Colossians 3

In Colossians 2:12 we read these words:

[H]aving been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead.

Paul is describing baptism as dying and rising with Christ. The ethical implications of dying with Christ are discussed in 2:20-23,

Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules: “Do not handle! Do not taste! Do not touch!”? These are all destined to perish with use, because they are based on human commands and teachings. Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.

In chapter 3, Paul tells the Colossians what being “raised with” Christ should mean in terms of our moral conduct here and now. This chapter is very typical of one of Paul’s favorite doctrines: the moral conduct of believers is not the means of salvation, but rather the consequence of salvation. It is evidence of a new relationship with God entered into by faith. Our behavior changes, it improves, not because we wish to earn God’s favor, but because we have experienced it.

1. A new frame of reference, 3:1-4

Seeking after things of God should be the lifelong pursuit of every believer. The phrase set your hearts on is a translation of the Greek zeteite, which means to strive for those heavenly things. The believers thoughts, attitudes, ambitions, worldview, and interests should be centered on Jesus Christ. The sense in which believers are to seek is not to discover but to “lay hold of” or “to obtain.” So then, at the very beginning of Paul’s discussion of how we are to live our lives, the very first thing he says is to continually seek heavenly things, striving to grab hold of them.

Verse two seems to be essentially the same as verse one, but there is a very slight difference. Lightfoot observes:

You must not only seek heaven; you must think heaven.

In other words, believers should live with their hearts set on eternal values, not earthly ones. In the natural, human beings cannot do this. But, we are “dead to the world” and “risen to Christ,” therefore, it is possible to live like this. Of course, Paul in no way intends to say that believers are to withdraw from the world; the following verses indicate the exact opposite. However, while we are to have normal relations with the world, Barclay explains:

But there will be a difference: from now on the Christian will see everything in the light and against the background of eternity; they will no longer live as is this world is all that mattered; they will see this world against the background of the large world of eternity.

Verses 3 and 4 give the reader two motives for seeking after and setting their minds on the things above:

First, the believer’s union with Christ in death and in resurrection. Paul implicitly says that if Christians have died with Christ, all that is alien to Him should be alien to them. If Christ is dead to the things of the life, then believers should be also.

But the believer is not only dead in Christ, they are risen with Christ and their lives are “hidden with Christ in God.” This marvelous statement tells us that not only are our lives safe and secure, but that our lives actually belong to God in the heavenly realms (Vaughn). Right now, we experience this spiritually, but one day our relationship will be fully realized. Kelly writes,

The blessed portion of the Christian is that he is dead even to the best things in the world, and alive to the highest things in the presence of God.

The second motivation for seeking after and setting our minds on things above is the prospect our future glory. The “appearing” of Christ refers to His Second Coming, and it is the only time that eschatological reference is made in this Colossians. Differing somewhat from other references of the Second Coming in terms of catastrophic judgment, Paul writes of the Second Coming as a time of manifestation: a revealing of that which is for now hidden. John enlightens us on what Paul is getting at with this verse:

Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is. (1 John 3:2)

Again, Lightfoot offers an interesting take:

The veil which now shrouds your higher life from others, and even partly from yourselves, will be withdrawn. The world which persecutes, despises, ignores now, will then be blinded with the dazzling glory of the revelation.

Believers should live with that reality in their minds.

2. Off with the old habits!, 3:5-11

John Nielson makes this observation on this group of verses:

A mystical theology that has no practical ethical outcome is spurious.

Preaching without application yields few results, so Paul gives his readers some concrete examples on holiness of heart and life. This is typical of the way Paul writes his letters; first he writes about the doctrine then he gives the practicalities of putting that doctrine to work in everyday life.

Since believers have died with Christ, Paul begins, they need to “put to death” or kill their tendencies to sin. He lists a group of five vices, and all but the last one have to do with sexual sins.

• Sexual immorality. The Greek is porneia, and generally refers to illicit sexual activity, although is came to include all manner of habitual sexual immorality.

• Impurity, or akatharsia, usually refers to physical impurity, but as it is used here has a moral connotation, including impure thoughts and actions. It is a much more inclusive word that porneia.

• Lust is how the NIV has translated pathos, which means “feeling” or “experience.” It is generally a passive word which refers to emotions, good or bad. In Greek literature, this word came to denote violent emotions, and in the New Testament it always refers to “uncontrolled desires.”

• Evil desires is closely related to “lust,” but it a much broader term.

• Greed. The English word “greed” carried bad connotations, but the Greek term from which it is derived, pleonexian, is a much stronger word and describes one who is so arrogant and ruthless that they assume other people exist only for their benefit. It is taking the idea behind “selfishness” to the highest degree. This attitude is described as idolatry because it puts material things and one’s own comfort in the place of God.

These sins, according to Paul, incur God’s wrath. The apostle goes into great detail about God’s wrath in Romans 1:18-32. This idea of divine wrath is at variance with much of what the Church teaches today. Modern man recoils at the notion of a God who actually punishes one who sins. God’s wrath is linked to His holiness; a holy God cannot be in the presence of sin. This is a cornerstone of Pauline theology and as far as Paul is concerned, avoiding God’s wrath is a good reason to avoid those sins.

Paul also tells his reader to get rid of other sins; sins of the mouth and sins of the mind. Just as before, he lists five of them.

• The first three terms, anger, rage, malice, are all sins of temperament. They are all committed because we can’t control our tempers and because a general miserable disposition.

• Slander is rendered “blasphemy” in the KJV, really means insulting and slanderous talk about other people.

• Filthy language has the idea of being “foul mouthed.”

Finally, Paul tells his Colossian readers to stop lying to each other. The way this phrase is written in the Greek suggests that this was an ongoing problem in this particular church.

3. On with the new habits! 3:12-14

Without these verses, it would seem Christianity is nothing but a negative system of belief. But the reality is Christianity does not involve a long list of restraints and prohibitions; rather it involves imparting a new life that continues to grow and progress. Paul has reminded the Colossians that they “died with Christ,” and after death comes the resurrection: believers have been “raised with Christ.” Being raised with Christ to a new life means the believer needs to “put on” or develop new habits in keeping with their new life. Paul uses the figure of “clothing” ones self with the new habits as one puts on their clothes.

As God’s “chosen people” who are “holy,” believers have been set apart by God, cleansed by the blood of Christ from the guilt of our sins and are being actively delivered, as we grow and mature in the faith, from sin’s pollution, and we are being renewed according to the image of God.

Because of all this, we should be clothed with heavenly virtues, such as those listed by Paul. Among them are:

Compassion, kindness, humility, gentleness, and patience. These qualities, if they are present in a congregation, will go a long way in reducing or eliminating factions and friction among the members.

• Compassion speaks of a kind of pity and tender-heartedness toward those who are suffering and hurting.

• Kindness, chrestotes, combines several virtues: goodness, kindliness and graciousness (Vaughn). It simply means having a sweet disposition (Ellicott).

• Humility comes from a Greek word that originally meant to think lowly of yourself because you are so (Ellicott).

• Gentleness, prautes, is the exact opposite of arrogance and pride. Moule says it pictures a man who is willing to concede to others and put others ahead of himself.

• Patience, which translates literally as “longsuffering,” suggests restraint or patience under provocation, a withholding of retaliation.

• Bear with each other, forgive each other. These are the last of the “heavenly garments” Paul says believers should put on. To “bear with each other” suggests an attitude that overlooks or tolerates things in others that may irritate us or things that we dislike in a person. It’s not the idea of not noticing these traits but not allowing them to influence how we treat these people or what we think of them.

• Lastly, believers are to wear love. The NIV correctly says “over all” as opposed to “above all” because love is pictured as an outer garment, or more a belt, as noted by Eerdman. It covers and unites all the other virtues; it binds them together in perfect harmony.

4. The result of living the new life, 3:15-17

Some see this group of verses as a continuing appeal to have love and concern for others. They see “peace” as peace between the members of the congregation. Others view this section as introducing a new topic: living according to the dictates of a new life in Christ will result in an inner peace. Probably both interpretations are correct. When one is a peace with themselves, they are able to live at peace with others.

This supernatural peace is to “rule” the hearts of believers. The Greek for “rule” is brabeuo, and occurs only here in the New Testament. Originally it meant “to act as umpire.” Scholars debate exactly what sense Paul was intending to convey; perhaps the “peace of Christ” is seen as acting as an umpire, helping the believer as they live their lives in the Body of Christ. A right decision results in peace, a wrong decision results in a lack of inner peace.

Being thankful should be the normative state for anybody who has received grace from God. Literally, the phrase is “become thankful,” and means to cultivate an thankful attitude.

Letting the word of Christ dwell in you means several things. It refers to the teachings of Christ, the Word of God. This must dwell in all believers. The Word of God must have for its home the hearts and minds of individual believers and in the congregation of a church. It is to dwell in us “richly,” meaning in all its power and influence and meaning. Nielson comments:

The Christian must know the Word so well that it remains in the heart and mind, ruling all the actions and presiding over all decisions. That Word is the only basis for teaching and admonishing another.

The punctuation in verse 16 is a little confusing; the most generally accepted way to read it is to link “with all wisdom” to “teach” and “admonish.” Under the leading of the Holy Spirit, believers are to do two things:

• teach and admonish (counsel) one another using the knowledge of the Word of God;

• sing with grateful hearts to God using psalms, hymns, and spiritual songs.

On the first point of believers being called to “admonish one another.” In the Body of Christ we are all called to take notice of each other and to watch out for each others spiritual well-being. When we see a brother or sister in danger spiritually, it is our duty to “admonish” or counsel them, not according to church doctrine or our own opinions, but according to what the plain Word of God says. This, naturally, means believers are to know the Word of God.

On the second point, of psalms, hymns, and spiritual songs, William Kelly’s observations are most helpful:

I suppose a psalm was a more stately composition than a spiritual song, which admits more of Christian experience and expression of our feelings. This may be very good in its way and season, but it is not the best or highest thing. A psalm, then, is more solemn; a hymn is a direct address to God and consists of praise.

Finally, with verse 18, Paul reaches the climax of his teaching. Obedience to this one admonition ennobles all life. Not only hymns of praise, but every word and every deed should be an act of worship to God. For the believer, there is no separation between the sacred things and the secular things of life. Everything we do, whether in church or not, is to be done in “the name of the Lord Jesus. This does not mean that we are to use his name as a magic talisman. A “name” is how one is identified, or shows what one is. Whatever we do, however we do it, should be done in trusting in Him, in His power, obeying His will; that is real worship.

Colossians 2

1. The Pastor’s Heart Revealed, 2:1-5

Paul begins this second chapter of Colossians with a note of concern:

I want you to know how much I am struggling for you and for those at Laodicea, and for all who have not met me personally. (2:1)

Previously, Paul had laid the groundwork for his confrontation with those in the Colossian church who had become embroiled in the emerging heresy. Obviously the Laodicean church was having a similar problem and Paul wrote he was “struggling” for both congregations. The word for “struggling” is the Greek agona, and suggests a wrestling match, strenuous combat between two persons. Of course, Paul is not speaking of physical combat here, but a spiritual one, in prayer. This verse brings to mind another of Paul’s:

For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. (Ephesians 6:12)

The reasons for Paul’s spiritual exertion for his congregations are as follows:

• [T]hat they may be encouraged in heart. William Kelly writes that these people were not happy now, they were oppressed, their were getting clouded in their thoughts. The Greek for “encouraged” comes from parakaleo, “to call to the side of.” It is the root of a more familiar NT word: paraclete, the Holy Spirit. Hendriksen, commenting on this verse, writes: The heart of all true pastoral activity is to be an instrument in God’s hand to bring the hearts of those entrusted to one’s care to the heart of Christ..
• [U]nited in love. According to Moule, the thought behind “united,” symbibasthentes, denotes being “compacted, welded together.” This is the ideal state for the church to be in, but with the false teaching making its way through the congregation, member was pitted against member and unity was absent.
• [S]o that they may have the full riches of complete understanding. The strengthening of love between members of a congregation creates the atmosphere where learning and complete understanding can take place. Quarreling and disunity within a church hinders the clear comprehension of the gospel of truth. A person may be a Christian, sing hymns, raise their hands in church, and say all the things Christians are supposed to say, but at the same time be completely in dark about Jesus Christ. The riches of being a believer are not emotional worship services or witnessing signs and wonders; the the riches of the Christian life involve a deeper knowledge of Jesus Christ.
• [T]hat they may know the mystery of God, namely, Christ. Paul would also write these words concerning the purpose of pastoral ministry:

…to prepare God’s people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. (Ephesians 4:12, 13)

Believers grow into maturity through a knowledge of Jesus Christ, and that knowledge comes from an understanding of the Word of God. Romans 10:17 says,
[F]aith comes from hearing the message, and the message is heard through the word of Christ.

2. The Pastor’s Ministry Revealed, 2:8-23

In these verses, Paul makes his direct attack against “the Colossian heresy.” One of the unpleasant tasks of the pastor is to admonish members of his congregation when he sees them running into error. The tone of this section is both admonitory and affirmative. His admonitions are built around the supremacy of Christ. Even in his discipline, Paul makes it all about Jesus Christ, not man.

Verse 4 is a kind of prelude to this section and serves to illustrate exactly what had taken place in this church: I tell you this so that no one may deceive you by fine-sounding arguments. The KJV translates this verse:

And this I say, lest any man should beguile you with enticing words.

Notice a couple points. First, evil is potent, and though a church is built up spiritually through the preaching of the Word, it is torn down by words of false teaching. Words are powerful tools for good or evil, and that all depends on what is being preached from the pulpit. Second, the tiny word “lest” or “so that” must not be overlooked. As powerful and destructive a force false teaching may be, it can be resisted. False teaching need not overpower any congregation. It may be resisted as long as that congregation is united in love, brought to maturity through the preaching and teaching of God’s Word.

[a] The Warning, verse 8

As verses 6 and 7 state, it’s not enough to simply “confess Christ,” a believer must be rooted and built up in Him, that is, they must have a firm grasp on fundamental doctrines and not caught up in wild ideas and strange philosophies. It becomes clear that in this group of verses (8-10) Paul is intensely concerned about the false teaching of those in the church whose speculative theories, cleverly presented might undermine the confidence of the Colossians in Christ as their only complete savior.

The exact nature of this errant philosophy is not known, although many speculate. It was an early error that had crept into the church, likely of Jewish origin, that joined itself to Christianity in order to make it’s teachings more palatable and easy to believe. Williams observes, how better to attract Jews and Gentiles to a new religion than to engraft into it some of the teachings of Judaism or of Aristotle or Plato?

Curtis Vaughn calls these false teachers “men-stealers.” The word translated “takes captive” is the Greek sylagogon, which is used of taking captives during war and leading them away as booty. this is a perfect description of false teachers: their goal is to entrap and steal members of the church and drag them into spiritual servitude.

How does this happen? Through a “philosophy” that is “hollow and deceptive.” This is the only time the word “philosophy” appears in the New Testament. Paul is not condemning philosophy in general, merely the destructive philosophy or teaching that is killing the church in Colosse. Paul describes this teaching in three ways:

• It depends on human tradition. This teaching was taken from the apostles, nor did it belong to the mainstream teachings of Judaism. It was a mixture of Christianity, Judaism, Ceremonialism, Angelolatry, and Ascetism. In other words, man had taken bits and pieces of various religions and combined them with Christianity to come up with a dangerous and deceptive hybrid that so many found appealing.
• It followed the basic principles of this world. The original term for “basic principles” is taken from the Greek stoicheia, referring to the “ABC’s,” or the elemental teachings of something, in this case, of the world. This passage is fraught with translation difficulties. The term stoicheia came to be used to of the elements of the physical world, things like stars and other heavenly bodies and of elemental spirits. The meaning of this phrase may be “basic principles of this world,” as the NIV reads, or as the RSV reads, “elemental spirits.” Regardless of Paul’s precise meaning, this philosophy is man’s substitute God’s truth as revealed in the Gospel.
• [R]ather than on Christ. Literally the phrase is “not according to Christ.” If the previous phrase is unclear, this one is clear as crystal: what the heretics are teaching has nothing to do with the truth as revealed by Christ. Christ is the standard by which all doctrine is to be measured.

[b] Christ is the basis of truth because He is God, verse 9

As many commentators have noted, virtually every word in this verse is important, and along with verse 10, crowns Paul’s argument against the false teachers in his letter. Let’s consider the words and their impact:

• For. This word links this verse and the verses that follow to verse 8, and it shows that Paul’s warning against the false teaching is founded on what he is about to write concerning Christ and His fullness.
• In Christ. This phrase is placed in the emphatic position within the structure of the sentence which means that in Christ alone the fullness of God dwells. His fullness is not spread across anything or anybody else; it is shared with no angel or man or organization .
• Lives. Literally the word means “dwells,” and it in the present tense, meaning “now.” This is a powerful thought, for when God the Father placed His fullness in His Son for the Incarnation, it remains in the Son to this day, even while the Son is in His glorified state. The word is katoikei and suggests permanence.
• Fullness. All English versions translate pleroma that way. It was also used back in 1:19, but here tes theotetos is added to it, “fullness of the Deity.” This is the only time theotetos is used in the New Testament so it’s appearance is significant. It means “the very essence” of God is found in Christ; nothing is lacking. What God is, is found in Christ.

This exalts Christ while decimating the false teachers and their lies. Docetism said that Christ only appeared to be a man. Gnosticism taught that God’s essence was shared among many beings, of which Christ was one. But Paul is teaching that Jesus Christ is God incarnate; that in the Son are to be found all the attributes of God. The Godhead dwells entirely in Jesus Christ! True knowledge is in Christ and Christ is as superior to man as man is to the ants that swirl around a crumb.

Since all the fullness of God is found in Christ, there is no need to look elsewhere for help. So Paul adds immediately:

and you have been given fullness in Christ, who is the head over every power and authority (verse 10).

The thought it is: In Christ, believers have reached the source of all blessing and wisdom and power. If we abide in Him, He abides in us. The fullness of God is within all believers, then. Calvin is helpful on this point:

Ye are made full does not mean that the perfection of Christ is transfused into us, but that there is in Him resources from which we may be filled, that nothing be wanting in us.

A relationship with Christ meets our every need so that we should never need to look to any man or organization to give us what we lack. Possessing Him, we possess all (Vaughn).