians nor think that we are followers of Christ. Therefore, in the upcoming lessons we are going to ask an important question: You say that you are a Christian, but are you? Paul is going to put us to the test with his letter to the Colossians.

Keep Seeking The Things Above

Paul says that if we have truly been raised with Christ then we will keep seeking the things that are above, where Christ is. What are you seeking? What do you seek? What are you looking for in this world? What are you pursuing? There are things in life that motivate us to act. What is it that gets us off the couch? Or maybe our life motivation is to get to the couch. We are getting things done so that we can get to the couch. We just want to relax. We want to retire. We want to stop laboring. We want time for ourselves. What is it in life that you are going after? One of our greatest dangers is our occupational pursuit. We define ourselves by our work. We find our value in our work rather than in Christ. The world tells us that you are only as valuable as the job you do. Therefore, if you are a CEO you are a very valuable person. If you are a trash collector or a janitor then you are not as valuable in the eyes of the world. Is your job your life pursuit? What do you seek? Do you seek having more possessions? Is life about feeding the inner craving that desires to have more stuff? What do you spend the majority of your time doing? Is that what you are seeking in life?

Paul says that Christians are vigorously pursuing Christ. The Christian is always seeking Jesus. Are we sponges soaking in all we can of Christ? Or are we soaking in other things as first priority? Paul pictures the Christian life as a quest for Jesus. You are on an expedition as you live each day. If you to Disney’s Animal Kingdom there is an expedition ride that takes you back into where these wild animals live. Above each seat is a listing of the various animals you can be looking for and to identify. The tour guide will also tell you to look out of the car at various places to try to look for certain animals. One of the more difficult animals to see are the lions because they hide in the shade of the rocks. So you look with great diligence trying to see if you can spot the lions. Paul pictures Christians who are always looking for Jesus. Christians are always having their eyes resting on heaven. Christians are seeking the world to come. Their eyes are always focus on Christ and his rule and his authority. What are we looking for as we live life? Are we looking for Jesus? Are we looking for a relationship with him? Often we are looking for so many other things in life.

Keep Thinking About Things Above

Paul draws this thought out even further by telling us to not only have our eyes focused on Christ but to always be thinking about the things above. Paul is asking what we have our minds focused on. Are you preoccupied with Christ? Are you thinking about where you are going? Are you thinking about eternal things or physical things? As the words of one of our favorite songs reads, “Build your hopes on things eternal. Hold to God’s unchanging hand.” Is your heart set on eternal things? Where does our hope rest? The Christian will see everything in the light and the background of eternity. We are not going to live our lives as if this world is all that matters. We seek the things above by setting our minds on things above. There really is only one way for us to set our minds on things above. We can guess about God and make assumptions that we know God. The only way to set our minds on things above is to humble ourselves and learn about him through the way God has revealed himself to us: the scriptures. How can we set on our minds on things above if we do not know what things are above and what things are earthly? Paul is telling us that the Christian knows God through his word. Christians focus on God’s truths and they go through their day. There must be time devoted to God each day. It is not like the world will stop spinning if you stop answering email, reading texts, and taking phone calls and spend time with God. You will make it through by not checking everyone’s Facebook status. You can live without knowing what everyone is doing on Twitter. Set your mind on things above. Keep thinking about God’s priorities and will. Think about spiritual things. Think about the scripture you have read.

Earthly things are not all sinful. There are many earthly things that are not sinful but do not have an eternal impact. Non-sinful things become sinful when they distract our attention from Christ. Most of the things we do are not sinful. The sin comes in when they pull our attention and pull our affections away from Jesus.

Let me say something that hurts. Paul is telling us that we should want to do these things. If what I am telling you sounds terrible, there is a really big problem. If you do not want to listen to the things of God, sing about the things of God, read about the things of God, and talk about the things of God then Christ is nothing to you. You have not be raised with him. Paul proves this in the next sentence.

You Are Dead and Your Life Is Hidden In Christ

You are dead. We need to read Paul’s words again because we do not let the thought get into our hearts very easily. You and I are dead if we truly are Christians. If we are truly his disciples then our life is dead. We have completely died to this world and our own personal lives are now dead. Now we should not be upset by this thought because whether we like it or not, we were dead anyway. Paul told us in Colossians 2:13 that we are dead in our sins. So we can think that we are alive all that we want, but we are ignore the fact that we are condemned and dead because of our sins. Christ has made us alive and set us free from sin only so that we will become dead again. You are dead. Your life is gone. There is nothing left of you. In fact, Paul describes it like this: “Your life is hidden in Christ.” Your life is not seen when people look at us. All that people should see is Christ. They do not see Brent’s life. They see a life that is devoted completely to Jesus. We are not living! We are only living in Christ! Our life is in him alone — if you are truly risen with him! The source of our life is not from my head or from my desires or from my heart. The source of my life comes from Jesus alone. Jesus is the basis for everything we think and act. We are to have a life singularly focused on Christ.

Christ Is Your Life

Paul is going to teach us the same point by saying it another way in verse 4. Christ is your life. You are dead. Christ is your life. You have no life. Christ is your life. We do not do things that do not show Christ. When Christ appears, then you also will appear with him in glory. Paul addresses the reward for those who live a Christ-driven life. Christ is going to make a glorious return. I love that there is no argument about this truth. This is just a key truth. Christ is coming back. We can ignore this truth as the rest of the scoffers of this world ignore. When Christ comes then you will see the glorious life you have in Christ. Your life now is dead so that when Christ comes you will be revealed with him in glory. The things above that you are seeking are going to happen. We have no life but Christ’s now so that when he comes we will have life with him.

Give It Up

Colossians 3:5-11

The apostle Paul has begun this new section in his letter to the Colossians discussing what a true follower of Jesus looks like. If we have been raised with Christ then we will seek the things that are above and set our minds on things that are above. It is easy to think we are spiritual and godly when we are looking down at the things of this world. But it is completely different when we are looking up and focusing on the things of God. Then we are able to see our shortcomings and sins. Once we have this proper perspective of ourselves and God’s demands we can approach God’s word ready for a life change for godliness.

The Motivation

I want to approach this section differently than you may expect. I do not want us to come into reading these sins as just a list of rules that need to be kept. We need to understand that rule keeping does not change the heart. Strict adherence to law will not result in a life that is hidden with Christ in God. The power to obey comes from being moved and motivated by the work of Jesus for us. I submit to you that this is the reason chapters 3-4 are not chapters 1-2. Paul does not begin with what godliness looks like. Paul begins with what Christ has done for us. The apostle Paul consistently takes this approach in his letters. Paul begins by teaching us what God has done for us which is to lead to a response in our hearts that leads to godly action. Too often we reverse this pattern. We try to keep the rules, which we hope will change our depraved hearts so that God will do good for us. The message of the gospel is that God has already done good toward us. Therefore our hearts must be motivated by that goodness which leads to the change in our actions.

Put To Death

When we see the completed work of Jesus we will desire to put to death our old lives. We are going to kill everything in our lives that is not godly. Everything that crops up in our hearts and actions as worldly will be uprooted and eliminated. As we noted in our last lesson, there are many things (sinful and not sinful) that steal our affections away from God. We will put to death anything, whether sinful or not, that takes our hearts and our focus away from the things that are above (Colossians 3:1-2). To use the words of Paul in Colossians 3:3-4, we have died and our life is in Christ. Therefore any time something from our life reveals itself, we will put it to death. Rather than defining each word that Paul uses to explain what to put to death, we are going to spend our efforts in this lesson talking about how to put these things to death.

It is worth noting that Paul begins with the sins of sexual immorality, impurity, and passion. Sexual temptation was and continues to be a primary attack from Satan. It is something that we must be aware of and how great the temptation presses against. Allow me to make some general thoughts that will be useful in our efforts to fight against sexual temptation.

Single people, especially young single people, have an enormous temptation placed in front of them regularly. Single people must immerse themselves in purity to combat these temptations. It is critical for single Christians to avoid situations and places where sexual temptation will be heightened. The apostle Paul said it to Timothy like this:

So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. (2 Timothy 2:22 ESV)

Run from lusts and run to righteousness. You must immerse yourself in purity and give yourself accountability in those areas. When you live alone there is no one to know what you are doing besides the Lord. We will talk about the tools we can use to be successful against sin later in this lesson. But understand the challenge you face and your need to remain pure in the face of youthful passions and singleness.

It is often falsely presumed that it is much easier to be married. But temptations still continue even while we are married. Too often we will let down our guard against sexual temptation because we think we are married and the marriage is protected. Even among our brethren, however, adultery is certainly a continued if not growing problem. Facebook has become a tool for many to accidentally reignite old passions and desires of past relationships. Shepherds and preachers are succumbing to these temptations.

God told us how to protect our marriages and what we can do to fight against these sexual temptations. The prescription is different for men and woman which should not be surprising since men and women are different.

Likewise, husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered. (1 Peter 3:7 ESV)

Husbands are told to give their wives attention and to listen to them. Wives need husbands to be live with them and be understanding of them. Treat them with honor. Treat them special and with great value. One of the temptations that happens for women is another man pays attention to her and the husband does not. Our movies today show this to be the very thing that happens. He is gone and disconnected and someone else listens to her and treats her special. Peter gave husbands this command with reason. God also prescribed a message for wives to understand.

For the commandment is a lamp and the teaching a light, and the reproofs of discipline are the way of life, 24 to preserve you from the evil woman, from the smooth tongue of the adulteress. 25 Do not desire her beauty in your heart, and do not let her capture you with her eyelashes; 26 for the price of a prostitute is only a loaf of bread, but a married woman hunts down a precious life. 27 Can a man carry fire next to his chest and his clothes not be burned? 28 Or can one walk on hot coals and his feet not be scorched? 29 So is he who goes in to his neighbor’s wife; none who touches her will go unpunished. (Proverbs 6:23-29 ESV)

Notice that the wise writer of Proverbs notes that she catches his attention with her looks. Proverbs 7:10-27 warns about the woman who is dressed seductively and to not be pulled into her because of her looks and her words. Wives must be aware that this is the temptation that Satan is throwing at men so that efforts can be made to fight these passions and desires. As I noted earlier, rather than talking about what each sin means, I believe we can understand what we are being told to avoid and put to death. With the rest of our time let’s examine the motivation for our purity and how we can attain that purity.

Motivations For Change

The first motivation is used by Paul in the first two chapters of Colossians. We need to recognize that we have been raised with Christ. We will put to death these sinful actions when our heart appreciates the love that God has shown for us. The apostle John made this motivation very clear in 1 John 4:19, “We love because he first loved us.” The motivation begins that simply. We act out of love and appreciation for God for loved us first. We must minute by minute keep God’s love in our hearts to help us to put to death the old self with its sinful passions.

The second motivation is presented to us in Colossians 3:6. “On account of these things the wrath of God is coming.” God wants to be very clear to us. If we practice these things the wrath of God is coming upon us. Our actions will be cleaned up as we love God. To think that we love God and continue practicing the old life is to deceive ourselves. God’s grace does not come upon those who are practicing these things. We will be judged if we are not actively putting these sins to death.

The third motivation is found in Colossians 3:10-11. We are being renewed in knowledge after the image of the Creator. We are to walk in his footsteps and mold our image after his likeness. A new creation is taking place in us. We are a whole new person and, notice verse 11, we are given a whole new identity in Christ. We are in Christ and Christ is in us. Our lives are hidden in Christ. Our life is found in him.

Weapons For War

With our final moments we will quickly look at some things that God has given us to help us fight temptation, keep our minds on God, and set our heart’s affections on him. (1) Reading God’s word. God’s word reveals to us his majesty, his glory, his love, and his mercy. To spark our affections for God we need to read about what he has done for us and what he has done for others. (2) Prayer. Talking with God helps us set our affections on God. Prayer focuses our heart and mind on him and is the avenue that we ask for God’s help during temptations and trials. (3) Fellowship. We need each other to overcome Satan and be renewed in God’s image. Our shared knowledge, teaching, and encouragement catapults us forward in our love for God. (4) Spiritual songs. There are so many songs in the world that drive us crazy because we cannot get them out of our head. Songs have an amazing way of sticking in our minds as the day goes on. Give yourself an advantage by putting spiritual songs in your head to carry you through your day. (5) Teaching. I cannot express to you what it is like to teach someone about God if you have not done it yourself. There is no way to explain the stirring of affections for God that occurs when we are teaching people about God. The apex of that joy comes in seeing others change their lives and come to love the Lord. (6) Serve. Our theme for this year has been serving one another. There is great pleasure derived from being a servant of others. Focusing on others helps us not focus on ourselves. Serving turns us from selfishness to godliness. (7) Faith. When we truly surrender our lives to God and trust him to take care of things there is an amazing relief in living life and an amazing love developed as we watch God get us through the difficulties of this world. Trusting God and watching him work things in your life all the more stirs our affections for him. It is jaw dropping to see God at work in our lives. (8) Hope. We have a purpose to living this life. We have eternal hope placed as a reward for moving toward God. Hope is a great motivation as we know that God cannot lie and his promises are firm.

Christ is all and in all (Colossians 3:11). Christ must be absolutely everything. Christ is our identity. Christ is our passion. Christ is our life purpose. Turn your affections toward him and put to death the things that are not assisting in the pursuit of Christ.

Putting On The New Self

Colossians 3:12-17

The apostle Paul is teaching his readers what the Christian life looks like. Those who have been raised with Christ have put to death everything that steals our affections away from Christ. Our life is hidden in Christ and we have eliminated anything that is not part of our pursuit of Christ. In Colossians 3:12-17 Paul is continuing to show what a life raised with Christ looks like. In Colossians 3:5 Paul gave a list of things to put to death. Beginning in Colossians 3:12 Paul describes what spiritual clothing followers of Jesus must wear. The motivation is set out earlier in this paragraph as to why we must take off the earthly life and put on the spiritual life. Paul says, “Put on then, as God’s chosen ones, holy and beloved…” The motivation that Paul has used in the first two chapters of this letter to the Colossians is used as a reminder in Colossians 3:12. You are God’s chosen people. You are God’s holy people. You are God’s beloved people. Recognize who you are and recognize what God has done for you. We so easily forget who we are. We see ourselves through the lens of our occupation or our relationships. Paul says that you are God’s chosen people, holy and beloved. Never forget who you are so that you will continue to be renewed in knowledge after the image of the Creator (Colossians 3:10). Clothe yourselves with spiritual attributes not earthly attributes.

Christian Character (Colossians 3:12)

Compassionate hearts, kindness, humility, meekness, and patience are characteristics that are to be our clothing. Just as people see the physical clothing of shirts and pants they should see our spiritual clothing of these characteristics. How do we develop these characteristics? The theme that we have seen through this letter is that God has shown us these characteristics. God has been compassionate toward us. God has been kind toward us. He showed us humility and meekness. He has shown us patience with us our sins. Only when we see what God has done for us through Christ can our lives be transformed into these spiritual attributes. To say this another way, when we forget and refuse to acknowledge what God has done through Christ then we fail to wear these spiritual attributes. I lose patience when I forget the patience God showed me. I lack compassion when I forget the compassion God showed me. You are God’s chosen ones. Put these spiritual clothes on because you understand what it means to be his child. This knowledge and acceptance of what God has done for us and who we are in Christ allows us to bear with each other. When we see how God has accepted us, welcomed us, and picked us up when we fell short we will be willing to do the same with each other.

Forgiving One Another (Colossians 3:13)

Forgiveness is something that is misunderstood and often improperly taught that it is important for us to consider what Paul teaches here about forgiveness. We are commanded to forgive in the way God forgave us. Paul is asking us to think about what God’s forgiveness looks like. Is there any place in the scriptures where we see God forgiving with there first being repentance? Did God ever forgive someone without that person showing repentance and desiring forgiveness? The answer is clearly no. God does not forgive us until we come back to him in repentance desiring to restore the relationship. We have rightly pointed out that it would be wrong and unjust of God to forgive unilaterally. We need to think about what we have done by suggesting that there is no repentance required. We are not helping the wrongdoer but sending that person to eternal punishment. It does not help the person to forgive while sin is being committed. We want to call them to immediate repentance. Why does God give us the process of restoring a brother or sister if we are supposed to immediately forgive? The purpose of Matthew 18 teaching that you go to the person who has sinned, and then you take witnesses, and then you take it to the church is that repentance can be provoked. We do not just forgive. The church is not commanded to forgive unconditionally without repentance. God does not forgive unconditionally. Restoration of a relationship cannot be unilateral. Both must want to restore the relationship.

Now, understanding this often leads to the other sin which brought about the false teaching in the first place. Just because we do not immediately forgive does not mean that we are not actively seeking reconciliation. God is repeatedly pictured as willingly offering restoration and seeking reconciliation. God is pictured as having his arms open to all who will come back to him. We also must be willing to receive a person back and reconcile with those who desire it. We are not allowed to hold on to bitterness. We are not to retaliate. We are not to repay evil for evil. We do what is right and good even in the face of evil. Another person’s sin against me does not give me license to sin against them. We are to be willing forgivers, seeking restoration when the person is repentant. Throwing around forgiveness devalues the meaning of the concept. Forgiveness can only come from repentance.

We have a saying about “forgiving and forgetting.” Sometimes people will declare that I forgive but I will never forget. We need to examine what this means. Sometimes we are saying that we are still going to hold it against the person when we say I will forgive but not forget. But then you really have not been forgiving at all. Forgiveness means the restoration has occurred because repentance has been seen. The other side of the coin is something that often bothers us. We have forgiven and the relationship has been restored, but we remember what the person has done. It is not like we have a memory erase button that we can forget all that has been done against us. A spouse is not going to be able to forget that adultery was committed against him or her. I remember hurts from decades back done against me, and I am sure you do also. When the scriptures tell us that God will “remember our sins no more” (Hebrews 10:17) I do not believe God is saying that he has a magic erase button either. The meaning is that our sins are no longer held against us or brought up against us. The offense is not brought up again and are no longer held against us. This is what we should mean by “forgiving and forgetting.” Just as God has forgiven and no longer holds our sins against us, so we forgive others and no longer hold those offenses against them.

Love and Peace (Colossians 3:14-15)

Above all these, we are to put on love. Love is the umbrella that generates these actions. We are seeking out the best interests of others. We are concerned about others ahead of ourselves. Love binds everything in perfect harmony. Love is what will prevent splits and strife. Love will seek restoration and unity with one another in Christ. Unity will exist where loving the soul of another exists.

Further, the peace of Christ is to rule our hearts. Paul again is reminding us about what God has done for us. Through Christ we have peace with God. We were separated from God and enemies of God. But through the blood of Christ we have peace and do not have wrath against us. The peace of Christ ruling our hearts is living with the understanding that I am on Christ’s team and must be following his rules. Christ has purchased my life and my life is hidden with him. Therefore my life purpose and my decisions are based upon living under his rule and not my own. We will let Christ call the shots and make all the decisions. You are part of his body, his family.

The Word of Christ Dwelling In Us Richly (Colossians 3:16)

What a beautiful picture! Let God’s word soak in your heart. Let God’s word live richly and deeply in your heart. We will not be content with spiritual snacks but want to immerse ourselves in God’s word. Notice how we let the word of Christ dwell in us richly. Teaching and admonishing, singing psalms and hymns and spiritual songs, and having thanksgiving in our hearts. But there are two words I want you to underline. The two words are, “One another.” The picture Paul paints for those who are God’s chosen ones is that they are getting together to teach one another. They are getting together to admonish one another. They are getting together and singing to one another. They are getting together and giving thanks to God for everything. It is interesting that Paul does not say that you let the word of Christ dwell in you richly by avoiding other Christians, getting in a closet and studying alone. The word of Christ dwells in us richly when we are teaching each other and admonishing each other. Our teaching must come from the word of God and the word of God alone. No one should want Brent’s word. We must all want an exposition of God’s word. So many are interested in sermons like, “Seven Ways To Be A Better Man,” “Five Tips For Financial Security,” or “Leaving A Legacy.” Take the word of God and teach the word of God. The word of Christ dwells in us richly when we are singing to each other. If you are new here I want you to know that this is the reason we do not use any musical instruments in worship besides our voices and our hearts. It is not because we can’t afford a band. It is because the word of Christ will dwell in us richly when we are singing God’s word to each other. Paul says what we need to do with one another is teach each other, admonish each other, singing to each other, and give thanks to God with one another. We are doing those things this very morning. We must take advantage of this opportunity to engage in these acts with our hearts so that the word of Christ dwells richly in us.

Everything By Christ’s Authority (Colossians 3:17)

In summary, everything we do and say but must be done by the authority of Christ. This is the mark of the life hidden in Christ. Everything we do represents Christ in our lives. Everything we do is based on the authority given by Christ because we follow him. Your identity is in Christ and everything you do is for Christ. The Christian life is living as God’s chosen ones, wearing spiritual clothing so that people see Christ in our lives. We will have forgiving hearts desire to reconcile with those who want to restore the relationship. Love will be the power by which we have unity in Christ’s body as we live under his authority and dwell richly in his word. Let us actively put on these spiritual clothes and put off the earthly clothes so that we show we are God’s chosen ones, holy and beloved.

Home Improvement

Colossians 3:18 to Colossians 4:1

In the Colossians 3:1-17, Paul has described that those who truly belong to the Lord are those whose lives are hidden in Christ. They have put to death anything that steals their affections away from Christ and have put on the new self as God’s chosen ones. In the following paragraph the apostle Paul will describe what a life hidden in Christ looks like in the various relationships we have. Being God’s chosen people means it changes our relationships and how we deal with people. The problem is that we ignore God’s design for relationships and we end up with major relationship problems. Christ is to be all and in all, even in relationships. We need to make a very important point before we begin looking at the various relationships and how Christ is all and in all in these relationships. Difference of role does not mean inequality of worth or value. Just because children have different roles than parents does not mean that either are of lesser worth or value. Just because slaves have different roles than masters does not mean they are unequal in worth or value. Just because wives have different roles than husbands does not mean that either have lesser worth or value.

Wives (Colossians 3:18)

I believe that the command for wives to submit to their husbands has been so often challenged and has been difficult for many wives is because men have read “headship” as “dictatorship.” Wives do not need permission to live life. Wives do not need to check in and be told what to do. Marriage is not a cult. Husbands are never told to enforce submission or to demand submission. The picture is that the wife yields to the husband, seeking out his best interests. A wife voluntarily yields and this yielding is what is proper in the Christian order. A godly wife wants her husband to loving lead her and lead the family. Wives are not to lead the household. There is a problem with this in our society today where the roles have been reversed. We see passive husbands and domineering wives. I understand the problem because we see a lot of men today who are not willing to take the lead. We see many men who do not want to provide for the family and are content to be lazy. Husbands are often content to allow the wife to lead and the wife leads because the husband won’t lead the household. Many husbands think that they are the head and they can tell their wives to work while they do not provide for the family. As the head, husbands, the buck stops with you. You are responsible for the family, not her. Headship is not telling her what to do. Headship is being the leader in the family and taking responsibility for the family. If we are going to tell the wives to yield and not take the lead, then husbands must step up and be that leader. Wives, encourage leadership from your husband. Do not seize the leadership simply because you do not see your husband leading. You must continue to have a yielding spirit and spark leadership in your husband.

Husbands (Colossians 3:19)

Husbands are commanded to love their wives. Husbands, if you do not think that loving your wife means yielding to her best interests and submitting your life to her, then you do not know the first thing about love. If you think love is being the boss, being the dictator and telling your wife what to do then you do not know anything about the biblical concept of love. Husbands, love your wives. Treat your wives the way you want to be treated. Provide for them. Give them security. Meet the needs of your wife. Do not be harsh with her. She is in your tender care as she is yielding to your leadership. Do not be overbearing or intimidating. Do not cause bitter feelings and do not become embittered toward her. Wives lovingly yield to their husbands. Husbands lovingly lead their wives. This dynamic is the picture of those whose lives are hidden with Christ.

Children (Colossians 3:20)

Children are to obey their parents in everything. You do not only obey the commands from your parents that you agree with. Children are to do what their parents tell them to do. Children need to understand that as much as you do not understand this, your parents are seeking your best interests. Godly parents give you rules and tell you what you need to do because they are seeking out your best interests. Your obedience to your parents pleases God. Children should be ready to hear and response to the teachings and directions of your parents. The behavior of the children set the tone in the home. As parents we cannot give in to our children simply because it is easier or the path of least resistance. Children are not to rule the house. Children are not to be in charge. Children are not the head of the house. Parents, when your children are disobedient there is a big problem. Your children are being cute and their disobedience is not okay. Parents must stop making excuses for disobedience. If you continue to make excuses for your children then you are sending your child to eternal punishment. What did God just say? Children obey their parents pleases God. If parents do not train their children to obey, then they are not pleasing the Lord and you are setting your heart on their eternal destruction.

Fathers (Colossians 3:21)

Fathers are not to provoke their children so that they do not become discouraged. Fathers, the buck stops with you. You are given the ultimate responsibility for training your children and not provoking wrath and discouragement. Train your children. Do not demoralize or crush your children. Do not exercise your authority unreasonably. Leadership in the home must never be oppressive. Discipline must always come from the proper spirit, not from anger. As parents we must recognize that children are children. They will act immature and require training. Discipline your children for rebellion and lawbreaking. Don’t discipline for childish immature. Train and teach them. This requires wisdom on the part of the parent to discern between the two. But this is a critical factor in making that we are not discouraging our children when we discipline. We must be concerned about excessive severity. By the same token, we cannot swing the pendulum to the other extreme and be far too lax. There must be punishment for disobedience but make sure the punishment fits the crime. We need to have balanced discipline. Acknowledge and reward good behavior and obedience. Do not only discipline negatively. Encourage obedience in how you reward your children. Do not worship your children by letting them rule. Love your children by training their hearts and disciplining their errors. Parents also need to consider what they are teaching their children to love. What are you teaching your children to spend their time doing? Are you teaching them to love God or love the things of this world? Children lovingly yield to their parents. Parents lovingly teach their children and act in their best interests. This dynamic is the picture of those whose lives are hidden with Christ.

Slaves (Colossians 3:22-25)

If the command was given to slaves to obey their masters in the Roman world, then the application is certainly true that we must obey those who have rule over us, including work. We are not allowed to break the principles and teachings of the gospel simply because we are on the job. God’s law applies in every place. We do as we are asked out of fear and reverence for the Lord. We are good workers who obey with a sincere heart because we understand that in doing so we are serving the Lord. Work as if you are working for God. That is the reason why we will not steal time on the job by not working with all of our might. We should never be hardly working but recognizing that we are working hard for the Lord when we work hard for our masters. Colossians 3:25 reminds us that God will deal with any mistreatment you receive. It is not up to us to take what we think we deserve because our master is cheating us on the job. God will take care of that. God does not show partiality and your master will be repaid for the wrong committed. Don’t work just because the master is watching. Don’t just go through the motions pretending to work hard. Christians work from the heart. Christians do all work as if they are working for the Lord. Christians will be rewarded by God for their work.

Masters (Colossians 4:1)

Masters are to be just and fair. Just because you are a manager or have people who must report to you does not mean that you can mistreat or be unfair in your treatment of them. Know that you have a Master in heaven. Do you want God to treat you the way you are treating those under your charge? Treat them knowing that you have a Master watching over you and you must give an account for how you treated those who are subordinate to you.

Conclusion

Our lives are to be pointing to Christ. People are to see Christ in how we act as wives, husbands, children, parents, workers, and managers. Keep your eyes on Christ and apply what you see to these life relationships.

Walk In Wisdom

Colossians 4:2-18

The apostle Paul concludes his letter to the Colossians with the call to walk in wisdom. True disciples have their lives hidden in Christ. Paul is going to describe the life and speech of the spiritual.

Persistence In Prayer

Paul commands us to continue steadfastly in prayer. Paul pictures the Christians being watchful and alert in prayer. Our eyes are open to life’s events ready to pray at a moments notice. I believe that Paul commanding us to continue steadfastly in prayer and to be watchful in prayer shows that prayer does not come naturally. Don’t fall asleep or grow lax in your prayer life. Be alert in prayer. In Colossians 4:12 we notice that Epaphras was “always struggling on your behalf in his prayers.” This is a picture of a prayer warrior, going to battle in prayer on behalf of God’s people.

One reason we are not persistent in prayer and struggling for others in our prayers is because we believe we are in control. We think we have things under control. It is when this illusion of control is shattered then we consider praying to God. All the hindrances that we think we have that prevent us from praying evaporate when something severe happens to us or our family. Suddenly we are able to find time to pray. Suddenly prayer becomes really important. Otherwise we think we have life in our hands and we are in control and we completely neglect prayer. There are three points that Paul asks the Colossians to pray for that we need to approach God in prayer also.

Pray for evangelism.

Paul says in Colossians 4:3 that he wants the Christians to pray for God to open a door for the word. Paul wants people praying for the opportunity teach. Pray for open doors to reach different people and different communities. Why is evangelism not in our prayers? We need to be praying for more opportunities to teach. We need to be praying for more people to come through our doors. We need to be praying for Bible studies so that we can teach people about God’s love. Will we pray that we can save souls? Will we stop thinking about ourselves and start thinking about the people that are lost?

Pray to make the message clear.

Paul also asks for the Colossians to pray for him that he make the message clear as he proclaims the mystery of Christ. We need to pray that we are not obstacles hindering people from understanding God’s message. We cannot obscure God’s saving message. There is certainly a temptation on our part to hide the clear message of God’s judgment on sin. Ezra was a priest who came back with the remnant from the exile to teach the people God’s word. Ezra along with a long list of other men unrolled the scroll and read the law to the people.

The Levites—Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan and Pelaiah—instructed the people in the Law while the people were standing there. They read from the Book of the Law of God, making it clear and giving the meaning so that the people understood what was being read. (Nehemiah 8:7-8 NIV 2011)

The reading and teaching of God’s word brought about fasting and confession of sins. We have the task of making the message clear. I take this responsibility very seriously and it is my goal to keep this charge of reading God’s word, making sure it is clear, and giving the meaning so that all can learn God’s will. Pray that we are successful in our effort.

Pray for maturity.

In Colossians 4:12 we notice that Epaphras is praying so that the Colossians may stand mature and fully assured in all the will of God. We need to pray for our maturity in Christ. We need to pray that we will be rooted and grounded in God’s truth leads to fruit bearing godliness and holiness. Pray for the people you see that are weak in the faith. Pray for those who are not strong in the Lord. Pray for the spiritual condition of those who are spiritual sick. Too often our focus is only on the physical sick and we are afraid to offend those who are spiritually sick. It is far more important that we pray for these people by name because their souls are in jeopardy. Pray for the spiritual maturity of one another.

Teach In Wisdom

Paul continues his theme of evangelism as he concludes his letter to the Colossians. Paul continues to encourage these Christians in practical ways to show a life hidden in Christ.

Fulfill your ministry.

In Colossians 4:16 Paul instructs Archippus to fulfill the ministry he had received from the Lord. This exhortation is similar to what Paul told Timothy in 2 Timothy 4:5, “Do the work of an evangelist.” This is a repeated theme in Colossians 4. Tychicus is a beloved brother, faithful minister, and fellow servant in the Lord (Colossians 4:7). Onesimus is a faithful and beloved brother (4:9). Justus is among fellow workers for the kingdom of God (Colossians 4:11). Epaphras has worked hard for the Colossians and for the Christians in Laodicea and Hierapolis (Colossians 4:13). Do the work. Fulfill your ministry. What work are you doing in the kingdom? Pew sitting and church attending is not working hard in the kingdom of God. Ask yourself how you are contributing to the kingdom of God? As Paul taught in Romans 12 we are all one body, but the members do not have the same function. Paul lists a number of functions for the members of the Lord’s body. Serving, teaching, exhorting, giving, leading, and acts of mercy. One of the functions was not church attending. Invite people to worship. Ask people if they want to read the Bible with you. Ask them if they want to know what the Bible is about. Bring them to our community groups. What work are you doing in the kingdom?

Walk in wisdom.

Notice that Paul says to not only walk in wisdom but to especially do so toward outsiders. We need to live wise lives toward those who are unbelievers. This means that we must not discredit Christ by how we live. We must remember that our life is hidden in Christ. People should see Christ and not see us. Moreover, we need to be wise toward outsiders by being thoughtful about how we reach people. We need to care about people, not because we are trying to bring them to Christ, but because God cares about people. Get to know people and be friends with them to try to save them. If they reject, we do not reject them but continue to try to influence them by how we conduct our lives. Stand apart from the world and do not make foolish decisions.

Use your time well.

We need to make the most of the opportunities that God gives us. We need to be praying for opportunities and then we will maximize those opportunities. When God does send guests through our doors, what do we do? Do we ignore them? Do we talk to the same people that we always talk to? Do we serve our guests? We also need to make the most of the opportunities that we have with our friends and acquaintances. Successful evangelism has a sense of urgency. Too often we have lost that urgency. We no longer live as if today was the only opportunity that we have. We want to assume that there is time for people to come to the Lord, a thought that is simply not promised to us. We must reignite our sense of urgency to reach and save souls. This will compel us to make the most of our time. We need to stop “beating around the bush” and just start telling people about Jesus and inviting them to study the Bible.

Gracious speech.

Paul continues that we must have gracious speech, seasoned with salt. We need to not be harsh with our words. We need to have a softer answer. We need to speak warmly with people and graciously with people. Our words need to be appropriate for a person who loves Jesus. We need to watch our demeanor. We need to watch how we come off and the impression we make with others.

Ready to answer.

Paul concludes by instructing followers of Jesus to be ready to give an answer. We need to know the scriptures and know what we believe so we can share that knowledge with unbelievers. We need to be wise in our interactions with unbelievers. We want to make sure we do not discredit the gospel. We must be sure to know what we believe and why we believe so that we can tell others why we live our lives for Jesus. Remember that people are going to see Christ in our lives. We must be ready to explain why they see Christ in us.

Ready and Willing to Suffer

Finally, Paul makes us aware that we need to be ready to make deep sacrifices for the Lord. We must be ready and willing to suffer. Evangelism and walking in wisdom is not something we do when it is convenient but at all times. Paul explains that he is in prison for declaring with clarity the mystery of Christ to unbelievers (Colossians 4:3). Why are we not teaching? Why are we not sharing the gospel? Why are we not approaching people about Jesus? Often it is because we have lost our sense of urgency and have forgotten our call to reach the world regardless of suffering and shame. In verse 10 we learn that Aristarchus was also a fellow prisoner for teaching the gospel. Paul drives the point home strongly has he concludes the letter with the simple words, “Remember my chains.” What will we give for the sake of the cross? Are we willing to carry the cross and follow Jesus or are we in this for our convenience and comfort? The natural fall out from evangelism is rejection and suffering. People are going to say no and people are going to say yes to the gospel. Neither response is a reflection on us, but the rejection or acceptance of our Lord Jesus. Let us pray for the lost and pray for more opportunities. Continue steadfastly in prayer. Then take advantage of the opportunities God provides as we walk and teach with all wisdom.

LESSON 1

THE PREEMINENCE OF CHRIST

Colossians 1:1-29

1. Who was Paul with when he wrote this letter? Ans. Colossians 1:1.

2. In what manner did they remember the Colossians? Ans. Colossians 1:3.

3. Name two traits of the Colossians for which Paul gave thanks. Ans. Colossians 1:4.

4. Where had they heard of the hope of heaven? Ans. Colossians 1:5.

5. Where was the truth of the gospel bearing fruit? Ans. Colossians 1:6.

6. Who taught the Colossians the truth? Ans. Colossians 1:7.

7. What had he told Paul about them? Ans. Colossians 1:8.

8. For how long had Paul been praying for them? Ans. Colossians 1:9.

9. For what did he pray? Ans. Colossians 1:9-11.

10. For what will the Colossians then thank the Father?

11. From what had they been delivered? Ans. Colossians 1:13.

12. Into what had they been translated? Ans. Colossians 1:13.

13.Where is the forgiveness of sins found? Ans. Colossians 1:14.

14. What things were created in him? Ans. Colossians 1:15-16.

15. Who is the head of the church? Ans. Colossians 1:18.

16. Peace came to men through what? Ans. Colossians 1:19-20.

17. Aliens are reconciled to God through what? Ans. Colossians 1:21-22.

18. Upon what condition will they be presented holy and without blemish? Ans. Colossians 1:22-23.

19. What is the body of Christ? Ans. Colossians 1:24.

20. Flow did Paul become a minister of the church? Ans. Colossians 1:25.

21. What is the mystery of verse 26? Ans. Colossians 1:27.

22. To whom has it been revealed? Ans. Colossians 1:26-27.

23. How many should partake of this hope? Ans. Colossians 1:28.

24. Who should have preeminence in all things? Ans. Colossians 1:18.

LESSON 2

WARNINGS AGAINST ERRORS

Colossians 2:1-23

1. For whom was Paul striving? Ans. Colossians 2:1.

2. Tell what attitude Christians should have? Ans. Colossians 2:2.

3. What things are hidden in Christ? Ans. Colossians 2:3.

4.Why did Paul say these things? Ans. Colossians 2:4.

5. Paul was present with the brethren in what sense? Ans. Colossians 2:5.

6. How were they to walk? Ans. Colossians 2:6.

7. In what should they be established? Ans. Colossians 2:7.

8. How did they get their faith? Ans. Romans 10:17.

9. Give in your own words Paul’s warning to them. Ans. Colossians 2:8.

10. What traditions can Christians follow? Ans. 2 Thessalonians 2:15.

11. In whom does the fullness of God’s nature dwell? Ans. Colossians 2:8-9.

12. In whom are Christians made full? Ans. Colossians 2:10.

13. Tell with what circumcision Christians are circumcised. Ans. Colossians 2:11.

14. The "Circumcision of Christ" consists of what act? Ans. Colossians 2:12.

15. By what are Christians raised to life in Christ? Ans. Colossians 2:12.

16. In what manner were the Colossians once dead? Ans. Colossians 2:13.

17. What happened to their trespasses? Ans. Colossians 2:13.

18. What happened to the old law? Ans. Colossians 2:14; Ephesians 2:14-16.

19. Christians are not to be judged by such things as what? Ans. Colossians 2:16.

20. What are these things? Ans. Colossians 2:17.

21. How can one be robbed of his prize? Ans. Colossians 2:18.

22. All things are supplied to the body from what? Ans. Colossians 2:19.

23. What question does Paul ask them? Ans. Colossians 2:20.

24. Name these ordinances and precepts of men. Ans. Colossians 2:21.

25. These ordinances of men apply to what kind of things? Ans. Colossians 2:22.

26. What value are the ordinances mentioned in verse 20? Ans. Colossians 2:23.

LESSON 3

THE NEW LIFE IN CHRIST

Colossians 3:1-25

1. Those raised with Christ should do what? Ans. Colossians 3:1.

2. Where is Christ now? Ans. Colossians 3:1.

3. Tell what Christians should have their minds set upon. Ans. Colossians 3:2.

4. Where is a Christian’s life hidden? Ans. Colossians 3:3.

5. When shall we be manifested in glory? Ans. Colossians 3:4.

6.What are we to do with our evil desires? Ans. Colossians 3:5.

7. Why will the wrath of God come upon some? Ans. Colossians 3:5-6.

8. What things were the Colossians to put away from themselves? Ans. Colossians 3:8.

9. Why should they not lie to one another? Ans. Colossians 3:9-10.

10. What barriers do not exist in Christ? Ans. Colossians 3:11.

11. What characteristics distinguish God’s elect people? Ans. Colossians 3:12.

12. Who is given as an example for forgiveness? Ans. Colossians 3:13.

13. What is love? Ans. Colossians 3:14.

14. What should rule the heart of a Christian? Ans. Colossians 3:15.

15. What should dwell in all Christians? Ans. Colossians 3:16.

16. What kind of music is prescribed for Christians? Ans. Colossians 3:16.

17. What things should be done in the name of Christ? Ans. Colossians 3:17.

18. What admonition is given to wives? Ans. Colossians 3:18.

19. How are husbands to treat their wives? Ans. Colossians 3:19.

20. In how many things are children to obey their parents? Why? Ans. Colossians 3:20.

21. How are fathers to treat their children? Why? Ans. Colossians 3:21.

22. How are servants to regard their masters? Why Ans. Colossians 3:22-24.

23. What about one who does wrong? Ans. Colossians 3:25

LESSON 14

FINAL ADMONITIONS

Colossians 4:1-18

1. Why should masters be just toward their servants? Ans. Colossians 4:1.

2. The Colossians were to continue in what? Ans. Colossians 4:2.

3. They were to pray for what? Ans. Colossians 4:3.

4. Why was Paul in bonds? Ans. Colossians 4:3.

5. How were the Colossians to conduct themselves toward those who were not Christians? Ans. Colossians 4:5.

6. How were they to speak? Ans. Colossians 4:6.

7. Who was to deliver this letter to Colosse? Ans. Colossians 4:7.

8. What would he tell them? Ans. Colossians 4:7-8.

9. Who else was to go? Ans. Colossians 4:9.

10. Who is he? Ans. Philemon 10: 16.

11. Who was imprisoned with Paul? Ans. Colossians 4:10.

12. What other person may have gone to Colosse? Ans. Colossians 4:10.

13. What did Paul call all these men? Ans. Colossians 4:11.

14. For what did Epaphras pray? Ans. Colossians 4:12.

15. Besides Colosse, what two places caused Epaphras much anxiety? Ans. Colossians 4:13.

16. Of what profession was Luke? Ans. Colossians 4:14.

17. What else do we know of Demas? Ans. 2 Timothy 4:10.

18. After the Colossians had read this letter what were they to do with it? Ans. Colossians 4:16.

19. What else were they to read? Ans. Colossians 4:16.

20. What word were they to give to Archippus? Ans. Colossians 4:17.

21. In whose handwriting was this salutation? Ans. Colossians 4:18.

TOPICS FOR CLASS DISCUSSION

1. Had Paul visited Colosse when this letter was written?

2. Did Demas fall from grace?

Thanksgiving and Prayer

Colossians 1:1-14

Open It

1. How many cards and letters do you usually receive at Christmas?

2. When was the last time you received a letter from a stranger?

3. When was the last time you received a letter that really cheered you up?

Explore It

1. Who wrote the letter to the Colossians? (Colossians 1:1)

2. Who was with Paul when he wrote this letter? (Colossians 1:1)

3. How did Paul address the Colossian Christians? (Colossians 1:2)

4. How did Paul greet his audience? (Colossians 1:2)

5. Why did Paul offer prayers of thanksgiving for the Colossians? (Colossians 1:3-4)

6. From what source did the believers’ faith and love spring? (Colossians 1:5)

7. What did Paul stress about the gospel? (Colossians 1:5-6)

8. Who taught the gospel to the Colossians? (Colossians 1:7)

9. How did Paul describe Epaphras? (Colossians 1:7)

10. What did Epaphras tell Paul and Timothy about the Colossians? (Colossians 1:7-8)

11. What was Paul’s primary prayer for these Christians? (Colossians 1:9)

12. What results did Paul want for the Colossians? (Colossians 1:10)

13. How could the church at Colosse have spiritual strength? (Colossians 1:11-12)

14. How does God enable believers to share in His inheritance? (Colossians 1:12-14)

Get It

1. What do you find appealing about the way Paul started his letter to the Colossians?

2. Why did Paul praise a group of Christians he had never met?

3. How are the results of faith, love, and hope evident in your life?

4. How is the gospel bearing fruit in your church?

5. What can we learn about praying for others from Paul’s prayers for the Colossians?

6. If Paul were to write you a personal letter, what might he say to you?

Apply It

1. What is one way you can improve your prayer this week?

2. What missionaries can you pray for on a regular basis over the next month?

3. To whom can you write an encouraging letter sometime during the next week?

The Supremacy of Christ

Colossians 1:15-23

Open It

1. What person comes to mind when you think of greatness?

2. Whom do you look up to? Why?

3. What qualities stand out in a person you admire?

Explore It

1.    What is Christ’s relationship to God? (Colossians 1:15)

2.    What is Christ’s relationship to Creation? (Colossians 1:15-17)

3.    How do "all things . . . hold together" under Christ? (Colossians 1:16-17)

4.    What is Christ’s relationship to the church? (Colossians 1:18)

5.    Why was the resurrection of Jesus significant? (Colossians 1:18)

6.    How did Paul explain the deity of Christ? (Colossians 1:19)

7.    What did God achieve through the work of His Son? (Colossians 1:20)

8.     How did Christ bring us to God? (Colossians 1:21-22)

9.     Why was reconciliation necessary? (Colossians 1:21-22)

10.     What is a Christian’s position before God? (Colossians 1:22)

11.     What is the role of faith in reconciliation with God? (Colossians 1:23)

12.     What kind of faith did the Colossians have? (Colossians 1:23)

13.     What was Paul’s confident expectation? (Colossians 1:23)

Get It

1.     Why did Paul take the time to describe the qualities of Christ?

2.    What difference does our understanding about Christ make?

3.     How would you explain reconciliation (with God) to a non-Christian friend?

4.    What does the work of Christ on your behalf mean to you?

5.     In what way are we all under Christ’s authority?

6.    In what way are you under Christ’s authority?

7.    How firm is your faith?

8.    What can a person do if his or her faith is weak?

Apply It

1.    When can you take time this week to meditate on this powerful, compelling description of Christ?

2.    What truths about Christ do you want to remember when you present the gospel to unbelieving friends?

3.    How can you strengthen your faith in Christ this week?

Paul’s Labor for the Church

Colossians 1:24 to Colossians 2:5

Open It

1. When was the last time you had a good physical workout?

2. How do you feel after strenuous physical exercise?

Explore It

1.    Why did Paul rejoice? (Colossians 1:24)

2.    What did Paul do for the sake of the church? (Colossians 1:24)

3.    What commission did God give Paul? (Colossians 1:25)

4.    To what mystery did Paul refer? (Colossians 1:26)

5.    To whom had God chosen to make known a mystery? (Colossians 1:27)

6.    How did Paul help believers become spiritually mature? (Colossians 1:28-29)

7.    What kind of effort did Paul expend in preaching and teaching? (Colossians 1:29)

8.    What did Paul want his audience to know? (Colossians 2:1)

9.     What was Paul’s stated purpose? (Colossians 2:2-3)

10.     What is hidden in Christ? (Colossians 2:3)

11.     How would a commitment to the full knowledge of Christ protect the Colossians? (Colossians 2:4)

12.     How was Paul unified with the church at Colosse? (Col Colossians 2:4)

13.     What delighted Paul? (Colossians 2:5)

Get It

1.     Paul had never met the Colossian Christians; how could he have suffered for them?

How is suffering an essential part of the Christian life?

2.    Why did Paul work so hard for the Colossians?

3.     What results did Paul expect from his work for the sake of the gospel?

4.    What can you do for the church of Christ?

5.     When have you become tired because of your work for the kingdom of God?

6.    What makes a church encouraged and united?

7.    What "fine-sounding arguments" draw some Christians away from the faith?

8.    What can we do to grow in our understanding of Christ?

9.    What can you do to grow in your understanding of Christ?

Apply It

1.    What kind of "spiritual workout" would increase your stamina for the Christian journey ahead this week?

2.    How can you learn more about Christ this week?

Freedom From Human Regulations

Through Life With Christ

Colossians 2:6-23

Open It

1. What good advice have you never forgotten?

2. In what ways would you characterize yourself as permissive, and in what ways would you characterize yourself as strict?

Explore It

1.    How did Paul tell the Colossians to continue in Christ? (Colossians 2:6-7)

2.    What false teaching was Paul concerned about? (Colossians 2:8)

3.    What did Paul affirm about Christ? How? (Colossians 2:9-10)

4.    What did God give the Colossian believers? (Colossians 2:10)

5.    Why do Gentile Christians have no need to conform to Jewish rules and regulations? (Colossians 2:11-12)

6.    How did the Cross cancel the written code? (Colossians 2:13-14)

7.    From what did Christ deliver us? How? (Colossians 2:15-17)

8.    How did Paul encourage the Colossians to practice their freedom in Christ? (Colossians 2:16)

9.     How did Christ fulfill what the Old Testament foreshadowed? (Colossians 2:17)

10.     Whom did Paul accuse of trying to rob believers of their spiritual rewards? (Colossians 2:18)

11.     What were the characteristics of the false teachers? (Colossians 2:18-19)

12.     How did Paul challenge the legalism that had infected the church? (Colossians 2:20-21)

13.     What are the failings of human commands and teachings? (Colossians 2:20-23)

Get It

1.     What "additions" to faith in Christ have you encountered from teachers in your Christian community?

2.     How are you affected by popular religious rules floating around today?

3.    What does "fullness in Christ" mean to you?

4.     Paul’s advice kept the Colossians growing in their faith; what Christian leaders have helped you stay on track spiritually?

5.    How deep are the roots of your faith?

Apply It

1.     This week, how can you best exercise the freedom you have in Christ?

2.    How can you help a Christian friend get rid of his or her false ideas about Christ?

Rules for Holy Living

Colossians 3:1-17

Open It

1. What’s the nicest suit or outfit you have ever worn?

2. When you’re finished with your old clothes, what do you often do with them?

Explore It

1. Where did Paul tell the Colossians to turn their attention? (Colossians 3:1)

2. Where did Paul tell the believers to focus their concern? (Colossians 3:2)

3. What was the Colossians’ security? (Colossians 3:3)

4. *Why should believers look forward to Christ’s return? (Colossians 3:4)

5. What must die? (Colossians 3:5)

6. What evil activities does God seek to eliminate from our lives? (Colossians 3:5)

7. Why is God’s wrath coming? (Colossians 3:5-6)

8. What had the Colossians taken off? (Colossians 3:7-9)

9. What had the Colossians put on? (Colossians 3:10)

10. What distinctions are removed in Christ? (Colossians 3:11)

11. What virtues does God seek to plant in us? (Colossians 3:12; Colossians 3:14)

12. How were the Colossian believers called to clothe themselves? (Colossians 3:12-17)

13. Why did Paul call on the believers to be peaceful and thankful? (Colossians 3:15-16)

14. What should we do? How? (Colossians 3:17)

15. What is one principle that ought to guide everything we do? (Colossians 3:17)

Get It

1. If you consistently set your sights on Christ and heaven, how would your life be different?

2. What old, "earthly" clothing do you need to get rid of?

3. How does wearing "Christ’s clothing" affect the way you live your daily life?

4. What Christian virtues are you lacking?

5. What spiritual process is involved in "putting off" and "putting on"?

6. What is involved in replacing old habits with new ones?

7. How should life in Christ affect the way you treat others?

8. How are all your relationships to be built around Christ?

9. Why do we need to be loving toward others?

10. Why is a thankful spirit an important part of holy living?

Apply It

1. Which of God’s goals for holy living do you need to apply to your life this week?

2. How can you be more thankful and loving to those who are close to you?

Rules for Christian Households

Colossians 3:18 to Colossians 4:1 <http://www.crossbooks.com/verse.asp?ref=Col+3:18-4:1>

Open It

1. If you were to make up a slogan that describes your family, what would it be?

2. Generally speaking, how do you get along with others?

Explore It

1.    What should wives do? (Colossians 3:18)

2.    What should husbands do? (Colossians 3:19)

3.    How should children respond to parents? (Colossians 3:20)

4.    Why does obedience to parents please the Lord? (Colossians 3:20)

5.    Of what do fathers need to be careful? (Colossians 3:21)

6.    How can children become discouraged? (Colossians 3:21)

7.    What directives did Paul give slaves? (Colossians 3:22-25)

8.    How were slaves called on to serve Christ? (Colossians 3:23-24)

9.    How would God mete out full justice in the master-slave relationship? (Colossians 3:25)

10.    What instructions did Paul give masters? (Colossians 4:1)

11.    What insight did Paul give masters? (Colossians 4:1)

Get It

1.     How do God’s instructions to families help family members become mature Christians?

2.     Why should wives submit to their husbands?

3.     Why does God tell husbands not to be harsh with their wives?

4.     Why should Christian parents rear their children in an atmosphere of encouragement?

5.    How can Christian parents rear their children in an atmosphere of encouragement?

6.     How can God’s instructions to slaves apply today to Christian employees?

7.    Which of God’s principles for Christian households challenge you to change?

Apply It

1.     What is one way you can improve the way you treat each member of your family?

2.    How can you have an attitude of service toward others in your work?

Further Instructions

Colossians 4:2-18

Open It

1. What’s your favorite salty snack?

2. If you had to eat all food without salt for a day or two, how would this affect your eating habits?

Explore It

1.    What did Paul prescribe for all believers? (Col 4:2)

2.    What request did Paul make of his readers? (Col 4:3-4)

3.    What did Paul say about the Christian’s public life? (Col 4:5-6)

4.    How should believers speak to others? (Col 4:6)

5.    Who was Tychicus? (Col 4:7)

6.    Why did Paul send Tychicus to Colosse? (Col 4:7-8)

7.    Who was Onesimus? (Col 4:9)

8.    Whose greetings to the Colossians did Paul include in his letter? (Col 4:10-14)

9.    Which of Paul’s partners in ministry were Jews? (Col 4:10-11)

10.     What did Epaphras do on behalf of his church at Colosse? (Col 4:12-13)

11.     What relationship did Luke and Demas have to Paul? (Col 4:14)

12.     To whom did Paul send greetings? (Col 4:15)

13.     Where did Paul want his letter read? (Col 4:16)

14.     What instruction did Paul send Archippus? (Col 4:17)

15.     How did Paul conclude his letter? (Col 4:18)

Get It

1.    Why is prayer important?

2.     How much time do you devote to prayer each day?

3.    How did Paul set an example for mature interpersonal relationships?

4.     In what ways is your conversation "seasoned with salt"?

5.    How well do you relate to unbelievers?

6.    Paul demonstrated the value of teamwork in ministry; how well do you work with other Christians for the kingdom of God?

7.    Paul spoke highly of his Christian friends; what can you praise about your Christian friends?

Apply It

1.    How can you season your speech with God’s grace among non-Christians?

2.    How can you remember to speak well of family members and Christian friends this week?

3.    What personal relationship can you improve during the next few days? How?