“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).

 
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“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

 
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“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.”

 
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“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

 
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“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 [email protected]

 
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“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

 
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“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.

 
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“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.

 
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“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/

 
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“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.

 
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“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

 
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“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

 
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“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).

 
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“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.

 
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“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

 
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“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.

 
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“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.

 
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“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

 
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“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

 
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“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.

 
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“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

 
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“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.

 
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“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.

 
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“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

 
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“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.

 
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“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

 
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“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.”

 
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“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.

 
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“‘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.

 
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“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).

 
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“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.

 
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“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.

 
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“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).

 
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“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

 
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“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.

 
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