Author name: Ed Urzi

I

“Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven” (Colossians 4:1).

The modern-day chapter and verse divisions that appear in contemporary Bibles have become so synonymous with the texts they represent that it is almost impossible to separate the two. Because of this, it may be easy to forget that these divisions did not appear within the original Biblical texts. These reference points were later added to assist in identifying each individual portion of Scripture.

While these divisions are helpful and beneficial, they occasionally serve to divert a Biblical train of thought. Such is the case with Colossians 4:1. You see, we may overlook the connection between the closing verses of Colossians chapter three and the opening verse of Colossians chapter four if we fail to read this passage straight through.

If we incorporate the final verses of Colossians chapter three with Colossians 4:1, a comprehensive thought emerges…

“Slaves, obey your earthly masters in everything you do. Try to please them all the time, not just when they are watching you. Serve them sincerely because of your reverent fear of the Lord. Work willingly at whatever you do, as though you were working for the Lord rather than for people. Remember that the Lord will give you an inheritance as your reward, and that the Master you are serving is Christ. But if you do what is wrong, you will be paid back for the wrong you have done. For God has no favorites. Masters, be just and fair to your slaves. Remember that you also have a Master—in heaven” (Colossians 3:22-4:1 NLT).

Taken together, the idea behind these verses is one of reciprocal obligation. A Christian employee is responsible to honor God in his or her work while a God-honoring employer is responsible to treat his or her subordinates in a just and fair manner. The common denominator is “the Lord Christ” (NKJV) who will judge with complete impartiality for “…God does not respect one person more than another” (Colossians 3:25 NLV).

Finally, one commentator identifies a less obvious but highly significant aspect of this passage…

“Without making an overt protest against slavery, Paul seemed to understand that if he could establish the point that slaves were equals in the body of Christ, full human beings with both responsibilities and rights (that they should be treated in a manner both just and fair), then in time the whole structure of slavery in the Roman Empire would crumble – and it did” ₍₁₎

(1) David Guzik Colossians 3 – Put Off, Put On © Copyright – Enduring Word https://enduringword.com/bible-commentary/colossians-3/

II

“Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven” (Colossians 4:1 NET).

What motivates us to action? What influences the decisions we make in life? One underlying motivation should include the recognition that this life does not represent the sum of our existence. This reality is one that should exert a subtle but constant effect upon the choices and decisions we make in life.

You see, our view of the eternal affects the choices we make today. For instance, a Godly man or woman possesses two incentives that help shape and direct his or her choices. The first finds its origin in a love for God and a sincere desire to honor Him. That response flows from the recognition that Jesus’ sacrifice on our behalf represents the supreme act of love. This, in turn should prompt us to respond in love to Him, for as we’re told in 1 John 4:19, “We love because he first loved us” (NIV).

So the positive incentive behind our choices and decisions begins with God’s love for us. That love should then inspire us to live the kind of life that honors Him. 2 Corinthians 5:14 summarizes this idea very succinctly: “…the love of Christ compels us.”

The second incentive is rooted in the knowledge that we will eventually stand before our Creator to give an account for our lives. It is that second motivation that we see here in Colossians 4:1: “…be fair and just towards those whom you employ, never forgetting that you yourselves have a heavenly employer” (Phillips).

While the positive incentive for Godly behavior originates in a loving desire to honor God, the corresponding incentive for not doing wrong (even if we can seemingly get away with it) is generated by the knowledge that we will eventually explain our actions to a just and holy Creator. This idea is also touched upon in the New Testament book of Romans where we’re told that “…each of us will give an account of himself to God” (Romans 14:12).

So our desire to please God out of love should be coupled with the knowledge that we will have to answer for our choices in life. Our daily choices and decisions are made under the watchful eye of a righteous Creator to whom we will give an account. This offers an additional incentive to conduct ourselves in a God-honoring manner. These twin motivations -love and accountability- should help enable us to make wise choices and good decisions in our individual areas of authority.

III

“Continue earnestly in prayer, being vigilant in it with thanksgiving; meanwhile praying also for us, that God would open to us a door for the word, to speak the mystery of Christ, for which I am also in chains, that I may make it manifest, as I ought to speak” (Colossians 4:2-4)

A basic definition of prayer is “communication with God.” Prayer involves those words or thoughts that are specifically directed towards our Creator. While some may regard the act of prayer as a last resort or something to try when all else fails, a person who relies upon God in prayer is someone who is best prepared to approach the challenges of everyday life.

We can find some identifying characteristics of a healthy prayer life in the passage quoted above. The first among those characteristics is persistence (AMP), devotion (HCSB), or continuance (KJV). In the original language of Colossians 4:2, this word expresses an attitude of commitment in prayer by way of the following definition: “to endure in, or persevere in, to be continually steadfast with a person or thing.” ₍₁₎

The next quality is vigilance or watchfulness (RSV). This attribute links our prayer requests with the need to be alert to God’s response, even if that response comes in the form of something other than the answer we desire. You see, a person who is watchful understands that purpose of prayer is not to get God to act upon our preferred outcome. Instead, he or she is diligent to look for God’s direction and respond accordingly.

Finally, our prayers should reflect an attitude of thankfulness. This reminds us that we should not fail to voice our appreciation to God for His answers to our prayers as well as the blessings and provisions He has provided.

When it comes to seeking God in prayer, it might be said that people often make their choices first and then ask God to bless the path they’ve chosen. Nevertheless, it is far more preferable to seek God first in the decision making process and then move forward accordingly. If we align our prayers with the good things that God desires to give us, we can enjoy the same kind of assurance expressed in the New Testament book of 1 John…

“Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him” (1 John 5:14-15).

(1) G4342 proskartereo Vine’s Expository Dictionary Of Biblical Words Copyright © 1985 by Thomas Nelson Publishers

IV

“At the same time pray for us too, that God may open a door for the message so that we may proclaim the mystery of Christ, for which I am in chains. Pray that I may make it known as I should” (Colossians 4:3-4 NET).

When used in a Biblical context, a “mystery” isn’t something we might find in a spy novel or a criminal investigation. Instead, a Biblical mystery refers to a spiritual truth that was previously hidden but has now been (or will be) revealed.

For instance, the Old Testament Scriptures alluded to God’s future plan of salvation through Christ without going into extensive detail. ₍₁₎ As a result, that plan remained something of a mystery, even to the prophets of the Old Testament era. ₍₂₎ But following Jesus’ birth, life, death, and resurrection, these Old Testament references began to make greater sense. This may help explain Jesus’ message to the religious leaders of His day: “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me” (John 5:39).

Paul the Apostle worked to further uncover “the mystery of Christ” within this letter to the Colossian church. Some elements of that mystery included the following insights…

• “He is the image of the invisible God, the firstborn over all creation, for all things in heaven and on earth were created by him — all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers — all things were created through him and for him. He himself is before all things and all things are held together in him” (Colossians 1:15-17).
• “…he has reconciled you by his physical body through death to present you holy, without blemish, and blameless before him” (Colossians 1:22).
• “God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory” (Colossians 1:27).

While there will always be a mysterious aspect behind God’s plan of salvation by grace through faith in Christ, these revelations served to undercut the false teachers of first-century Colossae in their attempt to promote the acquisition of secret knowledge as the path to salvation and enlightenment.

Instead, Paul’s desire for the Colossians (and modern-day readers by extension) was that they would attain “…to all riches of the full assurance of understanding, to the knowledge of the mystery of God, both of the Father and of Christ, in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:2-3).

(1) Genesis 3:15, Isaiah 7:14, Isaiah 53:5, Micah 5:2, Psalm 22, Zechariah 9:9, and Zechariah 12:10 represent a few examples. See also Luke 24:25-27

(2) See Matthew 13:16-17, 1 Peter 1:10-12

V

“Be sure to pray that God will make a way for us to spread his message and explain the mystery about Christ, even though I am in jail for doing this. Please pray that I will make the message as clear as possible” (Colossians 4:3-4 CEV).

The life of the Apostle Paul has served to inspire countless artistic and literary works down through the centuries. He has been the namesake for an untold number of churches and has even had a major American city named after him. Other than Jesus Himself, it might be said that no single person has had a greater impact upon human history than Paul the Apostle.

Paul served as the human author for at least thirteen of the twenty-six books of the New Testament and God continues to impact lives through the Biblical books that bear his name. Yet despite his prominence as a towering figure in the history of Christianity, its may be easy to forget that Paul suffered greatly for his commitment to Christ.

For instance, Paul was the victim of at least five different conspiracies or attempts to murder him, ₍₁₎ three shipwrecks, ₍₂₎ and two municipal evictions. ₍₃₎ In addition, Paul was beaten three times, whipped five times, and stoned at least once. ₍₂₎ He also endured six different civil trials or judicial proceedings that are detailed in the New Testament book of Acts. ₍₄₎

In a message delivered to the first-century church at Corinth, Paul spoke frankly about his life as an Apostle and the challenges he encountered as he brought the message of the Gospel to others: “…I have worked harder, been put in jail more often, been whipped times without number, and faced death again and again and again” (2 Corinthians 11:23 TLB).

The book of Acts expands on that candid admission by telling us that Paul was also imprisoned on at least three separate occasions. ₍₅₎ In fact, Colossians 4:3 tells us that Paul was incarcerated at the time he wrote this letter to the Colossian church. We can gain a greater appreciation for Paul’s condition if we stop to observe that the penitentiaries of that era were not like the prisons that exist in many modern-day societies. For instance, the prisons of that time were usually cold, damp, and dirty. In addition, there were no beds, toilets, showers, or meals offered in a typical first-century prison.

Yet it was out of those conditions that God worked through Paul to produce the letters that we know today as the Biblical books of Ephesians, Philippians, Philemon, and Colossians. Therefore, it should come as no surprise to read that Paul asked his friends in Colossae to remember him in prayer.

(1) See Acts 9:22-23, Acts 14:19, Acts 21:30-31, Acts 23:14-15, Acts 25:2-3

(2) 2 Corinthians 11:25

(3) See Acts 13:49-50, Acts 17:13-14

(4) See Acts 16:16-22, Acts 18:12-17, Acts 23:33-35, Acts 24, Acts 25-26

(5) See Acts 16:23-40, Acts 23:33-35–24:23-27 and Acts 28:16

VI

“Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one” (Colossians 4:5-6).

Colossians 4:5 begins a brief, two-sentence digression on the subject of relationships with those who are outside the Christian community: “Be wise in the way you act toward those who are outside the Christian faith. Make the most of your opportunities” (GW). This also provides us with an opportunity to discuss the relationship between wisdom and knowledge. This distinction is important because it is possible to be knowledgeable but not very wise.

You see, knowledge relates to the information that we possess on a given subject. Knowledge is also associated with a familiarity, awareness, or perception of the facts. On the other hand, wisdom is the quality that allows us to exercise good judgment and select an appropriate course of action. In short, wisdom is knowing what to do with the facts.

One commentator summarizes these differences with the following insight: “Knowledge is the apprehension of truth; wisdom is its application to life. Knowledge is prudent judgment and wisdom is prudent action. Both are found in Christ (cf. Rom. 11:33; 1 Cor. 12:8)…” ₍₁₎

In the context of Colossians 4:5-6, “knowledge” involves an awareness of those who do not know Christ. “Wisdom” involves the best means of representing Jesus within such relationships. Colossians 4;5 couples these ideas with the concept of “redemption.” To “redeem” in this sense refers to “buying up an opportunity” ₍₂₎ to effectively represent Christ to others.

In this respect, its important to recognize that time is both a gift and a resource- and the opportunities that are available to us today won’t last forever. We may only have one chance to make a God-honoring impression upon others before that opportunity is lost. In light of this, we are encouraged to redeem the time and prayerfully make the most of our opportunities.

So this passage serves as a reminder of the need to set the right example in our relationships with others. For instance, we may have an opportunity to represent Christ at home, at school, at a place of employment, or as we go about our daily activities. This becomes especially important when we stop to remember that we have no guarantee of tomorrow nor can we change the events of the past. Therefore, today is the day to redeem the time and “Be wise in the way you live around those who are not Christians” (NLT).

(1) John F. Walvoord and Roy B. Zuck Bible Knowledge Commentary [note on Colossians 2:2-3]

(2) G1805 exagorazo https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g1805

VII

“Walk in wisdom toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person” (Colossians 4:5-6 ESV).

Salt is such a common element of everyday life that few people ever give it much thought- that is, until it is no longer available for some reason. However, salt possesses a number of properties that make it an excellent subject for use as an illustration here in Colossians 4:6.

For instance, salt is commonly recognized as a seasoning agent. In other words, salt often makes food taste better than it would ordinarily taste alone. The passage quoted above refers to this attribute when it tells us, “Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone” (NIV). The idea is that our discourse with others should be tasteful just as table salt makes food more tasteful.

Salt is also valuable for use as a preservative. In the days before refrigeration, salt was regularly used as a preservative to prevent food spoilage. We can apply this characteristic in a spiritual sense if we view Jesus (and those who genuinely represent Him) as a type of preserving agent. Without the preservative influence of Christ, the world would quickly become as spoiled and corrupt as food that had not been salted or refrigerated.

One commentator ties these attributes together with the following thought: “Just as salt not only flavors, but prevents corruption, the Christian’s speech should act not only as a blessing to others, but as a purifying influence within the decaying society of the world.” ₍₁₎ This should prompt us to consider whether the preserving influence of Christ extends to our thoughts, words, and actions.

Finally, salt is also known for its effectiveness in creating thirst. We can illustrate this idea with an anecdote from the late Gene Klein, a multi-million dollar businessperson and former owner of the San Diego Chargers American football team. When Mr. Klein’s company acquired a chain of movie theatres, he said, “I refurbished our refreshment stands… I tripled the size of a popcorn bucket, and doubled the price and added more salt… to increase soft drink sales…”

While Gene Klein was interested in creating thirst for business purposes, God desires to work through His people to create a spiritual thirst for righteousness and holiness. We’ll expand on this idea with another quality of salt that is considerably less positive next.

Image Credit: Poyraz 72 [CC BY-SA 4.0], via Wikimedia Commons
(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Col 4:6). Nashville, TN: Thomas Nelson Publishers.(2) Gene Klein, First Down And A Billion: The Funny Business of Pro Football

VIII

“Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone. (Colossians 4:5-6 NIV).

While the connection between graceful conversation and salt may seem unusual, this analogy may have originated in two of Jesus’ teachings from the New Testament gospels of Matthew and Mark…

“You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men” (Matthew 5:13).

“Salt is good, but if the salt loses its flavor, how will you season it? Have salt in yourselves, and have peace with one another” (Mark 9:50).

One source adds clarity to this idea with the following observation: “In addition to being ‘gracious’ and tasteful (i.e., ‘seasoned with salt’), the speech of the Christian should be ‘sound’ (Titus 2:8), ‘edifying’ (Ephesians 4:29), meaningful (Matthew 12:36), ‘quiet’ (I Thessalonians 4:11), trustworthy (Colossians 3:9) and clean (Colossians 3:8).” ₍₁₎

Another commentator reflects on this illustration by associating the phrase, “Let your conversation be always full of grace, seasoned with salt…” with this definition: “To speak what is spiritual, wholesome, fitting, kind, sensitive, purposeful, complimentary, gentle, truthful, loving, and thoughtful.” ₍₂₎ However, there is another aspect of this passage that is considerably more challenging.

In addition to its use as a seasoning, preservative, and thirst-creating agent, salt is also widely recognized as an irritant. For instance, one of the most painful things a person can do to someone with an open wound is to rub salt in that wound. In fact, salt is so well known in this regard that “rubbing salt in a wound” has become a colloquial expression for making a bad situation worse.

In general, a principled and virtuous person will not seek to intentionally irritate others. However, we should also recognize that a person who serves as “…the salt of the Earth” may produce that effect. In every place where the message of the Gospel is made known, some will be seasoned and preserved, some will be made to thirst for more, and others may simply be irritated.

In the days of His earthly ministry, Jesus was seen as a seasoning and preserving influence to some while others viewed Him as little more than an irritant. The same is likely to be true of His followers as well.

(1) Institute for Creation Research, New Defender’s Study Bible Notes [Colossians 4:6] https://www.icr.org/bible/Col/4/6

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Col 4:6). Nashville, TN: Thomas Nelson Publishers.

IX

“Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me. I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts” (Colossians 4:7-8).

There were no standardized postal or letter delivery services as we know them today in the days of the New Testament. Therefore, letters had to be carried by friends or travelers to their destinations. Since news from out of town was greatly limited during that time, it was not unusual for a writer to close a letter with a message or salutation from mutual acquaintances. This helps explain why Colossians 4:7-15 largely consists of personal greetings from common friends.

Nevertheless, it seems natural to question why God would permit this seemingly idle chatter to find its way into His Word. One commentator offers an answer to that question…

“In Colossians 4:7-17, Paul mentions more people by name than in any other epistle except in Romans 16:1-23. If any should wonder why these personal references should be included in a divinely inspired document intended by the Holy Spirit to be used in all churches of all the centuries, the intent may be to assure us that God is interested in individual believers as well as in the church as a whole.

All believers have their individual names written in the Lamb’s ‘book of life’ in heaven (Revelation 20:15). As a token and surety of this, some of these names have also been written in His book on earth.” ₍₁₎

We can also expand this idea to include some of the many genealogies that appear within the Scriptures as well. Like many of those who are mentioned in the latter half of Colossians chapter four, we may be inclined to skip past the genealogical lists in order to concentrate on “more important” portions of God’s Word.

Since modern-day readers have no personal connection with the people in these passages, it may seem tedious to read through these greetings and genealogical records, But while these names may mean nothing to us, they do mean something to God.

The Biblical genealogies and list of names we will encounter over the closing verses of Colossians remind us that our existence is significant to God, If future generations come to look upon us in much the same way we look upon the names found here in Colossians chapter four, we can take comfort in the fact that God knows who we are, just as He knows every person listed in these verses.

(1) Institute for Creation Research, New Defender’s Study Bible Notes [Colossians 4:10] https://www.icr.org/bible/Col/4/10

X

“Tychicus, our dearly loved brother, faithful servant, and fellow slave in the Lord, will tell you all the news about me. I have sent him to you for this very purpose, so that you may know how we are and so that he may encourage your hearts” (Colossians 4:7-8 HCSB).

Tychicus is the first individual mentioned among the friends and acquaintances listed here in Colossians 4:7-15. Tychicus hailed from the Roman province of Asia, an area of the world that is roughly synonymous with the modern-day country of Turkey (see Acts 20:4). The wording of this passage indicates that Tychicus was tasked with the responsibility to deliver this letter to the Colossian church and perhaps some others as well.

You see, the New Testament Epistle to the Ephesians contains a passage that is virtually identical to the one we read here in Colossians 4:7-8 (see Ephesians 6:21-22). If Paul the Apostle intended his letters to the Colossians and Ephesians to be circulated among many first-century churches, then Tychicus may have been given the important responsibility of serving as Paul’s representative to several different congregations.

In this scenario, Tychicus would have been responsible for delivering one or more of Paul’s letters to each congregation. He would ensure that each letter was copied for use among the members of the local Christian community and then move on to his next destination. Judging from what we’ll read later in this chapter, that may have been Paul’s intent from the beginning.

It appears that Tychicus was well-suited for that assignment for the Scriptures tell us that he accompanied Paul on his third missionary journey and was later dispatched to minister in the town of Ephesus. In fact, Tychicus was so well-respected by Paul that he even considered placing Tychicus in a ministry position held by Timothy, his self-acknowledged “son in the faith” so Timothy could come and join him.

So while Paul is duly recognized as the human author of the Biblical Epistle to the Colossians, its important to recognize the contributions of others like Tychicus. If Tychicus had not been faithful to complete the work of delivering this God-inspired message to the church at Colossae, then the important theological truths contained within this letter may never have circulated beyond Paul’s inner circle.

His example reminds us that our faithfulness in completing the work that God has given us to do may produce greater results than we ever anticipated, even if that work may only involve the simple task of delivering a letter.

XI

“with Onesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here” (Colossians 4:9).

While this verse may seem to contain little more than just a bit of personal information, there is an interesting back story behind this passage.

You see, the New Testament book of Philemon offers some important insight into this verse. Based on the account that’s given to us in that short Biblical letter, it appears that Onesimus was a slave who had been owned by a man named Philemon who lived in the town of Colossae. Judging from the text, it seems that Onesimus escaped from Philemon and may have stolen from him in the process.

However, it also appears that Onesimus later came into contact with Paul the Apostle and accepted Christ under his ministry. It was then decided that Onesimus would return to Philemon with a request for leniency from Paul in the form of the Biblical letter of Philemon. So it appears that Onesimus returned to Colossae along with the letter we know today as the New Testament book of Colossians.

One source elaborates on these hidden dynamics with the following observation…

“Paul was now sending him back to Colosse with Tychicus, not in chains, but as a ‘beloved brother’ in Christ who had proved himself ‘faithful.’ These men traveled from Rome to Colosse, probably by way of Ephesus and Laodicea, with the letter to the Ephesians (Eph. 6:21-22). They probably also carried one to the Laodiceans (cf. v. 16), another one to Philemon (Phile. 2:23-24), and this letter to the Colossians.” ₍₁₎

Finally, there is an intriguing historical footnote to this verse. Surviving records of an ancient church leader named Ignatius identify a bishop who later served in the city of Ephesus named Onesimus. ₍₂₎ If Onesimus, the Bishop of Ephesus was the same Onesimus referenced here in the book of Colossians, then it means that Philemon surely acted on Paul’s request and Jesus’ counsel from the Gospel of Luke…

“Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him. And if he sins against you seven times in a day, and seven times in a day returns to you, saying, ‘I repent,’ you shall forgive him” (Luke 17:3-4).

If those individuals are one and the same, then it serves to remind us that our actions may generate a beneficial and far-reaching impact whenever we choose to act in obedience to God’s Word.

(1) Constable, Thomas. DD., Notes on Colossians 2019 Edition (4:9). https://www.planobiblechapel.org/tcon/notes/html/nt/colossians/colossians.htm

(2) See here

XII

“Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him)” (Colossians 4:10).

Much like the aforementioned Onesimus, Aristarchus is another seemingly minor figure from the Epistle to the Colossians with a background that reveals a greater impact than his brief appearance might suggest.

Aristarchus is first mentioned in the New Testament book of Acts where he is described as one of Paul the Apostle’s traveling companions (see Acts 19:29). It was during that time that he was seized by a riotous mob that gathered in response to Paul’s preaching in the town of Ephesus. He later accompanied Paul on an ill-fated voyage to Rome where he was presumably shipwrecked along with the rest of the ship’s passengers off the island of Malta (Acts 27). These real-life events identify Aristarchus as someone who possessed a willingness to pursue God’s work despite the potential consequences.

Here in the book of Colossians, Paul described Aristarchus as “my fellow prisoner.” This likely means that Aristarchus was facing criminal charges along with Paul in connection with Paul’s missionary efforts. So it appears that Aristarchus shared Paul’s affliction in more than just a figurative sense; it seems that he was literally chained in prison along with Paul as well.

Unlike another individual who will be named later in this portion of Colossians chapter four, these brief references reveal Aristarchus to be a faithful friend who was dependable, reliable, and trustworthy. One commentator summarizes Aristarchus’ character with a description that would befit anyone who seeks to follow Christ…

“We get only fleeting glimpses of Aristarchus but from these glimpses one thing emerges–he was clearly a good man to have about in a tight corner. He was there when the people of Ephesus rioted in the Temple of Diana and was so much in the forefront that he was captured by the mob (Act_19:29). He was there when Paul set sail a prisoner for Rome (Act_27:2).

It may well be that he had actually enrolled himself as Paul’s slave in order that he might be allowed to make the last journey with him. And now he is here in Rome, Paul’s fellow-prisoner. Clearly Aristarchus was a man who was always on the spot when things were at their grimmest. Whenever Paul was in bad trouble Aristarchus was there. The glimpses we have are enough to indicate a really good companion.” ₍₁₎

(1) Barclay, William, William Barclay’s Daily Study Bible Colossians 4 https://www.studylight.org/commentaries/dsb/colossians-4.html. 1956-1959.

XIII

“Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions–if he comes to you, welcome him)” (Colossians 4:10).

The “Mark” referenced here in Colossians 4:10 is probably more familiar to modern-day audiences than others mentioned in this chapter due to his association with the Gospel that bears his name. Nevertheless, there is much we can learn by exploring Mark’s background, especially as it relates to his relationship with the Apostle Paul.

About ten years prior to this letter to the Colossian church, Paul and Barnabas embarked together on Paul’s first missionary journey. Mark (also known as John Mark) accompanied them to assist in their efforts. However, we’re also told that Mark elected to leave the team in the midst of their work and return to Jerusalem (Acts 13:13). That decision eventually led to a conflict between Barnabas and Paul as they began to prepare for their next trip…

“Some time later Paul said to Barnabas, ‘Let us go back and visit the brothers in all the towns where we preached the word of the Lord and see how they are doing.’

Barnabas wanted to take John, also called Mark, with them, but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work. They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus” (Acts 15:36-39 NIV).

So it seems that Paul had serious reservations concerning Mark at one point in their relationship. But Colossians 4:10, indicates that the rift between them had now been healed, for Paul signaled his support for Mark by instructing the Colossians to welcome him if he chose to visit. In fact, the relationship between Mark and Paul later improved to such an extent that Paul made the following request of Timothy, the young pastor of the church at Ephesus: “Get Mark and bring him with you, because he is helpful to me in my ministry” (2 Timothy 4:11 NIV).

These passages provide us with a good example to follow, for they reveal Paul’s refusal to hold Mark’s past failure against him and his willingness to provide him with a fresh start. They also reflect well upon Mark for as one commentator observes, “John Mark is an encouragement to everyone who has failed in his first attempts to serve God. He did not sit around and sulk. He got back into the ministry and proved himself faithful to the Lord and to the Apostle Paul.” ₍₁₎

(1) Warren W. Wiersbe, The Bible Exposition Commentary [2:150] quoted in Notes on Colossians 2019 Edition Dr. Thomas L. Constable [4:10], https://www.planobiblechapel.org/tcon/notes/html/nt/colossians/colossians.htm#_ftn345

XIV

“and Jesus who is called Justus. These are my only fellow workers for the kingdom of God who are of the circumcision; they have proved to be a comfort to me. Epaphras, who is one of you, a bondservant of Christ, greets you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God. For I bear him witness that he has a great zeal for you, and those who are in Laodicea, and those in Hierapolis” (Colossians 4:12-13).

Although we know quite a bit regarding the person named Mark who was mentioned in the preceding verse, nothing much is known about “Jesus who is called Justus.” What little we do know can be ascertained from his name, for “Jesus” is a distinctly Jewish identifier while “Justus” is the name by which he would have been known among the Gentile populace.

Perhaps this man preferred to be known as Justus in respect and recognition of Christ. In any event, his Jewish heritage served as a source of comfort to Paul the Apostle for as one commentary notes, “Not many of Paul’s Jewish friends were sympathetic to his mission to the Gentiles.” ₍₁₎

Another source offers an excellent biographical sketch of Epaphras, the next person mentioned in this passage…

“Epaphras is the only person mentioned in Paul’s final comments who is also named elsewhere in this letter. Both in 1:7 and 4:12, Paul identifies him as a Christian servant/minister. It seems clear that Epaphras has ministered at Colosse (see vv. 9, 12, which describe him and Onesimus as one of you). The context also suggests that he is not one of the Jews among [his] fellow workers (v. 11); therefore, he may have been a Gentile.

More important is the description of Epaphras’s ministry on behalf of the Colossians and those at Laodicea and Hierapolis (v. 13). Though absent from them, he still is concerned for them. He is working hard (v. 13) in praying for them. The Greek word translated wrestling (agonizomenos) is the same verb Paul uses to describe his own ministry (1:29; 2:1).

Epaphras’s ministry to these congregations was twofold. While present with them, he offered ‘God’s grace in all its truth’ (1:6-7). Now absent from them, he wrestles in prayer on their behalf” ₍₂₎

The cities of Laodicea and Heiropolis were located near Colossae and together, they served a large portion of that region. Paul clearly shared Epaphras’ concern for these fellowships, and judging from what we will go on to read in the book of Revelation, their drive to struggle in prayer for these congregations was well-founded.

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2467). Nashville: Thomas Nelson.

(2) McCown, Wayne. “C. Personal Examples of Servanthood (4:2-15)” In Asbury Bible Commentary. 1092. Grand Rapids: Zondervan, © 1992.

XV

“Luke the beloved physician and Demas greet you” (Colossians 4:14).

“Luke the beloved physician” is well-known to Biblical audiences as the human author of the Biblical book of Acts and the gospel that bears his name. Yet there may be more to Luke’s presence here in Colossians 4:14 than Paul the Apostle’s simple expression of affection for him.

For instance, let’s consider Paul’s efforts to preach the gospel and establish local church fellowships as chronicled in the book of Acts. Some portions of that book use first-person narrative terms such as “we” and “us” in describing Paul’s evangelistic work. This tells us that Luke must have accompanied Paul on some of those missionary journeys and personally experienced the history he would later record within the book of Acts.

Since it is widely believed that Paul suffered from some sort of eye disease or other physical ailment, it’s possible that Luke also attended to Paul in a professional capacity as a physician. So in addition to being a beloved friend and traveling companion, Luke’s position as a medical professional may have helped Paul fulfill his calling. Of all who served and traveled with Paul, it appears that Luke was the only one stayed with him until the end of his ministry (2 Timothy 4:11).

In contrast to Luke’s example, we have another person named Demas who is also mentioned here in Colossians 4:14. Much like Luke, Demas is identified as a “fellow laborer” with Paul in the New Testament book of Philemon. Unfortunately, Paul also wrote the following in some of his last recorded words: “…Demas has forsaken me, having loved this present world, and has departed for Thessalonica” (2 Timothy 4:10).

With this in mind, we can say that Demas was someone who started well in his relationship with Christ but finished very poorly. It appears that the influence of this world and the lure of having nice things was more important to Demas than using his time to advance the kingdom of God. Not only was his decision emotionally painful for Paul, it  presumably meant that he missed his remaining opportunities to positively impact others for Christ.

These examples remind us that our decisions often lead to tangible repercussions for better or worse. Like these men, we also make real choices in real time that lead to real consequences that carry a real eternal impact. Perhaps this is why Ephesians 5:15-18 tells us, “Be very careful, then, how you live-not as unwise but as wise, making the most of every opportunity, because the days are evil. Therefore do not be foolish, but understand what the Lord’s will is.”

XVI

“Greet the brethren who are in Laodicea, and Nymphas and the church that is in his house” (Colossians 4:15).

This short passage offers three quick topics for our consideration. We can start with a look at the person who is identified for us within this verse.

You see, the person named here in Colossians 4:15 may be a male or female depending on the way this name is accentuated. Unfortunately, this represented a challenge for ancient copyists of this letter since accents did not appear within the original text. ₍₁₎ Because of this, some translations use the male form “Nymphas” (such as the KJV and its variants) while others use the female form “Nympha” (ESV, HCSB, NIV).

While critics may seek to identify these differences as errors, it is worth noting that we definitely have the correct reading of this verse. We’re simply not certain which reading is correct.

Next, one scholar takes the occasion of this passage to discuss male-female relationships in the early church…

“Some manuscripts identify this person, who hosted a Laodicean house church, as a woman (“her house”). There are several references to women (whose marital status is not mentioned) as patrons or hosts of churches, or as workers in ministry (Acts 12:12; 16:13–15; Rom. 16:1, 2, 6, 7, 12, 13; Phil. 4:2, 3; possibly 2 John 1, 5…).

The standard of relationships between men and women, particularly husbands and wives, set out in 3:18 and parallels (1 Cor. 14:33–35; Eph. 5:22–33; 1 Tim. 2:11–15), was not inconsistent with the partnership in some forms of Christian ministry that existed between men and women in the early church.” ₍₂₎

The final aspect of this passage involves where these meetings took place. Since there were no church buildings in the New Testament era, members of the first-century Christian community generally met together within individual homes. There might be several of these home fellowships within a city and together, they constituted the “church” in that area.

Another commentator provides us with the following insight regarding this arrangement…

“We must remember that there was no such thing as a special Church building until the third century. Up to that time the Christian congregations met in the houses of those who were the leaders of the Church. There was the Church which met in the house of Aquila and Prisca in Rome and Ephesus (Rom_16:5; 1Co_16:19). There was the Church which met in the house of Philemon (Phm_1:2 ). In the early days, Church and home were identical: and it is still true that every Christian home should also be a Church of Jesus Christ.” ₍₃₎

(1) See discussion on this topic here

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2128). Orlando, FL: Reformation Trust.

(3) Barclay, William, William Barclay’s Daily Study Bible Colossians 4 https://www.studylight.org/commentaries/dsb/colossians-4.html. 1

XVII

“Now when this epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea” (Colossians 4:16).

The city of Laodicea was located about ten miles (16 km) away from Colossae. Together with the neighboring city of Heirapolis (mentioned earlier in Colossians 4:13), these cities represented the three largest metropolitan areas in that region. Unfortunately, it appears that the false teachings Paul the Apostle addressed earlier in this letter had likely spread to the Laodicean congregations as well. That might explain why Paul wanted the Laodiceans to read this message to the Colossian church.

But what became of the “…epistle from Laodicea” mentioned here? While we have the ability to read Paul’s letter to the Colossians as part of the New Testament canon of Scripture, it seems that this letter to the Laodician church no longer exists. The question is, why?

We might find one possible answer in God’s intent for such material. You see, its possible that certain apostolic letters may have been intended for a limited audience consisting of a local church (or group of churches) at a specific point in history. Its also possible that Paul did not write anything specific to the Laodiceans at all. Notice that Paul asked the Colossians to read the letter from Laodicea and not his letter to Laodicea. A letter coming from Laodicea might represent a different Biblical epistle, like a circulating copy of Paul’s letter to the Ephesians for example.

One scholar provides a good summary response to this question using the letter we know today as the Biblical letter of 1 Corinthians as his starting point…

“Paul refers to a previous epistle he ‘wrote’ to the Corinthians which is not in existence. But since it was written by an apostle to a church and contained spiritual and authoritative instruction, it must be considered inspired. This raises the question as to how an epistle inspired of God could be allowed by Him to be lost…

First, it may be that not all apostolic letters were intended to be in the canon of Scripture. Luke refers to ‘many’ other gospels (1:1). John implies that there was much more Jesus did that was not recorded (20:30; 21:25). Perhaps this so-called ‘lost’ letter to the Corinthians was not intended by God to be collected in the canon and preserved for the faith and practice of future generations, as were the 27 books of the NT (and 39 of the OT).” ₍₁₎

Image Credit: Ferrell’s Travel Blog, Hierapolis and the Lycus River Valley https://ferrelljenkins.blog/2009/02/17/hierapolis-and-the-lycus-river-valley/

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 452–453). Wheaton, Ill.: Victor Books.

XVIII

“And say to Archippus, ‘Take heed to the ministry which you have received in the Lord, that you may fulfill it’” (Colossians 4:17).

Much like some others who are mentioned in the closing verses of Colossians chapter four, Archippus is a virtual unknown. In fact, his only other Biblical appearance comes in the opening verses of Paul the Apostle’s letter to Philemon (see Philemon 1:1-2).

If we “read between the lines” of this passage, it seems that Archippus was called to fulfill a ministry responsibility that he had either delayed or left unfinished. So this brief admonishment alerts us to something important: what may have been true of Archippus also applies to us well.

You see, there are many distractions that might keep us from fulfilling “the ministry we have received in the Lord.” For instance…

• Social media, video entertainment, or similar diversions. While social media can be a valuable communication tool, we might wish to consider the possibility that we are spending an inordinate amount of unproductive time on such pursuits.
• The tyranny of the urgent. If we fail to prayerfully establish a plan or set an agenda to fulfill God’s call upon our lives, we may allow other responsibilities to pile up and crowd out the work that God has prepared for us.
• Allowing the priorities of others to take priority. Notice that Paul did not seek to manipulate Archippus or pressure him to get involved in a work that Paul wanted him to undertake. Instead, Paul acknowledged God’s agenda for his life and encouraged him to pursue it. In like manner, we should look for those who recognize and support “…the ministry which (we) have received in the Lord.” There is a list of strategies that can assist us in making that determination available here.
• Lack of visible results. Its easy to become discouraged when a ministry has not developed the way we hoped. Nevertheless, we should bear in mind that “effort” and “results” are two different things. Remember that its possible to expend a great deal of effort in God’s service with little or no visible result. While there may be many reasons to explain a lack of visible success, we are responsible to put in the effort to fulfill God’s call. God’s responsibility is to produce results as He sees fit.

Finally, Jesus’ sobering conclusion to His Parable of the Talents identifies the loss we may suffer if we do not take heed to fulfill God’s agenda for our lives…

“…to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away” (Matthew 25:29).

XIX

“And tell Archippus, ‘See to it that you complete the ministry you received in the Lord’” (Colossians 4:17 NET).

Much like the individual components of the human body, every member of God’s family has an individual role and responsibility within the body of Christ. In addition to the passage quoted above, the Apostle Paul expressed this idea within the New Testament book of Romans…

“We have different gifts, according to the grace given us. If a man’s gift is prophesying, let him use it in proportion to his faith. If it is serving, let him serve; if it is teaching, let him teach; if it is encouraging, let him encourage; if it is contributing to the needs of others, let him give generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it cheerfully. Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in brotherly love. Honor one another above yourselves” (Romans 12:6-10 NIV).

The Apostle Peter echoed a similar theme…

“Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen” (1 Peter 4:10 NIV).

These passages remind us that there are two great and equal dangers to the body. The first is a member that doesn’t do what it’s supposed to do. The second is a member that does something it’s not supposed to do. Therefore, it is critically important to identify our individual roles and functions within the Body of Christ and work to fulfill them.

Each day represents a new opportunity to do something good and productive in God’s service- and those who identify and use their God-given spiritual gifts will be well positioned to take advantage of the opportunities that may be available. The person who does so will not only benefit others but will also enjoy the fulfillment and satisfaction that comes from using God’s gifts in His service.

Much like Archippus, we should seek to complete the ministry we have received in the Lord. In doing so, we can begin to exercise our individual, God-given talents to accomplish those things for which we are uniquely qualified.

Portions of this study originally appeared here

XX

“This salutation by my own hand–Paul. Remember my chains. Grace be with you. Amen” (Colossians 4:18).

A first-century letter was often composed by a secretary known as an amanuensis. In such instances, a brief, handwritten portion near the end of a letter would help authenticate the author’s message. For Paul the Apostle, this represented more than just a personal touch; it also offered protection from those who might wish to circulate forged correspondence alleged to have been written by him (see 2 Thessalonians 2:1).

So as Paul closed this letter to the Colossian church, he offered one final request: “Remember my chains.” This represents the third time Paul has alluded to his prison bonds within this chapter, so it seems that the difficult reality of his imprisonment was weighing heavily upon him. While Paul was a man of great faith and trust in Christ, the words “remember my chains” help reveal the emotional pain he must have experienced during those periods of incarceration.

A pastoral commentator places this final request from the great Apostle into context as we close our look at this important Biblical letter…

“That word, ‘Remember my chains,’ was written two thousand years ago to people who have long since gone. Paul himself has been in glory all these centuries, and yet these words still have meaning for us.

It is well for us too to remember his chains, to think of this mighty apostle who was hounded, persecuted and oppressed everywhere he went. He was resisted and thrown into jail in many places. He spent a night and a day in the deep. He was beaten with rods and stoned on occasion. Even as he writes these letters he does not find it easy to do so. He does not sit down in a comfortable room with his word processor. He must dictate them to an educated slave, and then painfully, because he suffered from poor eyesight, write with large letters his name at the close, lest the letter be treated as a forgery.

Down through the centuries this letter, along with others, has transformed the history of the world. It is a tremendously important document. Yet it is well for us to remember the cost of having these scriptures in our own hands. ‘Remember my chains.’ Let us give thanks for this apostle who kept the Lord always at the center of his thoughts. Heedless of obstacles, he fulfilled his own ministry faithfully before the Lord. What a model he is to us!” ₍₁₎

(1) Excerpted with permission from The Early-Day Saints © 1987 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org

XXI -Epilogue

“To understand the letter to the Colossians, we need to know that the church was facing pressure from a heresy that promised deeper spiritual life through secret knowledge (an early form of Gnosticism). The false teachers were destroying faith in Christ by undermining Christ’s humanity and divinity. Paul makes it clear in Colossians that Christ alone is the source of our spiritual life, the head of the body of believers. Christ is Lord of both the physical and spiritual worlds. The path to deeper spiritual life is not through religious duties, special knowledge, or secrets; it is only through a clear connection with the Lord Jesus Christ. We must never let anything come between us and our Savior.” ₍₁₎

“The Gnostics, whose influence was shaking the Colossian believers, had a notion of spirituality that drastically distorted the Christian way. It was rooted in a doctrine that robbed Jesus of His central place. Rather than seeing Jesus as the focus of all God’s acts, the Gnostic pushed Him aside as one of a series of intermediaries. Thus Jesus would no longer be the touchstone by which the believer measured his life, or the source of power and daily guidance we all so desperately need. Jesus would also no longer be the pattern for the truly spiritual life.

The ‘compassion, kindness, humility, gentleness and patience’ (Col_3:12) that marked Jesus’ days on earth were far too ordinary to be viewed by the Gnostics as “spirituality”! Though Jesus lived the truly spiritual life, His incarnation was not seen as the model of the Christian’s calling. Instead, an individual under the Gnostic influence wandered off in a futile search for some experience or hidden knowledge that would transform the mundane.” ₍₂₎

“The Holy Spirit gives Christians great power to live for God. Some Christians want more than this. They want to live in a state of perpetual excitement. The tedium of everyday living leads them to conclude that something is wrong spiritually. Often the Holy Spirit’s greatest work is teaching us to persist, to keep on doing what is right even when it no longer seems interesting or exciting.” ₍₃₎

“Colossians is just as relevant today as it was in the day when Paul wrote the epistle. The names of the heresies have changed along with many of the religious and philosophical ideas, but certain elements are always there in the vain imaginations of man, and to these, no matter what the religious or humanistic idea being promoted in society, Colossians speaks loud and clear.” ₍₄₎

“Paul finishes his epistle. The letter is dried, folded, tied shut, perhaps sealed, and given to Tychicus. Thence it went to Colossae. And now to us.” ₍₅₎

(1) Life Application Study Bible NKJV [Colossians 4:18] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers

(2) Lawrence O. Richards, Bible Teacher’s Commentary Copyright 2005 Cook Communications Ministries

(3) Life Application Study Bible NKJV [Galatians 3:5] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers

(4) J. Hampton Keathley, III, Heretical Problems in the Light of Union With Christ Part I, Exhortation Against False Teachers (Col. 2:4-8) https://bible.org/seriespage/11-heretical-problems-light-union-christ-part-i-exhortation-against-false-teachers-col-24

(5) Wilbur Fields, Philippians – Colossians, Philemon, College Press Bible Study Textbook Series pg. 248. College Press, Joplin, Missouri Copyright © College Press 1976 https://archive.org/stream/BibleStudyTextbookSeriesPhilippiansColossiansPhilemon/16PhilippiansColossiansPhilemon_djvu.txt

Follow @office_doctors

I

“Since you have been raised to new life with Christ, set your sights on the realities of heaven, where Christ sits in the place of honor at God’s right hand” (Colossians 3:1 NLT).

Like many of the God-inspired New Testament books authored by Paul the Apostle, the Biblical book of Colossians follows a distinct pattern. That pattern is expressed within this Epistle in two prominent sections: doctrinal and practical. The doctrinal portion of Colossians includes most of chapters one and two, with Colossians 1:15-20 serving as a focal point. These opening chapters establish a number of important truths regarding the Person and work of Christ. They also provide us with a God-honoring foundation that will help us live the kind of life that glorifies God.

Beginning here in Colossians chapter three, Paul will continue by emphasizing the practical application of the doctrinal truths he has worked to establish over the preceding chapters of this letter. To accomplish this, chapters three and four will shift our focus to several different human relationships to illustrate the way these truths function in daily life.

This relational emphasis is important because a proper understanding of our relationship with God is something that should impact the way we relate to others. For instance, a person who prayerfully observes the doctrinal truths established in the preceding chapters of Colossians is someone who will not act dishonorably (Colossians 3:5). In addition, he or she will not act inappropriately (verse 8), unethically (verse 9), or disrespectfully towards other human beings who have been created in God’s image (verse 11).

Instead, a person who has been raised to new life in Christ will reflect the positive characteristics of mercy, kindness, and genuine humility (verse 12). He or she will also exhibit the qualities of wisdom, love, forgiveness, peacefulness, and thankfulness (verses 13-16). Finally, he or she will follow a God-honoring work ethic that instills genuine meaning and purpose into the tasks of daily life (verse 17).

The remaining verses of Colossians chapter three will then finish with some guidance for family and business relationships. While the instructions found in Colossians 3:18-22 are certain to offend the beliefs and attitudes of many modern-day audiences, we’ll find that there is more to this passage than a superficial reading might suggest. When viewed in their complete Biblical context, the guidelines that close this chapter will promote a number of positive (and perhaps unanticipated) results that we’ll examine in greater detail when we reach that portion of Scripture.

II

“Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God” (Colossians 3:1 NET).

Whenever we see the word “therefore” within the pages of the Bible, we would do well to pay attention to the portion of Scripture that immediately follows. You see, this word indicates that a Biblical author is ready to summarize the content of a preceding section and present us with a plan of action to implement that message. As one source observes, the use of this word “…links the doctrinal section (i.e., chapters 1-2) with the practical section (i.e., chapters 3-4). This is a standard literary form in Paul’s writings (cf. Rom. 5:1; 8:1; 12:1; Eph. 4:1; Phil. 4:1).” ₍₁₎

Here in Colossians 3:1, the word “therefore” also serves to alert us to the existence of a cause and effect relationship. The NIV translation of this passage emphasizes this idea by rendering this verse in the following manner: “Since, then, you have been raised with Christ, set your hearts on things above…” So in view of the fact that we have been raised with Christ to a new life (the “cause”), we ought to view the affairs of life from a heavenly perspective (the resulting effect).

Jesus illustrated this concept in a familiar passage from His Sermon on the Mount…

“Don’t worry and ask yourselves, ‘Will we have anything to eat? Will we have anything to drink? Will we have any clothes to wear?’ Only people who don’t know God are always worrying about such things. Your Father in heaven knows that you need all of these. But more than anything else, put God’s work first and do what he wants. Then the other things will be yours as well” (Matthew 6:31-33 CEV).

Paul the Apostle reiterated this idea in a practical manner as well…

“Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable–if anything is excellent or praiseworthy–think about such things” (Philippians 4:6-8 NIV).

If we prayerfully apply the counsel found in Colossians 3:1 and seek those things that are above, then we are certain to benefit from the resulting effect in our daily lives.

(1) Dr. Bob Utley. Free Bible Commentary, Colossians 3:1 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL08/VOL08A_02.html

III

“Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God” (Colossians 3:2-3).

Most people are unlikely to read obituary notices unless a friend, loved one, or famous individual has recently passed away. Nevertheless, a glance at an obituary notice presents us with a historical record that documents the lives of those who are deceased. In addition to the surviving family members, an obituary often provides us with a list of career achievements, social activities, hobbies, and other interests that characterized those who have passed from this life.

While it may not be pleasant to consider, it might be said that we spend our lives writing the content of our obituary notices. For instance, think about our financial statements, leisure pursuits, social media posts, and other activities. These often serve to reveal the things we really care about. Much like the biographical sketch contained within an obituary notice, these records document the interests and affections of our lives. In other words, they help identify the things we set our minds upon.

One author has made an interesting observation in this regard: “Sometimes we say of a man, ‘Music is his life—Sport is his life—He lives for his work.’ Such a man finds life and all that life means in music, in sport, in work, as the case may be. For the Christian, Christ is his life. Jesus Christ dominates his thought and fills his life.” ₍₁₎

Jesus spoke about the importance of what we set our minds upon in the context of His second advent…

“Constantly be on your guard so that your hearts will not be loaded down with self-indulgence, drunkenness, and the worries of this life, or that day will take you by surprise like a trap, because it will come on everyone who lives on the face of the earth” (Luke 21:34-35 ISV).

We can help “set our minds on the things above” by asking the following questions in the daily decisions of life…

• “Is this appropriate from God’s perspective?”
• “Am I making the best use of the talents, skills, and abilities God has given me in this situation?”
• “Am I handling these circumstances in a God-honoring manner?”

These questions offer a vertical perspective that can help us act on the counsel given here in Colossians 3:2. As one commentator states, “As a compass points N, the believer’s entire disposition should point itself toward the things of heaven. Heavenly thoughts can only come by understanding heavenly realities from Scripture (cf. Ro 8:5; 12:2; Php 1:23; 4:8; 1Jn 2:15–17…).” ₍₂₎

Image Credit: Glgy Mag 1919 [Public domain], via Wikimedia Commons

(1) Barclay, William. “Commentary on Colossians 3”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/colossians-2.html 1956-1959.

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Col 3:2). Nashville, TN: Thomas Nelson Publishers.

IV

“Keep thinking about things above, not things on the earth, for you have died and your life is hidden with Christ in God” (Colossians 3:2-3 NET).

One of the more famous incidents involving the Old Testament nation of Israel concerned a woman named Rahab. Rahab lived within the ancient city of Jericho, the first military target for the people of Israel as they entered the land of Canaan. The inhabitants of Jericho responded to the threat posed by the advancing Israelites by sealing the entry points into the city to prevent anyone from entering or leaving (Joshua 6:1).

However, two Israelite spies had already penetrated the city and established a residence within Rahab’s home. Unfortunately for them, it wasn’t long before the authorities arrived…

“…someone informed the king of Jericho that two Israelis who were suspected of being spies had arrived in the city that evening. He dispatched a police squadron to Rahab’s home, demanding that she surrender them. ‘They are spies,’ he explained. ‘They have been sent by the Israeli leaders to discover the best way to attack us.’

But she had hidden them, so she told the officer in charge, ‘The men were here earlier, but I didn’t know they were spies. They left the city at dusk as the city gates were about to close, and I don’t know where they went. If you hurry, you can probably catch up with them!’ But actually she had taken them up to the roof and hidden them beneath piles of flax that were drying there” (Joshua 2:2-6 TLB).

So what does this have to do with the passage from Colossians quoted above? Well, much like the spies who were safely hidden from certain death within the confines of Rahab’s home, Colossians 3:3 tells us “…[as far as this world is concerned] you have died, and your [new, real] life is hidden with Christ in God” (AMP) (see 1 John 2:17). One commentary builds upon this idea with the following question and answer: “What does it mean that a believer’s life is ‘hidden with Christ’? Hidden means ‘concealed and safe.’ This is not only a future hope but an accomplished fact right now.” ₍₁₎

Jesus also offered the following encouragement for whose lives are “…hidden with Christ in God”…

“My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they will never perish. No one can snatch them away from me, for my Father has given them to me, and he is more powerful than anyone else. No one can snatch them from the Father’s hand” (John 10:27-29 NLT).

(1) Life Application Study Bible [Colossians 3:3] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

V

“Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry” (Colossians 3:5).

Whenever a Christian acts in a manner that seems inconsistent with his or her profession of faith, there are often some who are quick to follow with a charge of hypocrisy. That’s because Christians and non-Christians agree that there should be a discernible difference in the conduct of those who claim to follow Christ and those who don’t. In other words, a genuine relationship with God should produce the kind of lifestyle that honors Him. Beginning here in Colossians 3:5, Paul the Apostle will furnish us with a list of behavioral characteristics that have no place in the lives of those who claim to be Christians.

Now before we continue, we should note that this is not the only time Paul has referenced such behaviors. For instance, Paul made the following statement to the church at Corinth: “Don’t you realize that those who do wrong will not inherit the Kingdom of God? Don’t fool yourselves. Those who indulge in sexual sin, or who worship idols, or commit adultery, or are male prostitutes, or practice homosexuality, or are thieves, or greedy people, or drunkards, or are abusive, or cheat people—none of these will inherit the Kingdom of God” (1 Corinthians 6:9-10 NLT).

He also sent this message to the regional congregations of Galatia: “When you follow the desires of your sinful nature, the results are very clear: sexual immorality, impurity, lustful pleasures, idolatry, sorcery, hostility, quarreling, jealousy, outbursts of anger, selfish ambition, dissension, division, envy, drunkenness, wild parties, and other sins like these. Let me tell you again, as I have before, that anyone living that sort of life will not inherit the Kingdom of God” (Galatians 5:19-21 NLT).

We also have the following directive issued to the church in the city of Ephesus: “Let there be no sexual immorality, impurity, or greed among you. Such sins have no place among God’s people. Obscene stories, foolish talk, and coarse jokes—these are not for you. Instead, let there be thankfulness to God. You can be sure that no immoral, impure, or greedy person will inherit the Kingdom of Christ and of God. For a greedy person is an idolater, worshiping the things of this world” (Ephesians 5:3-5 NLT).

Why did Paul encourage his readers to take action against such behaviors? Well, as one source has observed, “It is necessary to mortify sins, because if we do not kill them, they will kill us.” ₍₁₎ We’ll take a closer look at these individual behaviors (and why we’re counseled to avoid them) over the next few studies.

(1) Matthew Henry, Matthew Henry’s Concise Commentary [3:5-11] https://www.christianity.com/bible/commentary.php?com=mhc&b=51&c=3

VI

“Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (Colossians 3:5 ESV).

Colossians 3:5 offers several examples of the types of inappropriate behaviors that have no place in the lives of those who claim to follow Christ. With this in mind, let’s consider the first item given to us in the passage quoted above.

The phrase “sexual immorality” is derived from the word porneia in the original language of this verse. As you might suspect, “porneia” serves as the foundation for the modern-day concept of “pornography.” In Biblical terms, this word is associated with various forms of inappropriate sexual conduct. These behaviors would include adulterous relationships, sexual relationships between unmarried couples, and same-sex relationships, among others. Jesus later expanded this definition to include internal expressions of sexual immorality as well (see Matthew 5:27-28).

In a general sense, the idea of “sexual immorality” encompasses any type of sexual activity that exceeds God’s intent for human relationships. Jesus identified that intent with a reference to the creation account given to us in the Biblical book of Genesis…

“…at the beginning of creation God ‘made them male and female.’ ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one. Therefore what God has joined together, let man not separate’” (Mark 10:6-9 NIV).

Its important to note that Jesus directed our attention to God’s design for sexual expression within this quotation from the Gospel of Mark. He established those parameters through these references to Genesis 1:27 and Genesis 2:24: a monogamous relationship initiated by God between one man and one woman who are legally and exclusively committed to one another as husband and wife. Physical relationships that fall outside these Scriptural parameters come under the general definition of “sexual immorality.”

While this standard is often ignored, rejected, or ridiculed today, it may come as a surprise to learn that this is nothing new. In fact, God’s model for human sexual relationships was as foreign to the social customs of first-century Colossae as it is today in much of our 21st century world. As one author observes…

“Chastity was the one completely new virtue which Christianity brought into the world. In the ancient world sexual relationships before marriage and outside marriage were the normal and accepted practice. The sexual appetite was regarded as a thing to be gratified, not to be controlled. That is an attitude which is not unfamiliar today…” ₍₁₎

(1) Barclay, William. “Commentary on Colossians 3”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/colossians-2.html 1956-1959.

VII

“Therefore, put to death what belongs to your worldly nature: sexual immorality, impurity, lust, evil desire, and greed, which is idolatry” (Colossians 3:5 HCSB).

In addition to sexual immorality, Colossians 3:5 continues with a few additional traits that are inconsistent with God-honoring character. One such quality is impurity (ESV) or uncleaness (ASV). In a Biblical sense, these terms serve to identify those who possess immoral motives. While this idea primarily involves our internal thought life, it can also apply to the words and actions that proceed from those thoughts as well.

Another example is “passion” (RV, ESV). Unlike the romantic passion that often exists between young lovers, this characteristic is associated with an uncontrolled and illegitimate desire. ₍₁₎ Other translations use phrases like “inordinate affection” (KJV) or “shameful passion” (NET) to differentiate this illicit form of passion from its healthy and appropriate alternative.

Next comes a related term: evil desire. This phrase is closely associated with the word “lust” as seen in the passage quoted above and identifies a craving, urge, or longing for something forbidden. ₍₂₎  In a general sense, “lust” describes the mindset of a person who uses someone else to fulfill his or her desires. Lust differs from love in an important respect: love involves giving and selflessness (see 1 Corinthians 13:4-7), while lust involves exploitation and selfishness (1st Thessalonians 4:3-5). Since God is love (1 John 4:8), lust is incompatible with His character.

Finally, this verse references greed or covetousness (ASV). This refers to an exorbitant drive to accumulate financial or material wealth or an intense desire to possess something (or someone) that belongs to someone else. According to one source, this word is used to identify one who is eager to have more, especially what belongs to others. ₍₃₎ It also implies an attitude of jealousy towards those who seemingly possess something more or better than what we already own.

Colossians 3:5 associates this attitude with idolatry. Although we often associate the concept of idolatry with the worship of false deities, an idol can represent anything that takes the place of God in our lives. For instance, an idol can take the form of a person, a cause, a material object, or anything we love, fear, respect, or depend on more than God. Once something becomes more important than God in our lives, that thing (whatever it is) effectively becomes an idol.

As Jesus reminded us in Luke 12:15, “…Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses.”

(1) Richard C. H. Lenski, The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon, pg. 158, quoted in Notes on Colossians 2019 Edition Dr. Thomas L. Constable (2:9-10a), https://www.planobiblechapel.org/tcon/notes/html/nt/colossians/colossians.htm#_ftn258

(2) G1939 epithymia https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g1939

(3) G4123 pleonektes Thayer’s Greek Lexicon  https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g4123

VIII

“Because of these things the wrath of God is coming upon the sons of disobedience, in which you yourselves once walked when you lived in them” (Colossians 3:6-7).

Much like the gathering clouds that signal the approach of an oncoming storm, the ungodly behaviors referenced in the preceding verse of this chapter are certain to lead to a response from humanity’s Creator. We can look to a few Old Testament events from the past to illustrate the warning given to us here in Colossians 3:6.

For instance, Genesis chapter eighteen records a meeting between God and the Old Testament patriarch Abraham just prior to the destruction of the ancient cities of Sodom and Gomorrah. Genesis 18:20-21 documents a portion of that conversation: “Then the LORD said, ‘The outcry against Sodom and Gomorrah is so great and their sin so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know’” (NiV).

Genesis chapter nineteen then goes on to identify the immediate cause of Sodom and Gomorrah’s destruction: an attempt by the citizens of that area to sexually assault God’s angelic representatives. However, the book of the Biblical prophet Ezekiel provides some additional information that helps explain why God took action against those cities: “Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me. Therefore I did away with them as you have seen” (Ezekiel 16:49-50).

Leviticus 18:26-28 provides us with another example. When God directed the Israelites to destroy the inhabitants of ancient Canaan, He did not instruct them to do so without cause…

“You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, either any of your own nation or any stranger who dwells among you (for all these abominations the men of the land have done, who were before you, and thus the land is defiled), lest the land vomit you out also when you defile it, as it vomited out the nations that were before you.”

Genesis 15:13-16 indicates that the behaviors referenced here (including, but not limited to incest, bestiality, and child sacrifice) had been practiced for hundreds of years before the wrath of God caught up with the residents of that area. This was far from an impulsive act of vengeance undertaken by a capricious God. Instead, it represented a judicial response to those who engaged in acts that are still recognized as criminal behaviors.

In a similar manner, “It is because of these sins that God’s anger comes on those who refuse to obey him…” (GW).

Image Credit: Maxime Raynal from France [CC BY 2.0], via Wikimedia Commons

IX

“But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth” (Colossians 3:8).

While the list of inappropriate behaviors referenced earlier in Colossians 3:5 was primarily internal, the second list given to us in here in Colossians 3:8 is mainly external. Despite these differences, these characteristics are alike in one respect: they each have the potential to be highly destructive.

The first among these behaviors is anger. When it comes to feelings of anger, there is a common denominator that exists for virtually everyone: people usually get angry when they sense an injustice has been committed. With this in mind, let’s look at an expression of anger from Jesus’ life and see what we can learn from His experience…

“Now He entered the synagogue again, and a man was there who had a paralyzed hand. In order to accuse Him, they were watching Him closely to see whether He would heal him on the Sabbath.

He told the man with the paralyzed hand, ‘Stand before us.’ Then He said to them, ‘Is it lawful on the Sabbath to do what is good or to do what is evil, to save life or to kill?’ But they were silent.

After looking around at them with anger and sorrow at the hardness of their hearts, He told the man, ‘Stretch out your hand.’ So he stretched it out, and his hand was restored. Immediately the Pharisees went out and started plotting with the Herodians against Him, how they might destroy Him” (Mark 3:1-6 HCSB).

If we accept the premise that people often respond in anger to the presence of an injustice, then what sort of injustice might have occurred in the Scripture quoted above? Well, it seems that these religious leaders were more concerned about maintaining their traditional interpretation of the Law than they were about freeing this man from his physical disability.

You see, there was no question that Jesus was a legitimate miracle-worker, even among his opponents. But Jesus also represented a threat to the authority of these leaders. In response, they placed an unjust priority on maintaining their position of leadership (and the system of tradition that sustained it) at the expense of meeting the human need that was set before them.

This unjust lack of consideration for the suffering and pain associated with this man’s physical condition led to Jesus’ angry response. However, there is one important difference between the anger displayed by Jesus in this passage and the anger that many experience today. We’ll consider that difference next.

X

“But now set aside these things, such as anger, rage, malice, slander, and obscene language” (Colossians 3:8 CEB).

While people may often respond in anger when confronted by an injustice, there are certainly many who are indifferent to presence of injustice in its various forms. However, we can rephrase this idea in a way that encompasses virtually everyone: people usually become angry when they sense an injustice has been committed against themselves.

This illustrates the difference between the type of anger that Jesus experienced in Mark 3:1-6 and the anger that most people experience today. The difference was that Jesus wasn’t angry over an injustice that had been committed against Him. Instead, He was angered over an injustice that had been committed against someone else.

The fact that the spiritual leaders of Jesus’ era were prepared to deprive someone of a healing for the sake of their tradition provoked Jesus’ angry response. In fact, Jesus was not only angered, but emotionally pained (or “grieved”) by the callous disregard of those who were willing to prevent someone from receiving the benefit of what He could do.

In light of this, we can say that anger may represent a legitimate and appropriate response in certain situations. Nevertheless, the New Testament book of Ephesians tells us that all anger (even justifiable anger) must be handled in a manner that demonstrates respect and reverence for God…

“And ‘don’t sin by letting anger control you.’ Don’t let the sun go down while you are still angry, for anger gives a foothold to the devil” (Ephesians 4:26-27 NLT).

A God-honoring person knows that it’s not wrong to become angry when an injustice has occurred (especially when that injustice has been committed against someone else). Even so, we should also recognize that anger can turn into sin if we do not address it properly.

You see, the form of anger referenced here in Colossians 3:8 can be defined as “an abiding, settled, and habitual anger that includes in its scope the purpose of revenge.” ₍₁₎ People don’t usually respond in such a manner unless they have let feelings of anger build up inside over a period of time. Therefore it is important to prayerfully manage this emotional response as soon as possible. As we’re told in the New Testament epistle of James…

“So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; for the wrath of man does not produce the righteousness of God” (James 1:18-20).

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on Colossians 3:8] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

XI

“But now you must stop doing such things. You must quit being angry, hateful, and evil. You must no longer say insulting or cruel things about others” (Colossians 3:8 CEV).

We’ll conclude our brief look at the subject of anger from Colossians 3:5 with some strategies for managing anger in a way that honors God.

When confronted by anger (legitimate or otherwise), its often helpful to disengage from the situation and respectfully approach God in prayer. We should be honest with God about the people and/or circumstances that have angered us and the reasons why. We can then ask for help in expressing those emotions constructively. We can do this as often as necessary, secure in the knowledge that God never tires of hearing from us even if it may seem as if we are discussing the same subjects repeatedly.

We might also ask for help in applying Scriptures like these…

“Stop being angry! Turn from your rage! Do not lose your temper–it only leads to harm” (Psalm 37:8 NLT).

“People with understanding control their anger; a hot temper shows great foolishness” (Proverbs 14:29 NLT).

“Do not make friends with a hot-tempered person, do not associate with one easily angered, or you may learn their ways and get yourself ensnared” (Proverbs 22:24-25 NIV).

“And whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will also forgive you your wrongdoing” (Mark 11:25 CSB).

“Let there be no more resentment, no more anger or temper, no more violent self-assertiveness, no more slander and no more malicious remarks, Be kind to each other, be understanding. Be as ready to forgive others as God for Christ’s sake has forgiven you” (Ephesians 4:31-32 Phillips).

Finally, there are several key questions that can help us recognize and distinguish between a legitimate expression of anger and something else…

“While an offending spouse, rebellious teen, or unfair boss can tempt (not cause) an anger response, you must ask yourself some key questions: Are you angry because of what the person did to you, or what he or she did to your Savior? Whom do you regard as the one most offended—you or Jesus?

In the midst of your heated emotion, are you consumed with yourself or with your God? Does your indignation arise because God’s name is dishonored, or because your pride has been hurt? Righteous anger arises because of the other person’s sin against God, not because of your personal hurts or vengeful desires.” ₍₁₎

(1) Robert D. Jones, Uprooting Anger: Biblical Help for a Common Problem [Pg 39] P & R Publishing, 2005

XII

“But now you must also put away all the following: anger, wrath, malice, slander, and filthy language from your mouth” (Colossians 3:8 HCSB).

The next item on the list of behaviors given to us in Colossians 3:8 is wrath (KJV), fury (NABRE), or rage (NIV). This word signifies an intense form of anger characterized by a violent, explosive outburst of emotion. One source associates this response with “…a blaze of sudden anger which is quickly kindled and just as quickly dies. The Greeks likened it to a fire amongst straw, which quickly blazed and just as quickly burned itself out.” ₍₁₎

The New Testament book of Galatians correlates this behavior with a work of the flesh (see Galatians 5:19-21) In fact, that portion of Scripture is followed by a passage that forms the basis of an ideal prayer request for those who are struggling in this area: “…the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law” (Galatians 5:22-23).

Another negative characteristic is malice. Malice refers to a vindictive desire to inflict injury, harm, or suffering upon another. This word carries the idea of ill-will, spitefulness, and a malevolent attitude that takes pleasure when others suffer pain or loss. If we were to express this idea in terms of an athletic competition, we might say that a person with malice is not simply content to win; he or she wants to see an opponent lose in a painful or humiliating fashion.

Slander is is a related concept that involves the intentional communication of a false statement that is designed to injure another person’s reputation. Its interesting to note that “slander” is translated from the word blasphemia in the original language of this verse. If this word looks familiar, it may be due to the fact that blasphemia serves as the foundation for our modern-day word “blasphemy” and signals an attitude of contempt and/or disrespect for someone else.

Finally, its important to recognize that these characteristics are more of effect than a cause. The cause is traceable back to an internal attitude that generates such conduct. Jesus identified that cause for us in the following passage from the gospel of Matthew…

“But what comes out of the mouth proceeds from the heart, and this defiles a person. For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander. These are what defile a person…” (Matthew 15:18-20 ESV).

(1) Barclay, William. “Commentary on Colossians 3”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/colossians-3.html 1956-1959.

XIII

“But now rid yourselves [completely] of all these things: anger, rage, malice, slander, and obscene (abusive, filthy, vulgar) language from your mouth” (Colossians 3:8 AMPC).

The Biblical prohibition against slander is something that is found in both the Old and New Testaments. For instance, Psalm 101:5 tells us, “I will not tolerate anyone who secretly slanders his neighbors…” (TLB). We then go on to read the following in the New Testament epistle of James…

“Brothers and sisters, stop slandering each other. Those who slander and judge other believers slander and judge God’s teachings. If you judge God’s teachings, you are no longer following them. Instead, you are judging them” (James 4:11 GW).

We should note the correlation between slander and judgment here in James 4:11. Remember that slander involves an intentionally false assessment of one’s character or motive. Therefore, we can view slander as a form of judgment. So in addition to the Biblical prohibitions given to us above, we can say that an act of slander also violates the standard given to us by Jesus in John 7:24: “Do not judge according to appearance, but judge with righteous judgment” (John 7:24 NKJV).

We can avoid slandering others by making an effort to separate an individual from his or her actions. For instance, let’s take the example of someone who has made a foolish decision. While we might choose to refer to such a person as a fool, it is far more preferable to separate the individual from his or her decision and say, “You acted foolishly.” In this manner, we limit our judgment to the action of the person involved and avoid judging (and potentially slandering) another human being who is made in God’s image.

This verse then closes with a reference to “obscene talk” (ESV). Translators have employed a number of word-pictures to help communicate this idea for the benefit of modern-day audiences including…

• shameful speaking (ASV).
• foul talk (RSV).
• filthy language (CSB).
• abusive speech (NASB).
• insulting or cruel things about others (CEV).

This general directive would include things like immoral jokes, suggestive comments, or double entendres that are unsuitable for a person of God-honoring character. So in considering these prohibitions against malice, slander, and filthy language, we would do well to consider the warning issued by Jesus in the Gospel of Matthew…

“I tell you that on the day of judgment, people will give an account for every worthless word they speak. For by your words you will be justified, and by your words you will be condemned” (Matthew 12:36-37 NET).

XIV

“Do not lie to one another, since you have put off the old man with his deeds” (Colossians 3:9).

It seems that lying is so commonplace in modern-day society that people have almost come to expect it. For instance, some take a pragmatic approach to lying and simply view it as a way to get things done. For others, lying represents an effective way to avoid conflict, punishment, or an uncomfortable exchange with someone else. Then there are those who see lying as a valuable tool that can be used to advance a preferred narrative.

Of course, no one likes to be defined as a liar so we often invent ways to distance ourselves from the fact that we aren’t being honest. For example, politicians, salespersons, and interest groups are often skilled in framing “a” truth but not “the” truth. An employee who is asked to lie might respond by saying, “It’s just a part of the job.” Or perhaps we might justify a falsehood with the rationalization that it will somehow serve a greater good.

If our consciences begin to bother us regarding our lack of truthfulness, we can always excuse ourselves by explaining that our lie was small or inconsequential. However, there is a problem with that approach: if someone is untruthful in small things, then he or she is likely to be untruthful in larger matters as well. As Jesus noted in the gospel of Luke, “Anyone who can be trusted in little matters can also be trusted in important matters. But anyone who is dishonest in little matters will be dishonest in important matters” (Luke 16:10 CEV).

While lying often seems easier than then telling the truth, there is a penalty for taking the path of least resistance. That penalty takes the form of distrust in our relationships and leads to doubt and uncertainty in our interactions with others. This is one reason why Colossians 3:9 tells us, “Don’t tell lies to each other; it was your old life with all its wickedness that did that sort of thing; now it is dead and gone” (TLB).

We can honor God and gain the respect of others if we develop a reputation for honesty. In a world where straight answers are hard to come by, we should make it our aim to “…speak the truth in love, growing in every way more and more like Christ, who is the head of his body, the church” (Ephesians 4:15 NLT).

Image Credit: Giorgio Scapinelli [CC BY-SA 4.0], via Wikimedia Commons

XV

“and have put on the new man who is renewed in knowledge according to the image of Him who created him” (Colossians 3:10).

In today’s age of mass produced apparel manufacturers, it may be difficult to appreciate the clothing challenges faced by the populations of the ancient world. Since every garment in the Biblical era was essentially hand-crafted, wardrobes of that period were often limited for all but the most affluent. This meant that basic clothing often represented a valuable commodity.

For example, the gospels of Matthew and John tell us that the Roman soldiers who were stationed near Jesus during His crucifixion gambled for His clothing prior to His death. While it’s unlikely that a modern-day soldier would have much interest in the garments of a condemned prisoner, John 19:23-24 offers the following account…

“When the soldiers had crucified Jesus, they divided his clothes among the four of them. They also took his robe, but it was seamless, woven in one piece from top to bottom. So they said, ‘Rather than tearing it apart, let’s throw dice for it.’ This fulfilled the Scripture that says, ‘They divided my garments among themselves and threw dice for my clothing.’ So that is what they did” (John 19:23-24 NLT).

We have a further example in one of Paul the Apostle’s Biblical letters. In the epistle we know today as the New Testament book of 2 Corinthians, Paul told the church at Corinth, “…often I have shivered with cold, without enough clothing to keep me warm” (2 Corinthians 11:27 TLB). These examples indicate that it could be difficult to acquire something as basic as sufficient clothing in the days of the first century.

Since laundering capabilities were limited and the garments of the ancient world often had to double as sleeping blankets, a modest supply of clothing might quickly become dirty and worn. Paul made use of this imagery to illustrate the sin nature here in the book of Colossians. Just as we might strip off a filthy and deteriorated set of clothes, Paul encouraged his readers to put off the behaviors of the old nature and put on the fresh, clean behaviors associated with a God-honoring life.

One source illustrates this idea with the following observation…

“Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal_3:27 with Rom_13:14).” ₍₁₎

(1) NET Bible Notes. Scripture and/or notes quoted by permission. Quotations designated (NET) are from the NET Bible® copyright ©1996-2016 by Biblical Studies Press, L.L.C. All rights reserved. http://classic.net.bible.org/verse.php?book=Col&chapter=3&verse=10&tab=commentaries

XVI

“where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all” (Colossians 3:11).

Consider the things that compel us to make distinctions among various groups. Those distinctions might include differences in culture, age, social stranding, nationality, race, language, personality, and a host of other dissimilarities. Judging from the passage quoted above, it seems that such distinctions were as common in the ancient world as they are today.

Colossians 3:11 lists several groups of people from varying backgrounds, each with their own distinctive qualities. For instance, the Greeks and Jews of the first-century era generally represented the upper-classes of that period, each in their own way. However, the uncircumcised, the Barbarians, and the Scythians were a different story.

To the Jewish mindset, the uncircumcised were outside the covenant that God established with Israel as His special people. To the Greeks, the Barbarians were foreigners who had failed to adopt the customs and practices of a civilized society. Their unintelligible speech sounded like babbling among the intellectual and sophisticated, hence the name bar-bar-rian.

Scythians were thought to be among the lowest of the barbarian nomads. One source identifies the Scythians as “…an uncultured slave class drawn from tribes around the Black Sea. Scythians were lampooned in Greek comedy because of their uncouth ways and speech, and the first-century Jewish historian Josephus called them ‘little better than wild beasts.’” ₍₁₎ Another source tells us that the Scythians were more barbarious than the barbarians and goes on to elaborate further…

“To the Jew the whole world was divided into Jews and Greeks, the privileged and unprivileged portions of mankind, religious prerogative being taken as a line of demarcation. To the Greek and Roman it was similarly divided into Greeks and Barbarians, again the privileged and unprivileged portion of the human race, civilization and culture being now the criterion of distinction.

Thus from one point of view the Greek is contrasted disadvantageously with the Jew, while from the other he is contrasted disadvantageously with the Barbarian. Both distinctions are equally antagonistic to the spirit of the gospel. The apostle declares both alike null and void in Christ.” ₍₂₎

So despite these differences, Christians then and now are one in Christ. These divisions no longer exist for it is Jesus who forms the thread who unites us together. While we may differ in racial composition, cultural upbringing, age, gender, experience, and personality, every genuine Christian is a part of “…the body of Christ, and members individually” (1 Corinthians 12:27).

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2126). Orlando, FL: Reformation Trust.

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on Colossians 3:9-11] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

XVII

“Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering” (Colossians 3:12).

As mentioned in a previous study, the word “therefore” should alert us to pay close attention to the passage of Scripture that follows. The presence of this word tells us that a Biblical author is ready to summarize the content of a preceding section and present us with a call to action. In this instance, that call reflects the qualities that distinguish a God-honoring man or woman.

Here in Colossians 3:12, “therefore” also indicates a shift from the list of negative behaviors that appeared earlier within this chapter. You see, Paul the Apostle has already told his readers that the qualities of anger, rage, malice, slander, and filthy language should not characterize a Christian’s life. But just as we should expect from a good teacher, Paul will not only tell us what we shouldn’t do- he will now go on to tell us what we should do.

To accomplish this, Paul will return to an illustration he has used three times in the previous four verses: the idea of putting off ungodly behaviors and putting on the characteristics that are associated with those who honor God. The contrast between these negative and positive characteristics has led one commentator from another generation to make the following observation…

“We must not always live in the negative of avoiding wrong, the positive has a clear claim on us; and in each circumstance of trial or temptation we must advance to meet it, arrayed in Christ. As the Lord acted, so must we. We must partake of the family likeness.” ₍₁₎

Another source identifies the common denominator that unites these God-honoring qualities: “Each one of the qualities mentioned in this passage express themselves in relationships. A significant measure of our Christian life is found simply in how we treat people and the quality of our relationships with them.” ₍₂₎ Nevertheless, its important to recognize that the nature of those relationships will impact the way we express these characteristics.

For instance, the interaction between two long-time friends will surely differ from those who have a passing acquaintance. The same is likely to be true of differences in age, gender, and authority, among others. Nevertheless, the qualities of mercy, kindness, humility, meekness, and patience mentioned here in Colossians 3:12 are applicable to any relationship. We’ll take a closer look at each of these individual characteristics over the next few studies.

(1) Meyer, Frederick Brotherton. “Commentary on Colossians 3:12-17”. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/fbm/colossians-3.html. 1914.

(2) David Guzik Colossians 3 – Put Off, Put On © Copyright – Enduring Word https://enduringword.com/bible-commentary/colossians-3/

XVIII

“You are the people of God; he loved you and chose you for his own. So then, you must clothe yourselves with compassion, kindness, humility, gentleness, and patience” (Colossians 3:12 GNB).

Colossians 3:12 identifies compassion as the first characteristic that should be associated with those who claim to follow Christ. This word refers to the qualities of pity and mercy as well as the ability to sympathize with others in their sorrows. Romans 12:15 reinforces this idea by encouraging us to “Rejoice with those who rejoice, and weep with those who weep.”

The second characteristic is kindness, a word that reflects the qualities of benevolence, graciousness, and good will. This word describes the type of person who is always doing good things for others, much like the Biblical example of a woman named Dorcas in the New Testament book of Acts (see Acts 9:39)

Next comes humility. Humility can be defined as, “A freedom from arrogance that grows out of the recognition that all that we have and are comes from God… Biblical humility is not a belittling of oneself, but an exalting and praising of others, especially God and Christ.” ₍₁₎ Humility represents a positive personal characteristic that involves courtesy, respect, and a modest self opinion. We act in our own best interest when we practice humility for the Biblical book of Proverbs tells us, “Humility and reverence for the Lord will make you both wise and honored” (Proverbs 15:33 TLB).

Humility is then followed by meekness (ESV) or gentleness (HCSB). This characteristic refers to “…a humble opinion of one’s self, a deep sense of one’s (moral) littleness, modesty, lowliness of mind.” ₍₂₎ While meekness is often equated with weakness, it is more accurately defined as “power under control” and describes a person who chooses to defer to an authority instead of insisting on his or her own way.

Jesus serves as the personification of this quality for He, “…being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death- even death on a cross!” (Philippians 2:6-9 NIV).

Meekness is a characteristic that stands in opposition to the negative qualities of egotism, arrogance, and/or self-centeredness. To such people, Jesus makes the following promise: “Blessed are the meek, For they shall inherit the earth” (Matthew 5:5).

(1) Youngblood, R. F., Bruce, F. F., & Harrison, R. K., Thomas Nelson Publishers (Eds.). (1995). In Nelson’s new illustrated Bible dictionary. Nashville, TN: Thomas Nelson, Inc.

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on Colossians 3:12-13] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

XIX

“Put on therefore, as God’s elect, holy and beloved, a heart of compassion, kindness, humility, meekness, longsuffering;” (Colossians 3:12 RV).

The final characteristic given to us in Colossians 3:13 is longsuffering. A look at the original language of this passage defines “longsuffering” in the following manner: “Longsuffering is that quality of self restraint in the face of provocation which does not hastily retaliate or promptly punish; it is the opposite of anger, and is associated with mercy, and is used of God…” ₍₁₎

Another source associates longsuffering with this idea of patience under provocation: “This denotes restraint which enables one to bear injury and insult without resorting to retaliation. It accepts the wrong without complaint. Long-suffering is an attribute of God (Rom 2:4) and a fruit of the Holy Spirit (Gal 5:22).” ₍₂₎

This quality is reflective of a person who holds the power to strike back against others but chooses not to do so. It describes a person who does not seek to get even or take revenge upon those who have done them wrong. Instead, this characteristic is associated with someone who bears patiently with those who are argumentative, bad tempered, or easily offended.

This type of person is someone who follows Jesus’ good example…

“God called you to endure suffering because Christ suffered for you. He left you an example so that you could follow in his footsteps. Christ never committed any sin. He never spoke deceitfully. Christ never verbally abused those who verbally abused him. When he suffered, he didn’t make any threats but left everything to the one who judges fairly” (1 Peter 2:21-23 GW).

Of course, it can be difficult to maintain this attitude in light of our natural desire to retaliate against those who hurt us. But as 1 Thessalonians 5:15 reminds us, “Make sure that nobody pays back wrong for wrong, but always try to be kind to each other and to everyone else” (NIV). Jesus also directed His followers to adopt this way of thinking in a well-known portion of the Beatitudes…

“But I say: Love your enemies! Pray for those who persecute you! In that way you will be acting as true sons of your Father in heaven. For he gives his sunlight to both the evil and the good, and sends rain on the just and on the unjust too” (Matthew 5:44-45).

Taken together, these passages tell us that our actions must be balanced by our responsibility to accurately represent God regardless of how we feel.

(1) makrothumia (G3115) Vine’s Complete Expository Dictionary of Old and New Testament Words with Topical Index, W.E. Vine, © 1996, Thomas Nelson, Nashville, Tennessee. All rights reserved.

(2) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2464). Nashville: Thomas Nelson.

XX

“Be patient with one another. If any one has a complaint against another, forgive that one. Christ forgave you. So you should forgive each other” (Colossians 3:13 WE).

Patience is closely related to the concept of longsuffering that appeared earlier in Colossians 3:12. While these words may seem interchangeable, “patience” is somewhat more nuanced: “Patience is the quality that does not surrender to circumstances or succumb under trial; it is the opposite of despondency and is associated with hope…” ₍₁₎

This characteristic becomes important when we acknowledge the fact that there are other Christians who differ from us in terms of personality, maturity, and/or emotional makeup. These other members of God’s family may not process information as we do or communicate in a way we can easily understand. They may hold different attitudes or opinions or make decisions that may seem inexplicable to us. Because of this, there may be some (or perhaps many) who respond to us in ways that test our patience.

We might find a Biblical example of this idea in two of Jesus’ original twelve disciples. The first is Simon the Zealot (Luke 6:13-15). The word “zealot” probably means that Simon was a member of a first-century political party known by that name. The Zealots vigorously opposed the Roman occupation of Israel during that time and actively sought to overthrow the Roman government.

But this selection becomes even more intriguing when we stop to consider another member of Jesus’ original group of twelve disciples: Matthew the tax collector (Matthew 9:9-12). You see, tax collectors were considered to be among the very lowest members of society during that period. If that wasn’t bad enough, Matthew had previously served as an agent for the same Roman government the Zealots were trying to overthrow.

While Simon and Matthew probably disagreed in political matters, there is no mention of any rivalry between them in the Scriptures. From this, we trust that they patiently endured with one another and put Jesus’ message from John 13:34 into practice: “A new command I give you: Love one another. As I have loved you, so you must love one another” (NIV).

Finally, one source leaves us with an important observation on this subject…

“Bearing with one another describes the patience we should have with the failings and odd ways of our brethren. In living with others, it is inevitable that we will find out their failures. It often takes the grace of God for us to put up with the idiosyncrasies of others, as it must for them to put up with ours.” ₍₁₎

(1) Forbear, Forbearance Vine’s Complete Expository Dictionary of Old and New Testament Words with Topical Index, W.E. Vine, © 1996, Thomas Nelson, Nashville, Tennessee. All rights reserved.

(2) William MacDonald, Believer’s Bible Commentary Colossians 3:13, pg.2011

XXI

“Make allowance for each other’s faults, and forgive anyone who offends you. Remember, the Lord forgave you, so you must forgive others” (Colossians 3:13 NLT).

Forgiveness is “the act of excusing or pardoning others in spite of their slights, shortcomings, and errors.” ₍₁₎ Since God has forgiven us in Christ, we ought to follow His good example and “Forgive others because the Lord forgave you” (ERV). One source addresses this subject in a manner that is well worth our consideration…

“The key to forgiving others is remembering how much God has forgiven you. Is it difficult for you to forgive someone who has wronged you a little when God has forgiven you so much? Realizing God’s infinite love and forgiveness can help you love and forgive others.” ₍₂₎

Another commentator makes three important observations that merit a lengthy excerpt on this subject…

“It is helpful to remember that forgiveness means at least three things. First, it means that we are not to bring up to the person whom we have forgiven the thing we forgave. We are to treat him as though it did not happen. We are not to constantly harass him or her with reminders of the evil things they did in the past… God does not do that. How terrible it would be if he did—if we had constantly to face reminders from him of the awful things of our past!

The second thing forgiveness means is that we do not tell anybody else about the matter that is forgiven. We do not gossip about it to others. It is not that we actually erase it from memory—we may think of it from time to time—but we are not to dwell on it. We are not to allow it to take over again, to awaken feelings of resentment and unfairness and play it all over again. We can do that because we ourselves have been forgiven. Let us remember how graciously God has set aside our own failures.

Then the third thing forgiveness means is: you do not remind yourself of what has been forgiven! Even in your private thoughts you never allow the offense to come up and to color your attitude toward the one you have forgiven. If it does come up, you must put it away and remind yourself that you too need to be forgiven. You do not want people mulling over your sins and dredging them up all the time. No, forgiveness means to put it aside even to yourself because that is what Christ has done for us.” ₍₃₎

(1) Youngblood, R. F., Bruce, F. F., & Harrison, R. K., Thomas Nelson Publishers (Eds.). (1995). In Nelson’s new illustrated Bible dictionary. Nashville, TN: Thomas Nelson, Inc.

(2) Life Application Study Bible [Colossians 3:13] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(3) Excerpted with permission from Put On The New © 2010 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org

XXII

“Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you” (Colossians 3:13 NIV).

Colossians 3:13 forges a critical link when it comes to the importance of forgiving others: “Just as the Lord has forgiven you, so you are also to forgive” (CSB). Jesus once illustrated the consequences associated with an attitude of unforgiveness by way of the following parable…

“Therefore, the Kingdom of Heaven can be compared to a king who decided to bring his accounts up to date with servants who had borrowed money from him. In the process, one of his debtors was brought in who owed him millions of dollars. He couldn’t pay, so his master ordered that he be sold—along with his wife, his children, and everything he owned—to pay the debt.

But the man fell down before his master and begged him, ‘Please, be patient with me, and I will pay it all.’ Then his master was filled with pity for him, and he released him and forgave his debt.

But when the man left the king, he went to a fellow servant who owed him a few thousand dollars. He grabbed him by the throat and demanded instant payment.

His fellow servant fell down before him and begged for a little more time. ‘Be patient with me, and I will pay it,’ he pleaded. But his creditor wouldn’t wait. He had the man arrested and put in prison until the debt could be paid in full.

When some of the other servants saw this, they were very upset. They went to the king and told him everything that had happened. Then the king called in the man he had forgiven and said, ‘You evil servant! I forgave you that tremendous debt because you pleaded with me. Shouldn’t you have mercy on your fellow servant, just as I had mercy on you?’ Then the angry king sent the man to prison to be tortured until he had paid his entire debt.

That’s what my heavenly Father will do to you if you refuse to forgive your brothers and sisters from your heart” (Matthew 18:23-35 NLT).

As one source has observed, “We often hear the complaint: ‘But he was the one who offended me…’ That is exactly the type of situation in which we are called upon to forgive. If the other person had not offended us, there would have been no need for forgiveness.” ₍₁₎

(1) William MacDonald, Believer’s Bible Commentary Colossians 3:13, pg.2011

XXIII

“But above all these things put on love, which is the bond of perfection” (Colossians 3:14).

The word agape is the most commonly used word for “love” in the original language of the New Testament Scriptures. It is also the word translated “love” in the passage quoted above.

The type of love referenced here in Colossians 3:14 is not necessarily reflected by a feeling, emotion, or external display of affection. Unlike other some forms of love, agape is not inherently dependent on the way we feel towards someone else. Instead, it is characterized by a willingness to love and a commitment to act in the best interest of others, even in the absence of an emotional feeling.

We find the best illustration of this type of love in God’s love towards us. For instance, the New Testament book of 1 John tells us that love is an intrinsic part of God’s nature for “…God is love” (1 John 4:8, see also 1 John 4:16). Unfortunately, there is nothing inherently lovable within human beings who have chosen to reject their Creator. Therefore, God chooses to love by His will. In other words, He determines to love because it is His nature to love.

We can also associate agape love with the kind of love that continues without a request for something in return. Because of this, agape love is very different from the type of “love” we often experience in our fallen world. For example…

• Human expressions of love are sometimes manipulative but agape love seeks to bless others.
• Human displays of love may arise out of a hidden desire for self-gratification but agape love seeks another person’s highest good.
• Human love is sometimes based on the attraction of money, success, or physical appearance but agape love is not dependent upon any of those things.
• Human demonstrations of love may be temperamental or impulsive while agape love is stable, devoted, and unchanging.

Because of this, the selfless nature of agape love will likely be unfamiliar to those whose understanding of “love” has been shaped through television, movies, social networking platforms, or other forms of mass media. Therefore, God gave us Christ as an example. There may be no greater summary of God’s love towards us than the one found in John 3:16…

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”

XXIV

“And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful” (Colossians 3:15).

Colossians 3:15 is a portion of Scripture that merits close attention, for a proper understanding of this verse may save us from decisions that seem right but may not be right.

For instance, it is not uncommon for those facing an important decision to base their determination on the presence or absence of “peace.” Since Colossians 3:15 advises us to “…let the peace of God rule in your hearts…” we can say that there is some definite validity to this approach. With this in mind, let’s consider the role of “peacefulness” in our decision-making process. We can begin by examining the context of this passage to help make the right application.

The word “context” can be defined as “the part of a text or statement that surrounds a particular word or passage and determines its meaning.” ₍₁₎ In other words, the surrounding chapters and verses of the Scriptures help determine the meaning of each individual passage. This is important because it is possible to make the Bible say some very unbiblical things if we don’t establish a good contextual basis first.

In this instance, the immediate context of Colossians 3:15 involves our personal conduct with others. That framework was established earlier in Colossians 3:5-12 with a list of inappropriate behaviors that were to be “put off” in favor of God-honoring behaviors that were to be “put on.”

That brought us to Colossians 3:13: “Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you” (NIV). That portion of Scripture serves as the launch point for the directive given to us here in Colossians 3:15: “…let the peace of Christ be the ruling principle in your heart” (Mounce). In other words, we are instructed to allow the things that make for peace to guide us in our personal relationships with others.

In practical terms, this sometimes means that we must overlook faults, ignore slights (intentional or otherwise), or accept a personal loss if it becomes necessary to maintain peace with others. In commenting on this idea, one source offers the following insight…

“Although living with other Christians may try our patience at times, yet God in this way can develop virtues in the Christian’s life which He could not produce in any other manner. So we should not shirk our responsibilities in the local church, nor give them up when we are annoyed or provoked.” ₍₂₎

We’ll continue our look at the proper context for this passage next.

(1) “Context” American Heritage Dictionary Of The English Language 3rd Edition © 1992 Houghton Mifflin Company

(2) William Macdonald, Believer’s Bible Commentary (p.2011) Edited by Arthur Farstad Thomas Nelson Publishers

XXV

“And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful” (Colossians 3:15 ESV).

For some, the measure of a good decision begins and ends with the degree of peace they experience. By “peace” we often mean that we feel little or no emotional anxiety regarding a particular decision. However, “feelings” are a notoriously poor foundation for good decision-making and it is possible to feel peaceful about a decision that is far outside the will of God.

For instance, if we are to let the peace of God rule in our hearts (as we’re told here in Colossians 3:15), then what are we to make of Jesus’ statement from Matthew 10:34-36…

“Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law’; and ‘a man’s enemies will be those of his own household.’”

We should also consider Jesus’ experience in the Garden of Gethsemane…

“And He said, ‘Abba, Father, all things are possible for You. Take this cup away from Me; nevertheless, not what I will, but what You will’ (Mark 14:36).

In light of these things, it is important to recognize the difference between “feeling peaceful” about a decision and “being at peace” with a decision. Jesus clearly did not feel peaceful at the prospect of going to the cross as evidenced by His agony in prayer over what lay ahead for Him. Nevertheless, His willingness to set aside His preference to answer God’s call on His life enabled Him to be at peace with that decision despite the physical, spiritual, and emotional trauma that was sure to result.

This reminds us that the context of Colossians 3:15 helps determine the right application for this verse: “…let the peace of Christ rule in your hearts, to which indeed you were called in one body” (emphasis added). To put it another way, the peace of God should arbitrate in those areas of conflict that develop with others.

So while “peace” does not necessarily serve as the final measure of a good decision, it does have a role to play in our overall decision-making process. This is especially true of our relationships with others. If we seek to implement the things that make for peace in our personal relationships, we can live out Jesus’ message from Matthew 5:9…

“Blessed are the peacemakers, for they will be called the children of God” (NET).

XXVI

“And let the peace that comes from Christ rule in your hearts. For as members of one body you are called to live in peace. And always be thankful” (Colossians 3:15 NLT).

It is often difficult to feel thankful in a world filled with annoyances, inconveniences, trouble, suffering, pain, and loss. One approach that can help us maintain an attitude of thankfulness is to prayerfully recognize the good things we have received as gifts from the Lord that merit our appreciation.

You see, we possess nothing that God has not allowed us to have. Once we recognize that every good thing we possess has been granted to us by God, it becomes much easier to maintain an attitude of thankfulness. Jesus once had an experience that illustrated this idea…

“As Jesus made his way to Jerusalem, he went along the border between Samaria and Galilee. He was going into a village when he was met by ten men suffering from a dreaded skin disease. They stood at a distance and shouted, ‘Jesus! Master! Have pity on us!’ Jesus saw them and said to them, ‘Go and let the priests examine you.’

On the way they were made clean. When one of them saw that he was healed, he came back, praising God in a loud voice. He threw himself to the ground at Jesus’ feet and thanked him. The man was a Samaritan. Jesus spoke up, ‘There were ten who were healed; where are the other nine? Why is this foreigner the only one who came back to give thanks to God?’ And Jesus said to him, ‘Get up and go; your faith has made you well’” (Luke 17:11-19 GNB).

Consider how Jesus took note of those who received His blessing but neglected to express their appreciation. It’s clear that Jesus missed those individuals and He wondered why they failed to convey their gratitude for what He had done for them. This reminds us that God notices when we neglect to thank Him for the good things He has done, just as we would look for an expression of appreciation from someone we have helped.

Therefore, we should not neglect to be thankful and express our gratitude to God for the good things we possess. As we’re told in the Old Testament book of Deuteronomy…

“You may say to yourself, ‘My power and the strength of my hands have produced this wealth for me.’ But remember the Lord your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your ancestors, as it is today” (Deuteronomy 8:17-18 NIV).

XXVII

“Let the peace of heart that comes from Christ be always present in your hearts and lives, for this is your responsibility and privilege as members of his body. And always be thankful” (Colossians 3:15 TLB).

The realities of life in a fallen world can often make it difficult for us to enjoy the good things God has given us. We fix one problem only to be presented with another. We devise “work arounds” to do what needs to be done in order to complete a task. We finish unraveling one of life’s complications and immediately start upon the next. As Jesus Himself once observed, “Each day has enough trouble of its own” (Matthew 6:34 NIV).

For some, the challenges, difficulties, and complexities of daily life can dampen their appreciation for the blessings they have received. Its easy to get so caught up in anticipating the problems of tomorrow that we miss out on the good things that God has given us today. It’s also possible to become so accustomed to the blessings we already enjoy that we begin to take them for granted.

Because of this, we would do well to observe the reminder given to us at the end of Colossians 3:15: “…never forget to be thankful for what God has done for you” (Phillips). The Biblical book of Philippians provides us with a strategy that can help us maintain an attitude of thankfulness…

“…whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy— meditate on these things” (Philippians 4:8).

While we can’t always explain the painful things we encounter in life, we can rest in the assurance God has a definite purpose behind them. As we’re reminded in the New Testament book of Romans: “…all things work together for good to those who love God, to those who are the called according to His purpose (Romans 8:28).

Even when the circumstances of our lives appear otherwise, God is able to make all things work together for our ultimate benefit. Therefore, we should prayerfully adjust our focus to concentrate on the priorities that Jesus presented to us in Matthew 6:31-33…

“So don’t worry about these things, saying, ‘What will we eat? What will we drink? What will we wear?’ These things dominate the thoughts of unbelievers, but your heavenly Father already knows all your needs. Seek the Kingdom of God above all else, and live righteously, and he will give you everything you need” (NLT).

XXVIII

Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Colossians 3:16).

While there are many areas of the world that prohibit access to God’s Word, it is also true that the Bible is more widely available today then it has been at any other point in human history. Yet despite this abundance of Biblical access, there are many 21st century Christians who are no more Biblically literate than those of past generations where access to the Scriptures was greatly limited.

To illustrate this unfortunate reality, we can look to many well-known “Biblical” axioms that do not appear within the Bible. For instance, can you identify which of the following sayings appear within the Bible and which do not?

1. God helps those who help themselves.
2. God is love.
3. Money is the root of all evil.
4. Trust your heart.
5. Do to others as you would have them do to you.
6. Live and let live. ₍₁₎

A person who struggles to distinguish between Biblical and non-Biblical counsel illustrates the importance of knowing what God’s Word really says. You see, Colossians 3:16 instructs us to “Let the word of Christ dwell in you richly…” In commenting on this passage, one source offers an observation that should encourage us to pursue the study of God’s Word…

“Many have the word, but it dwells in them poorly; it has no power over them. The soul prospers, when we are full of the Scriptures and of the grace of Christ.” ₍₂₎

Another source makes a similar point in a more direct manner…

“Many saved people cannot honestly say that God’s Word dwells in their hearts richly because they do not take time to read, study, and memorize it.” ₍₃₎

This brings us face to face with a challenging and uncomfortable truth: people make time for the things they feel are important. If we truly desire to let the word of Christ dwell in us richly, then we will make the time to read and meditate upon God’s Word.

If we find that we are lacking the desire to read the Scriptures, then we should be honest with God (and ourselves) regarding our lack of motivation. In such instances, it is appropriate to prayerfully ask God to instill a desire to read His Word within us and then set aside a dedicated portion of each day to study and reflect upon the Scriptures.

(1) Number 2 (1 John 4:16) and Number 5 (Luke 6:31) are verses from the Scriptures. Number 3 is a common misquotation of 1 Timothy 6:10: “…the love of money is a root of all kinds of evil…” The others do not appear within the Scriptures- especially number 4 (Jeremiah 17:9).

(2) Henry, Matthew. “Concise Commentary on Colossians 3:4”. “Matthew Henry Concise Commentary on the Whole Bible”. https://www.studylight.org/commentaries/mhn/colossians-3.html. 1706.

(3) Warren W. Wiersbe, The Bible Exposition Commentary [2:140] quoted in Notes on Colossians 2019 Edition Dr. Thomas L. Constable [3:16], https://www.planobiblechapel.org/tcon/notes/html/nt/colossians/colossians.htm#_ftn285

XXIX

“Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (Colossians 3:16 ESV).

Why is it important to “Let the word of Christ dwell in you richly…”? To answer that question, it helps to know a little about what the Bible claims for itself.

For instance, the New Testament book of 2 Timothy tells us that all Scripture is inspired by God (see 2 Timothy 3:16). Furthermore, we’re told that the Bible’s human authors spoke from God as they were carried along by the Holy Spirit (2 Peter 1:20-21). In other words, God “carried along” the Biblical writers so they went exactly where He wanted them to go, much like the wind carries a sailboat across the surface of the water.

We also have Jesus’ word on this subject as well. For example, Jesus taught that the Scriptures were the command of God (Matthew 15:3-4), contained no mistakes (Luke 16:17), were reliable (Matthew 26:54), and could not be broken (John 10:35). He also promised that the Holy Spirit would guide His disciples into all truth and remind them of the things He said and did (John 14:26, 15:26-27). This explains why Paul the Apostle (1 Corinthians 14:37) and the Apostle Peter (speaking of Paul in 2 Peter 3:15-16) each referred to the God-inspired nature of their Biblical letters.

Because of this, a person who reads the Scriptures has an opportunity to receive God’s counsel whenever he or she opens the pages of His Word. But spending time in the Scriptures is important for another reason. You see, a person who is unfamiliar with God’s Word may be susceptible to various forms of deception. That deception might take the form of a spiritual belief that seems reasonable on the surface but may be opposed to genuine spiritual truth.

He or she might also be vulnerable to “spiritual leaders” who speak convincingly but actually seek to take advantage of those who don’t know any better. Others may fail to achieve their full potential because they don’t know what the Bible says about handling the problems and difficulties of life when they emerge.

We can avoid many of these issues simply by making a prayerful commitment to spend time reading the Scriptures every day. As Psalm 119:105 tells us, “Your word is like a lamp that guides my steps, a light that shows the path I should take” (ERV).

XXX

“Let the word of Christ dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace in your hearts to God” (Colossians 3:16 NET).

The reference to “psalms, hymns, and spiritual songs” in the passage quoted above brings us to the potentially controversial subject of music. This topic merits our attention because the music we listen to may have a greater influence upon us than we realize.

We can illustrate this idea with a simple question: how often have you gone through a day with a popular song or lyric repeating itself over and over in your mind? If you are like most people, you’ve probably had a similar experience and are already familiar with music’s ability to embed itself within us.

This explains why advertisers often use catchy songs to promote their merchandise. You see, advertising professionals know that a song with a memorable riff or clever lyrics will help us remember their product. It also explains why students sometimes turn important facts into musical lyrics to serve as a memory aid.

In this respect, a good song is much like an attractive motor vehicle that catches our attention. Once we get into that vehicle, the lyrics are like a driver who takes us on a journey to a particular destination. Depending on the lyricist, that journey might be a virtuous trip to a God-honoring destination or it may be something else.

Here in Colossians 3:16, Paul the Apostle recommended three different “drivers” to his audience: “…psalms, hymns, and spiritual songs.” One source provides us with a good definition of these musical forms…

“‘Psalms’ clearly refers specifically to the psalms in the Old Testament, which were commonly sung both by the pre-Christian Jews and by the early church, as well as in many churches ever since. Note also Ephesians 5:19…

‘Hymns’ is descriptive of songs similar in content and motivation to the psalms, but not taken from the divinely inspired psalms of the Old Testament…

‘Spiritual songs’ refers to songs with a Biblical theme but with a more popular style tune than the others. The Greek for ‘song’ is ode, which is a generic term for any kind of song. The adjective ‘spiritual,’ however, delimits it to songs with Christian content.” ₍₁₎

A song that fits into one of these categories should feature good theology that helps the word of Christ dwell in us richly. But how does this passage apply to music that falls outside those parameters? The answer to that question will occupy the focus of our next few studies.

(1) Institute for Creation Research, New Defender’s Study Bible Notes [Colossians 3:16] https://www.icr.org/bible/Col/3/16

XXXI

“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” (Colossians 3:16).

Does this reference “psalms and hymns and spiritual songs” in Colossians 3:16 preclude us from listening to various forms of secular music? To answer that question, it may be helpful to start by defining our terms. For the purpose of our discussion, we can begin with the assumption that “secular music” does not refer to a particular style of music but to any type of music that is not specifically intended to praise, honor, or worship God.

Although a case could be made to support the idea that Christians should only listen to music that’s designed to honor God, we may wish to reflect on what it would mean to adopt that standard. For instance, a person who held to that standard could never listen to most classical or instrumental music. Nor could he or she listen to any number of other songs with completely unobjectionable lyrics.

Nevertheless, we should also consider an important directive from 1 Corinthians 10:31: “…whatever you do, do it all for the glory of God” (NIV). In fact, the verse that immediately follows Colossians 3:16 reiterates this idea as well: “And whatever you do, in word or in act, do all in the name of the Lord Jesus, giving praise to God the Father through him.”

So a good answer to this question may not be as easy as it seems. Therefore, we would do well to step back and employ some Scriptural principles to help us make good decisions in this area.

For instance, the Biblical book of 1 Timothy tells us that God has given us all things richly to enjoy (1 Timothy 6:17). “All things” would certainly include music produced by gifted musicians who use their God-given talents to produce compositions that we can enjoy without objection.

We also have the example of the Apostle Paul who quoted from the work of at least one non-Christian poet in the New Testament book of Acts. In that passage, Paul said, “…for in Him we live and move and have our being, as also some of your own poets have said, ‘For we are also His offspring’…” (Acts 17:28 emphasis added). This tells us that Paul must have had some familiarity with the work of these secular artists. Because of this, it is difficult to issue a blanket prohibition against all forms of secular music.

There are some strategies we can use to make good decisions in this area and we’ll consider some of them next.

XXXII

“Let the word of Christ be in you in all wealth of wisdom; teaching and helping one another with songs of praise and holy words, making melody to God with grace in your hearts” (Colossians 3:16).

While it may be inappropriate to eliminate all forms of secular music from our playlists, we should be aware of the need to be selective about the music we listen to. For instance, its important to distinguish between a musician’s God-given talent (a gift that can prompt us to praise and honor God) and the way that he or she lives or employs that talent. Of course, the same holds true for all artists whether they are musicians, performance artists (like actors or dancers) or fine artists (such as painters and sculptors).

Because of this, it may be possible for Christians to honor God and enjoy the skills and talents He’s given to certain musicians even if they produce music that falls outside the realm of psalms, hymns, and spiritual songs. We can ask two important questions that can help determine what’s appropriate and inappropriate in regard to secular music…

• What does this song say and mean?
• What message or worldview does this song communicate to those who are listening?

If we receive negative answers to those questions (even a few) then it would probably be wise to delete that song or artist from our playlists.

It’s also important to be sensitive to other Christians who may be uncomfortable with the idea of listening to music that is not specifically designed to worship or honor God. For example, the person who only listens to “psalms, hymns, and spiritual songs” and the person who listens to other types of music can both point to the same portion of Scripture to support that decision. That passage is found in the Biblical book of Romans…

“You may know that there is nothing wrong with what you do, even from God’s point of view, but keep it to yourself; don’t flaunt your faith in front of others who might be hurt by it. In this situation, happy is the man who does not sin by doing what he knows is right.

But anyone who believes that something he wants to do is wrong shouldn’t do it. He sins if he does, for he thinks it is wrong, and so for him it is wrong. Anything that is done apart from what he feels is right is sin” (Romans 14:22-23 TLB).

We’ll close our brief look at this subject with some final thoughts next.

XXXIII

“Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him” (Colossians 3:16-17 KJV).

When it comes to those who listen exclusively to “psalms, hymns, and spiritual songs” and those who enjoy other forms of music, its important to recognize that there are differing opinions on this subject. Therefore, it becomes our responsibility to “…give preference to one another in honor” (NAS) as we’re told in Romans 12:10.

We should also remember that musicians earn their living by creating and selling their music to those who are willing to buy it. This has implications that extend beyond the purchase price of each song. You see, whenever we download a song, purchase an album, or attend a concert, we are effectively telling an artist that we support his or her efforts. It also tells the artist that we are likely to purchase more of his or her work if he or she continues to produce it.

This means that the music we purchase and the videos we watch are much like a vote for the music and musician who produced it. If we stop to ask, “Is it right for me to support this person and his or her work?” before downloading a song, it should help us make good, God-honoring choices.

Another key to making good decisions in this area lies in the words of 1 Corinthians 10:13: “All things are lawful for me but all things are not helpful. All things are lawful for me but all things do not edify.” In other words, it may be permissible to listen to a certain song or artist, but it may not be a good idea. The question is this: “will this build my faith or weaken it? Does this support those things I believe in or attempt to tear them down?” Or as 1 Thessalonians 5:21-22 tells us, “Test everything. Hold on to the good. Avoid every kind of evil” (NIV).

Finally, many musical artists enjoy a huge circle of influence by virtue of their creative talents. These groups or individuals impact millions of people and communicate their beliefs through concerts, videos, downloads, and radio airplay. If we view our music and entertainment choices through the lens of God’s Word, we will be well-positioned to live out the message of Romans 12:2: “Do not be conformed to this world, but be transformed by the renewing of your mind…”

XXXIV

“Wives, submit to your own husbands, as is fitting in the Lord. Husbands, love your wives and do not be bitter toward them” (Colossians 3:18-19).

As we approach the end of Colossians chapter three, Paul the Apostle will draw our attention away from the general directives that appeared earlier within this letter to focus upon three different types of relationships. Those relationships involve husbands and wives (verses eighteen and nineteen), parents and children (verses twenty and twenty-one), and concludes with masters and slaves (verse twenty-two).

Before we consider these verses in greater detail, it may be helpful to view them from a historical perspective. While many 21st century audiences tend to view the teachings of these verses in an unfavorable light, that was not always the case…

“This discussion seems negative to us today, but in its day it was strikingly positive. The three groups that had total cultural control (husbands, parents, and slave masters) are equally admonished as were those with no civic power or rights (wives, children, and slaves). This selfless mandate is an example of the reversal of the Fall.” ₍₁₎

Another source reminds us that these guidelines are not entirely one-sided…

“The Christian ethic is an ethic of reciprocal obligation. It is never an ethic on which all the duties are on one side. As Paul saw it, husbands have as great an obligation as wives; parents have just as binding a duty as children; masters have their responsibilities as much as slaves.” ₍₂₎

With respect to husbands and wives, we can begin our exploration of this passage with a look at the origin of the marriage relationship…

“And the Lord God said, ‘It is not good that man should be alone; I will make him a helper comparable to him.’ …And the Lord God caused a deep sleep to fall on Adam, and he slept; and He took one of his ribs, and closed up the flesh in its place. Then the rib which the Lord God had taken from man He made into a woman, and He brought her to the man.

And Adam said: ‘This is now bone of my bones And flesh of my flesh; She shall be called Woman, Because she was taken out of Man.’ Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh” (Genesis 2:18, 21-24).

We’ll continue to build upon this foundation as we consider the proper application of these verses next.

(1) Dr. Bob Utley. Free Bible Commentary, Colossians 3:18 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL08/VOL08A_02.html

(2) Barclay, William. “Commentary on Colossians 3”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/colossians-3.html 1956-1959.

XXXV

“Wives, submit yourselves to your husbands, as is fitting in the Lord. Husbands, love your wives and do not be harsh with them” (Colossians 3:18-19 NIV).

For many, the directives contained within these verses may seem remarkably backwards. For instance, some may dismiss these instructions as little more than the vestigial remains of an ancient culture where gender roles and societal responsibilities were rigidly determined and enforced. Others may prefer to reinterpret these guidelines to accommodate the sensibilities of modern-day society. Then there are those who struggle with the use of an emotionally-charged word like submit in the context of a marriage relationship.

In considering these verses, we should begin by noting that humanity’s Creator took the initiative in establishing the concept of marriage. As mentioned earlier, the conceptual origin of marriage began in the Garden of Eden: “The LORD God said, ‘It is not good for the man to be alone…’” (Genesis 2:18 NIV). God addressed that deficiency in the following manner: “…the LORD God made a woman… and he brought her to the man” (Genesis 2:22 NIV).

This tells us that the institution of marriage is not a human construct- it is ordained of God for the benefit of His human creation. That benefit is revealed in Genesis 2:24: “…For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh” (NIV). The term “one flesh” expresses the fulfillment, satisfaction, intimacy, pleasure, enjoyment, and unity that reflects God’s intent for a marital relationship.

Because of this, it is inappropriate to associate the word “submit” in Colossians 3:18 with the concept of forced servitude. It is also improper to link this verse with the idea that a wife is obligated to comply with any mandate a husband might seek to impose upon her. It is crucial to note that this requirement is contingent upon an important qualification: “Wives, submit to your husbands in a way that is appropriate in the Lord” (CEB, emphasis added).

One source clarifies these parameters with the following observation…

“Of course there are moral limits to this submission; it is only as is fitting in the Lord. Just as obedience to government is commanded (Rom_13:1; Tit_3:1; 1Pe_2:13) but only insofar as government takes its place under God (Exo_1:1-22; Dan_3:1-30; Dan_6:1-28), even so a wife’s submission to her husband is only ‘in the Lord.’ That is, she is not obligated to follow her husband’s leadership if it conflicts with specific scriptural commands.” ₍₁₎

(1) John F. Walvoord and Roy B. Zuck Bible Knowledge Commentary [note on Colossians 3:18]

XXXVI

“Wives, submit to your husbands, as is fitting in the Lord. Husbands, love your wives and do not be embittered against them” (Colossians 3:18-19 NET).

We should guard against the tendency to superimpose an alternative view of “submission” that is not supported by the context of the passage quoted above. For instance, the instructions given to wives in this passage carry some important implications for the husband as well…

“The text does not call on wives to render blind obedience to their husbands but rather to offer submission to the husbands’ leadership consistent with the ethical demands of the gospel (‘as is fitting in the Lord’). The result is a form of male leadership that did not conform to the patriarchal patterns of the day but instead was modeled on the servant leadership of Christ.” ₍₁₎

Its also important to note what this verse says and what it doesn’t. For instance, this passage does not compel one gender to submit to the other. Instead, this verse tells us that each wife is entrusted with the responsibility to apply this principle solely within the context of her marital relationship with her husband.

In addition, each marriage partner carries an equal responsibility to acknowledge the other’s God-given abilities and voluntarily submit to one another in recognition of those qualities. This general principle is expressed in the New Testament book of Ephesians where we are told, “Submit to one another out of reverence for Christ” (Ephesians 5:21).

For instance, a wise and conscientious husband will assess the areas where God has gifted his marriage partner with skills and abilities that exceed his own. He will acknowledge her God-given proficiency in respect to those areas and customarily defer (or submit) to her judgment in the decision-making process. In doing so, he will allow “…reverence for Christ” to guide and direct the daily decisions of life. This should help enable both partners to experience the satisfaction that comes through the fulfillment of their individual roles.

Finally, one might object to the use of the term “submit” with the claim that it undermines the equality of the marriage partners. While this may seem to be a legitimate objection, it suffers from at least one critical flaw. While each partner assumes different responsibilities within their marital relationship, this does not necessarily make them “unequal.” Instead, it is more appropriate to view this passage in relation to the roles and functions that exist among co-equal marriage partners.

(1) Cabal, T., Brand, C. O., Clendenen, E. R., Copan, P., Moreland, J. P., & Powell, D. (2007). The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (p. 1786). Nashville, TN: Holman Bible Publishers.

XXXVII

“Wives, submit to your husbands, as is fitting in the Lord. Husbands, love your wives, and do not be harsh with them. (Colossians 3:18-19 ESV).

To grasp the historical significance behind the instructions given to husbands in this passage, we can look to a source who alerts us to the impact of this message upon the cultural environment of first-century Colossae…

“This was an entirely new thing… Under Jewish law a woman was a thing, the possession of her husband, just as much as his house or his flocks or his material goods. She had no legal rights whatever. For instance, under Jewish law, a husband could divorce his wife for any cause, while a wife had no rights whatever in the initiation of divorce; and the only grounds on which a divorce might be awarded her were if her husband developed leprosy, became an apostate or ravished a virgin.

In Greek society a respectable woman lived a life of entire seclusion. She never appeared on the streets alone, not even to go marketing. She lived in the women’s apartments and did not join her menfolk even for meals. From her there was demanded complete servitude and chastity; but her husband could go out as much as he chose and could enter into as many relationships outside marriage as he liked without incurring any stigma. Under both Jewish and Greek laws and custom all the privileges belonged to the husband and all the duties to the wife.” ₍₁₎

With this in mind, we can say that these four words (“Husbands, love your wives…”) are far more significant then their brevity might suggest. They also carry important implications for God-honoring men of every generation.

For instance, the husband is responsible to ensure that his marriage partner is loved, honored, and secure. He is accountable for establishing and maintaining a Godly relationship. He must take the lead in identifying and meeting his wife’s needs within their marriage. He must also be mindful that his wife is a daughter of the God he serves. Any authority he possesses within their relationship is inherited from Him; therefore he must exercise that authority in an appropriate and considerate manner that reflects well upon Christ.

In this respect, we can find an excellent guideline for husbands within the New Testament epistle of 1 Peter…

“If you are a husband, you should be thoughtful of your wife. Treat her with honor, because she isn’t as strong as you are, and she shares with you in the gift of life. Then nothing will stand in the way of your prayers” (1 Peter 3:7 CEV).

(1) Barclay, William. “Commentary on Colossians 3”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/colossians-3.html 1956-1959.

XXXVIII

“Wives, be submissive to your husbands, as is fitting in the Lord. Husbands, love your wives and don’t be bitter toward them” (Colossians 3:18-19 HCSB).

Two people who enter the initial stages of a dating relationship are usually on their “best behavior” as they each seek to impress the other. Unfortunately, “best behavior” is not always synonymous with “normal behavior” and those who subsequently enter a marriage relationship may eventually begin to wonder what happened to the person who first attracted their interest as they get to know each other better.

For some, this may lead to an erosion of respect as the couple becomes better acquainted with their individual faults and idiosyncrasies. Or perhaps a sense of monotony, tedium, or apathy may gradually settle into a long-term marital relationship. From a husband’s perspective, these attitudes may lead to a number of negative effects.

For example, a husband may begin to exhibit a thinly veiled sense of acrimony toward his wife as his perceived grievances against her start to accumulate. That internal sense of bitterness might then be expressed though antagonistic comments, sarcastic observations, or a subtle demeanor of annoyance. He may become easily exasperated, withdrawn, impatient, or overly contentious with his spouse.

The problem is that a husband who succumbs to these negative behaviors often forgets that he and his wife have become one flesh (Mark 10:6-9). Because of this, a husband who develops a bitter attitude towards his wife damages himself in the process. Fortunately, Colossians 3:19 provides us with an advance warning that can help a Godly husband avoid this trap.

While a husband may feel as if his wife has given him a reason to justify a sense of bitterness towards her, that does not relieve him of the responsibility to maintain a God-honoring example within his marriage relationship. Remember that God desires the marriage relationship to serve as an illustration of His relationship with His people (Ephesians 5:31-32). That may sometimes require a husband to exhibit the same kind of self-sacrificing kind of love that God demonstrates towards us.

Finally, a God-honoring man can benefit by following a piece of common-sense wisdom from the Old Testament book of Ecclesiastes: “Enjoy life with your beloved wife during all the days of your fleeting life that God has given you on earth during all your fleeting days; for that is your reward in life and in your burdensome work on earth” (Ecclesiastes 9:9 NET).

XXXIX

“Children, obey your parents in all things, for this is well pleasing to the Lord” (Colossians 3:20).

The word “obey” is a phrase that often generates a great sense of internal resistance. Yet there are several instances where God ordains a commitment to obedience in our relationships with others. Colossians 3:20 offers one such example.

When used in this context, this reference to “children” serves to identify a son or daughter who has progressed beyond the infant/toddler stage but has not yet reached adulthood. While this word carries a broad application, it might be best to think of this idea in terms of a youth who is transitioning to adult responsibilities but has not yet gained the experience necessary to consistently make good decisions.

When it comes to a child’s responsibility in this area, we should note that this commitment extends to both mothers and fathers: “Children, obey your parents…” The Biblical epistle of Ephesians offers a similar exhortation…

“Children, obey your parents in the Lord, for this is right. ‘Honor your father and mother,’ which is the first commandment with promise: ‘that it may be well with you and you may live long on the earth’” (Ephesians 6:1-3).

There are several important factors to consider in looking at these instructions. First, “Children, obey your parents…” represents a command from God through the pages of His Word. When a child obeys his or her parents, he or she is obeying God as well, Next, there is a personal incentive that accompanies this call to honor and obedience: “…so that all may go well with you…” (GNT). Finally, a child who is obedient to his or her parents is someone who follows Jesus’ own youthful example: “So Jesus went back with (Joseph and Mary) to Nazareth, where he was obedient to them” (Luke 2:51 GNT).

Of course, we might question the all-encompassing nature of this directive with the following question: “What if a parent asks a child to do something illegal, immoral, or unethical- is the child still obligated to obey?” Well, the answer to that question is clearly “no” when we consider this message in relation to other New Testament teachings.

Remember that Ephesians 6:1 instructs children to “…obey your parents in the Lord…” In addition, the New Testament book of Acts tells us that “We ought to obey God rather than men” (Acts 5:29). In this context, the word “everything” assumes that parents are offering God-honoring direction for their children. A parent who demands obedience in an area that is contrary to Biblical teaching would justify an exception to this rule.

XL

“Children, obey your parents in everything, for this pleases the Lord” (Colossians 3:20 ESV).

A youth who experiences difficulty in his or her relationship with a parent may object to the counsel given to us here in Colossians 3:20. Those objections might include some or all of the following…

• My parents are too strict.
• My parents won’t listen to me.
• My parents don’t trust me.

For argument’s sake, let’s assume those characterizations are accurate. In this situation, a youth with these objections might benefit by considering the answer to the following question: “Does that therefore make it right for me to treat my parents impolitely or disrespectfully?” You see, a youth who is tempted to push back against a parent in that manner would do well to remember Jesus’ counsel from Matthew 7:12: “In everything, therefore, treat people the same way you want them to treat you…” (NASB).

Here’s another useful exercise: If you’re a youth, consider the things you dislike about your parents. Once you’ve identified those things, ask yourself a second question: “Am I duplicating those same behaviors in my relationship with my parents?” In other words, is it possible that a problem has developed because you are interacting with your parents in the same way they are interacting with you? For instance…

• “My parents are so stubborn!” That may be true, but have you acted in a similar manner? Is it possible that you are demonstrating the very same trait you dislike in them?
• “My parents never listen to me!” That’s possible, but is it also possible that you are are not listening to them as well?

Could it be that a conflict has developed because you and your parents are more alike than you think? Before you come down too hard on your parents for their perceived faults, perhaps you might look inwardly first…..

“Do not judge others, and you will not be judged. For you will be treated as you treat others. The standard you use in judging is the standard by which you will be judged. And why worry about a speck in your friend’s eye when you have a log in your own? How can you think of saying to your friend, ‘Let me help you get rid of that speck in your eye,’ when you can’t see past the log in your own eye? Hypocrite! First get rid of the log in your own eye; then you will see well enough to deal with the speck in your friend’s eye” (Mattthew 7:1-5 NLT).

If we are not careful to seek God’s help, we may end up duplicating the same negative characteristics we disapprove of in our parents. The following verse will illustrate the need to be alert to this danger.

XLI

“Fathers, do not exasperate your children, so they won’t become discouraged” (Colossians 3:21 HCSB).

While children are given the responsibility to obey their parents, parents also carry several important responsibilities as well. For instance, Colossians 3:21 tells us that a God-honoring father must take steps to avoid provoking his children. One version of this passage clarifies this responsibility in a manner that is easily accessible to 21st century audiences: “Fathers, don’t over-correct your children, or they will grow up feeling inferior and frustrated” (Phillips).

This wisdom behind this passage predates similar modern-day conclusions by thousands of years. But perhaps even more surprising is the cultural environment that served as the backdrop for this message. While Colossians 3:21 may appear to represent some common-sense instruction, “Fathers, do not exasperate your children…” was a revolutionary concept for its time.

You see, children had very few rights in the Greco-Roman culture of first-century Colossae. For example, a parent could legally abandon an unwanted child or sell a child into slavery during that time. An infant born with a birth defect might be killed without fear of legal reprisal. Furthermore, a newborn child had no legal recognition in that era unless the father officially recognized that child as a son or daughter. This may explain why this admonition is specifically directed to fathers.

Three sources discuss some other important aspects of this passage…

“Fathers exasperate their children by: being inconsiderate, being too demanding, being over-corrective, and being unjust and severe. Parents also provoke their children by continual faultfinding, always frowning, never smiling, and holding other children up as examples. The twig is to be bent with caution, not broken.” ₍₁₎

“While children must obey both parents, the father (pateron) has the primary responsibility for his children as head of the household. For this reason Paul addressed the ‘fathers’ here. What is in view here, with the words ‘do not exasperate,’ is the habitual provoking of children by insensitive parents, especially fathers. ‘Since like begets like, a parent who provokes will produce a child of strife. Such provocation makes unreasonable demands on the child, humiliates him, and manifests no loving understanding of his unique personality. It is marked by constant nagging.’” ₍₂₎

“Parents, and specially fathers, are urged not to irritate their children by being so unreasonable in their demands that their children lose heart and come to think that it is useless trying to please their parents.” ₍₃₎

A father who follows this exhortation is someone who builds the right kind of example for his child to follow. He will help instill positive characteristics for his children to reproduce in the lives of their own children and establish a good foundation for them to follow Christ.

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2465). Nashville: Thomas Nelson.

(2) Constable, Thomas. DD. and Gromacki, Robert G. Stand Perfect in Wisdom. Grand Rapids: Baker Book House, 1984, pg. 150, quoted in Notes on Colossians 2019 Edition Dr. Thomas L. Constable (3:21), https://www.planobiblechapel.org/tcon/notes/html/nt/colossians/colossians.htm#_ftn306

(3) Bruce, F.F quoted in Guzik, David Colossians 3 – Put Off, Put On © Copyright – Enduring Word https://enduringword.com/bible-commentary/colossians-3/

XLII

“Fathers, do not provoke your children, lest they become discouraged” (Colossians 3:21).

It is an unfortunate reality, but some children spend their lives desperately trying -and often failing- to live up to the unrealistic expectations of a parent. Other children are teased, mocked, or treated cruelly in one form or another. Then there are those children who fall victim to hurtful jokes or comments, destructive sarcasm, undue criticism, or other, similar interactions with various family members.

Colossians 3:21 warns against engaging in this type of behavior and specifically instructs fathers to avoid exasperating, provoking, or irritating their children. In practical terms, a conscientious parent can implement this guidance in several different ways. For example, a wise father will take a child’s age, personality, and emotional makeup into account when interacting with him or her. While there is no guarantee that the actions of a father will not irritate his child, it is important to avoid intentionally doing so.

A father can also implement this directive by ensuring that other family members do not establish an environment where smaller or weaker children are habitually irritated, provoked, or similarly afflicted.

In addition, we can expand this idea to include the need to avoid setting unrealistic expectations for a child. While it is good and appropriate for a father to encourage his children to pursue excellence in developing their God-given abilities, it is important for a father to avoid being overly ambitious in his assessment of them. In other words, a discerning father should avoid setting his expectations so high that his children will never realistically achieve them.

Some other potential dangers may include some or all of the following…

• Living vicariously through a child’s accomplishments.
• Pushing a child toward greater achievement because it reflects well upon the parent.
• Living in a manner that is habitually inconsistent with what the parent professes to believe.

Finally, it is probably fair to say that most parents do the best they can in raising their children. Yet even if a father has failed to set the right example for his children, this should not prevent him from seeking God’s empowerment to overcome the mistakes of the past. A father who seeks to restore or establish a God-honoring relationship with his children should make the following passage from the New Testament epistle of James a foundation of his daily prayer life…

“If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him” (James 1:5 NIV).

XLIII

“Slaves, obey your human masters in everything. Don’t work only while being watched, in order to please men, but work wholeheartedly, fearing the Lord” (Colossians 3:22 HCSB)

While there are many different types of working arrangements today, the predominate business model of the first century involved the master/slave relationship. At the time of this epistle to the Colossians, there were approximately 60 million slaves throughout the Roman Empire, a number that may have represented up to half the total population of the Empire during that period.

Thankfully, the master/slave relationship model is virtually unknown today. Therefore, we can turn our attention to the proper way to interpret Colossians 3:22 in a modern-day culture where slavery no longer exists. Since this arrangement is no longer applicable. we can take the Biblical teaching on this subject and apply it to the next closest relationship model that currently exists.

In this instance, the closest parallel to the working relationship described in this passage is the employer/employee business model. As we consider the proper application of this passage in the context of a 21st century labor relationship, we should first recognize that there is an important Biblical principle behind this verse. That principle tells us that Christian workers must honor God in their labor and demonstrate respect for supervisors. managers, foremen, business owners, and others who serve in similar oversight capacities.

This principle (like all Biblical principles) remains consistent at all times but is adaptable to meet the needs of various societies and cultures. For example, we can put this teaching on slaves and masters to use in any working relationship, no matter what the time or place. However, there is an important consideration involved when it comes to adapting a Biblical principle like the one found here in Colossians 3:22.

You see, its important to recognize that this approach does not allow us to change or alter a Biblical principle to suit our preference. Instead, “adaptation” means that we must adjust our attitudes and behaviors to reflect the principle in question. When applied in a modern-day labor relationship, this verse tells us that we are not simply working for a manager or supervisor. Instead, we are working for that supervisor’s ultimate Supervisor as well.

One commentator offers a timely reminder in regard to this idea…

“The Christian who is a dishonest, lazy or unreliable worker has something far worse to deal with than a reprimand from his earthly supervisor. His heavenly supervisor may prepare a reprimand as well.”  ₍₁₎ 

Related messages:
Does The Bible Teach That Slavery Is Acceptable? https://traed.net/philemon/philemon-part-ii/

How The Scriptures Worked To Undermine The Slave/Owner Relationship Model https://traed.net/philemon/philemon-part-iii/

(1) Guzik, David Colossians 3 – Put Off, Put On © Copyright – Enduring Word https://enduringword.com/bible-commentary/colossians-3/

XLIV

“And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ” (Colossians 3:23-24).

While many of us look forward to Friday and the end of a typical work week, we often greet Monday and the beginning of a new work week with a sense of dread. But if we take the time to consider that Monday-morning response more closely, we may find that it is not “work” that disheartens us. Instead, it is the drudgery and toil associated with an occupation we dislike. You see, we rarely object to working at a task we enjoy. The problem is that most of us must labor at an occupation that generates a paycheck and not the kind of work we’d prefer.

But what if we changed our perspective regarding the work we perform? For instance, what if we were to view our work responsibilities as assignments from God? How would our attitude towards life and work change if we viewed our occupations as duties that have been entrusted to us?

No matter how difficult, tedious, or menial our work may be, we can find meaning and fulfillment in our labor if we view it as a responsibility that has been conferred upon us by God. Consider the following observation on this subject…

“If we could regard our work as an act of worship or service to God, such an attitude would take some of the drudgery and boredom out of it. We could work without complaining or resentment if we would treat our job problems as the cost of discipleship.” ₍₁₎

However, there is a subtle pitfall to avoid as we follow this directive to “…work heartily, as unto the Lord” (ASV), That danger materializes when others fail to recognize or commend us for the quality of our work as we put forth our best efforts on behalf of the Lord.

While it is certainly discouraging when others fail to notice or appreciate our work, its important to remember that we do not labor exclusively to obtain the approval or acknowledgment of others. Instead, we perform quality work (regardless of our occupation) because it reflects well upon the Lord and the name we carry even if others dismiss our efforts.

If we maintain this perspective, it should help us avoid the disappointment that may result when others fail to affirm or commend our work. Sometimes we must be content in the knowledge that God is aware of our commitment to honor Him in our labor even when others are not.

(1) Life Application Study Bible NKJV Colossians 3:23 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

Image Credit: Clara E. Atwood [Public domain], via Wikimedia Commons

XLV

“Whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ” (Colossians 3:23-24).

Its interesting to note that Colossians 3:24 is the only place in the Bible where Jesus is addressed as “the Lord Christ.” While the Scriptures acknowledge Jesus as a friend (John 15:15), counselor (Isaiah 9:6), servant (Mark 10:45) and one who sympathizes with us in our weaknesses (Hebrews 4:15), it is important to remember that He also carries a royal title that commands reverence and respect: “the Lord Christ.”

One commentator offers some additional observations regarding this passage that we would do well to consider…

“The principles of this passage apply to all workers. (1) You are working, not merely for your employer but for the Lord.

(2) Your employment is an opportunity to bear witness to the sovereignty of Christ in your life.

(3) Your inner attitude (the heart) is expressed in the quality of your work.

(4) The Lord will recompense you fairly and generously for your work, even if your employer does not.

(5) There is no excuse for wrongdoing (e.g., thievery) in the workplace, even if you are ill-treated and underpaid.

(6) Remember that you are serving the Lord Christ, so your work should reflect your reverence for him—wherever you are, whatever your circumstances, whatever kind of work you do.” ₍₁₎

This approach is one that should produce a number of positive effects. For instance, it is often tempting to “pay back” an employer in an unethical manner as a way of compensating for a perceived injustice. However, a God-honoring man or woman who is working “…as to the Lord and not for people” (NET) can be secure in knowing that God will repay for any wrong that has been committed against one of His employees.

A person who views his or her job responsibilities in this manner will also avoid two extremes. First, he or she will never give an employer less than an employer pays for. Next, a commitment to honor God in our work also means that we will not permit our job responsibilities to overshadow other areas of life.

For example, some allow the demands of work to take priority over family relationships, church attendance, Bible study, or other areas where Christ should have preeminence. However, a person who works “as unto the Lord” will not allow such responsibilities to assume priority over other areas of life where he or she is responsible to serve the Lord to an equal degree.

(1) McCown, Wayne. “B. Social Duties Within Christian Community (3:12-4:1)” In Asbury Bible Commentary. 1091. Grand Rapids: Zondervan, © 1992.

XLVI

“But he who does wrong will be repaid for what he has done, and there is no partiality” (Colossians 3:25).

As we consider the final verse of Colossians chapter three, there are two key words that should command our attention. Those words are repaid and partiality. Both words carry positive or negative implications based on the choices we make.

As mentioned previously, this verse assures us that God will compensate for any injustice we may endure over the course of our working lives. The fact that “…there is no partiality” assures us that every genuine wrong that has ever been committed against a God-honoring employee will be repaid. This should serve as a great encouragement for any Godly employee who may be overworked and underappreciated in his or her position.

Nevertheless, Colossians 3:25 communicates this idea in a primarily negative sense: “…the one who does wrong will be repaid for his wrong, and there are no exceptions” (NET). In other words, God will show no favoritism, either for the unfaithful slave or for the unjust master. ₍₁₎ Thus, this passage represents a cautionary message for employers and employees alike.

For instance, it is often discouraging to see examples of such partiality in the workplace. Mediocre employees are sometimes promoted while better qualified workers are left to toil in obscurity. A “well-connected” friend or family member may secure a lucrative position as more seasoned employees are overlooked. Supervisors may reward favored subordinates with preferred assignments while others struggle to succeed.

While these improprieties are distressing, they should not come as a surprise for the Scriptures warn us to expect such things in this life…

“I also saw something else here on earth: The fastest runner does not always win the race, the strongest soldier does not always win the battle, the wisest does not always have food, the smartest does not always become wealthy, and the talented one does not always receive praise. Time and chance happen to everyone” (Ecclesiastes 9:11 NCV).

Despite these unfortunate realities, we can be comforted in the knowledge that God will address any such discrepancies fully and completely without partiality. As one commentator has observed…

“For ancient Christian slaves and for modern Christian workers, there is no guarantee on earth of fairness of treatment from those whom they work for. Sometimes partiality means that bad workers are unfairly rewarded and good employees are penalized or left unrewarded. Paul assures both our ancient brethren and us that there is a final rewarding and punishment, and with this there is no partiality.” ₍₂₎

(1) Charles C Ryrie, Ryrie Study Notes [Colossians 3:25]

(2) Guzik, David Colossians 3 – Put Off, Put On © Copyright – Enduring Word https://enduringword.com/bible-commentary/colossians-3/

Follow @office_doctors

I

One of the best-known passages from the New Testament book of Hebrews is found in chapter four, verse twelve: “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (ESV). Colossians chapter two serves to illustrate the living and active nature of God’s Word with twenty-three verses that are just as applicable today as they were when they were originally written almost twenty centuries ago.

As mentioned earlier in our look at Colossians chapter one, a group of heretical teachers had apparently worked their way into the first-century Colossian church. Today, we collectively refer to these teachers as the Gnostics. Judging from the content of this epistle, we can say that a key component of their teaching included the belief that faith in Christ was important, but insufficient for true spiritual enlightenment.

One scholar offers some additional insight into the Gnostics and their message…

“There were two types of Gnostic false teachers: (1) salvation is through secret knowledge and, therefore, it does not matter how you live (antinomian libertines) and (2) salvation through secret knowledge plus a very restricted lifestyle (legalists).” ₍₁₎

So while there were different varieties of Gnostic teachings, each group was united by the common belief that Jesus could not provide everything necessary for salvation and spiritual enlightenment. This was the environment that served as the backdrop for Paul the Apostle’s Epistle to the Colossians. Under the inspiration of the Holy Spirit, Paul sought to refute these heretical ideas with an important warning that will appear later in this chapter…

“Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ. For in Him dwells all the fullness of the Godhead bodily; and you are complete in Him, who is the head of all principality and power” (Colossians 2:8-10).

As we begin our study of Colossians chapter two, it’s crucial to recognize that these teachings (and those like them) did not die out in the New Testament era. On the contrary, these doctrines still exist today in various forms. This illustrates the need to carefully study Colossians chapter two and the remaining chapters of this important Biblical letter in order to identify and guard against the modern-day variants of these first-century false teachings.

(1) Dr. Bob Utley, Free Bible Commentary, Colossians 2 [2:16-23] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL08/VOL08A_02.html

II

“For I want you to know what a great conflict I have for you and those in Laodicea, and for as many as have not seen my face in the flesh” (Colossians 2:1).

A person in the midst of a conflict is usually someone who is facing a difficult choice between two or more alternatives. However, Paul the Apostle’s conflict regarding the first-century churches in Colossae and Laodicea went far beyond a struggle to choose between two viable options.

You see, Paul described his feelings towards these churches with the word agon in the original language of this verse. This word was used to identify a stadium or arena and came to describe a struggle or contest by extension. It was also employed as a military term to depict a battle or used in a legal sense to define a trial. ₍₁₎ These word-pictures offer some insight into the internal conflict Paul faced in praying and working for two groups of people he had never met.

The city of Laodicea was located about 10 miles (16 km) from Colossae and had a reputation as an important financial center within that region. It was also known for its textile production, including a black colored wool that was produced from specially bred sheep. In addition, Laodicea was recognized for producing an ointment that was used to treat certain eye conditions as well as other medications.

Near the end of this letter to the Colossians, Paul will go on to offer the following directive regarding the church at Laodicea: “Now when this epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea” (Colossians 4:16). This tells us that the false teachings that had infiltrated the church at Colossae had likely spread to the Laodicean church as well.

Unfortunately, Jesus would later issue a critical message to the church at Laodicea in the final book of the New Testament…

“I know everything you have done, and you are not cold or hot. I wish you were either one or the other. But since you are lukewarm and neither cold nor hot, I will spit you out of my mouth” (Revelation 3:15-16 NIV).

Judging from Jesus’ message to the Laodiceans in the book of Revelation, it seems that Paul’s letters did not have much of a long-term impact. This serves as important reminder for modern-day readers: if we do not make the right spiritual corrections today, it may lead to larger issues tomorrow.

(1) G73 agon https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g73

III

“that their hearts may be encouraged, being knit together in love, and attaining to all riches of the full assurance of understanding, to the knowledge of the mystery of God, both of the Father and of Christ” (Colossians 2:2).

The false teachers among the Colossians were advocating a message that probably sounded much like this: “You are not complete in Christ. We can help you advance to a higher spiritual plane.” Paul the Apostle countered that message by revealing his ultimate goal for the churches at Colossae and Laodicea: “My purpose is that they… may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge” (NIV).

This serves to remind us of something Paul established earlier in this letter to the Colossians: Jesus is the termination point for everything that concerns humanity. As we read earlier in Colossians 1:16: “all things were created by (Jesus) and for (Jesus).” Since everything was created by Him and for Him, this means that every human quest for salvation, wisdom, knowledge, and purpose will find its consummation in Christ.

We should also take note of the word “heart” as found here in Colossian 2:3. This word is translated from the word kardia in the original language of this verse. As you might suspect, this word forms the basis for the modern-day word “cardiac.” When used in this context, the heart refers to someone’s innermost being in a physical, emotional, or spiritual sense.

With these things in mind, we can say that this verse is not speaking of a limited or shallow degree of encouragement but something that extends to our innermost beings. This depth of encouragement is reminiscent of 2 Corinthians 1:3-4 where Paul broke out in an expression of praise for “…the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles…”

Paul also affirmed his desire for the Colossians to experience “…the full wealth of assurance which true understanding brings” (GNB). This kind of assurance is reflective of a person who is willing to place his or her trust in God even when the circumstances may not seem to warrant it. This is not “blind faith” or a faith that has no basis in reality. Instead, genuine Biblical faith involves trust in a God who has already proven Himself within the pages of the Scripture and in the lives of those who have placed their confidence in Him.

IV

“in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3).

We can find one of the most concise and helpful definitions of wisdom and knowledge in an observation from the following commentary…

“Knowledge is the apprehension of truth; wisdom is its application to life. Knowledge is prudent judgment and wisdom is prudent action. Both are found in Christ (cf. Rom. 11:33; 1 Cor. 12:8)…” ₍₁₎

Another commentator applies these concepts in the context of this passage…

“The force of this passage then is this: all, and not merely some of the treasures of wisdom and knowledge are contained in Christ; therefore the search for them outside of Him is doomed to failure. But not only are they in Christ, but they are contained in a hidden way. Therefore they do not lie on the surface, but must be sought for earnestly, as men seek for hidden treasure. They are not matters of external observances, such as the false teachers enjoined, but to be apprehended by deep and serious meditation.” ₍₂₎

This insight provides us with an opportunity to examine the differences between the Biblical definition of meditation and the type of meditation that is associated with various “new age” or eastern religions. For instance, the Biblical concept of meditation involves reflecting upon the subject of God and His Word. This kind of meditation involves learning about God through the Biblical Scriptures and thinking about how that knowledge should impact our lives.

The Old Testament book of Joshua encourages this type of meditation with the following exhortation…

“Always remember what is written in the Book of the Teachings. Study it day and night to be sure to obey everything that is written there. If you do this, you will be wise and successful in everything” (Joshua 1:8 NCV).

On the other hand, many alternative types of meditation often involve “emptying” one’s mind to achieve some type of physical response or altered state of consciousness. This kind of meditation may involve the use of mantras (a word or syllable that is chanted or sung as a prayer or as an aid in concentration), breathing exercises, or specific body postures to help achieve a feeling of spiritual enlightenment.

Since this approach does not have its origin in the One “in whom are hidden all the treasures of wisdom and knowledge” it can never lead to genuine spiritual enlightenment.

This serves to illustrate the importance of defining a term like “meditation.” One type of meditation acknowledges and honors God while the other does not.

(1) John F. Walvoord and Roy B. Zuck Bible Knowledge Commentary [note on Colossians 2:2-3]

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on Colossians 2:2-3] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

Image Credits:
Bible Reading: Ben White benwhitephotography [CC0], via Wikimedia Commons
Meditation: Bryan Helfrich [CC BY-SA 3.0], via Wikimedia Commons

V

“Now this I say lest anyone should deceive you with persuasive words” (Colossians 2:4).

Its often been said that salesmanship is much like the age-old practice of fishing. The difference is that one type of fishing involves an aquatic creature while the other involves a potential customer.

For instance, the fisherman and the salesperson must each begin with an idea of what they want to catch. Each must then find the right kind of lure and finish by reeling in what they have caught. For the fisherman, this means separating the catch from its watery environment. For the salesperson, this means separating the catch from his or her money.

This analogy also holds true spiritually as well- and much like the illustration given above, we can look at this comparison in a positive or negative way. Consider one of Jesus’ first recorded interactions with His disciples…

“As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fishermen. ‘Come, follow me,’ Jesus said, ‘and I will send you out to fish for people.’ At once they left their nets and followed him” (Mark 1:16-18 NIV).

The ultimate intent behind Jesus’ invitation involved separating human beings from death and giving them eternal life. On the other hand, the false teachers of first-century Colossae sought to lure the members of the church “back into the water” with some persuasive bait: “…ideas that seem good, but are false” (ERV).

This helps explain why Paul the Apostle has devoted much of this letter to the subject of Jesus’ deity. Paul sought to protect the Colossians from the “…persuasive [but thoroughly deceptive] arguments” (AMP) offered by the false teachers of his day. Much like the shiny lure on the end of a fisherman’s hook, these arguments seemed to offer something good but were harmful and destructive in reality.

One source takes the opportunity of this passage to issue an important warning to modern-day readers…

“Because all wisdom and knowledge are in Christ, Christians should not be deluded with the persuasive words of false cultists. If a man does not have the truth, then he must seek to attract a following through the clever presentation of his message. That is exactly what heretics always do. They argue from probabilities and build a system of teaching on deductions. On the other hand, if a man is preaching the truth of God, then he does not need to depend on such things as eloquence or clever arguments. The truth is its own best argument and, like a lion, will defend itself” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary (p.2001) Edited by Arthur Farstad Thomas Nelson Publishers

VI

“I tell you, then, do not let anyone deceive you with false arguments, no matter how good they seem to be” (Colossians 2:4 GNT).

We can find one of the best known examples of a false argument in the form of the following question: “Can God make a rock so big that He can’t move it?” This question appears to present an insurmountable dilemma for those who seek to answer it. For instance…

• If God can make a rock so big that He can’t move it, then He is not all-powerful.
• If God can’t make a rock so big that He can’t move it, then He is not all-powerful.

Either way, the question seems to eliminate the possibility of an omnipotent Being and thus precludes the existence of an all-powerful God. But even though this may seem to be a reasonable question, a fatal flaw emerges when we stop to consider it more closely.

For example, how big a rock would be necessary in order to prevent God from moving it? Well, a rock of that magnitude would have to surpass the infinite power of God. So in essence, the questioner is asking if God can create a rock that is greater than His infinite ability to lift it.

Do you see the issue? This question establishes a scenario in which the following conditions exist…

• A Being who holds absolute power in every respect (God).
• An object that is greater in at least one respect (a rock).

In other words, this question embodies a logical impossibility- a situation where God holds the most power but does not hold the most power at the same time. This basic idea is sometimes rephrased in the following way: “Can God move an immovable object?” The problem is that the ability of an immovable object to remain stationary must exceed God’s infinite power to move it. Since nothing can exceed infinite power, the question is inherently self-defeating.

A related question is this: “Can God make a square circle?” The issue with this question is that it is internally self-destructive. You see, once we attempt to place a corner on a circle in order to make it a square, the circle immediately ceases to be a circle. Because of this, the question logically precludes any possibility of an answer.

Therefore, a person who offers these inquiries in attempting to eliminate the possibility of an omnipotent God should be asked to return with a different question- one that actually makes sense.

VII

“For though I am absent in the flesh, yet I am with you in spirit, rejoicing to see your good order and the steadfastness of your faith in Christ. As you therefore have received Christ Jesus the Lord, so walk in Him, rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving” (Colossians 2:5-7).

As mentioned earlier, the Epistle to the Colossians is part of a small contingent of “prison epistles” that includes the New Testament letters of Philippians, Ephesians, and Philemon. These prison epistles are so-named because they are thought to have been written by the Apostle Paul while he was under house arrest in the city of Rome.

Although Paul’s imprisonment may have prevented him from visiting the church at Colossae, that did not temper his love and concern for them. Therefore, it should not be surprising to learn that the report of their “resolute firmness” (GNT) and “strong faith in Christ” (TLB) served as a source of encouragement to him.

This reference to the Colossians’ orderly conduct is also reminiscent of Paul’s counsel to the church at Corinth: “Let all things be done decently and in order” (1 Corinthians 14:40). This reminds us that an orderly worship service should be a feature of a church that follows the good example set by the members of the Colossian fellowship.

If we drill a little further into this concept of “good order” we find that it refers to anything that marks an orderly condition in character, fashion, quality, or style. ₍₁₎ Paul was someone led by example in this area as reflected in this comment to the church at Thessalonica…

“For you yourselves know how you ought to follow us, for we were not disorderly among you; nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you, not because we do not have authority, but to make ourselves an example of how you should follow us” (2 Thessalonians 3:7-9).

So, much like a healthy plant that is sustained through a good root system, these qualities were certain to lead to a number of positive results…

“Paul uses the illustration of our being rooted in Christ. Just as plants draw nourishment from the soil through their roots, so we draw our life-giving strength from Christ. The more we draw our strength from him, the less we will be fooled by those who falsely claim to have life’s answers. If Christ is our strength, we will be free from human regulations.”
₍₂₎

(1) G3050 taxis https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g5010

(2) Life Application Study Bible NKJV Colossians 2:7 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

VIII

“Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ” (Colossians 2:8).

While the word “philosophy” may summon up any number of mental images, this word simply refers to a love of wisdom or “a system of principles for guidance in practical affairs.” ₍₁₎

You see, everyone has philosophies about life. In other words, everyone has a set of principles that guide their decisions even if they are not consciously aware of them. The problem is that any philosophy can be good or bad depending on its underlying wisdom or worldview. For example, Colossians 2:8 tells us that there are certain philosophies that are not only empty but deceptive.

We can illustrate this idea with a look at a few of the more common philosophies that “…conform to human traditions and the way the world thinks and acts rather than Christ” (CEB)…

• You only live once.
• The ends always justify the means.
• If it feels good, do it.
• Follow your heart.
• If it feels right, it can’t be wrong.

The problem is that each of these philosophies begins with a faulty premise. For instance, some implicitly dismiss the existence of a Creator or equate the idea of “good” or “right” with nothing more than human preference. Others grow out of a kind of “wisdom” that presumes that people will never have to give an account for their choices in life. These are the kinds of philosophies that are certain to lead to eventual trouble.

So how can we decide what represents an empty and deceptive philosophy and what doesn’t? Well, a good standard for for separating the two can be found in the Old Testament book of Proverbs: “For the reverence and fear of God are basic to all wisdom. Knowing God results in every other kind of understanding” (Proverbs 9:10 TLB).

This tells us that our search for wisdom and knowledge should begin with an attitude of acknowledgement and respect for our Creator. Any quest for wisdom that begins with the presumption that God does not exist is one that neglects the warning given to us earlier in Colossians 2:4… “I am telling you this so that no one will be able to deceive you with persuasive arguments” (NLT).

The next portion of this three-part study on Colossians 2:8 will continue with a look at the differences between those philosophies that are Biblically valid and those that are not.

Related studies: https://traed.net/1corinthians/the-book-of-1-corinthians-1-corinthians-chapter-one/#22

(1) Philosophy. Dictionary.com. Dictionary.com Unabridged. Random House, Inc. http://dictionary.reference.com/browse/philosophy (accessed: October 14, 2015).

Image Credit: Beyond My Ken [CC BY-SA 4.0], via Wikimedia Commons

IX

“See to it that nobody enslaves you with philosophy and foolish deception, which conform to human traditions and the way the world thinks and acts rather than Christ” (Colossians 2:8 CSB).

We can unlock the meaning and application of this important passage with the aid of three commentators. Our first commentator underscores the general validity of philosophical thought…

“…Paul himself was well trained in the philosophies of his day, even quoting them from time to time (cf. Acts 17:28; Titus 1:12). Paul successfully ‘reasoned’ with the philosophers on Mars Hill, even winning some to Christ (Acts 17:17, 34). Elsewhere he said a bishop should be able ‘to exhort and convict those who contradict’ (Titus 1:9) and that he was ‘appointed for defense of the Gospel’ (Phil. 1:17). Peter exhorted believers to ‘always be ready to give a defense to everyone who asks you a reason for the hope that is in you’ (1 Peter 3:15). Indeed, Jesus said the great command is to love the Lord ‘with all your mind’ (Matt. 22:37).” ₍₁₎

So if philosophy is a valid discipline, what are we to make of Colossians 2:8? Well, our next expositor offers some valuable insight on this question…

“This verse has been used at times to teach that Christians should not study or read philosophy. This is not Paul’s meaning. Paul himself was adept at philosophy, evidenced by his interaction with the Stoic and Epicurean philosophers in Athens (Acts 17:1–34). Paul was warning the believers not to be taken in by any philosophy that does not conform to a proper knowledge of Christ.

The false teachers at Colosse had combined worldly philosophies with the gospel. These philosophies are spoken of by Paul as the basic principles of the world, which some have interpreted as ‘spirits’ or ‘angels’ who supposedly control a person’s life (Gal. 4:3, 9). It seems more likely that the term principles refers to the elementary rules and regulations that certain teachers were seeking to impose on believers according to the dictates of human philosophies. Paul’s strongest indictment against the heretics was that their teaching was not according to Christ, and thus they were not walking with Christ (vv. 6, 7).” ₍₂₎

Our final source helps us separate the good from the bad when it comes to the subject of philosophy…

“Paul writes against any philosophy of life based only on human ideas and experiences. Paul himself was a gifted philosopher, so he is not condemning philosophy. He is condemning teaching that credits humanity, not Christ, with being the answer to life’s problems. That approach becomes a false religion. There are many man-made approaches to life’s problems that totally disregard God. To resist heresy you must use your mind, keep your eyes on Christ, and study God’s Word.” ₍₃₎

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 487–488). Wheaton, Ill.: Victor Books.

(2) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1565). Nashville: T. Nelson Publishers.

(3) Life Application Study Bible NKJV Colossians 2:8 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

X

“Be careful not to allow anyone to captivate you through an empty, deceitful philosophy that is according to human traditions and the elemental spirits of the world, and not according to Christ” (Colossians 2:8 NET).

We can define the “…elementary principles originating in this world” (Voice) with a look at the identifying characteristics embedded within the passage quoted above.

The first defining feature involves a lack of substance. Biblical translators have used phrases like worthless (GNT), senseless (CEV), or wrong and shallow (TLB) to express the meaning of this idea. Any principle or philosophy that is empty, vain, hollow, or devoid of truth would fall into this category.

The next characteristic is deceit. In the original language of this passage, “deceit” involves “that which gives a false impression, whether by appearance, statement or influence” ₍₁₎ The Amplified Bible inserts the phrase “pseudo-intellectual babble” to help communicate the meaning of this idea for the benefit of 21st century audiences.

This is followed by a reference to “elemental spirits” (NET), “men’s ideas of the nature of the world” (Phillips), or “human traditions and the way the world thinks and acts rather than Christ” (CEB). This concept is linked to the philosophies, opinions, values, worldviews, societal attitudes, and belief systems that characterize the world as it is and reject the God of the Scriptures. This cautionary message is so important that a similar warning will reappear later in verse twenty.

Finally, such teachings and beliefs are “not according to Christ.” One scholar associates this phrase with someone who bases his or her decisions purely upon human reasoning, experience, or speculation. ₍₂₎ Another commentary adds, “Philosophy is the love of wisdom, but if one loves wisdom that is not Christ (the Sum of all wisdom, Col_2:3), he loves an empty idol. Such a one will be ‘always learning but never able to acknowledge the truth’ (2Ti_3:7).” ₍₃₎

Since our beliefs serve as the foundation for the decisions we make, its important to examine them for the underlying presence of these negative characteristics. For example, if human beings represent the ultimate moral authority in the universe, then concepts like justice, legality, and fair treatment are solely defined by the group or individual. On the other hand, those precepts find their source and authority in the God of the Scriptures if He truly exists.

Therefore as Colossians 2:8 cautions us, “Don’t let anyone fool you by using senseless arguments. These arguments may sound wise, but they are only human teachings. They come from the powers of this world and not from Christ” (CEV).

(1) G539 apate deceit

(2) Dr. Bob Utley. Free Bible Commentary, Colossians 2:8-15 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL08/VOL08A_02.html

(3) Bible Knowledge Commentary, note on Colossians 2:8, pg. 677

XI

“For in Him dwells all the fullness of the Godhead bodily” (Colossians 2:9).

There are some who consider Jesus to be a notable person in human history but nothing more. But that is not the description of Christ given to us here in Colossians 2:9. One translation of this verse conveys the richness and depth of this passage in identifying Jesus for who He really is: “…in (Christ) there is continuously and permanently at home all the fullness of absolute deity in bodily fashion” (Wuest).

Colossians 2:9 also serves to refute the assertions of those who believe that Jesus was simply one person in a long line of others who attained a higher transcendental state or so-called “christ consciousness.” One source dedicated to the advancement of eastern spirituality defines this vague (but unbiblical) concept…

“Christ Consciousness is a term which can be interpreted in a number of ways. Many people use it to describe a state of consciousness where a person has found Self-realization and, as such, has realized their unity with God, or Christ. It may also be used by some as a synonym for the yogic and Hindu concept of reaching samadhi, or deep spiritual bliss…

It is said that finding Christ Consciousness is open to anyone, of any religion on any spiritual path. For those who follow this path, it is associated with being open to love and truth, practicing devotion as a means to seek enlightenment and bliss. It means recognizing one’s birthright as a child of God, just as Christ was said to be. The reason Jesus is seen as an example to all who follow this path is because he embodies the wholeness of every individual. It is said that this Christ ‘pattern’ is in every being on Earth…”

To its credit, this source also adds an important disclaimer…

“Christ Consciousness is considered a controversial term to some because it combines Christian language and ideas with Eastern religions and/or mysticism. For some Christians, this is incongruous and a misuse of the name of Christ… Some Christians disagree with this concept, seeing it as simply an excuse for self-worship.” ₍₁₎

While that clarification is admirable, it represents an understatement of monumental proportions in light of what we read here in Colossians 2:9. One Biblical commentator offers a far more accurate assessment of the Person and nature of Christ based on this passage…

“The Greek word theotetos for Godhead is used only here in the NT and designates the totality of God’s nature and person. All the fullness of the Godhead “dwells” or ‘permanently resides’ in the body of Jesus, the God-man.” ₍₂₎

(1) Yogapedia, Definition – What does Christ Consciousness mean? Retrieved 05 August 2019 from https://www.yogapedia.com/definition/5806/christ-consciousness

(2) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1564). Nashville: T. Nelson Publishers.

XII

“For in Him dwells all the fullness of the Godhead bodily; and you are complete in Him, who is the head of all principality and power” (Colossians 2:9-10).

Much like a modern-day superhighway, there are three “lanes” of thought featured in the passage quoted above. The first lane involves an affirmation of Jesus’ deity. The second lane speaks of our completion in Christ while our third and final lane concerns Jesus’ supremacy over “…every ruler and authority” (NLT).

As we merge into the first lane of our journey through this passage, its important to note that Jesus did not surrender His deity at His incarnation nor did He surrender His humanity at His resurrection. ₍₁₎ Jesus was and is the God-man, fully God and fully human. Those who are in Christ are complete in Him- and no other person, belief, philosophy, material possession, or spiritual being can provide us with anything more than we already have in Jesus.

Our final lane of thought is this: Jesus “…is the authority over all authorities, and the supreme power over all powers” (Phillips). This sweeping acknowledgement of Jesus’ sovereignty thus invalidates the need for any spiritual intermediary other than Christ. This declaration is reminiscent of Paul the Apostle’s directive to a young first-century pastor named Timothy…

“As I said when I left for Macedonia, please stay there in Ephesus and try to stop the men who are teaching such wrong doctrine. Put an end to their myths and fables, and their idea of being saved by finding favor with an endless chain of angels leading up to God—wild ideas that stir up questions and arguments instead of helping people accept God’s plan of faith” (1 Timothy 1:3-4 TLB).

Instead of seeking guidance or favor with God through a different intercessor, we should instead approach Him through the mediator He has already established. That mediator’s identity is also given to us in the New Testament book of 1 Timothy: “…there is one God and one mediator between God and humanity, the man Christ Jesus” (1 Timothy 2:5 CSB).

Since every “principality and power” is subject to Christ, we would be ill-advised to seek spiritual favor with anyone other than Him. We’ll talk more about this idea when we reach the eighteenth verse of this chapter but for now, we’ll close this portion of our study with a message from Jesus Himself: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

(1) Gromacki, Robert G. Stand Perfect in Wisdom. Grand Rapids: Baker Book House, 1984, pg. 104, quoted in Notes on Colossians 2019 Edition Dr. Thomas L. Constable (2:9-10a), https://www.planobiblechapel.org/tcon/notes/html/nt/colossians/colossians.htm#_ftn189

Image Credit: MassDOT [Public domain], via Wikimedia Commons

XIII

“In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ” (Colossians 2:11).

The things we believe are certain to impact the choices we make- and this is especially true of our spiritual beliefs. For instance, those who subscribe to an erroneous spiritual teaching are certain to fall into any number of practical errors. That unfortunate reality will occupy the focus of much of the remainder of Colossians chapter two.

The act of circumcision mentioned here in Colossians 2:11 represented a prominent and controversial topic within the early church. Therefore, it served as a good foundation for Paul the Apostle to use in building a proper view of this practice. We find the origin of this custom in God’s directive to the Old Testament patriarch Abraham…

“This is the covenant that you and your descendants must keep: Each male among you must be circumcised. You must cut off the flesh of your foreskin as a sign of the covenant between me and you” (Genesis 17:10-11 NLT).

Judging from the content of this letter to the Colossian church, it appears there were some who sought to encourage the non-Jewish Christians of Colossae to submit to this practice. Since Paul had been brought up in strict adherence to the Old Testament Law, he was well qualified to address those who embraced that idea and use it to illustrate the new relationship we enjoy with God through faith in Christ.

The physical act of circumcision was designed to serve as a mark of separation and dedication to God. However, the New Testament expression of this idea differs in one important respect. Unlike the external act of circumcision, the type of circumcision mentioned here in Colossians 2:11 involves “cutting away” the sinful nature of those who seek acceptance with God through faith in Christ. Thus, it is a circumcision made “without hands” so to speak.

Its also important to recognize that circumcision did not make Abraham right with God- it was faith that made him right with God. We can say this with confidence in light of what we read in Genesis 15:6: “Abram believed the LORD, and he credited it to him as righteousness.” Therefore, the message of Colossians 2:11 applies to anyone who is saved through faith in Jesus: “When you came to Christ, you were ‘circumcised,’ but not by a physical procedure. Christ performed a spiritual circumcision—the cutting away of your sinful nature” (NLT).

XIV

“buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead” (Colossians 2:12).

While there are several different viewpoints related to the act of baptism, it is perhaps best seen as an external indicator of the inner work that Jesus performs in our life. You see, baptism serves as a public association with Christ and an affirmation of the change that has taken place in the lives of those who have accepted Him as Savior.

One translation of Colossians 2:12 expresses this idea in vivid terms: “…you were placed in the tomb with Christ through baptism. In baptism you were also brought back to life with Christ through faith in the power of God, who brought him back to life” (GW). In this respect, the act of baptism also symbolizes the death and burial of our former lives and our “resurrection” to new life in Christ.

The Apostle Peter also expanded on this idea in the New Testament book of 1 Peter: “…Baptism does not mean we wash our bodies clean. It means we are saved from the punishment of sin and go to God in prayer with a heart that says we are right. This can be done because Christ was raised from the dead” (1 Peter 2:21 NLV)

Baptism represents a natural progression for those who are truly serious about following Jesus. The first step in that progression normally begins with our acceptance of Christ as Savior. It is then followed by the act of baptism which serves to identify us with Jesus and His death, burial, and resurrection. The end of that progression corresponds with the lifelong path of spiritual growth given to us in Acts 2:42: prayer, Bible study, communion, and regular church attendance.

Before we leave the subject of baptism, we should also take a moment to address the following question: is baptism necessary for salvation? To answer that question, we should recognize that baptism signifies union with Christ; it is not a mechanism that triggers salvation. For instance, if we were to say that baptism is a requirement for salvation, then it would mean that Jesus’ substitutionary work on the cross was left unfinished. In other words, it would mean that Jesus’ death on the cross was insufficient to provide for our salvation and that something further (namely baptism) is necessary.

If that is the case, then Jesus was incorrect when He said from the cross, “It is finished” (John 19:30). Therefore, it is better to view baptism as an external confirmation of the inner reality of Jesus’ work in our lives.

XV

“And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses” (Colossians 2:13).

Colossians 2:13 and its reference to “…you, who were dead in your trespasses and the uncircumcision of your flesh” (ESV) is undoubtedly difficult for many to accept. In fact, this assertion may be shocking and offensive to anyone who is accustomed to the belief that human beings are naturally good, However, this passage actually represents an astonishing demonstration of God’s grace if we stop to consider it.

For instance, it is easy to recognize the heroism of those who are willing to sacrifice their lives for someone important. Much like a government agent who is tasked with the obligation to give his or her life in the service of a national leader, there are many who will sacrifice their lives for an important person like a head of state. We should also acknowledge the courage of those firefighters, law enforcement officers, military service members, first responders, and others in related occupations who may be asked to make similar sacrifices in the line of duty.

Then there are those who might be willing to make the ultimate sacrifice for others in certain instances. Romans 5:7 acknowledges this reality when it says, “…most people would not be willing to die for an upright person, though someone might perhaps be willing to die for a person who is especially good” (NLT).

However, Colossians 2:13 tells us that Jesus willingly sacrificed His life for those who didn’t fit these descriptions. For example, Colossians 2:13 employs the illuminating phrase “…you, who were dead in trespasses” (RSV) to describe our lives prior to Christ. The idea behind “trespasses” involves an act of willful disobedience, as anyone who has knowingly disregarded a “no trespassing sign” can attest.

There is nothing inherently appealing about human beings who are willfully disobedient. However, the depth of God’s love is such that Jesus sacrificed His life for those who had nothing to offer Him. The following passage from the New Testament book of Ephesians explains why…

“…because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved. And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus” (Ephesians 2:4-7 NIV).

Image Credits:
Secret Service: Pfc. Gabriel Silva [Public domain], via Wikimedia Commons
No Trespassing: Forest & Kim Starr [CC BY 3.0], via Wikimedia Commons

XVI

“Christ has utterly wiped out the damning evidence of broken laws and commandments which always hung over our heads, and has completely annulled it by nailing it over his own head on the cross” (Colossians 2:14 Phillips).

When someone is detained in the investigation of a crime, law enforcement officials will often request a report known as a “rap sheet.” In this context, “rap” stands for Record Of Arrests And Prosecutions and it details the criminal history of the person in question. Colossians 2:14 describes something like an ancient version of that report in referring to “…the handwriting of ordinances that was against us” (KJV). We can associate those ordinances with a personal record of every wrong we’ve ever committed.

We might also consider these ordinances from a different perspective and view them as something like an IOU. An “IOU” (or “I owe you“) is a note that carries an obligation to pay. In this sense, every sin is like a debt incurred against a morally perfect Creator- and like any financial obligation, there is a time when the payment comes due. That due-date is given to us in the New Testament book of James: “…sin, when it is full-grown, gives birth to death” (James 1:15 NIV).

However, Colossians 2:14 tells us that Jesus eliminated our record of indebtedness by nailing it to the cross. You see, a record of the charges against a crucified criminal was often secured to the cross of the condemned. Those who were sentenced to death by crucifixion paid for those charges with their lives. In Jesus’ case, He paid for the charges against us with His life.

One commentator offers some additional insight on the ancient imagery within this verse…

“The substance on which ancient documents were written was either papyrus, a kind of paper made of the pith of the bulrush, or vellum, a substance made of the skins of animals. Both were fairly expensive and certainly could not be wasted. Ancient ink had no acid in it; it lay on the surface of the paper and did not, as modern ink usually does, bite into it.

Sometimes a scribe, to save paper, used papyrus or vellum that had already been written upon. When he did that, he took a sponge and wiped the writing out. Because it was only on the surface of the paper, the ink could be wiped out as if it had never been. God, in his amazing mercy, banished the record of our sins so completely that it was as if it had never been; not a trace remained.” ₍₁₎

(1) Barclay, William. “Commentary on Colossians 1”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/colossians-2.html 1956-1959.

XVII

“Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it” (Colossians 2:15).

While the exact meaning of “principalities and powers” is open to debate, this phrase suggests that an organizational hierarchy exists within the angelic realm. For instance, Ephesians 6:12 identifies a similar type of organizational structure when it says, “…we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places.”

Later on, the New Testament book of Jude will reference angelic beings “…who did not keep their positions of authority but abandoned their own home — these he has kept in darkness, bound with everlasting chains for judgment on the great Day” (Jude 1:6 NIV). The use of words such as “rulers” and “principalities” suggests the existence of a chain of command, one that is populated by spiritual entities who possess various levels of stature, power, and authority.

Nevertheless, Colossians 2:15 tells us that Jesus disarmed these “spiritual hosts of wickedness” through His death on the cross. In bearing the sin that that separates human beings from their Creator, Jesus eliminated the single greatest weapon they possessed. Thus, the image presented in this passage is one of Jesus as a victorious military commander leading a triumphant procession.

A citizen of the ancient Roman Empire would have been familiar with this imagery for it depicted a conquering Roman general who had received the honor of leading a great procession following his return from the battlefield. As part of that procession, the victorious leader and his conquering army were first to march on display. Next came the spoils of war that had been collected from the battle. Finally, there came an appearance of the opposition forces, now defeated and weaponless, and other enemy personnel who were condemned to die.

Such processions represented a great honor for the triumphant and a shameful humiliation for the vanquished. One commentary expands on this idea with the following observation…

“What Christ ‘disarmed’ on the cross was any embodiment of rebellion in the world—whether that be Satan and his demons, false idols of pagan religious, evil world governments, or even God’s good angels when they become objects of worship (as in the Colossian heresy). This ‘disarming’ occurred when Jesus died on the cross, like stripping a defeated enemy of armor on the battlefield. Evil no longer has any power over believers because Christ has disarmed it.” ₍₁₎

(1) Life Application Study Bible, Colossians 2:15 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. Life Application® is a registered trademark of Tyndale House Publishers, Inc.

XVIII

“So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ” (Colossians 2:16-17).

The first five books of the Bible are also known as the books of the Old Testament Law: Genesis, Exodus, Leviticus, Deuteronomy, and Numbers. For the purpose of our discussion here in Colossians chapter two, there are three general aspects to the Old Testament law: civil, ceremonial, and moral. The civil law defined lawful and unlawful activities and various types of contractual agreements for the people of Old Testament Israel. The ceremonial law prescribed the appropriate way to approach God under the Old Covenant sacrificial system. The moral law explained the difference between right and wrong.

In addition to what we read in the passage quoted above, the New Testament books of Romans, Galatians, and Philippians tell us that the civil and ceremonial aspects of the Old Testament law were fulfilled in Christ….

“For Christ has brought the Law to an end, so that everyone who believes is put right with God” (Romans 10:4 GNT).

“Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor” (Galatians 3:24-25).

“…In Christ I have a righteousness that is not my own and that does not come from the Law but rather from the faithfulness of Christ. It is the righteousness of God that is based on faith” (Philippians 3:9 CEB).

We also have Jesus’ word in this regard…

“Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them” (Matthew 5:17 NET).

Although we are no longer under the civil and ceremonial requirements of the Old Testament Law, we still maintain a moral obligation to honor God in our personal behavior. Since the Law provides us with the knowledge of sin (Romans 3:20), the moral principles we find there are just as valid today as they were when they were originally written.

One source offers an important reminder regarding the Old Testament Law in the context of Colossians 2:16-17…

“A shadow is not the real thing. There is a difference between the shadow and the substance… Why look at the shadow when we can look to Christ, the Author and the Finisher of our faith? These ceremonies are shadows, superseded, and should be abandoned. Since Christ has come, we no longer need the symbols (Heb 8:13; 10:1).” ₍₁₎

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2462). Nashville: Thomas Nelson.

XIX

“Do not let anyone who delights in false humility and the worship of angels disqualify you. Such a person also goes into great detail about what they have seen; they are puffed up with idle notions by their unspiritual mind” (Colossians 2:18 NIV).

Although the word “false” is not found in the original language of this verse, the context of this passage clearly references a type of humility that is less than genuine. The hypocritical and dishonest nature of this kind of “humility” is reflected in two penetrating questions attributed to John Wesley, the 18th century minister and Methodist leader…

1. Am I consciously or unconsciously creating the impression that I am better than I really am? In other words, am I a hypocrite?
2. Am I honest in all my acts and words, or do I exaggerate?

With this in mind, we can say that false humility is a characteristic of those who seek to promote a seemingly modest appearance as a way of eliciting praise from others. Consider the following cautionary message from Jesus to His followers…

“Be careful not to do your ‘acts of righteousness’ before men, to be seen by them. If you do, you will have no reward from your Father in heaven. So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by men. I tell you the truth, they have received their reward in full.

But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you. And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full.

But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you” (Matthew 6:1-6 NIV).

To quote another famous 18th century commentator, “It looked like humility to apply to angels, as if men were conscious of their unworthiness to speak directly to God. But it is not warrantable; it is taking that honour which is due to Christ only, and giving it to a creature. There really was pride in this seeming humility.” ₍₁₎

(1) Matthew Henry, Matthew Henry’s Concise Commentary https://www.biblegateway.com/resources/commentaries/Matthew-Henry/Col/Against-Worshipping-Angels

XX

“Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind” (Colossians 2:18).

There is an old maxim that states, “the more things change, the more they stay the same.” The passage quoted above illustrates the ageless nature of that expression in referencing those who delight “…in false humility and the worship of angels…” (NIV). In addition to the angelic worship mentioned here, we might expand this reference to include modern-day interactions with so-called “spiritual advocates” such as guardian angels, ancestral spirits, patron saints, spirit guides, and the like.

This passage tells us that those who promote such ideas defraud those who follow their teachings. In the words of Romans 1:25, those who pursue or advocate these practices “…have exchanged the truth of God for falsehood, by worshipping and serving created things, rather than the Creator…” (CJB). Here in Colossians 2:18, that specific form of exchange involved the worship of angelic beings as a substitute for the God who created them.

We can find a similar example in the teachings of others who suggest that we must first approach a spiritual intermediary in order to find favor with God. Much like the list of spiritual entities given above, there are some who affirm the need to ave an angelic being, an ancestor, a designated saint, or other spiritual entity act on our behalf in interceding for us before God. In our first example, these spiritual entities served as objects of human worship. In the second instance, they form the pathway that supposedly leads to approval with God.

However, Paul the Apostle identified the only mediator needed to approach God in a well-known passage from the New Testament book of 1 Timothy: “For there is one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5 NIV). A “mediator” is someone who arbitrates, reconciles, and works out the differences between two parties. Through His sacrificial death, Jesus paid the charges held against us (Colossians 2:14) and mediated the way through which we may approach God and have a relationship with Him.

If we seek to be accepted by God, then it is essential to know how we must approach Him- and as as Jesus Himself said in John 14:6, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

XXI

“Don’t let anyone who wants to practice harsh self-denial and worship angels rob you of the prize. They go into detail about what they have seen in visions and have become unjustifiably arrogant by their selfish way of thinking. They don’t stay connected to the head. The head nourishes and supports the whole body through the joints and ligaments, so the body grows with a growth that is from God” (Colossians 2:18-19 CEB).

These verses remind us that there are only two kinds of spiritual beliefs: true and false. For instance, a person who is connected to Christ and looks to Him for guidance and direction through His Word is someone who is most likely to enjoy true spiritual health. But those who disengage from Jesus are vulnerable to any number of spiritual fallacies.

The New Testament epistle of 2 John echoes a similar theme in a very direct and forthright manner…

“Anyone who goes beyond Christ’s teaching and does not continue to follow only his teaching does not have God. But whoever continues to follow the teaching of Christ has both the Father and the Son” (2 John 1:9 NCV).

These Scriptural admonitions warn us to avoid those who maintain a veneer of Christianity in relating their “visionary experiences” but are detached from Christ in reality. Consider the following observation from one commentator: “Like virtually all cults and false religions, the Colossian false teachers based their teaching on visions and revelations they had supposedly received. Their claims were false, since Jesus Christ is God’s final and complete… revelation to mankind (Heb 1:1, 2)” ₍₁₎

Much like a motor vehicle that takes the wrong exit, it is possible to leave the road of genuine Christianity in favor of a belief or teaching that carries little or no Scriptural support. However, if we stay within the boundaries of clear Biblical teaching, we can minimize the potential for spiritual deception. With this in mind, we can ask three important questions in seeking to determine if a spiritual belief or practice is Biblically valid…

• Did Jesus teach about this belief or practice in the Gospels?
• Did the church act upon this belief or practice in the Biblical book of Acts?
• Did the Biblical authors discuss this belief or practice in the New Testament epistles?

If the answers to those questions are “no,” then we would be well-advised to exercise caution. Otherwise, we might find ourselves engaged with those who are “…inflated by empty notions of their unspiritual mind” (CSB).

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Col 2:18). Nashville, TN: Thomas Nelson Publishers.

XXII

“Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. He has not held fast to the head from whom the whole body, supported and knit together through its ligaments and sinews, grows with a growth that is from God” (Colossians 2:18-19 NET).

One of the great dangers facing anyone who fails to hold fast to “…Christ, who is the head of the body” (GNT) is that he or she may begin to read things into the Bible that aren’t really there.

You see, it is one thing to take a Biblical principle or idea and apply it to various situations. We saw an example of this earlier in our look at Colossians 2:18 as we discussed the Biblical reference to “…the worship of angels…” (NIV). We applied that passage to similar interactions with other “spiritual advocates” such as ancestral spirits, patron saints, spirit guides, and the like.

However, it is quite different to read something into a Biblical text that isn’t there. Theologians refer to this practice as eisegesis, a word that describes the act of reading an opinion or personal bias into a Biblical text that is not supported by the text or context.

The opposite of eisegesis is exegesis, a word that defines an effort to extract the meaning of the Scriptures. For instance, we might exegete a text through the use of word studies, commentaries, historical research, contextual examination, and other resources to draw out the meaning of a passage and obtain a fuller, richer understanding of God’s Word.

These distinctions are important for they shape the way we approach the Bible. For instance, we can impose a subjective interpretation from the outside in (eisegesis) or we can work from the inside out in attempting to extract the objective meaning from the text (exegesis). Each approach will greatly influence the way we apply the Scriptures for better or worse

Unfortunately, a person who is disengaged from a genuine relationship with Christ is likely to impose an external bias upon God’s Word since the Author is unavailable to guide his or her understanding of the text. One source draws our attention to this danger…

“The fundamental problem with the false teachers was that they were not connected to Christ, the head of the body of believers. If they had been joined to him, they could not have taught false doctrine or lived immorally. Anyone who teaches about God without being connected to him by faith should not be trusted.” ₍₁₎

(1) Life Application Study Bible, Colossians 2:19 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. Life Application® is a registered trademark of Tyndale House Publishers, Inc.

XXIII

“Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations—’Do not touch, do not taste, do not handle,’ (Colossians 2:20-21).

While the passing of a loved one is undoubtedly traumatic and difficult, we can often take comfort in the fact that he or she is no longer subject to the difficulties, responsibilities, and obligations associated with this life. You see, death releases us from the commitments and obligations of the world we leave behind. In a similar manner, Colossians 2:20 tells us that those who are in Christ have died to the basic principles of this world and have no further commitment or obligation to them.

While we often speak of “the world” in terms of the physical environment in which we live, the “elements” (WYC), referenced in this passage have nothing to do with the ecology of our planet. As mentioned earlier in our look at Colossians 2:8, those elements are linked to the philosophies, opinions, values, worldviews, societal attitudes, and belief systems that characterize the world as it is and reject the God who is revealed within the pages of the Bible.

This aspect of the world is identified in the New Testament book of 1 John and bears repeating…

“Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him, because all that is in the world (the desire of the flesh and the desire of the eyes and the arrogance produced by material possessions) is not from the Father, but is from the world. And the world is passing away with all its desires, but the person who does the will of God remains forever” (1 John 2:15-17 NET).

When a concept like this is reiterated twice within a few short verses (as we see here in Colossians 2:8 and 2:20), we would do well to pay close attention. Much like those who have passed from this physical life, those who are in Christ are dead to the principles of this world but alive to God in Him (Romans 6:11). The New Testament book of Galatians builds upon this idea with the following insight…

“I have been crucified with Christ [that is, in Him I have shared His crucifixion]; it is no longer I who live, but Christ lives in me. The life I now live in the body I live by faith [by adhering to, relying on, and completely trusting] in the Son of God, who loved me and gave Himself up for me” (Galatians 2:20 AMP).

XXIV

“‘Do not touch, do not taste, do not handle,’ which all concern things which perish with the using—according to the commandments and doctrines of men?” (Colossians 2:21-22).

Asceticism is the term we use to describe a lifestyle of self denial, austerity, and abstention from various pleasures or indulgences. This concept has come to be identified with those who forsake various physical or psychological desires in attempting to reach a spiritual ideal or goal. ₍₁₎

Ascetics are often defined by the characteristics given to us here in Colossians 2:21-22. For instance, we find the practices of self denial, austerity, and abstention reflected in these references to “Do not touch, do not taste, do not handle.” Nevertheless, it’s important to draw a distinction between the passage quoted above and other Scriptural admonitions such as these…

“Then Jesus said to His disciples, ‘If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me’” (Matthew 16:24).

“Jesus said, ‘Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel’s sake, but that he will receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life’” (Mark 10:29-30).

These passages from Matthew and Mark identify the characteristics of those who place Jesus first in every aspect of life. On the other hand, the asceticism of Colossians chapter two finds its origin in the attitude of self-gratification and false humility mentioned earlier in Colossians 2:18. One commentary offers a few additional suggestions we can use to separate genuine Biblical self-denial from it’s counterfeit, man-made equivalent…

“We can guard against man-made religions by asking these questions about any religious group:

(1) Does it stress man-made rules and taboos rather than God’s grace?

(2) Does it foster a critical spirit toward others, or does it exercise discipline discreetly and lovingly?

(3) Does it stress formulas, secret knowledge, or special visions more than the Word of God?

(4) Does it elevate self-righteousness, honoring those who keep the rules, rather than elevating Christ?

(5) Does it neglect Christ’s universal church, claiming to be an elite group?

(6) Does it teach humiliation of the body as a means to spiritual growth rather than focus on the growth of the whole person?

(7) Does it disregard the family rather than hold it in high regard as the Bible does? ₍₂₎

(1) See Asceticism, The Editors of Encyclopaedia Britannica, June 20, 2013, https://www.britannica.com/topic/asceticism Accessed August 20, 2019

(2) Life Application Study Bible, Colossians 2:22,23 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. Life Application® is a registered trademark of Tyndale House Publishers, Inc.

XXV

“These are all destined to perish with use, founded as they are on human commands and teachings” (Colossians 2:22 NET).

Some religious organizations insist that it is impossible to understand the Scriptures without the use of their study materials. Others claim to possess exclusive insights into the future based on their unique view of Biblical symbolism. Then there are those who promote “faith” as a means to obtain whatever we wish.

When evaluating such beliefs (and others like them), its critical to ask this question: “Does this doctrine have its origin in the Scriptures or does it originate in someone’s interpretation of the Scriptures?” This is important because a doctrine that originates in someone’s idea of what the Bible says may be founded on nothing more than a human command or teaching.

For instance, Jesus once offered a sharp rebuke to a group of spiritual leaders who had replaced God’s commands with their personal views and opinions…

“Isaiah really knew what he was talking about when he prophesied about you hypocrites. He wrote, ‘This people honors me with their lips, but their hearts are far away from me. Their worship of me is empty since they teach instructions that are human words.’

You ignore God’s commandment while holding on to rules created by humans and handed down to you… In this way you do away with God’s word in favor of the rules handed down to you, which you pass on to others. And you do a lot of other things just like that” (Mark 7:6-8, 13 CEB).

To help identify those who do away with God’s Word in favor of human regulations, the following source alerts us to four harmful teachings adapted from this letter to the Colossian church…

“The first harmful teaching is ‘higher’ knowledge (Gnosticism). Some examples are: so called scientific, archaeological, or paleontological ‘facts’ that contradict Scripture, so called revelations that claim to be on a par with Scripture, and teaching that directly contradicts biblical revelation.

The second harmful teaching is the observance of laws to win God’s love (legalism). Some examples are: salvation by works, teaching that puts Christians under the Mosaic Law, and teaching that says sanctification comes by keeping man-made rules.

The third harmful teaching is the belief that beings other than Christ must mediate between people and God (mysticism). Some examples are: teachings that certain beings (e.g., angels, ‘saints,’ ancestors) or experiences (e.g., glossolalia, hearing voices) can improve our relationship with God.

The fourth harmful teaching is the practice of abstaining from things to earn merit with God (asceticism). Some examples are: fasting to force God’s hand, living in isolation to avoid temptation, and self-mutilation to mortify the flesh.” ₍₁₎

(1) Constable, Thomas. DD. “Commentary on 2:20-23”. “Expository Notes of Dr. Thomas Constable”. https://www.planobiblechapel.org/tcon/notes/html/nt/colossians/colossians.htm.

XXVI

“These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh” (Colossians 2:23).

One spiritual danger mentioned in the final verse of Colossians chapter two is false humility, a characteristic that was touched upon earlier in Colossians 2:18. This subtle, but destructive attribute is reflective of a person who seems to be humble on the outside but is something quite different in reality. A person who engages in this type of behavior is someone who presents an appearance of humility in an effort to elicit praise from others.

Jesus drew our attention to the inappropriate nature of such conduct in the New Testament Gospel of Matthew…

“Then Jesus said to the crowds and to his followers, ‘The teachers of the law and the Pharisees have the authority to tell you what the law of Moses says. So you should obey and follow whatever they tell you, but their lives are not good examples for you to follow. They tell you to do things, but they themselves don’t do them. They make strict rules and try to force people to obey them, but they are unwilling to help those who struggle under the weight of their rules.

They do good things so that other people will see them. They enlarge the little boxes holding Scriptures that they wear, and they make their special prayer clothes very long. Those Pharisees and teachers of the law love to have the most important seats at feasts and in the synagogues. They love people to greet them with respect in the marketplaces, and they love to have people call them ‘Teacher’” (Matthew 23:1-7 NCV).

If pressed, these religious leaders surely would have denied such charges. Yet Jesus’ assessment of their conduct was undeniably true even if they chose to reject it. Nevertheless, we should also note that Jesus did not reserve such criticisms exclusively for those who were opposed to Him. Much like His candid appraisal of the Christians who attended seven first century churches in the book of Revelation, Jesus sees us for who we are and not how we are perceived to be. Perhaps even more sobering is the fact that our own hidden motives will eventually be known to everyone else as well.

A person who is secure in Christ has no need to present an appearance of humility in an effort to reap the praise of others. In the words of Colossians 2:10, we are “…complete in Him, who is the head of all principality and power.”

XXVII

“These rules may seem wise because they require strong devotion, pious self-denial, and severe bodily discipline. But they provide no help in conquering a person’s evil desires” (Colossians 2:23 NLT).

The question of motive plays a large role in determining whether an action is “good” or “bad.” For instance, devotion can a positive characteristic as long as we are devoted to the right things. In a similar manner, the qualities of self-denial and self-discipline are admirable practices unless we employ them in the service of a man-made religion.

When it comes to true spirituality, these qualities are worthless at best (and harmful at worst) if they do not grow out of a genuine relationship with Christ. For example, Paul the Apostle will spend much of the next chapter exhorting his readers to “put off” a long list of negative behaviors and replace them with others that honor God. A person who is devoted to seeking God’s empowerment to “put on” these Godly characteristics is someone who exercises true wisdom.

On the other hand, the “…fabricated religion, self-humiliation, and bodily abuse” (Voice) that originates in a human-oriented approach to God does nothing to address the issues that motivate us to engage in such practices. One source defines this kind of man-made religion as a type of worship “…which one prescribes and devises for himself, contrary to the contents and nature of faith which ought to be directed to Christ.” ₍₁₎

While this approach maintains an appearance of spirituality and gratifies our desire for meaning and purpose in life, it ultimately rejects the God-ordained path of salvation in favor of a something “better” that promotes religion on our terms. In the words of one Biblical paraphrase, “These rules may seem good, for rules of this kind require strong devotion and are humiliating and hard on the body, but they have no effect when it comes to conquering a person’s evil thoughts and desires. They only make him proud” (TLB).

We’ll close this portion of our study in Colossians with a timely reminder…

“When we make Jesus Christ and the Christian revelation only part of a total religious system or philosophy, we cease to give Him the preeminence. When we strive for ‘spiritual perfection’ or ‘spiritual fullness’ by means of formulas, disciplines, or rituals, we go backward instead of forward. Christian believers must beware of mixing their Christian faith with such alluring things as yoga, transcendental meditation, Oriental mysticism, and the like. We must also beware of ‘deeper life’ teachers who offer a system for victory and fullness that bypasses devotion to Jesus Christ. In all things, He must have the preeminence!” ₍₂₎

(1) G1479 ethelothreskeia Thayer’s Greek Definitions http://classic.net.bible.org/strong.php?id=1479

(2) Warren W. Wiersbe, The Bible Exposition Commentary [2:104] quoted in Notes on Colossians 2019 Edition Dr. Thomas L. Constable [2:20-23], https://www.planobiblechapel.org/tcon/notes/html/nt/colossians/colossians.htm#_ftn231