Some Final Instructions- Colossians 4:1-6

 As Paul continues to bring his letter to a close, the practical instructions/callings for the church in Colossae continue to spill onto the pages of this correspondence. Remember, the church of Colossae was a small church in a brave new world of persecution and false teaching. Adherence to Paul’s many instructions both for the individual (3:1-17), for the family (3:18-25), and, as we will soon see, for the church (3:2-6), would go a long way in preventing ministry failure and advancing the mission of God in a dark and otherwise difficult context. Thankfully, many of the same instructions and callings apply today as our church faces a brave new world of pressure and deception. In Colossians 4:1-6, three more callings are provided that, if followed, would help the church execute herself and her mission well. It is my prayer that we would take these callings seriously and apply these relevant principles as we head into the future.

1. Lead Fairly-4:1

In a continuation from the list of instructions in the last chapter, Paul begins chapter 4 with a calling for masters to lead fairly—“Masters, grant to your slaves justice and fairness” (4:1a). Again, the master-slave relationship in first century Rome looked very different than what we typically think of when we consider the institution of slavery. Although slaves did not receive salaries then, their basic needs were met in such situations in keeping with the value of human effort, time, and life (Melcik, Philippians, Colossians, Philemon, 319). If masters were to avoid judgment, they had to have concern for fairness in their dealings with those who served.

Some have argued that these instructions for slaves (see 3:22ff) and masters (4:1) suggests that the Bible condones the institution of slavery. As a result, many question the goodness of God and the truthfulness of his word. However, this passage is one example of many of God bringing order into the chaos brought on by sin so that institutions that crept in because of the fall would not go completely off the rails and destroy the human race. Slavery is one result of the fall (and, as a result, a problem mankind brought on himself). Instructions on how to keep this fall from having an even worse effect on humans than it already does is a grace of God. In fact, what Paul shares in Philemon suggests that slavery is not part of God’s original design and should be avoided if possible.

However, wherever such arrangements existed in the original context, masters were to lead with fairness.

This they were to do “knowing that you too have a Master in heaven” (4:1b). No human master is the ultimate authority and, in fact, in the grand scheme of things, all of God’s people serve the Lord. Those who lead and manage others must do so in full recognition of the fact that they are being led and managed by One greater. The Lord God is the ultimate authority and sovereign leader of all and the best masters in the first century and beyond would be those who were clearly mastered by the Lord.  That God is the greatest master is not only a matter of who he is, but also where he is situated—“in heaven.” Because he occupies a better place and, in some ways, stands outside of our domain, he is able to see a more complete picture and understand the end from the beginning. Who better is there to ultimately call the shots?

To those who lead others in various arrangement Paul says, “lead fairly.” Leading well means leading as one being led.

2. Pray Purposefully-4:2-4

As Paul continues to draw his letter to a close, he calls upon the church in Colossae to devote themselves to prayer (with consistent and constant intensity with the possible implication of difficulty)—"devote yourselves to prayer” (4:2a). The same verb is used in Acts 2:42 to describe the early church’s devotion to the apostle’s teaching, fellowship and prayer. In light of all that Paul has taught so far in this letter, Paul’s moves to the close by highlighting this most important practice in an encouragement to the church to commit themselves to a life of fervent intercession.

However, not just any praying will do. The Colossians were instructed to pray in a specific manner, with “alertness” or “watchfulness” and “with an attitude of thanksgiving,” (4:2b).  Although prayer does require the individual to be awake (duh), when Paul says “keeping alert,” he is talking about praying with an acute awareness of whatever affects the spread of the gospel. This becomes more obvious as Paul will soon provide specific requests. Informed prayer is likely to be more purposeful, personal, and powerful.

Notice also that prayer is supposed to take place in the context of thanksgiving (1 Thess. 5:17). Thankfulness provides the proper context for good praying. No one depended on the context of thanksgiving more than Paul whose own circumstances were often anything but something for which to be thankful. He was writing this from a prison cell for crying out loud! However, to ensure a proper perspective amid tribulation, Paul both modeled and urged that prayer be offered in an attitude of thanksgiving. This kind of prayer Paul encourage here both recognizes the obstacles and difficulties AND remembers that despite all of them, God is able to work.

The construction of these two verses may suggest a three-fold pattern in prayer life. First, an individual prays fervently, second, an individual watches or waits for a response (“keeping alert in it”), and third, the individual responds with thanksgiving upon answered prayer. The first element (fervent prayer) requires obedience, as a believer takes on the command to pray. The second (waiting for a response) requires faith as the believer anxiously seeks the fulfillment of the answer. The third (thanksgiving) encourages praise and adoration to God for having answered the prayer offered. While the world sleeps in their disbelief and ignorance, Paul calls Christians to keep awake and devoted to regular and steady prayer.  The church’s kingdom-building mission cannot be successful without a strong connection to the King and this comes by a dynamic fervent prayer life.  

Paul continues in verse 3 with “praying at the same time for us as well.” By repeating the word “prayer” in verse 3, Paul emphasizes its importance and in the spirit of being specific in their prayer lives, Paul gives the church some specific requests of his. Listen carefully to what he asks the church to keep in mind. First, Paul requested that the church in Colossae pray for an open door for the gospel, “that God will open up to us a door for the word so that we may speak for the mystery of Christ for which I have been imprisoned…” (4:3). Paul always looked for ways to communicate the good news of Jesus Christ. No one had better skills to turn any situation into an opportunity for witnessing. His success was, in part, due to the many prayers offered on his behalf for wisdom and opportunities. You want an opportunity to spread the gospel successfully? Pray for it! That is what Paul did and look how God used him! Paul instructs the Colossians to pray that he would find an open door. The apostle lived for such opportunities and realized that God alone provided these divine appointments, often, in response to the prayers offered.

Second, Paul wanted an opportunity to share the mystery—“so that we may speak forth the mystery off Christ” (4:3b). However, what is this “mystery” Paul wanted to share? The answer is found in Colossians 1:26-27 which says “the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints, to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.” The substance of Paul’s message, the mystery that he longed more than anything to disclose for people, was that by grace through faith, anyone can have Christ in them, the hope of glory. This was the kernel of truth that Paul hoped to share with those who were lost. This is the campaign slogan of the mission of God! It is this message Paul desperately wanted to share and it was for this message that Paul was imprisoned—“for which I have also been imprisoned…” (4:3c). There is much that can be said of this small verb. Its passive voice suggests that Paul was forced into his chains. Secondly, the perfect tense of this verb emphasizes both the past reality of his imprisonment and the present result of his bondage. In one sense, Paul states the obvious, being bound in chains; however, with this verb he also looks at the opportunity his imprisonment has given him for the spread of the gospel (cf. Phil. 1).

A third element of Paul’s prayer request was that he may proclaim the gospel as clearly as possible, “That I may make it clear in the way I ought to speak” (4:4). Paul not only looked for new doors to walk through, he also looked for ways to make the gospel understandable. He did not pray for a specific method of spreading the gospel, but for the wisdom to know what to say in specific situations, all while doing justice to the gospel.

In this second calling, Paul reveals how important it is for the church to adopt a dynamic prayer life which includes: praying for the lost, praying for opportunities to share Christ with the lost, and praying for wisdom so that the sharing done may be appropriate and winsome.

3. Communicate Well-4:5-6

Paul’s final command for the church is to communicate the truth they are proclaiming well both verbally and nonverbally. He writes, “conduct yourselves with wisdom toward outsiders” (4:5a). The Colossians were to ensure that their lives, behavior, and appearance reflected Christ in them (the hope of glory). To “conduct yourselves with wisdom” means to follow Christ as God’s pattern for full and authentic living. Paul knew all too well the importance of giving the world no reason to criticize the behavior of Christians. Blameless living alongside that comes with dynamic prayer life are two cornerstones of a good witness.

2 Corinthians 6:1-3-“And working together with Him, we also urge you not to receive the grace of God in vain—for He says, ‘At the acceptable time I listened to you, And on the day of salvation I helped you.’ Behold, now is the acceptable time, behold, now is ‘the day of salvation’— giving no cause for offense in anything, so that the ministry will not be discredited.” But Why?

A blameless and prayerful walk naturally affords a believer the ability to make the most of every opportunity given to him/her to show Christ, “making the most of the opportunity” (4:5b). The word for “making the most” insinuates that every opportunity the church has to spread the seed or water on planted ground needs to be snapped up, lest it be lost to something or someone else. 

Some may say, “Well, I have very little if any opportunities to share the gospel.” However, the very fact that you are left on this earth and here today suggests that your opportunities have not run out. (CONSIDER THIS: Perhaps the church does not recognize the myriad of opportunities around her or isn’t being given more explicit opportunities because she has failed to pray for them). Time itself is an opportunity to seize for the kingdom of God. What is the church going to do with it? Paul hoped that the church would snatch up every opportunity to share the gospel well for all its worth for the glory of God. After all, the time is near! Jesus could return at any moment!

Matthew 24:36ff- “But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. For the coming of the Son of Man will be just like the days of Noah. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and they did not understand until the flood came and took them all away; so will the coming of the Son of Man be. Then there will be two men in the field; one will be taken and one will be left. Two women will be grinding at the mill; one will be taken and one will be left. Therefore be on the alert, for you do not know which day your Lord is coming. But be sure of this, that if the head of the house had known at what time of the night the thief was coming, he would have been on the alert and would not have allowed his house to be broken into. For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will.”

One way for the church in Colossae and the church today to be ready is to be about the mission to which she is called by praying for an opportunity to share the gospel and seizing every opportunity to make the most of it by acting accordingly. However, not all communication is non-verbal. You have heard it said, preach the gospel and, if necessary, use words. However, Paul believed words were vitally important and it is verbal communication that he addresses next.

“Let your speech always be with grace as though seasoned with salt…”(4:6a). Here, two statements illustrate the nature of Christian speech. The first is “in grace.” “In grace” may reflect an idiom used in that day for charm or charisma. However, Paul wants it to mean more than just tactfulness. Ultimately, Paul is trying to get the Colossians to speak with grace as those who live in grace—i.e. to speak in a distinctly Christian way. While the world slanders and bludgeon’s people with their sharp rhetoric of negativity, division, and deception, a Christian’s words are to stand in contrast as a presentation given with grace.

1 Peter 3:15-“But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.”

The second way Paul describes the speech of a believer is “with salt.” Salt was used in three different ways in the first century. It could preserve food, sterilize food, or season food. Here Paul is talking about the latter. Conversations are to be seasoned in such a way that they bring life and richness. Paul knew that a lengthy and laborious monologue is often useless in evangelism. Rather, Christians are to work at making their witness lively and colorful while at the same time making sure they stay true to the gospel.

This kind of speech is required “so that” as Paul says, “you will know how you should respond to each person” (4:6c). Respond to what? If the first two commands (pray purposefully and act accordingly) are being carried out properly in the life of a disciple, outsiders will begin to ask Christians about their new life and its source. As these opportunities present themselves and people are engaged, believers must respond to each person as an individual. One technique or approach may not be suitable for every person you meet. Instead, each outsider must be given special and customized attention.

So What?

Lead fairly, pray purposefully, and communicate clearly (both in behavior and in word). Great encouragements for the church of Colossae and for the church today! Which of these callings needs special attention in your life? Are you leading as one being led? Remember, as God’s people we are all living in service to our King in various roles. Perhaps today you will ask God to remind you of your humble place before him and in his service. Are you fervently praying and, even there, are you praying for the right kinds of things? Remember, prayer is to be done in faith with an attitude of thanksgiving and ought to be preoccupied with advancing the mission of God and making the most of the opportunities given to God’s people to share the good news. Perhaps this week you will choose to spend more time and in your prayer time carve special moments out for missional prayer. Are you communicating the gospel message in both what you do and what you say with clarity? Remember, Christians are help to a higher standard of behavior and speech as bearers of the greatest news of all. Perhaps there are some habits or ways of speaking that need to be discarded from your life as they are getting in the way of a clear gospel presentation. The callings are clear—will you answer? After all, the mission is at hand and the time is short!

Der Haustafeln -Colossians 3:18-25

 As Paul continues to deliver practical instructions toward living out the Christ-centered life in Colossians, he speaks directly to the Christian household in chapter 3 verses 18-25. This is one example of several in the New Testament of what is called a haustafeln. “Haustafeln” is the German word for “house table” and applied to the New Testament this label calls to mind those passages that provide codes on Christian home life—passages like Ephesians 5:22-6:9; 1 Peter 2:13-37; and Colossians 3:18ff. Both Peter and Paul demonstrate in these passages that Christianity is not something that is exercised exclusively in the Church or in the privacy of one’s own thoughts; it is lived out in the home. After all, the first institution God established in the history of the world was a marriage and family (preceding even the church or the state). Living out the Christian life at home will not only serve us well in our families; it will shine as an example in a world where the family unit is in utter shambles and under constant assault.

1. For Wives-3:18

As Paul instructs the Christian household, he begins by addressing wives—“Wives, be subject to your husbands, as is fitting in the Lord,…” (3:18). This command for wives exists consistently in the New Testament guidelines on the Christian home life (see Eph 5:22), demonstrating a uniformity concerning this call. However, to understand what this call means, one must understand how this command operates in the New Testament. There appears to be a difference in the specific nuance of the term dependent on the voice in which it occurs. If the command to “submit” is in the active voice, the power to subject belongs to God himself (see 1 Cor. 15:24-28; Phil. 3:21—“who will transform the body of our lowly condition into conformity with His glorious body, by the exertion of the power that He has even to subject all things to Himself.”; Rom. 8:20—“For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope”; Eph. 1:21-22). When the verb occurs in the middle voice (as it does here), it describes a voluntary submission which resembles that of Christian humility. Examples of this kind of submission abound. It is witnessed in church members submitting to one another (Eph. 5:21—“For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope”), believers submitting in the exercise of their own spiritual gifts (1 Cor. 14:32), and even Christ’s voluntary submission to God the Father (1 Cor. 15:58). Here, in the context of marriage, wives are called of God to submit to the design that God has established in the household and to, like Christ, submit to the leadership and headship of the husband.

One important note on this calling, in connection to the rest of the passage, is the difference between this command for wives and the coming commands for children and servants. Children and servants are called later to obey; the wife is not. “Submission is voluntarily assuming a particular role because it is right…Submission demands obedience as a pattern, but there are times in which obedience to a husband may become disobedience to God. By using the word ‘submit,’ Paul separated the kind of obedience expected by the wife from that expected of others. The wife has a very different relationship to her husband than children to parents or slaves to masters” (Melick, Philippians, Colossians, Philemon, 312).

What ought to motivate this voluntary adherence to a divinely-designed role and practice in the context of marriage? The answer is a willingness to please Lord—“as unto the Lord.” Godly submission, rightly understood, comes from the overflow of one’s relationship with God and ultimately out of submission to his lordship, will, and design. Voluntary submission to God’s design in the home is one component of the Christian household and the wives in that household play an integral role in that order as they seek to accomplish God’s will.

Interested in what you could do to submit well in the context to your marriage? Try prolific words of affirmation and encouragement. Consider thanking your husband for all that he does often and commend his leadership whenever and wherever appropriate. Pray fervently for God to bless and direct your husband and, in whatever way makes sense, let him know that you are always in his corner, ready to lend your support.  

2. For Husbands-3:19

Husbands, for their part, are commanded to “love [their] wives” (3:19a). This simple command is a uniquely Christian calling for husbands to sacrificially give of themselves for the spiritual and practical well-being of their wives. If you think I am reading too much into a single word here, Ephesians 5:25ff helps us with a more complete picture of what this ought to look like.

Ephesians 5:25-30-“Husbands, love your wives, just as Christ also loved the church and gave Himself up for her, so that He might sanctify her, having cleansed her by the washing of water with the word, that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless. So husbands also ought to love their own wives as their own bodies. He who loves his own wife loves himself; for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church, because we are parts of His body.”

To be sure, in any God-honoring marriage, a husband’s loving, caring, sacrificial approach to his wife’s spiritual and practical well-being ought to enhance her willingness and ability to submit to his leadership. Similarly, a wife’s voluntary recognition of her husband’s role of leadership ought to inspire and inform, at least in part, his love toward her.

As Paul continues his instructions to husbands, he follows up the positive command to love well with a prohibition—“and do not be embittered against them” (3:19b). The verb means “to have bitter resentment or hatred toward someone else” (Louw & Nida)—i.e. the opposite of “love” mentioned earlier. It is the husband’s responsibility to see to it that bitterness does not develop in the marriage. Husbands do well to prevent such bitterness from taking root by loving their wives well.

Before the reader moves on to look at further commands concerning the Christian household, let us consider how both the calling for the wife and the husband help each party look more like Christ. The wives’ call to submit in its own way helps them resemble Jesus who submitted consistently to the Father. The husband’s call to love his wife sacrificially calls to mind how Jesus sacrificially loved the church and gave himself up for her. Therefore, these callings do not just help establish a healthy order in the context of the home, but they also cultivate a compelling witness of who Jesus is to an unbelieving world. In other words, dear sir or ma’am, how you relate to your spouse testifies to what you believe about Jesus! Take it seriously!

Husbands, want to answer this call and love your wife in a way that helps their spiritual well-being? Try praying with her, studying God’s Word with her, taking time to be affectionate toward her (even/especially when you could be doing something else). Such investments of love honor the Lord, enrich a marriage, and will go a long way in encouraging a Christian household.

3. For Children-3:20

Children, you are not off the hook! Mommy and daddy don’t just have work to do, so do you! Paul continues with “children, be obedient to our parents in all things,…” (3:20a). Take a moment to appreciate that children were expected to be in the audience that Paul addressed here in Colossae. Paul anticipated having the ears of children and addresses them directly, helping us to answer whether or not it is worthwhile for children to attend church and hear the preaching of God’s Word.

Paul’s command for children to “obey”/”be obedient” to their parents is stronger than what was addressed to wives earlier. The text reinforces this by using the phrase “in all things.” Here, obedience is commanded and expected. In Ephesians 6:2-3, Paul even stated that in obeying, children were fulfilling the law and were qualified to receive God’s promise.

Ephesians 6:2-3-“Honor your father and mother (which is the first commandment with a promise), so that it may turn out well for you, and that you may live long on the earth.”

Similar to the calling given to wives, the motivation for a child’s obedience to his/her mom and dad involves whom is ultimately in view—"for this is well-pleasing to the Lord” (3:20b). “To be pleasing to the Lord as Christians, [children] should obey their parents” (Melick, Philippians, Colossians, Philemon, 315).

Kids, if you want to be obedient to God and for it to go well for you, immediate obedience to our parents is what is required. This means “Yes sir” and “Yes Ma’am” ought to be heard when they ask something of you. More often than not, whatever they ask of you is for your own good, even if you can’t see it or if it isn’t what you may want to do at the time.  

4. For Fathers-3:21

Next, Paul addresses the parents and their responsibility in relationship their children—“Fathers, do not exasperate your children,…” (3:21). Paul’s use of the term “fathers” (patereV) certainly highlights the dad’s role in the lives and well-being of his children and yet doesn’t totally dismiss the mothers as the plural form of the noun certainly would have included moms in the command. It is both parent’s responsibility not to “exasperate” their children. What does this mean? The term means to “embitter” and/or “irritate” toward resentment. It is used only here and in 2 Corinthians 9:2-“for I know your readiness of which I boast about you to the Macedonians, namely, that Achaia has been prepared since last year, and your zeal has stirred up most of them.” There, “stirred up” is the translation. So how might a parent “stir up” or “exasperate” their child toward resentment? Parents might embitter their children by constantly picking at them or by refusing to acknowledge their efforts (Melick, Philippians, Colossians, Philemon, 315).

Another clue that might help readers understand what is meant in this command is found in the reason given for it in the second half of verse 21—“so that they will not lose heart” (3:21b). The fact that children could become discouraged if/when embittered suggests that the parents may have too easily, either consciously or subconsciously, implied through their words or actions that they were not good enough. A household in which the children have lost heart and have become embittered is not the sign of a healthy Christian home. It is the parent’s responsibility to see to it that incessant nagging and/or knit-picking doesn’t lead down the path toward discouragement in the lives of their children.

Helpful tips to that include might include the following: 1) Celebrate the motivation with which children does things more than the execution (it may not be perfect, but they did try so very hard), 2) Be quicker to give compliments than criticisms, 3) frame necessary discipline with love, 4) choose the battles to engage in well, 5) commend progress rather than demand perfection. These are just some things to consider as parents seek to cultivate a Christian home.

5. For Servants-3:22

The next command is addressed to servants/slaves—“Slaves, in all things obey those who are your masters on earth,…” (3:22a). This is the first of the commands that may not resonate as easily today as it may have in the first century. While certainly wives, husbands, children, and parents are represented in this room, I doubt we have any slaves here today (and thank goodness). However, this was another group that Paul no doubt expected to be listening to the reading of this letter in the church at Colossae. You see, slavery in the ancient Roman world was a very large institution. Some speculate that 40% of the Roman citizenship was in some form of servitude. Such servitude did not look like it did in the 18^th and 19^th centuries in America. Instead, it was a status that many voluntarily enlisted in to pay off a debt. For others, it was an acceptable way to live long term. Paul probably expected that several in his original audience belonged to the servant class and therefore has a calling for them in the context of the Christian home—“obey those who are your masters on earth” (3:22a).

The obedience that is demanded is one that goes beyond outward compliance. Paul continues and says that the obedience that ought to be seen in the lives of Christian servants is “not [merely] with external service, as those who merely please men,” (3:22b). Anybody can go through the motions—believers should do better.

Christian servants ought to serve “with sincerity of heart, fearing the Lord” (3:22c). Here again, as with so many of the other commands given, the ultimate direction/destination of the service, posture, or action performed is heavenward. Servants are to serve as those who are serving the Lord in addition to those who might prove to be their masters. While upon the earthly master’s absence, the servant might get away with procrastinating on the job or only putting in half an effort, there is a Master who sees all. “All of life was to be lived with a conscious realization of the Master” (Melick, Philippians, Colossians, Philemon, 317). This type of heavenly-directed and spiritually-motivated service would have shined bright as an example before others, especially in the first century.

6. For Everyone-3:23-25

Not a wife? Husband? Father? Mother? Child? Or slave today? No problem, Paul has a word for everyone in the Christian community in this passage. The apostle closes with a general command that certainly applied to the servants in the audience, but also applies to anyone who claims the name of Christ—“Whatever you do, do your work heartily as for the Lord rather than for men” (3:23). Whatever one does ought to be executed “out of the soul” (ek yuchV) (or “heartily”). Work, in other words, should be more than a manifestation of talent, skill, and physical exertion; it should also indicate something of the very essence of a person—an expression of who they are. Something of who a person is ought to be seen in the work they accomplish—whatever that work may be!

Such work also ought to be ultimately directed to the Lord, rather than men. Christians toil, perform, effort, and expend energy primarily and finally for an audience of one—the Lord God.

After all, as Paul acknowledges in verse 24, it is the Lord that will ultimately reward his people—“knowing that from the Lord you will receive the reward of the inheritance” (2:24a). Believers ought to employ themselves to whatever they have been tasked with or called to do, not with the paycheck in mind, but with the inheritance and good pleasure of the Lord in mind. This is the first motivation that ought to guide everything a believer does in service.

A second guiding motivation for service is the sovereignty of the Lord. A serving believer should recognize that, as Paul says, “it is the Lord Christ whom you serve” (2:24b). As Paul said in 3:17, “Whatever you do in word or in deed, do all for the glory of God!”

The third and final motivating factor behind services rendered is given in verse 25—“for he who does wrong will receive the consequences for the wrong which he has done, and that without partiality” (2:25). Poor work will be judged accordingly, perhaps by masters on earth, but ultimately by the Master of all in heaven. This should propel God’s people everywhere to serve well in whatever God has given them to do.

Here are some helpful tips toward serving well as God’s people in whatever we do: 1) surrender your schedule and everything in it to the Lord at the beginning of each day, 2) pray before each and every task, asking the Lord to empower you and ultimately be glorified by what is accomplished, 3) give God the credit and thanks at the end of each day for using you however he saw fit.

So What?

These instructions given to various parties work together to cultivate good Christian homes, not for their own sakes, but for the glory of God. The way that we relate to each other in the context of the family and serve in whatever God has given us to do should draw attention to the Lord Jesus Christ. Which of these instructions applies most to you? Which of the helpful tips do you need to employ ma’am, sir, little one? Though growth as wives, husbands, children, parents, servants, etc. is certainly a process, choose today to take one step in the right direction so that your home looks more like God intends for it to look—a Christian haustafeln.

 

New Season, New Wardrobe Pt. 2

 Last week we began looking at how the sufficiency of Christ looks as applied in the lives of believers. Paul described what believers ought to take off and what they ought to put on now that they have been saved. Today, we are going to pick up where we left off and continue the clothing analogy that Paul introduced in 3:1-11. While general cues and principles for what a believer ought to wear and how to put it on were offered in verses 1-4, in verses 12-17 Paul identifies specific spiritual articles of clothing that ought to be worn by God’s people as they live the Christian life in the context of the church. Though such articles may prove rare in the world, they should be common in the kingdom. Five articles are identified as essential to the wardrobe of God’s people in Colossians 3:12-17. These articles are identified by five callings voiced by Paul in this passage that we will consider carefully today.

1. Be Nice-3:12-13

In verses 12-17, Paul continues to outline what salvation in the lives of believers ought to look like. In so doing he gives five callings that should go answered among believers. The first of these is simply to “be nice.” Don’t you know how much better the world would be if more people would simply “be nice.” Don’t you know how much more effective the witness of the church would be if God’s people would answer the call to “be nice.” I cannot help but think that the same much have been true in Paul’s day. This is why he makes sure to encourage such in verses 12-13.

The call to “be nice” is predicated on another calling—the calling of God on the life of the believer. Paul says, “So, as those who have been chosen of God, holy and beloved” (3:12a). This identifies a special group of people who have been chosen, saved, and rendered holy and especially loved by God. Such people because of their being called, saved, and loved ought to look and behave differently than the lost world around them. This starts, at least as far as this passage suggests, with being nice. Paul expected the church in Colossae (and really the church in every context) to be known for how nice they were.

Of course, Paul doesn’t put it quite as simply as “be nice” (why use two words when many more will do 😊). Instead, he frames this sentiment in the following way “put on a heart of compassion, kindness, humility, gentleness, and patience” (3:12b). Each of these qualities highlights a slightly different component of the simple call to “be nice.” First, being nice means being compassionate. The word means “to show mercy and concern with the implication of sensitivity.” Jesus celebrates as much in the sermon on the mount when he says “blessed are the merciful for they will be shown mercy” (Matt. 5:7). Being nice also involves exercising kindness or showing a willingness to provide something beneficial for someone else (Louw & Nida). Humility is also a hallmark of being nice. The proud/arrogant often find it difficult to show mercy or behave kindly. Being nice also requires gentleness (the opposite of proving harsh toward others) and demands patience. Just consider how rare these commodities are in the world today. Such commodities were probably rare in the Roman world of the first century also. Paul did not want these positive qualities to prove rare in the church. Instead, these qualities ought to characterize God’s people. They ought to be the nicest people around.

If a reference was called upon to give an account of your character, could they honestly report that you were a nice person as evidenced by compassion, kindness, humility, gentleness, and patience? Maybe you are like me and so many in Paul’s original audience and you need a little coaching in this area. Thankfully, Paul provides exercises along with this calling to help his readership grow nicer. 

If God’s people need growth in being nice, one great way to accomplish this involves “bearing with one another” (3:13a). This calls to mind the sharing of difficulties/trials with patience. One way to improve rapport with others is to traverse a host of situations in a spirit of cooperation and patience. Hard to do, but essential as one learns to show mercy, kindness, humility, gentleness, and, perhaps most of all, patience.

A second exercise one should adopt to improve one’s “nice” quotient is extending forgiveness. Paul writes, “and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you” (3:13b). As people work together amid adversity (as is required in the first exercise), heads will inevitably collide and personalities will conflict, leading to possible frustration and offense that will require people (all of whom are in process—see 3:1-11), to quickly and liberally forgive one another. This is rendered more feasible when brothers and sisters in Christ consider that they have been forgiven by God. As those who have been forgiven much, they ought to extend forgiveness to others.

The first calling voiced in this passage is to “be nice.” To grow nicer, the church ought to bear together with each other amid all circumstances and prove quick and liberal to forgive. Such exercises will lead to a healthy body and a compelling testimony before a coarse, impatient, and unforgiving world.

2. Show Love-3:14

The second calling Paul provides in this passage highlights a cardinal virtue among God’s people—love—“beyond all these things put on love” (3:14). Love, perhaps even more than being “nice,” ought to identify God’s people. Jesus even teaches that “they will know that you are disciples of mine if you have love for one another” (Jn 13:35). Why is love so important to the identity of God’s people? Because God, their Father, is Love--“The one who does not love does not know God, because God is love” (1 Jn 4:8). Those in Christ are also the ones who understand how they have been so loved by the Lord—“We have come to know and have believed the love which God has for us. God is love, and the one who remains in love remains in God, and God remains in him” (1 Jn 4:16). In fact, the love that is present in God’s people is based first on God’s love for them—“We love because he first loved us” (1 Jn 4:19). This is why Paul concludes elsewhere “But now faith, hope, love, abide these three; but the greatest of these is love” (1 Cor 13:13). Love is essential in the lives of God’s people. It is the love of God that saves and it is this same love that ought to be shared with the world.

It might also be worth mentioning that Paul uses a fairly emphatic word for “love” here—agaph—that suggests more than politeness, friendliness, or affection. Such a love is based on sincere appreciation and high regard for the beloved party. This ought to bind people both to their God and to their brothers and sisters.

This is why Paul suggests that love “is the perfect bond of unity” (3:14b). Love and unity go hand and hand. When either is in short supply, the other is also lacking. For the church in Colossae to persevere well together in her volatile context (and in order for the church today to persevere well together in its own volatile context) love, and, subsequently, unity must prevail above everything else. This is the highest calling that Paul provides in this passage.

3. Embrace Peace-3:15

After calling the church to be nice and show love, Paul calls the church to embrace peace. This might prove to be the most welcome and refreshing calling you will hear today given the chaos swarming around us in our current context. However, consider also how welcome this calling would have been to the church in Colossae (a church that was dealing with false teachers, the pressure of persecution, and much more). Paul writes in verse 15—“Let the peace of Christ rule in your hearts” (3:15a). Paul hoped that this would be the church’s prayer in Colossae. Oh that this would be the church’s prayer today! In a world of tension, chaos, distractions, and anxiety, Paul calls for the peace of Christ to rule in the hearts of God’s people. The verb “rule” means “to control the activity of someone” (3:15a). Paul didn’t want instinct, knee-jerk reactions, stress, hectic schedules, the news cycle, or concerns to control God’s people (as was and is often the case); he wanted the peace of Christ to be the captain of the believer’s psyche.

Such peace appears to be dependent in part on what has already been encouraged by Paul in this passage (being nice and showing love which brings unity). He writes in 2 Corinthians 13:11—“Finally, brothers and sisters, rejoice! Strive for full restoration, encourage one another, be of one mind, live in peace. And the God of love and peace will be with you.” Peace also seems to be a result of putting on and taking off the right things (“They must turn from evil and do good; they must seek peace and pursue it”-1 Pet 3:11; see also Col. 3:1-11). Elsewhere, Paul teaches that peace is just a prayer away—“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” (Phil 4:6-7).

Paul continues in Colossians 3:15 by revealing that such peace is also discovered in the context of the body of Christ—“Let the peace of Christ rule in your hearts, to which indeed you were called in one body” (3:15b). In the body of Christ, brothers and sister ought to find nice people, plenty of love, and lots of peace because the head of that body—Christ—has shown kindness, is the greatest expression of love, and provides perfect peace.

Like the call to show love, the call to embrace peace includes a complementary exhortation. When Paul admonished the church to love, he subsequently called them to unity. Here, as he admonishes the church to peace, he also calls them to thankfulness—“and be thankful” (3:15c). There is something about peace that breeds gratitude just as there is something about love that yields unity. Again, when one is lacking, you can bet the other is in short supply.

4. Immerse Yourselves in the Word-3:16

Paul’s next calling is to “immerse yourselves in the Word.” He writes to the church, “Let the Word of Christ richly dwell within you” (3:16a). A more wooden translation of this verse might read “let the word of Christ make a home in you.” Paul desired for the church in Colossae and God desires for his people anywhere to be creatures saturated with the Word of God. It is his revelation (spoken, recorded, and witnessed in Christ) that ought to inform and inspire his people more than anything else.

The messages that we come across in our world today might be best illustrated by taking a joy ride down the main strip in Las Vegas. Neon signs, bright lights, billboards, and other spectacles ornament and illuminate the boulevard, competing for attention. These advertisements exist to lure tourists into different hotels, casinos, or other venues, hoping that time and money is spent in their places of business. Our journey in the world is much the same way. Between news media, social media, the marketplace, etc., we are bombarded with messages intent on drawing our attention and keeping it long enough that we spend time, energy, and resources on certain things, considerations, or people. In a world full of competing messages, it is the word of Christ that ought to find a home first in God’s people. Why? Because the word of Christ alone offers life, purpose, and hope forever. NO OTHER word/message/GIF/news bulletin/etc. can offer that!

So how does one decipher and mediate on the World of Christ in a world of competing messages? Paul suggests two means. First, “with all wisdom teaching” (3:16b). Sitting under wise council at the hands of a gifted teacher of the Word renders the Word of Christ more easily recognizable and more readily embraced. The more one knows the Word, the more one becomes fascinated with, dependent upon, and appreciative of that word. After all, here is what Paul and others have to say about the Word of God:

Hebrews 4:12-“For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.”

Psalm 119:105-“Your word is a lamp to my feet and a light to my path”

2 Timothy 3:16-17-“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work.”

Matthew 24:35-“Heaven and earth will pass away, but my words will not pass away.”

These and many other statements offered in the Bible verify that the Word of Christ is worthy of special preoccupation and consideration in the lives of God’s people. It is an enduring living lamp offered by God for the benefit of his people. Therefore, God’s children ought to immerse themselves in it, in part, by endorsing wise teaching thereof.

While wise teaching helps immerse the church in the word of Christ, so too does the celebration of the word in song—“and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God” (3:16c). Not only should the church study the Word, but they ought to sing the word. Singing exercises the heart along with the mind as the believer exalts the principle focus of the Word (Christ) and what he has accomplished for the believer (salvation). Regardless of the form the singing takes (psalms, hymns, spiritual songs), the subject remains the same and the spirit is consistent—“with thankfulness in your hearts to God.”

Singing has been a mainstay in the church from its inception. In fact, before the New Testament even existed, most historians believe that many creeds confirming the deity, death, and resurrection were already being circulated, recited, and even sung regularly in the gatherings of the church. Singing aids in memorization and the corporate expression of gratitude for what God has done in Christ. Paul expected it to be a mainstay in the church as she immersed herself in the Word of Christ. In other words, While words are thrown around by a myriad of sources, God’s people ought to be those who read, hear, speak, and sing the Word of God.

5. Glorify the Lord-3:17

The final calling that Paul gives to the church in Colossae in this passage is “glorify the Lord.” In what? In the religious practices? On Sundays? When on is with his Christian friends? During personal devotions? Paul writes in “Whatever you do in word or deed” (3:17a). This is the scope of that which ought to glorify the Lord—everything. Everything about a believer’s life should contribute to the exaltation of Christ and the glory of God…everything! The description of the scope that Paul presents here includes everything one says and everything one does. After all, out of the heart the mouth speaks (Luke 6:45) and what one does demonstrates the convictions they hold (James 2).

All a believer says and does should be accomplished, Paul says, “in the name of the Lord Jesus” (3:17b)—that is in a way that is consistent with who he is, what he did, and all that he taught. If someone cannot see Jesus doing it, encouraging it, or teaching it, it ought not be done or said.

Additionally, everything said and done ought to be executed in a spirit of thanksgiving—“giving thanks through Him to God the Father” (3:17c). Once again thanksgiving is attached to a Christ-centered life (just as it was fixed to the idea of peace earlier in verse 15).  

So What?

Which of these articles is absent or lost from your wardrobe today as a child of God? Are you nice? Or has the past year or severe trials/circumstances left you trading kindness for callousness toward others? Are you showing love, or is your inability to work with others or forgive telling you that maybe there is something important you have neglected to put on? Are you ruled by the peace of God or is something else driving you ever so anxiously in your day-to-day life? Are you immersed in the Word of Christ or do you entertain other messages more the life-giving message of the Bible? Do you seek to glorify the Lord in all that you do, or are you working for self-interests and self-exaltation? Here are some practical tips that will help you apply the spiritual articles of clothing Paul encourages here: 1) Choose today to be especially courteous to someone (even or especially when they don’t deserve it), 2) Forgive a grudge you’ve held for a long time, 3) Pray today more than you did yesterday (specifically for peace and to be ruled by the Spirit of peace not the heat of the moment), 4) Start a Bible reading plan (that may or may not include journaling, Scripture memorization, etc.) to immerse yourself in the word, and 5) surrender even the most menial of tasks in your daily life to the Lord. Whether you choose to incorporate all or just one of these habits in your life, may we be a people with a complete spiritual wardrobe that glorifies the Lord and serves a s compelling witness to the world around us.

New Season, New Wardrobe-Colossians 3:1-11

 One of the things that we always do around this time of year is pack up our children’s winter clothes and neatly stow them in a marked container in our basement (when I say “we” I mean my wife…so thankful for her and all she does). We do this to help make room for our kid's warm-weather clothes. As for the jackets, sweaters, long-sleeves, etc., we put these out of sight until the next appropriate season, knowing that we won’t be putting these on for a while. This exercise recently had me thinking about a principle found in Colossians 3:1-11. The idea of putting on and taking off the right things for the right season is witnessed in this text in connection with salvation in Jesus Christ. Given that believers have left a season of sin and death and have entered a new season of righteousness and life, they ought to be dressed accordingly. This, in part, is Paul’s message to the church of Colossae and I believe it is the message that God would have us hear, understand, and apply today.

1. INSTRUCTION #1: Put on the New Self-3:1-4

Colossians 3 marks a major pivot in Paul’s letter to the church in Colossae. It is here where Paul shifts from theology to practicality (orthodoxy to orthopraxy). Having established Jesus Christ as sufficient for salvation, Paul now describes what salvation ought to look like as it is applied in the lives of believers. This major transition is indicated by the opening of verse 1—“Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God” (3:1). There are several very important elements of this verse worthy of special consideration. First, the basis of the Christian life is highlighted—"if you have been raised up with Christ” (3:1a). The verb used here actually translates to “if you have been made alive together with Christ” and calls to mind the intimate association the believer has with Jesus’ resurrection.

Though a believer was made alive together with Christ at the moment of conversion and this was assured even earlier when Jesus himself was resurrected 2000 years ago, such a state (“having been raised”) ought to suffer present and ongoing implications. In other words, as those made alive together with Christ from the dead, believers ought to evidence that a dramatic transformation has, in fact, taken place.

One such evidence of being made alive with Christ is seeking Christ—“keep seeking the things above, ,…” (3:1b). This implies a relentless pursuit of a Christ-centered life and experience that has one looking up. After all, as Paul reminds the church, up is “where Christ is, seated at the right hand of God.” At present Christ is in the Father’s presence, pleading the believer’s case before Almighty God (1 John 2:1). He does this from a seated position because his work of sacrifice, satisfaction, and salvation is completed (Hebrews 8). Those who have been made alive from the dead in Christ would do well to live as those who know they have an advocate before the Father and that everything that is required to be made right with him has been accomplished by their perfect Savior. This is what is meant by “seeking the things above.” Such a person can walk confidently and humbly as they are about the things that really matter—the mission of God.

Running parallel to this idea of seeking things above (namely Christ), is another command and evidence of a life in Christ—“set your mind on things above, not on the things that are on the earth” (3:2). While similar to Paul’s first admonition, this encouragement uses a different word for the pursuit that is in view—“set your mind.” This verb is concerned more with “giving serious consideration to something” or “to ponder” (Louw & Nida). This appears to be more of a mental exercise than a spiritual exercise (though, to be sure, they are more connected than they are separate).

Believers do the mission of God a real disservice by preoccupying themselves exclusively with what is going on around them. For many, it has become second-nature to doom scroll through their social media feeds for hours every day, absorbing every report of bad news along with every friend’s personal commentary. In other cases, people do not hesitate to plop themselves in front of the television, phone, or iPad in an attempt to “escape” the drudgery/anger/vitriol, however, even there, more often than not, they subject themselves to more dramatic, radical, and shocking versions of the reality witnessed around them. Too many trade joy for entertainment and peace for a futile pursuit of “always being in the know.” Paul suggests there is a better way for God’s people to live—a life that is mentally preoccupied with things above. Perhaps this is why elsewhere he says, “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 4:8) and commends those who read and study the Scriptures (Acts 17:11—“Now these people were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so.”)

Taken together, a Christ-centered life includes a heart-driven pursuit of the person and work of Jesus and a healthy mental preoccupation with his righteousness. This recalls what Jesus says in Matthew 6:33.

Matthew 6:33-“Seek ye first the Kingdom of God and his righteousness; and all these things will be added unto you.”

This kind of living is only made possible for the believer because a death has occurred—their own death to the “Old man”/“sinful self.” Paul writes, “For you have died and your life is hidden with Christ in God,…” (3:3). Though an association was drawn earlier between the believer and the resurrection of Jesus, one cannot be raised with Christ from the dead if he/she did not die sometime beforehand. Both a believer’s new life and their death to sin is accomplished in Christ who both died and rose again.

2 Timothy 2:11-“It is a trustworthy statement: For if we died with Him, we will also live with Him;…”

Romans 6:3-4-“Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life.”

Who a believer was before being found in Christ is, for all intents and purposes, gone. That person has died and a new person has emerged. So radical is this transformation that elsewhere it is compared to being reborn (see John 3) and results in what is called a “new creation” (2 Corinthians 5:17).

Because believers in the church have died with Christ and have been raised with Christ they can expect glory with Christ in the end—“When Christ, who is your life, is revealed, then you also will be revealed with him in glory” (3:4). What a promise! All three phases—death, resurrection, and glory—are accomplished in Christ, exactly where a believer finds himself/herself along with all the blessings appertaining thereunto. As a result, they should have all the natural motivation necessary to “put on the new self”—i.e. relentlessly pursuing Christ and preoccupying themselves with the things of God.

2. INSTRUCTION #2: Discard the Old Self-3:5-11

However, if “putting on” doesn’t do it for you as a metaphor, Paul reiterates the same idea from an opposite angle in the next instruction—“Discard the Old Self”—in verses 5-11. The “Therefore” in verse 5 might be just as connected to the end of chapter 2 as the “therefore” in verse 1 as both the contents of 1-4 and 5-11 are rooted in the supremacy of Christ in the life of his people. Here, Paul makes the same encouragement as before but in the opposite way saying, “therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry” (3:5). Given what has already been described in verses 1-4, because a believer’s old self has died with Christ, this ought to mean that the desire for these fleshly things has also died. Things like immorality, impurity, passion (strong desires gone bad) highlight a particular weak spot for the gentiles in Paul’s Colossian audience—sexual sins. Immorality most often refers to any kind of fornication that transgresses God’s plan. Impurity might call to mind the things that are thought but not acted upon (which, according to Matthew 5, is just as loathsome as committing the act itself). “Passion” indicts strong desires pointed toward the wrong things. These practices/behaviors/tendencies out to be thwarted in those who have died with Christ and were raised with him. Along with these sexual sins, evil desires and greed (the love of money and more which is the root of all evil) should also be done away with. These kinds of behaviors are the crude coverings the world sells as fashion and those in the world eagerly buy into them to feel important, cool, or accepted. All these prohibited proclivities amount to idolatry—the posture in which something/someone else takes the place of almighty God in one’s life. Whether it is yourself, your relationships, your things, or your position, these are unfit replacements for the One who alone is worthy of worship, obedience, and authority. 

Paul goes on to say that “it is because of these things that the wrath of God will come upon the sons of disobedience,…” (3:6). Like a reasonable father who won’t let his daughter out of the house scantly clad, the heavenly Father judges what the world is wearing, deems it unfit, and will one day punish those caught having it on. After all, in this case, the clothes indicate something about the person wearing them. This is implicit in what Paul says in verse 7—“and in them you once walked, when you were living in them.” It isn’t ultimately about the clothes/behaviors/etc.; it is about what these reveal about who one belongs to. Those who walk according to the world, dress in the raiment of sin and its many forms. Believe it or not, this is what believers looked like prior to turning to and trusting in the Lord for salvation. As Paul recalls, even those in the Colossian church “were living in them” (these bad practices).

“But now you also,” Paul continues, (given that you have died with Christ and have been raised with Christ and will one day enjoy glory with Christ) “put them all aside” (that is these sinful practices) (3:8a). Then, Paul adds to the list he has already begun to populate. Added to sexual sin, evil desires, and greed, Paul includes “anger, wrath, malice, slander, and abusive speech from your mouth; do not lie to one another” (3:8a). These are sins of the mouth that are especially troubling in the lives of believers and in the context of the church. Don’t believe these deserve a mention next to sexual sin, evil desires, and greed? How about we peruse what the Bible says about the tongue and its capacity.

Proverbs 12:18a-“There is one whose rash words are like sword thrusts,”

Proverbs 18:21-“Death and life are in the power of the tongue, and those who love it will eat its fruits.”

James 3:8-“But no human being can tame the tongue. It is a restless evil, full of deadly poison.”

1 Peter 3:10-“Whoever desires to love life and see good days, let him keep his tongue from evil and his lips from speaking deceit;”

James 1:26-“ If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless.”

James 3:5-6-“So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell.”

A life that has experienced all that Christ is and has given isn’t just about what one is wearing, but includes what one is sharing. Not only must certain behaviors be abandoned like worn out clothes from a bygone era, but certain words ought to be stricken from a believer’s vocabulary and certain conversations ought never be entertained among the people of God.

The life of a believer ought to demonstrate radical changes in behavior (what they wear) and communication (what they share) “since” Paul says, “you laid aside the old self with its evil practices, and have put on the new self” (3:9b-10a). The new self, made possible through Jesus’ death and resurrection (of which the believer is intimately associated), makes possible a radical wardrobe (behavioral) change and transformative illocution lessons (rivaling even that which Audrey Hepburn endured in My Fair Lady), changing what one says and how they say it.

Though in Christ we have been granted a “new self,” old habits die hard and slipping into bad patterns/words typically heard in the lost world, may emerge from time to time, even in the lives of those who have been save. This is why Paul clarifies in verse 10 that this new self “is being renewed to a true knowledge according to the image of the One who created him” (3:10b). Believers are a new self IN PROCESS—a process guided by the one who created them that will result in them conforming to his image. This process involves putting on the new self and discarding the old one in the ways articulated in this passage (seeking Christ and setting the mind on things above while abandoning sinful behaviors and more carefully selecting what one says). 

Want some good news? ANYONE can be renewed in this way. Paul makes certain to share with his diverse audience that this renewal of which he speaks is available to everyone—“a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman” (3:11). Your ethnic background, religious tradition in the past, geography, or socio-economic status plays no role in the transformation available in Christ. Praise the Lord!

In contrast to these earthly distinctions, Paul says, “Christ is all and in all”—the new distinction is Christian/non-Christ rather than nationality, race, religious background, or economic” status (Melick, Philippians, Colossians, Philemon, 298). Here, Christ as “all in all” “speaks of him beings the total concern, preoccupation, and environment of the Christian” (Melick, Philippians, Colossians, Philemon, 299).

So What?

How does the sufficiency of Christ show up in your life and practice today? As Paul encourages here, are you relentlessly seeking Christ above and setting your mind on things beyond this world; or are you preoccupied with the things of this world and busying yourself with things that do not last? Are you living as one who has died with Christ, been raised with Christ, and will one day enjoy glory with Christ or are you behaving as one who still belongs to the world—endorsing sinful behaviors and salacious speech? Perhaps today is a day to embrace, once again, or perhaps for the first time, the renewal that is possible in Christ—a renewal that he made possible through his work of salvation and is available to everyone. Christ is always in season and to wear what he has provided well (his righteousness), one must forever relegate the garments of this world to the discard pile. What do you need to put on today? What do you need to take off?

Jesus, Period. Colossians 2:16-23

 There are some things in this world that simply do not need augmenting/supplementing/adding to. For instance, as I shop and travel down grocery aisles I notice all the new varieties of Oreos (double-stuffed, mega stuffed, mint, peanut butter, vanilla, inside out, etc.) and wonder if any of them can truly stack up against the original. Reese’s Peanut Butter Cups are another example. You now have Reese’s with extra chocolate, some with extra peanut butter, other made with white chocolate, some filled with pretzels, and even others stuffed with Reese’s Pieces! Dr. Pepper is another thing. Now you have cherry, vanilla, cherry vanilla. These are not nearly as good. Coca Cola was nearly undone when years ago they tried to alter the original recipe and sold “New Coke.” You simple cannot improve on certain things. While all these examples may be motivated by my hunger for lunch, the same principle can be applied to certain spiritual realities. I remember growing up in the first church I attended seeing a sign above the front door of the main entrance that read “Jesus.” “Jesus period” was a mantra of the church that suggested that ultimately it was all about Christ—He is the one who saves, inspires, encourages, informs, reveals, leads, etc. The church taught that Jesus needs no augmenting/supplementing/adding to. This idea has been and continues to be challenged today. Instead of “Jesus period,” many believe it must needs be “Jesus plus this or that.” This can prove a real problem for the church. Paul addresses this issue by giving three warnings in Colossians 2:16-23.

1. Don’t Let People Condemn You Based on Trivial Matters-2:16-17

As Paul continues to warn the church against falsehood and heresy that threatened the church, he lays out some practical prohibitions designed to protect the congregation from potential problems. The first of these is “Don’t let people condemn you based on trivial matters.” One of the empty philosophies that was prominent in the context of Colossae was asceticism which endorsed strict rules on eating, drinking, and celebrations designed to help people “conquer their flesh.” Those who held themselves to such demands sought to project these demands on others, judging those who were not committed to their regulations as “less spiritual” or “ungodly.” Paul wanted to put an end to this kind of critical and dominating kind of thinking/accusing behavior. To this end he says, “Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day--…” (2:16).

False teachers attempted to enforce regulations on the church which were foreign or even against the spirit of Christian freedom for which Paul so vigorously fought.

Galatians 5:1-“It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.”

Galatians 5:15-18-“You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love. For the entire law is fulfilled in keeping this one command: ‘Love your neighbor as yourself.’ If you bite and devour each other, watch out or you will be destroyed by each other.”

2 Corinthians 3:17-“ Now the LORD is the Spirit, and where the Spirit of the LORD is, there is freedom.”

 Unnecessary demands made on people concerning trivial/secondary matters did not deserve a place in the congregation and could only serve to divide and disrupt the fellowship.

What were those matters that some seemed so unnecessarily preoccupied with? Paul lists two: food laws and special days. Concerning the food laws, although the Christian movement had already settled what was free to eat (see Acts 10:15), pockets of resistance existed and there were some who wanted to pull people back under the authority of Old Covenant food restrictions. Also, while some believed they were free to eat food that may have been offered to idols, others were strongly against it. Concerning festivals, some believed in worshipping on Sundays while others Saturday. Others wondered whether or not they were free to participate in pagan holidays. The apostle was warned that Christians were becoming overly concerned with these things and strongly forbade the Colossian Christians to establish strict regulations (one way or the other) on such matters. To do so (majoring on the minor) may look spiritual, but ultimately, such regulations steal attention away from what was most important—a relationship with Christ. By even suggesting that shallow prescriptions must be met in certain ways to be right with God (as the Pharisees had in the life in times of Christ), these false teachers undermined God’s work in Christ and unnaturally exalted manmade efforts for righteousness.

Paul reminds the church that much of what was being “judged” or “considered” by those given to this kind of knit picking was “a mere shadow of what is to come” (2:17a). In other words while the Old Testament law and its many regulations served an important purpose in pointing forward to something, temporarily setting people apart unto the Lord, and demonstrating the character of God, the law and regulations were never intended to be ultimate. They are mere “shadows.” “A shadow is less significant than the object which causes it. A shadow is temporary, lasting until the substance arrives in view. A shadow is inferior in that it imperfectly resembles the object” (Melick, Philippians, Colossians, Philemon, 268).

What is ultimate is Jesus—“but the substance belongs to Christ” (2:17b). “No one prefers the shadow to the substance. Thus the reality (Christ) is of more significance and value than the shadow (the law)” (Melick, Phlippians, Colossians, Philemon, 268). The law, Paul argues elsewhere, was temporary and inferior to that which has come and was fulfilled in Christ. Because Christ has fulfilled the law and serves as the substance of all that the law represented, it would be foolish to establish or insist on a law (old or new) to be made right with God/“earn spiritual points.” Don’t let people condemn you based on trivial matters.”

2. Don’t Let People Con You with Powerless Pursuits-2:18-19

The next warning Paul offers is against powerless pursuits as in “Don’t let people con you with powerless pursuits.” As in the first warning, Paul begins with a command. This time he says, “Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels” (2:18a). The verb “defraud” means “to judge as a referee that someone is not worthy to receive a prize” (Louw & Nida). In this case, false teachers were conning people (tricking/judging them out of their joy in Christ) by distracting them with wacky worship practices that were self-centered and inappropriately focused. In Paul’s day, people were being led to believe that certain spiritual rigors could bring someone a heightened form of worship. Some think that this may have involved things like fasting and/or depriving one’s flesh of certain things so as to induce unusual spiritual experiences, including worship “with the angels” (as the phrase should probably be interpreted). “Consistent with the Jewish traditions that the angels were higher than humans and that they worshiped and served God, the false teachers seem to have developed a procedure to induce a higher spiritual experience equivalent to the angel’s experience. To effect this, however, required severity to the flesh” (Melick, Philippians, Colossians, Philemon, 271). Through certain practices, false teachers taught that the mind and spirit could be sensitized to higher spiritual realities and these became an evidence of spiritual superiority over others. Paul believed such pursuits were dubious and should be avoided. Those chasing such experiences will often be disappointed when they do not receive the warm fuzzies and when the fuzzies do occur it leaves many highly susceptible to pride.

Paul explains how this happens in the remainder of verse 18 and into verse 19. First, Paul says that such a person, “takes a stand on visions he has seen” (2:18b). Instead of remaining tethered to the revelation of God as found in Christ and in his Word, these would rather depend on personal subjective experiences which can’t be confirmed or questioned. Such dependence is characterized by a lack of accountability and can lead in any number of directions.

An unchecked dependence on personal visions very quickly leads to arrogance. Paul continues, “inflated without cause by his fleshly mind” (2:18c). These, the apostle argues, are unjustifiably haughty before others and being controlled, ironically enough, by their carnal flesh. How is this for an interesting paradox: in some people’s pursuit of spiritual ecstasy, they actually hand themselves over the base and carnal tendency toward the oldest sin in the book—pride.

Paul also describes such people as “not holding fast to the head, from whom the entire body, being supplied and held together by the joints and ligaments, grows with a growth which is from God” (2:19). Inasmuch as the “head” of which Paul speaks is Christ (see 1 Cor. 11:3), this depicts a spiritual pursuit that is disconnected from Jesus in any meaningful way. It is true that the enemy can use a spiritual trip to lead people away from Christ. Just because it is said to be “spiritual” does not mean it leads to a better understanding of God. Paul’s warning is well-taken. People cannot sacrifice a better understanding of and relationship with Christ on the altar of spiritual experiences.

So far, Paul has demonstrated two threats that can lead the church away from a right understanding of Jesus and how he relates to believers: asceticism and ecstatic/esoteric experiences. Regarding strict adherence to trivial regulations, Christians need to remember that they have been forgiven and are free in Christ who has satisfied and fulfilled the law. Concerning what Paul calls “angel worship” (or “angel-like worship”), Christians should realize that they need only a relationship with Christ for a meaningful worship life and do not need to try to manufacture of conjure up ecstatic experiences. Jesus really is enough. In fact, this is the point Paul emphasizes in his last warning.

3. Don’t Let People Convince You that Christ Needs Your Help-2:20-23

In verses 20-23 Paul warns the church by saying “Don’t let people convince you that Christ needs your help.” After all, unlike the vain humanistic philosophies of materialism mentioned earlier (see 2:8), Paul reminds his readers “if you have died with Christ to the elementary principles of the world why, as if you were living in the world, do you submit yourself to decrees, such as ‘Do not handle, do not taste, do not touch!’ (which all refer to things destined to perish with use)—in accordance with the commandments and teaching of men?...” (2:20b-22).  Paul spares no expense at describing what these philosophies and practices lead to. First, he suggests that they are enslaving (“why do you submit yourselves to decrees”). Another way to translate this might be “why are you coming under the dominion of this dogma?” Because the “dogma” in this case is non-Christian (and, in fact, leads away from Christ), it was particularly devastating to Christian growth. The problem at Colossae was the people were being tempted to adopt a worldview contrary to true Christianity and this system would enslave them. 

The rules of this enslaving dogma are highlighted in Paul’s recitation of “do not handle, do not taste, do not touch!” Such prohibitions were probably repeated time and again by false teachers trying to lead people into believing that the right combination of dos and don’ts could earn them spiritual points and speed up their growing process. Such commands were not rooted in scripture as much as they were “the commandments and teaching of men.” Leave it up to men to add to what God has provided in Christ and distort the nature of salvation into a works-based program.

Such a system is foolish in part because it focuses on the temporal. Paul says that these dos and don’ts “refer to things destined to perish with use”—e.g. food, works, experiences, etc. Since the Christian’s life is never-ending, the believer ought to focus on what lasts. Instead of placing food and various practices at the center of one’s worship, Jesus should occupy that space exclusively. 

Even so, many people are given to capitalize on practices and protocols to the neglect of Christ himself because “these are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body” (2:23a). In other words, these many regulations look spiritual and impress people into believing that they are somehow closer to the Lord. Practices/protocols can be seen, measured, and progress charted and awarded by men. As a result, people deceived into believing they in accomplishing these tasks or having these experiences, they are helping themselves achieve a right relationship with God. This is a worldly kind of wisdom that puts the responsibility on the believer, not on Jesus.

However, as Paul points out in verse 23, these practices and protocols, in and of themselves “are of no value against fleshly indulgence” (2:23b). They do not satisfactorily or ultimately solve the problem they claim to cure. Only Jesus can do that, and he does not need any help.

The entire system Paul describes in this passage is flawed. Subscribers to this kind of program hope to produce a higher spiritual state. However, in the end, their approach is misguided on at least three points: 1) it is a product of this world and not of God (see 2:20—“elementary principles of this world”), 2) it focused on perishable/earthly objects (see 22—“which all refer to things destined to perish…”), and 3) it did not offer a means of conquering the desires of the flesh (2:23—“are of no value against fleshly indulgence”).

So What?

Ultimately, there is a simple theme in Paul’s warnings given in this passage—It is Jesus alone who saves—not Jesus plus this or that. Any teaching that tries to add to his redemptive work or sneak added measures in where they do not belong is totally off base. The fact that Paul writes these warnings to a church ought to compel us all to look around to be sure that we are not adding to what Jesus has already accomplished on our behalf. Thankfully, Paul’s warnings help us identify any leanings toward this kind of falsehood. Let me ask you, are you one to major on the minor? Those who set artificial bars or unnecessary hoops for others to jump through to be taken seriously, accepted, or embraced as brothers/sisters might need to heed Paul’s first warning: “don’t let people condemn you with trivial matters.” What matters most is your understanding of who Christ is and what he has done for you—do not let people distract/bother you with far less than that. Let me ask you, are you always chasing after a spiritual high or looking for the next powerful experience? Those who are not satisfied unless or until they have a case of the warm fuzzies might need to heed Paul’s second warning: “Don’t let people con you with powerless pursuits.” Experiences come and go, but the truth of God endures forever and in all circumstances. Let me ask you, are you living as though your salvation depends on your performance? May we all heed Paul’s third warning and general comment: “Don’t let people convince you that Jesus needs your help.” Salvation is from the Lord and the same one that saved you, is saving you now and will one day save you in the end. It isn’t Jesus plus this or that, it really is “Jesus period.”