Who is Jesus Christ? Is he enough for salvation? How should our relationship with him affect our daily lives? Paul’s letter to the Colossians answers these questions. The Colossian church was being attacked by a cult with an early form of Gnostic doctrine that challenged the deity and the sufficiency of Christ. It taught Christ was not enough for salvation and that more was needed.
Paul challenged this teaching by revealing the supremacy of Christ. Christ is the image of the invisible God and the fullness of deity dwells in him. He is the Creator, the Reconciler, the Victor, the Deliverer, the Head of the body—the church! He is the Firstborn and the Hope of Glory in the saints. Colossians teaches that our relationship to him should affect every aspect of our lives including thoughts, conversations, friendships, family, and work.
This message is still relevant today as many are attacking the deity and sufficiency of Christ, both for salvation and sanctification. Let us stand in awe of the glory of Christ, as we study Paul’s letter to the Colossians with the Bible Teacher’s Guide.
Copyright © 2015 Gregory Brown
The primary Scriptures used are New International Version (1984) unless otherwise noted. Other versions include English Standard Version, New Living Translation, New American Standard Bible, and King James Version.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission
Scripture quotations marked (NET) are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added [by the author].
Published by BTG Publishing all rights reserved.
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“And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others” (2 Tim. 2:2).
Paul’s words to Timothy still apply to us today. The church needs teachers who clearly and fearlessly teach the Word of God. With this hope in mind, The Bible Teacher’s Guide (BTG) series was created. The series includes both expositional and topical studies, resources to help teachers preparing to lead small groups or give sermons, or simply for an individual’s devotional study.
We based each lesson around the hermeneutical principle that the original authors wrote in a similar manner as we do today—with the intention of being understood. Each paragraph and chapter of Scripture centers around one main thought often called the Big Idea. After finding the Big Idea for each passage studied, readers will discover the Big Question, which will lead the small group through the entire gamut of the text. Alongside the Big Question, notice the added hermeneutical questions such as Observation Questions, Interpretation Questions, and Application Questions. Observation questions point out pivotal aspects of the text. Interpretation questions lead us into understanding what the text means through looking at the context or other Scripture. Application questions lead us to life principles coming out of the text. Not all questions will be used, but they have been given to help guide the teacher in the preparation of his own lesson.
The purpose of this guide is to make the preparation of the teacher easier, as many commentaries and sermons contributed to the development of each lesson. After meditating on the Scripture text and the lesson, the small group leader can follow the suggested teaching outline, if preferred:
The leader may prefer to teach the lesson, in part or in whole, and then give application questions. The leader can also choose to use a “study group” method of facilitation, where each member prepares beforehand and shares teaching responsibility (see Appendices 1 and 2). Some leaders may find it most effective first to corporately read each main section in a lesson, then to follow with a brief discussion of the topic and an application question.
Again, The Bible Teacher’s Guide can be used as a manual to follow in teaching, a resource to use in preparation for teaching, or simply as an expositional devotional to enrich one’s own study. I pray that the Lord may bless your study, preparation, and teaching, and that in all of it you will find the fruit of the Holy Spirit abounding in your own life and in the lives of those you instruct.
Copyright © 2015 Gregory Brown
The primary Scriptures used are New International Version (1984) unless otherwise noted. Other versions include English Standard Version, New Living Translation, New American Standard Bible, and King James Version.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added [by the author].
Published by BTG Publishing all rights reserved.
Picture from christianphotoshop.com
Tradition and scriptural evidence teaches that the apostle Paul wrote the epistle to the Colossians. Paul, a former Pharisee, once persecuted and treated the early church as a false–teaching Jewish cult. However, while on his way to imprison Christians in a city called Damascus, Christ appeared to him in a shining light (Acts 9). In this vision, Christ called Paul to be an apostle and to carry the gospel to the Gentile nations. Paul suffered a great deal for this calling from both Jews and Gentiles (Col. 1:24). A prisoner in Rome at the time he wrote Colossians, around AD 60–62 (Acts 28), Paul wrote several other letters: Ephesians, Philippians, and Philemon, often called the “Prison Epistles.”
Paul’s name appears three times in the letter (1:1, 23; 4:18), which supports his authorship. Unlike letters written today which give the author’s name at the end of the letter, ancient letters gave the name in the introduction. Colossians begins with “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother” (1:1). Timothy did not co–author the epistle. His name is included because at its writing he accompanied Paul as his faithful disciple and “son in the faith” (1 Tim. 1:2). Note that Paul includes his title as an “apostle of Christ” to show his official authority as a representative of Christ in order to address the issues happening in the church. In other letters, like Philippians or 1 and 2 Thessalonians, he simply addresses himself as Paul and sometimes adds the humble title of “servant of Christ,” which seems to reflect the gentler tone of these letters. The apostles were a select group of people who had seen Christ after his resurrection, were commissioned, and sent forth to build the foundation of the Church (Eph. 2:20).
Colossians shares some traits with another prison epistle. In Philemon, Paul mentions eight of the same people mentioned in the Colossians letter: Timothy, Aristarchus, Archippus, Mark, Epaphras, Luke, Onesimus, and Demas.1 In addition, Philemon contains evidence that Paul wrote it during his imprisonment. Many believe Paul’s fellow–servant Tychicus carried both letters to Colosse at the same time (Col. 4:7–9). This gives persuasive evidence that the apostle Paul authored Colossians.
Also, readers should note that the book of Colossians and the book of Ephesians contain many similarities. They both have a bifid format, discussing doctrine for the first couple of chapters and then turning practical. They both discuss the church as the body of Christ and Christ as the head (Eph. 1:23; 5:23; Col. 2:18–19). They share how the church has been raised with Christ (Eph. 2:6; Col. 3:1) and emphasize the church’s union with Christ (Eph. 1:3; Col 1:2). They discuss the church as a mystery (Eph. 3:3, 4, 9; Col. 2:2; 4:3). They include lengthy sections on the believer’s old man and new man (Eph. 4:21–24; Col. 3:9–10), family relationships, and the relationship between slaves and masters (Eph. 5:21–6:9; Col. 3:18–25). In fact, it has been said that 54 of the 155 verses in Ephesians are similar to verses found in Colossians.2 These similarities also support Pauline authorship.
As mentioned previously, Paul wrote this letter to the church in Colosse during his Roman imprisonment around AD 60–62. We don’t know exactly how this church began, but we do know that Paul had never visited it (2:1). Most scholars believe this church was founded during Paul’s three–year ministry in Ephesus, which lies about one hundred miles west of Colosse. Scripture says that, while Paul stayed in Ephesus, all who lived in the province of Asia heard the word of the Lord (Acts 19:10). This would have included people who lived in Colosse, including Epaphras (Col. 4:12) and Philemon (Philem. 1:19). It seems that Epaphras heard the gospel in Ephesus and went back to Colosse to share the gospel, eventually founding the church.3
Paul obviously kept in contact with Epaphras, and when this church fell under attack by a cult, Epaphras went to Rome to tell his mentor about the situation (Col. 1:5–7). In response, Paul wrote the epistle to the Colossians. Tychicus, one of Paul’s fellow ministers, probably carried it from Rome to Colosse (Col. 4:7–8) intending to share it with the church in Laodicea (v. 16). Many commentators believe Tychicus also carried Philemon as well. Accompanying Tychicus was Onesimus, the runaway slave mentioned in the book of Philemon (Col. 4:9; Philem. 1:10). Paul gave instructions for the Colossians to share their letter with Laodicea and for the Laodiceans to share their letter with the Colossians. Colossians 4:16 says this: “After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea.”
What letter from Laodicea? One cannot be dogmatic, but many believe it is the letter to the Ephesians. Early manuscripts of the epistle to the Ephesians do not contain the phrase “in Ephesus” (1:1).4 With the fact that this letter does not share any problems happening in the local church or mention any members of the church, many think Paul originally meant Ephesians as a circular letter that first went to the church of Laodicea. It may have been a letter addressed to the “Church” as a whole instead of to one specific congregation.
The very small city of Colosse sat in the province of Phrygia, located in Asia Minor, now modern–day Turkey, about ten miles east of Laodicea and thirteen miles southeast of Hierapolis (cf. 4:13). Within the city lived a large population of both Jews and Greeks, which probably accounts for the infusion of both Jewish legalism and Gentile mysticism (Col. 2:16–18) seen in the teachings of the cult attacking this church.5
As mentioned, Paul wrote his letter to address the false teaching of a cult attacking the church of Colosse. This cult seemed to follow an early form of Gnosticism. The Gnostics primarily denied the deity of Christ and the sufficiency of the gospel. They taught that in order for a person to be saved they must gain a higher form of knowledge, a higher form of wisdom. The Gnostic name actually comes from the Greek word gnosis, which means “to know.”
The Gnostics were very syncretic; their many beliefs originated from various sources. The system was infused with Jewish legalism, Greek philosophy, and mysticism (cf. Col. 2:8–23). Greek philosophical dualism believed that matter was inherently evil and that things of the spirit were good. This affected how they specifically viewed God and the doctrine of creation. Since they believed God was good and could not touch evil, they created a system of emanations or spirits descending from God. Each spirit or “god” was a lesser form of God and therefore a more evil form. As these emanations continued, a “god” far enough from God and less pure than God emerged who could create the earth. The Gnostics included Christ as one of these lesser emanations.
This philosophy greatly distorted the doctrine of Christ. Jesus’s humanity made it impossible for him to be God, they believed. They said that “Christ,” the emanation from God, descended upon Jesus at his baptism and left him before his death. Jesus Christ therefore was not perfect and was not fully God. He simply was a lesser form of God who did not create the earth and was not sufficient for salvation. One needed this higher form of knowledge in order to be saved. This teaching had shaken the Colossian church, causing their pastor Epaphras to seek Paul for counsel.
In the book of Colossians, Paul writes one of the strongest teachings on Christology seen in Scripture. He teaches Christ not only as God, but as the creator of all things. All things were created by him and for him (Col. 1:16). He reigns supreme over all creation, and he is sufficient for salvation (Col. 1:18, 2:10). If the book of Ephesians speaks to the mystery of the church, and Philippians promotes joy in suffering, then Colossians spotlights the supremacy of Christ.
Throughout the letter, Paul exalts Christ and teaches that Christ’s presence in the church is “the hope of glory” (1:27). Through Christ the believer was redeemed from sin and has victory over Satan (2:11–15). The believer died with Christ (3:3) and has been raised with Christ (3:1), and this relationship with Christ should radically change his life. The believer should think on heavenly things (3:1). He should take off the clothes of sin and put on the clothes of righteousness (3:5–17). The believer’s relationship with Christ should affect every other relationship. Paul gives instructions to husbands, wives, children, fathers, slaves, and masters (3:18–4:1). He speaks to the church on how to walk wisely around the unsaved (4:5–6). In contradiction to what the Gnostics taught, he lifts up Christ as the one in whom all the fullness of God dwells (1:19; 2:9), and the one through whom God is reconciling all things to himself (1:20–23). Surely, Christ should have supremacy (1:18) both in our lives and throughout the world!
The teachings in Colossians emphasize the good news of the gospel and the deity and full sufficiency of Christ. The book serves as an apologetic against the errant teachings that declare Christ is not enough or deny his deity. We find aspects of Gnostic theology in many of today’s popular teachings: Mormonism, Jehovah’s Witnesses, Scientology, and even Roman Catholicism. Again, the church must guard and defend the truth that Christ is God and that he is sufficient to fully reconcile all things to God. The gospel proclaims not Christ plus anything, but Christ alone. The book of Colossians remains relevant and needed today, even as Christ remains Lord and God. May its message challenge and encourage us. Thank you, Lord. Amen.
Copyright © 2015 Gregory Brown
1 John MacArthur, The MacArthur Bible Handbook, Kindle Edition. (Thomas Nelson), Kindle Locations 10090–10093.
2 W. MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. A. Farstad (Nashville: Thomas Nelson, 1995).
3 John MacArthur, The MacArthur Bible Handbook, Kindle Edition. (Thomas Nelson), Kindle Locations 10110–10111.
4 Lumina: https://lumina.bible.org/bible/Ephesians+1 (August 28, 2014).
5 John MacArthur, The MacArthur Bible Handbook, Kindle Edition. (Thomas Nelson), Kindle Locations 10090–10093.
“Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the holy and faithful brothers in Christ at Colosse: Grace and peace to you from God our Father. We always thank God, the Father of our Lord Jesus Christ, when we pray for you, because we have heard of your faith in Christ Jesus and of the love you have for all the saints—the faith and love that spring from the hope that is stored up for you in heaven and that you have already heard about in the word of truth, the gospel that has come to you. All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and understood God’s grace in all its truth. You learned it from Epaphras, our dear fellow servant, who is a faithful minister of Christ on our behalf, and who also told us of your love in the Spirit” (Col. 1:1–8).
What makes the gospel glorious? Why should believers continually boast in the gospel?
In this text, Paul praises and glorifies God for his saving work among the Colossians. He says:
We always thank God, the Father of our Lord Jesus Christ, when we pray for you, because we have heard of your faith in Christ Jesus. The faith and love that spring from the hope that is stored up for you in heaven and that you have already heard about in the word of truth, the gospel that has come to you. All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and understood God’s grace in all its truth (Col. 1:3-6).
He thanks God for their faith and love, which came in response to the gospel and then boasts in how the gospel not only came to them but was bearing fruit all over the world. Paul gloried in the gospel and its work.
Similarly, we should never lose our awe of the gospel. It translates people from the kingdom of darkness into the kingdom of light (cf. Col. 1:12–14). It transforms the most hardened sinner into the most gracious saint.
Do we still glory in the gospel? Do we glory in that we received it? Do we glory in that others are receiving it?
Though foundational and crucial to salvation, this message easily becomes less than awe-inspiring. We easily lose our joy in the gospel and its benefits. David himself experienced this. He said, “Restore to me the joy of my salvation” (Ps. 51:12). Though Christians may experience this, it seems like the angels never do. Peter said angels continually desire to look into the things of the gospel (1 Peter 1:12).
Often Christians lose their joy and awe in the gospel. It becomes simply the ABC’s of the faith. It becomes something a believer needs to be saved and to share, but not something a believer continually marvels at and drinks deeply from. However, believers need to hear the gospel over and over again. The gospel should continually transform us and bring us joy. It’s been said, “We should preach the gospel daily to ourselves because we are prone to forget.”
When Paul wrote the letter of Colossians, the church had lost the glory of the gospel. They forgot the importance of the gospel, not only for salvation but also for their daily lives. Consequently, they were vulnerable to the deceptions of a Gnostic cult who entered the church. They attacked the very core of the gospel—Christ. They taught Christ was not sufficient for salvation, and that the Colossians needed more—they needed new spiritual knowledge for salvation.
This Gnostic heresy was very syncretic, meaning it included aspects of Judaism, Greek philosophy, mysticism, and asceticism (Col. 2:16–23). The Colossians were taught they needed a higher experience to achieve salvation and that Christ, and therefore the gospel, was not enough.
This experience has happened throughout church history. When the church and individual believers have lost the awe of angels concerning the gospel, it opens the door for the enemy to attack and defame the gospel. Obviously, the easiest way to be robbed or to lose something is to take it for granted or forget how important it is. This happens with marriages, relationships, and most certainly our faith. When we have forgotten how important these are, the enemy attacks, hoping to rob us of our treasure. The writer of Hebrews warns us of this with the gospel. In Hebrews 2:3, he says: “How shall we escape if we ignore such a great salvation?”
Therefore, Paul sought to restore the glory and wonder of the gospel within this church. His teaching helped them guard the gospel, and it helps us guard the gospel as well. Have you lost the glory and wonder of the gospel?
Big Question: What makes the gospel so glorious? What made the apostle Paul give thanks and adoration for its work?
“We always thank God, the Father of our Lord Jesus Christ, when we pray for you, because we have heard of your faith in Christ Jesus” (Col. 1:3–4).
After greeting the Colossian church with grace and peace, Paul shared how he continually prayed and gave thanks for their salvation and the corresponding works of it. Epaphras, likely the concerned pastor, visited Paul to get counsel on how to address the teachings of this cult (v. 7). There he told Paul about the Colossians’ genuine faith in Christ Jesus.
This marks the first aspect of this glorious gospel. This gospel is glorious because it is received by faith in Christ Jesus. Where every other religion teaches the necessity of works for salvation, without any assurance of truly being saved, the gospel teaches salvation given by grace through faith (Eph. 2:8–9). This makes this message glorious.
However, faith is only as good as its object. Riding in a car or plane requires a certain amount of faith both in the driver and the mode of transportation. The gospel is glorious because it includes faith in Christ who is fully trustworthy.
Interpretation Question: What does it mean to have faith in Christ?
Faith means more than intellectual belief in the facts of the gospel: the life, death, burial, and resurrection of Christ (1 Cor. 15:2–4). This faith is a gift from God that affects not only the mind but also the will of man.
Faith can be translated as “trust.” Faith in Christ means to put all our trust in Christ alone as sufficient for salvation. Christ said this:
Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light (Matt. 11:28–30).
Christ calls all those who are weary from seeking to earn their salvation and tells them that rest is found in him and him alone. Christ did everything to pay the penalty for our sins and to make us acceptable to God. As the perfectly righteous and the perfectly powerful God, he is the only one who could pay for the sins of the entire world. We must put our full trust in Christ for salvation. We cannot trust Christ plus baptism, Christ plus prayer, Christ plus joining the church, or some other religious experience. We must trust Christ only. Only he saves. Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).
Repentance means a change of mind that results in a change of action (cf. Luke 8:8–14; 2 Cor. 7:9–11). Often when the gospel message appears in the Scriptures, it includes repentance. Look at how Paul preached the gospel in Acts: “I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus” (Acts 20:21).
Paul said they must turn to God in repentance and have faith in the Lord Jesus Christ. Faith and repentance are often described as two sides of the same coin. In order for a person to truly put faith in Christ, one must turn away from sin. He or she must turn away from idols to take Christ as Lord.
We saw this in the story of the rich man in Matthew 19:16–22. He said to Christ, “What good thing must I do to inherit eternal life?” Christ responded, “Sell all your riches to the poor and come and follow me.” Christ essentially tells the rich man that he already follows a god—his riches—and he needed to leave his god to take Christ as Lord. Repentance must occur for a person to follow Christ in the same way it is necessary for me to leave here to go there. True saving faith includes repentance.
Faith can be translated “commit.” The word in classical Greek describes those in a contractual relationship.1 One must not simply believe that Christ is Lord, but a person must accept Christ as Lord of his or her life. Christ declared in Luke 14 that if anybody determined to come after him, he must hate mother and father, wife and children, brother and sister, and even one’s own life to be his disciple (Luke 14:23). One’s love towards these things must resemble hate compared to love for Christ. This describes Lordship. Christ becomes the leader of a person who truly believes. No longer does the will of family or one’s personal will, but God’s will, act as one’s guiding factor in life.
Those who have truly accepted Christ have put their faith totally in Christ—they trust him as sufficient for their salvation. It means they repented—turned from their life of sin—to follow Christ. It means they committed to Christ, declaring him Lord of their lives.
This is important to say because false faith flourishes in the church. James identifies a demonic faith (James 2:19) that believes in Christ but doesn’t change lives. Christ described this faith in Matthew 7:21–23 when he said there would be many in the last days that called him Lord but did not practice God’s will. Instead, they practice iniquity. To those he will say “depart from me, you workers of iniquity; I never knew you” (v. 23).
Does our faith include fully trusting Christ, repentance of our sin, and committing to Christ as Lord?
We must understand this not only to test our own faith, but also to lead others to Christ. Paul praises God for the Ephesians’ faith, because this faith comes from God and glorifies him (Eph. 2:8–9). How amazing that such faith comes only from God and, therefore, we must honor him for it.
Application Question: Why do you think the church allows so much false faith as described in Matthew 7:21–23? How can we make sure we practice genuine faith?
“Because we have heard of your faith in Christ Jesus and of the love you have for all the saints” (Col. 1:4).
Paul also celebrated the love produced by the gospel and demonstrated in the lives of the Colossians. The Colossians began to love “all the saints.” This proof of the gospel’s supernatural nature serves as a continuing test of whether we have truly experienced the gospel. Listen to what John said about the effects of salvation: “We know that we have passed from death to life, because we love our brothers. Anyone who does not love remains in death” (1 John 3:14).
We know we have passed from death to life because we love the brothers in the church. Such behavior reflects our salvation, because when a person is truly born again the Holy Spirit pours the love of God into his heart (Rom. 5:5). This allows them to both love God and people, but especially people in the church. Christ taught this as well. Look at what he said to his disciples: “By this all men will know that you are my disciples, if you love one another” (John 13:35). Not only should we be able to tell if we are truly born again because of this love, but the world should be able to tell as well.
Remarkably, Paul not only talked about their love, but also about their love for “all the saints.” We saw this supernatural work happen to the church at Pentecost. After the Spirit of God was given, the rich began to sell all they had to give to the poor (Acts 2:45). They loved all the saints.
Application Question: What should this love practically look like in the church, and in what ways is God calling you to love all the saints?
This is part of the reason we attend church on Sunday, go to small groups, and have fellowship throughout the week. This is something you naturally want to do when you love someone—you want to meet with them. The gospel results in a supernatural love for believers that compels you to be around them. Hebrews 10:25 says, “Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another—and all the more as you see the Day approaching.”
To truly love means to listen to one another, to support one another in trial, and to go out of our way to encourage one another. This is a natural result of love. Listen to what John, the Apostle of Love, says: “If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? Dear children, let us not love with words or tongue but with actions and in truth” (1 John 3:17–18).
Christ said, “Love one another as I have loved you” (John 13:34). Christ died for the church, and therefore our love should be continually characterized by sacrifice—sacrifice of time, money, etc. “For God so love the world that he gave . . . “What has God called us to give as a result of this love?
Again, we should love “all the saints.” This includes praying for churches that are not our own. Paul said, “And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints” (Eph. 6:18). This love includes supporting missionaries and ministers around the world. This love should be global.
Application Question: In what ways have you experienced this supernatural love that comes from truly being saved? How is God calling you to grow in this love?
“Because we have heard of your faith in Christ Jesus and of the love you have for all the saints—the faith and love that spring from the hope that is stored up for you in heaven” (Col. 1:4–5).
Another aspect that makes this gospel glorious is the hope it brings. Hope is very similar to faith. It is essentially faith in something future. Hope, therefore, is very important because it encourages us, motivates us, and helps us persevere. A person that wants to be a doctor works hard at his grades because of his future hope. A person who works hard in the gym does it because of the hope of better health or a more fit body. We are motivated by hope.
This is part of the reason that people struggle with depression or suicide. They have lost hope, and therefore lack motivation to do anything, and sometimes even to live. But this is what makes the gospel so glorious. It is glorious because it is full of hope. In fact, Paul says that faith and love spring from a hope of what is stored in heaven.
This hope stored up in heaven motivates us to put our faith in Christ for salvation, and it motivates us to love others. It is a glorious aspect of the gospel. This gospel gives people hope.
Therefore, the enemy works hard to dim or even destroy the believer’s hope. A Christian with a lack of hope will also lack joy and purpose in life. In fact, a Christian without hope will be prone to compromise. He will compromise in his affection for the things of the world because he cannot see the beauty that awaits him in heaven. He will compromise his morals for temporary pleasure. Consider the story of Moses:
By faith Moses, when he had grown up, refused to be known as the son of Pharaoh’s daughter. He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time. He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward (Heb. 11:24–26).
Moses was a man of hope, and this hope sprung into faith and love for God and his people. He gave up the wealth of Egypt to suffer with the people of God. Why? It was because he looked ahead to his heavenly reward (v. 26). He saw the pleasures of wealth and sin as too small in comparison to the things of heaven.
This makes the gospel glorious, and it’s what made the Colossian Christians so praiseworthy to Paul. Because they had a hope, it motivated them to a deeper faith and a deeper love. In the same way, many Christians have given up career, wealth, and prospects. They left home, family, and nation because of this hope. Their future hope sprung into faith and love.
The great missionary Jim Elliot said, “He is no fool who gives what he cannot keep to gain that which he cannot lose.” It is not foolish at all; in fact it is wise. Let this gospel increase our hope in heavenly things so we may live wise lives instead of foolish ones. The writer of Hebrews said, “We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain” (Heb. 6:19).
This hope is like an anchor that keeps us from being swept to and fro with the wind and waves of this world. It makes us firm and secure because God’s promises are trustworthy. This hope stabilized the Colossians in their trials and motivated them to faith and love. Paul said, “And now these three remain: faith, hope and love” (1 Cor. 13:13).
Are you still hoping in God? Have you lost motivation? Have you lost strength and encouragement? Are you lacking in faith and love? Maybe you need to set your hope, not on the passing pleasures of this world, but on the heavenly promises of God—the gospel. We need to hear this gospel again and again so it may increase our hope.
Interpretation Question: What exactly is this hope stored up in heaven that should motivate us to faith and love?
Look at what Paul said to Titus about this hope.
Paul, a servant of God and an apostle of Jesus Christ for the faith of God’s elect and the knowledge of the truth that leads to godliness—a faith and knowledge resting on the hope of eternal life, which God, who does not lie, promised before the beginning of time (Titus 1:1–2).
Believers should have the hope of eternal life. This is not simply living forever; everybody will live forever in one of two places. This primarily includes eternally dwelling with God and knowing him. That is our hope in heaven. Listen to what Christ said in John 17:3: “Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent.”
This is our hope. One day we will dwell with God and enjoy his presence forever.
Paul talks about one of the believer’s hopes being the resurrection of the dead. Look at what he says: “And I have the same hope in God as these men, that there will be a resurrection of both the righteous and the wicked” (Acts 24:15).
This hope encourages us not only with our eventual death, but also with the death of our loved ones. Paul encouraged the Thessalonian church to mourn over the loss of their loved ones, but not to mourn as the world mourns, but to mourn in hope (1 Thess. 4:13–14). We mourn in hope because our loved ones who know Christ are in heaven, and we will one day see them again. We mourn in hope because at Christ’s coming for his church they will experience the resurrection and so will we.
Another thing that makes this resurrection encouraging is the fact that our new bodies will be free of sin. One day I will not struggle with lust anymore; I will not struggle with depression; I will not struggle with pride; I will not struggle with physical pain from aging. This old body will be discarded, and I will receive a new glorious body. This gives us great hope.
Peter said,
Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade—kept in heaven for you (1 Peter 1:3–4).
Peter sought to encourage saints who were suffering and had possibly even lost their earthly inheritance due to persecution. He encouraged them with the inheritance God has for them in heaven. Paul actually calls us co–heirs with Christ (Rom. 8:17). Everything belonging to Christ is ours, which includes the heavens and one day the earth (Matt. 5:5). The gospel is glorious because it comes with such great hope.
Are you still hoping in the gospel and its glorious promises? Hope will lead us to greater faith in God and deeper love toward others. Those with great hopes often do the greatest good. Let the hope of the gospel lead us to great works for Christ.
Application Question: How can we as Christians increase our hope so that it encourages us toward both faith and love?
“And that you have already heard about in the word of truth, the gospel” (Col. 1:4b).
Another aspect of this glorious gospel is its truth. When Paul called the gospel the “word of truth,” he implied that there were many false ways, with the gospel of Christ being the only true way. In John 18:37b, Jesus said to Pilate, “For this reason I was born, and for this I came into the world, to testify to the truth. Everyone on the side of truth listens to me.”
Christ said he came into the world to testify to the truth. Pilate replies in the next verse, “What is truth?” (v. 38). This shows the dilemma of the world and why Christ had to come. In Pilate’s day, as in our day, a problem with truth exists. Everybody claims to know the truth—the truth to heaven, the truth to parenting, the truth to education, the truth to happiness, etc. Various voices are proclaiming truth, and they commonly contradict one another.
Moreover, the greatest battle for truth is in the question of eternity. What is the way to eternal life? Certainly, many counterfeits exist. Christ said,
Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it (Matt. 7:13–14).
When he describes the broad road, he doesn’t seem to be talking about those who care nothing for God. He seems to be talking about those who are actually seeking God and eternal life. Many people are led astray and few find the road that leads to life. This interpretation is supported by his subsequent address of the many false prophets, those who were self–deceived about salvation, and then those who listened to his Word but didn’t build their lives on its promises. All those on the broad path are headed to destruction at the judgment (Matt. 7:15–27).
This is the problem with the world: many ways claim to be the truth. Some say there is no God. Some declare that Allah is God, or Buddha is God, or that there are many gods. All these ways profess to be truth. Today, we may have an even greater attack on the truth. We have pluralism and relativism declaring all ways are truth or that “What is true for you is true for you, and what is true for me is true for me.” However, this doesn’t make any sense. If Islam is right, Christianity is wrong. If Christianity is right, Buddhism is wrong. They all can’t be true.
If I say my daughter is my biological child and you say she is yours, the fact that you said it doesn’t make it true. Relativism doesn’t make any sense. It is a fallacy. Christ came into the world to testify to the truth. This truth is that there is one God and that Christ is his Son. The truth is that no other way to God exists but through Christ alone (John 14:6).
This gospel is glorious because it is true. Broad is the way to destruction. “There is a way that seems right to man but the end is death” (Prov. 14:12). If you found the narrow road of the gospel, this is something to glory in. By God’s grace you found the truth (Eph. 2:8–10).
Application Question: What is so dangerous about the attacks of pluralism and relativism in our day as an alternative to the gospel? How would you respond to these attacks? How do you know the gospel is truth?
“And that you have already heard about in the word of truth, the gospel that has come to you. All over the world this gospel is bearing fruit and growing” (Col. 1:5b–6).
Another aspect of this glorious gospel is the fact that it is universal. Paul says, “All over the world this gospel is bearing fruit and growing.” Many religions, especially in ancient times, were localized. The gods of the people were the gods of the mountains, the gods of the sea, or the gods of the trees. However, Christianity was not a localized religion. It was not localized to a region or to a certain people.
When Paul spoke to the Athenians about God, he called him the Lord of heaven and earth, which essentially means everything. Look at what he says:
The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by hands. And he is not served by human hands, as if he needed anything, because he himself gives all men life and breath and everything else. From one man he made every nation of men, that they should inhabit the whole earth; and he determined the times set for them and the exact places where they should live. God did this so that men would seek him and perhaps reach out for him and find him, though he is not far from each one of us. ‘For in him we live and move and have our being.’ As some of your own poets have said, ‘We are his offspring’ (Acts 17:24–28).
Paul declared this was the one God who made every nation of men and set the times and places they would live (v. 26). That is why this gospel was to go everywhere, because it is the good news of God calling his estranged children back. He is calling everyone to repent and turn to him. And though Paul was at this time in Rome, the gospel was going throughout Europe, Asia, and Africa; it was going throughout the known world.
The gospel is universal. Jesus in fact declared that before his second coming the gospel would be taught to all the nations of the earth. Listen to what he said: “And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come” (Matt. 24:14).
But even more than being universal, this gospel is personal. This gospel, which is for all nations, came to the Colossians, and it also came to us. Look at what Paul said: “And that you have already heard about in the word of truth, the gospel that has come to you” (Col. 1:5b–6).
This is why Paul was so excited and why he was thanking God. The gospel had come to the Colossians and they had accepted it. Jesus said when one sinner repents all of heaven rejoices (Luke 15:7). Heaven celebrates over the acceptance, and we should be excited as well.
Do we still get excited when others hear and accept this gospel? Or have we become apathetic to the greatest work happening within the world? Paul was excited and he praised God. This gospel is glorious because it is both universal and personal.
Application Question: How did you come to hear and receive the gospel? In what ways did you see God’s hand preparing and leading you to himself?
“And that you have already heard about in the word of truth, the gospel that has come to you. All over the world this gospel is bearing fruit and growing” (Col. 1:5b–6).
Next, Paul praised God because the gospel was bearing fruit and growing all around the world. The gospel is glorious because it is dynamic. It is “living and active, sharper than any two-edged sword, piercing between the bone and marrow. It is a discerner of the thoughts and intents of the heart” (Heb. 4:12). This gospel is powerful because it is alive.
Christ described this gospel, and the Word of God in general, as a seed planted into the ground in the parable of the sower (Matt. 13:18–23). In that parable, when the seed fell on good ground it bore fruit of thirty, sixty, and one-hundred fold (v. 23). The gospel, like a regular seed sown into the ground, has the ability to produce life. It is powerful and effective.
One might say, “Well, why doesn’t it always bear fruit?” The reason is not because the seed is defective; it is because of the status of the human heart. Man’s heart is dead (Eph. 2:1) while the Word of God is alive. Man’s heart must be prepared to receive the gospel.
When a believer truly has an understanding of the power in the gospel, it will encourage him to share it. Listen to what Paul said about the gospel: “I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile” (Rom. 1:16).
He was not ashamed of the gospel because it was the power of God, the dynamite of God, for the salvation of everyone who believes. We should not be afraid or hesitant in sharing the gospel; the gospel needs no apologetic. It is powerful in itself.
Interpretation Question: What does Paul mean by the gospel bearing fruit and increasing?
What does it mean for the gospel to be bearing fruit and increasing? This probably refers to it bearing fruit in the lives of believers, conforming them into the image of God (Gal. 5:22–23). But it also increased as others came to know Christ. This is how the early church was described in Acts 2:46–47:
Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.
The fruit-bearing manifested in their meeting together daily, fellowshipping, having joy, praising God, and blessing people. But the increase was seen in others accepting Christ daily.
Is the gospel still bearing fruit and increasing in your life? Is it changing you, giving you more peace, more joy, more perseverance in trials? Is it challenging you to be a witness as you bless and lead others to Christ?
Application Question: In what ways is the gospel bearing fruit and increasing in your life and in your church? What things are hardening the ground of your heart, keeping the gospel from being as effective as it should be?
“All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and understood God’s grace in all its truth” (Col. 1:6b).
Another aspect of the gospel is the fact that it is a gift of God. Paul characterized it as “God’s grace in all its truth.” As mentioned earlier, salvation is a work of God’s grace, a gift to all who will receive it. It cannot be earned; it cannot be paid for; it can only be received. Listen to what Paul said in Romans 6:23: “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”
This is another aspect making the gospel so glorious. This gospel, which is a dynamic, life and eternity-altering gift, comes from God’s grace. The word “grace” simply means “unmerited favor.”
To understand how much of a grace it is, one must first understand the condition of man after sin. Listen to how Paul describes the state of man in Romans 3:10–11: “As it is written: ‘There is no one righteous, not even one; there is no one who understands, no one who seeks God.’”
Man is so affected by sin that he is incapable apart from grace to understand the gospel or seek after God. Romans 8:7 says, “The sinful mind is hostile to God. It does not submit to God’s law, nor can it do so.”
The natural mind is hostile to God and cannot submit to his laws. Then the question remains, “How then can a person accept this gospel and be saved if he cannot understand it, cannot submit to it, and cannot seek God?” It is only because of God’s grace. Listen to what Ephesians 2:8–9 says: “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast.”
Scripture declares that even our faith in response to the gospel is a gift of God. Yes, we must respond. Yes, we must believe and repent. And when man doesn’t do these things, Scripture declares it is man’s fault (cf. Heb. 2:3). Scripture clearly teaches human responsibility and God’s sovereignty together. When a person responds to the gospel, it is a sovereign work of God’s grace. God must give grace for a person to be saved because of human inability. Sin has so affected man that he is incapable of responding apart from grace.
This naturally leads to the doctrine of election. Before time, God chose some to receive this grace and be saved and passed over others (Eph. 1:4). This angers some, and they quickly declare God’s injustice. However, justice would save no one, for we all deserve death and eternal separation from God.
God is both just and gracious. In his justice he has condemned the world because the wages of sin is death (Rom. 6:23). But in his mercy, he selected a remnant, all to the praise of his glorious grace.
It is the doctrine of election that ultimately shows us what true grace is—unmerited favor—and it also leaves man with no room for boasting. It calls for all to give glory and honor to God who distributes grace as he wills.
For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will—to the praise of his glorious grace, which he has freely given us in the One he loves. (Eph. 1:4–6)
Application Question: What are your thoughts about this electing grace that allows us to respond to the gospel? How can human responsibility and God’s sovereignty work together?
“You learned it from Epaphras, our dear fellow servant, who is a faithful minister of Christ on our behalf, and who also told us of your love in the Spirit” (Col. 1:7–8).
The final glorious aspect of the gospel is the believer’s responsibility to share it. Paul reminds the Colossians of how they heard the gospel from Epaphras, who was a faithful minister of Christ. Epaphras probably was converted during Paul’s early ministry and eventually founded the church in Colosse. Later, Epaphras left Colosse to share with Paul the good news of the work of the gospel in the Colossians’ lives, but also to share his concerns about the false teaching spreading in the church.
As Paul thanked God for this work in the Colossians, no doubt he praised God for his fellow minister who faithfully shared the gospel with this church.
In the same way, God has committed this gospel into the hands of sinful but redeemed men. Look at what Paul says both about himself and all Christians in 2 Corinthians 5:18–20:
All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God.
One of the wonders of the gospel is that God has committed the sharing of this message to his saints. He has given us the ministry and the message of reconciliation. To reconcile means “to renew a friendship.” We are calling people back into relationship with God. We are called to allow Christ to speak through us as his ambassadors.
This is a glory of the gospel. Paul talks about this further in 1 Corinthians 3:9 where God calls us “co–workers” with God. In 1 Corinthians 4:1, Christians are called “stewards of the mysteries of God.” God has given us the Word of God and the gospel, and one day we will be held accountable as his stewards.
Did we faithfully share the gospel with those around us? Did we seek to participate in world evangelism through our prayers, our giving, and ultimately our lives? Yes, this is a glorious aspect of the gospel.
Not only did we hear this gospel and it saved and changed us, but we also get to participate in its proclamation to the world. It is the greatest thing you can participate in for the rest of your life. It’s greater than any position you could accept at a company, greater than any cure to an illness one could create. This gospel is sown into people’s hearts and it makes them a new creation. It translates them from the kingdom of darkness into the kingdom of light. This is something to praise God about. This is something that makes this gospel amazing.
Listen to what Paul says about the believer’s blessing and responsibility in sharing the gospel.
How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can they preach unless they are sent? As it is written, “How beautiful are the feet of those who bring good news!” (Rom. 10:14–15).
Do you have beautiful feet that share the gospel?
Application Question: Share the last time you shared the gospel and its results. What are your primary hindrances to sharing this glorious gospel?
Do you still stand in awe of this gospel? Do you still praise God for its works? Whatever a person is truly excited about, they share. Are you still participating in the privilege of spreading the gospel to all the nations? Jesus said we either gather or we scatter (Matt. 12:30). There is no in between.
Paul the apostle was still praising God for the work of this gospel in the lives of this church, his faithful disciple Epaphras, and throughout the world. We should still glory in this gospel as well.
What makes this gospel glorious?
Application Question: Is the gospel still glorious to you? How do we keep an awe of the gospel?
Copyright © 2015 Gregory Brown
1 G. Kittel, G. W. Bromiley & G. Friedrich, Ed., Theological Dictionary of the New Testament, Electronic ed. (Grand Rapids, MI: Eerdmans, 1964), 6:175.
“For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding. And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light. For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins” (Col. 1:9–14).
Do you ever struggle with how to pray? Do you ever struggle with what words to say or knowing if you’re praying exactly what God’s will is?
In this text, we see Paul praying God’s will for the church. We can be sure that it’s God’s will and Spirit–led because God chose to include this prayer in the Holy Scripture as an example for us.
Paul had never seen or met with this church before (cf. Col. 2:1). At the time of this writing, Paul is in prison, and it was one of his disciples, Epaphras, who previously founded this church.
Shortly after Epaphras founded the church of Colosse, a group of false teachers entered the church and caused division. From the clues in the letter, it seems that this group was influenced by Gnostic teaching. The word gnostic comes from the Greek word gnosko, “to know.” They said in order for a person to be saved or in order for them to be sanctified, they had to experience supernatural knowledge. They needed new revelation.
This is very much like many of the cults and liberal Christian groups today. They teach that the revelation of Scripture is not enough. They say the Bible is either not true or we need human reason to test the writings of Scripture to see what is true. They declare the revelation of Scripture is not enough and that there is a new authoritative revelation that all must hear.
This Gnostic teaching, just like Satan in the Garden, attacked the very foundation of our faith, which is the Word of God. Because the Colossian church was experiencing this teaching, it was in great trouble. The ground of their faith had been shaken as Satan, through false teaching, attacked the gospel message and Christ specifically.
But as we look at this prayer, we learn a lot about how we should pray for God’s church, which is always being attacked from without and within. This prayer shows us how we can intercede for the body of Christ throughout the world, for believers we know and those we don’t know. The characteristics of prayer in this text will strengthen our own prayer life. Let’s look at the text and see what we can learn.
Big Question: What are characteristics of Spirit–led prayer that we can discern from this passage, and how can we put them into practice?
“For this reason, since the day we heard about you we have not stopped praying for you” (Col. 1:9).
Paul says, “For this reason, since the day we heard about you, we have not stopped praying for you.” Paul was not just sitting in his room, and the Holy Spirit brought the exact prayer prompts to his mind without outside information. No, his prayer was informed.
It seems that Epaphras had informed Paul about the needs of the church and the attack of the cult. It was this information that led Paul into deep prayer. Part of the reason many of us struggle with our prayer life is because we are not informed. We don’t know how to pray or what to pray for.
We don’t know the problems of our friends, our church, our company, or our nation. Some of us do not want to know what everybody else struggles with. Listen to what Solomon said: “The heart of the wise is in the house of mourning, but the heart of fools is in the house of pleasure” (Eccl. 7:4).
“The heart of the wise is in the house of mourning.” The wise want to be where there is hurting and pain, but the fool wants nothing to do with it. The fool thinks his happiness and pleasure is all that matters in life, so he goes off seeking solely those things. For the fool, “Ignorance is truly bliss.”
But this is not true for the wise. They know “joy” can be found even in the midst of suffering. The wise know this and choose to be informed, even if that means being at the hospital with someone sick or dying, or inquiring and asking questions about issues and problems in the church. That’s what the wise will do. The wise are not living for themselves but to serve God and others.
We get a glimpse of this in the example of Nehemiah. Let’s look at the beginning of his story.
The words of Nehemiah son of Hacaliah: In the month of Kislev in the twentieth year, while I was in the citadel of Susa, Hanani, one of my brothers, came from Judah with some other men, and I questioned them about the Jewish remnant that survived the exile, and also about Jerusalem. They said to me, ‘Those who survived the exile and are back in the province are in great trouble and disgrace. The wall of Jerusalem is broken down, and its gates have been burned with fire.’ When I heard these things, I sat down and wept. For some days I mourned and fasted and prayed before the God of heaven (Neh. 1:1–4).
Nehemiah was the cupbearer of the king of Persia. He had no worries and no needs. He lived in the palace. However, this was no excuse for him to be blind to the pains of the world and especially to those of the people of God. When his brother visited the kingdom, he asked him about the Jews left in Israel and about the city of Jerusalem.
Upon hearing the seriousness of the situation, he went into deep fasting and mourning. He took on their pain and wept for them, and then he felt compelled to return to Israel and help. Nehemiah was informed and that prompted his prayer life, and therefore, his mission.
We must be informed as well. I think Paul is telling us to be informed in Colossians 4:2 when he says to be “watchful” so we can pray. “Devote yourselves to prayer, being watchful and thankful.”
We must be watchful so we can be informed and know how to pray. How do we become informed so that we can pray properly?
Application Question: What must we do to be better informed so that we can pray more effectively?
Sometimes people may choose not to share what is wrong or burdening them and the intercessor is left to his discernment. This is not as difficult as it sounds. Communication is over 70 percent nonverbal. Many times you can tell something is wrong with a person by what their body is saying or by what their mouth is not saying.
A person who is sensitive, who desires to know the needs and concerns of others, many times identifies cues others miss. We need to look at our friend’s body language, our wife’s body language, and discern what they might not be saying.
In fact, we see this with King Artaxerxes and Nehemiah in Chapter 2. Look at the story:
In the month of Nisan in the twentieth year of King Artaxerxes, when wine was brought for him, I took the wine and gave it to the king. I had not been sad in his presence before; so the king asked me, ‘Why does your face look so sad when you are not ill? This can be nothing but sadness of heart.’ I was very much afraid (Neh. 2:1–2).
See, the king picked up on the sadness in Nehemiah’s heart, which prompted him to ask a question. We must be sensitive and discerning as well. This leads us to the second way we can be informed.
What are the right questions? It is not, “What do you think about the weather?” or “How about those Chicago Bulls?” It means asking questions that tell us something about their heart and their relationship with God.
Nehemiah asked his brother about how things were going with the remnant of Israel, and this prompted him to prayer. Asking the right questions may include things like:
We must learn to ask the right questions. This is essentially one of the greatest skills a counselor must develop to help people. This is also true for someone who is an intercessor. The right question can be as simple as, “How can I be praying for you at this time?”
When Nehemiah asked his brother about Israel, this was a world event—world news. The news was about the Jews who returned after the Babylonian exile.
In the same way, one of the ways we can be informed is by something as simple as watching the news or reading news online. We should do this not just to accumulate knowledge but also to be drawn to prayer.
If we hear about difficulties in Egypt, Syria, Iraq, or North Korea, then it should prompt us to prayer. Prayer is not getting our will done on earth, but God’s will done. God cares about the nations, the people who are hungry, suffering, and at war. Informed Christians should be drawn to prayer over world events.
Sometimes the Spirit of God prompts us to pray specifically for a situation or a person. We see this in Acts 13. The disciples fasted and prayed in Antioch, and the Spirit of the Lord told them to set apart Barnabas and Paul for the mission work he had called them to. Acts 13:1–3 says this:
In the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul. While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ So after they had fasted and prayed, they placed their hands on them and sent them off.
After this prompting, the leaders of the Antioch church laid hands on Paul and Barnabas and sent them out to do missions in the Gentile world. In some sense, we are here as Gentiles because of that mission and because they were sensitive to the Holy Spirit.
In the same way, we should be sensitive to the Holy Spirit in our prayers. I often practice asking the Holy Spirit how he would have me pray. I do this especially when I’m struggling with what to say or pray about. Scripture says one of the Holy Spirit’s jobs is to help us with our prayers. Romans 8:26 says, “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express.”
How else can we be informed like Paul so that we can pray?
The Word of God often clearly tells us how God wants Christians to pray. For instance 1 Timothy 2:1–3 says this:
I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone—for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior.
When we pray for our pastors, teachers, government leaders, presidents, etc., we can be sure we are praying as the Spirit desires. This is exactly what Scripture calls Christians to pray for. We pray for these things especially in the places where we live so we can live peaceful and godly lives. These types of prayers help keep our government from corruption, ungodly laws, and decrees.
We also see commands to pray for all Christians—the entire church—in Scripture. Look at what Paul says in Ephesians 6:18: “And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints.”
When we lift up local churches and the universal church throughout the world, we can be sure we are being directed by the Spirit. Often, Christians have a tendency to think only of their local church and forget that the body of Christ is larger than their congregation or local association. Informed prayer includes things that God has called us to pray for in Scripture.
To be Spirit–led in prayer we must be informed just as Paul received updates from Epaphras. Let us seek to be informed Christians so we can be Spirit–led intercessors.
Application Question: In what ways do you practice being informed in your prayer life? How is God calling you to be more strategic in being informed?
“For this reason, since the day we heard about you, we have not stopped praying for you” (Col. 1:9).
Another characteristic of Spirit–led prayer is to pray without ceasing. Paul says, “We have not stopped praying for you.” After Epaphras informed Paul about the situation in Colosse, he did not simply pray once and forget the topic. He faithfully continued to pray for this church. This is something that Scripture commands of us. Listen to what Paul says in 1 Thessalonians 5:16–17: “Be joyful always; pray continually.”
Application Question: How do we practice a lifestyle of praying without ceasing?
John MacArthur has tremendous insights on how to do this practically. Look what he said:
Such unceasing or recurring prayer (1 Thess. 5:17) demands first of all an attitude of God–consciousness. That does not mean to be constantly in the act of verbal prayer, but to view everything in life in relation to God. For example, if we meet someone, we immediately consider where they stand with God. If we hear of something bad happening, we react by praying for God to act in the situation because we know He cares. If we hear of something good that has happened, we respond with immediate praise to God for it because we know He is glorified. When Paul looked around his world, everything he saw prompted him to prayer in some way. When he thought of or heard about one of his beloved churches, it moved him toward communion with God.1
If we are going to develop constancy in prayer, we also must develop a God–consciousness where we view every person and situation from the standpoint of God. Listen to what Paul said: “So from now on we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer” (2 Cor. 5:16).
Paul could not look at people the way he once did. We look at people as “Dr. So-and-so” or “the wife of James,” but Paul always viewed them as souls for whom Christ died. He saw them in relation to God and his plan for their lives. Therefore, he was always moved to prayer.
The secular viewpoint regards the world without God, and therefore sees no need for him or prayer. But to view life from God’s view is to see the weakness and corruption of man and the world system and its need for God. This prompted Paul to live in prayer, and it should do the same to us.
It should be noted that being God–conscious makes a person automatically self–conscious and others-conscious. We see this with Isaiah when he saw God in heaven in Isaiah 6:5. Listen to what he said: ‘“Woe to me!’ I cried. ‘I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty.”‘
Isaiah saw God and it automatically affected how he saw himself and others. It prompted him to prayer. He began to lament before God because of his sinful state and that of his people.
Similarly, when one lives in a state of consciousness toward God, he will find that watching the news or other events may be a very difficult chore. He will find himself at times prompted to lament and lift up individuals, the church, and society. This is a good thing.
We must develop this type of mindset to pray without ceasing as Paul did.
Application Question: What are some other biblical or practical examples of implementing this lifestyle of constant prayer?
Nehemiah is a good example of someone who lived in prayer. In his book, we see him pray eleven times. One great example of this is in Nehemiah 2:4–5. Nehemiah has just told the king about the desperate circumstances of his nation, and then the king said, “What is it you want?” Look at how Scripture describes his reply: “Then I prayed to the God of heaven, and I answered the king” (Neh. 2:5).
It says he prayed to the God of heaven and then answered the king. Now did Nehemiah stop and get on his knees, talk to God, and then reply to the king? Probably not. Often people call this an arrow prayer. He was talking to the king and while doing this he shot up a prayer to God. See, Nehemiah was God–conscious even while talking to the king. He knew his weakness and he probably feared for his life. To be sad in front of the king could actually call for his execution. In view of this, he prays to the God of heaven while having a conversation.
We can do this throughout the day as well. We don’t need to walk around with our hands folded while praying. We can lift up prayers to the God of heaven throughout the day. Listen to this other practical illustration of praying constantly about a woman named Aunt Vertie.
Aunt Vertie, one of the godliest women I have ever heard about, was once asked the meaning of ‘praying without ceasing.’ She replied: ‘Well, it means what it says:
“When I put on my clothes in the morning, I thank God for clothing me in the righteousness of Christ.
When I wash in the morning, I ask God to cleanse me from my sin.
When I eat breakfast, I thank Christ for being the bread of life.
When I clean house, I ask God to be merciful and cleanse the houses of the world from sin.
When I talk with people throughout the day, I ask God to save and grow them in Christ and to meet their particular needs.
When I see strangers or crowds of people on the streets, I pray for the salvation of the people of the world.”‘2
Amen! We can live a lifestyle of constant prayer as we see God in everything. We can see him in our eating, drinking, and our studying, and this can prompt us to constant prayer. This is the desire of the Spirit of God in our lives.
Application Question: What are some other tips to help us be more constant in prayer like Paul? What tactics do you use?
Another thing we must notice about Paul’s prayers is that they were God–sized. His requests were not stingy. Consider some of the superlatives he used:
For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding. And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience (Col. 1:9–11).
Do you see all the superlatives Paul uses? He asks for “all spiritual wisdom and understanding” to “please him in every way, bearing fruit in every good work” to be “strengthened with all power” for them to “have great endurance and patience.”
When you listen to most people’s prayers, you would think they are talking to a very small God. But, when the Spirit of God is guiding our prayers, he knows and calls upon the tremendous resources that we have access to in God.
A perfect example of this is Christ. Scripture shows us the type of prayers he prayed. Look at what God commands him to pray in Psalm 2:8, a messianic Psalm. It says, “Ask of me, and I will make the nations your inheritance, the ends of the earth your possession.”
Again, we see that God is calling him to pray a big prayer. The Holy Spirit is prompting him to ask for the nations. Similarly, God often calls us to pray big prayers in order to bring glory to him.
Certainly, we see this when we look at Moses in Exodus 33:18. It says, “Then Moses said, ‘Now show me your glory.”‘ Moses’s request was so grand God had to dial it down a bit. He declared to Moses, in the preceding verses, he could not show his face, but that Moses would see the glory of his arms and back. Spirit–led prayers ask for God–sized requests.
We have seen this in the history of the church by those whom God has used greatly. John Knox, a man used greatly for Christ in Scotland, prayed this prayer: “Give me Scotland or I die.” Mary the Queen of the Scotts said that she was more afraid of John Knox’s prayers than an army of ten thousand.
George Whitefield, an evangelist in the 18th-century who was used to start a revival in England that later spilled over into America, once prayed: “Lord give me souls or take my soul.” It was said that when he preached, hundreds of people would fall down under the conviction of sin.
Both of these men were used greatly by God. We also see this in the story of Dawson Trotman, founder of the Navigators. The Navigators is a ministry that is happening all over the world, and it was started by a man who was willing to ask God for great things. Let’s look at this small selection from an article written about him:
The Word of God was foremost in his thinking, and he saturated himself with it . . . memorizing a verse a day, studying it, reading it, praying over it. He found promises like Jeremiah 33:3 and Ephesians 3:20 and wondered at their depthless possibilities. ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ ‘Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us . . . ‘
If these were God’s promises, they were meant to be claimed. Dawson asked a friend if he would join him in asking God for some of these great things. The friend agreed, and following the example of the Lord Jesus in rising early, they met in the hills at five o’clock every morning of the week. They prayed until seven, and were at work by the scheduled eight o’clock. Dawson as a truck driver and the other man as a plumber.
The two determined to continue until they were sure God would show them some of the great and mighty things He had promised. They prayed at first for the boys in the Bible clubs by name and for the towns nearby from which requests had come for help with their boys. Then they prayed for cities up and down the California coast. As they prayed, God enlarged their vision, and they began to ask that God would use them and other young fellows in each of the 48 States.
During the sixth week God put it into their hearts to pray for the world. With a map before them they put their fingers on Okinawa, Formosa, Germany, France, Turkey, Greece . . . praying that God would use them in the lives of men in those places. After 42 days the burden lifted. There was nothing left to ask, and they knew their purpose had been accomplished. 3
Dawson had a burden that led to forty-two days of praying. The fruit of this praying is a ministry that is affecting people all over the world. It started by praying for great things.
Is this not why James encourages us to pray for the healing of the sick? He says the prayers of a righteous man are powerful. Consider what he says:
Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective. Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. Again he prayed, and the heavens gave rain, and the earth produced its crops (James 5:16–18).
In what ways is the Spirit of God calling you to pray big prayers?
I’ll be honest. Even as I talk about this, I have a fear praying these types of prayers. Do I really want to be used by God in a great way? Also, am I selfless enough to be willing to pray for others’ ministries that God would use them greatly? Am I willing to pray that he would give them all knowledge, all power? These are great things to pray for, and I believe that is how the Holy Spirit desires us to pray.
Listen to how Paul ends his prayers for the Ephesians. He says:
Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen (Eph. 3:20–21).
God is able. Let Paul’s prayers encourage us to pray for the members of our church to be strengthened with all power, to be filled with all the knowledge of God’s will. Let this prayer encourage us to pray greatly for churches throughout the world that God would open doors to reach the youth, to be strategic in breaking trafficking and ministering to orphans, to reach a nation with the gospel, or to bring revival in their own nation. Let us pray for open doors for ministers in the church to love and care for the lost.
Let us even consider praying scary prayers for ourselves. Pray that God would use us greatly. Let us pray like Moses that we would see his glory. Let us pray like Paul in Ephesians 3:19, that we may be filled with the “fullness of God.” Let our prayers demonstrate how great God is.
Application Question: In what ways is God stretching your faith and prayer life by calling you to pray God–sized prayers? What are some hindrances to praying these types of prayers?
What are characteristics of Spirit–led prayer?
Paul’s conversation with Epaphras about the Colossians’ struggle prompted him to prayer. In the same way, those who practice Spirit–led prayer are also informed. They ask people how they are doing. They are willing to care. They are informed about events happening in the nations of the world because they know God cares about them.
Paul could not stop praying for this church. In the same way, when we are in tune with the Spirit of God we will live in constant prayer as well. First Thessalonians 5:17 says to “pray without ceasing.” In order to do this, we must begin to see everything in the world from the viewpoint of God. This God–consciousness will draw us into constant prayer. We will see every man as a soul whom God died for and cares for. We will see every situation as something God wants to redeem.
All of Paul’s requests are large. This reflected his theology of God and his faith in him. He knew God is a generous God who desires to bless his people—a God who is rich in mercy and who is the God of all comfort. Paul prays that they may be filled with “all” spiritual wisdom, strengthened with “all power,” that they may bear fruit in “every good work.” His prayers stayed in the superlatives.
What great things are you praying for? What does your prayer request say about your theology? How is the Holy Spirit prompting you to pray great things for your life and others?
Copyright © 2015 Gregory Brown
1 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 25.
2 Teacher’s Outline and Study Bible – Commentary – Teacher’s Outline and Study Bible – Colossians: The Teacher’s Outline and Study Bible.
3 Lorne C. Sanny, The Pathfinder: A Condensed Life Story of Dawson E. Trotman
“For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding. And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light. For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins” (Col. 1:9–14).
How do we develop our prayer life? How do we pray God’s will in every situation?
In this text, we see Paul praying God’s will for the church. We can be sure this is God’s will and Spirit–led because God chose to include his prayer in the Holy Scripture as an example for us.
Paul is praying for the Colossian church whom he had never met before (cf. Col. 2:1). He is in prison and one of his disciples, Epaphras, who founded this church, informed him about a dangerous heresy that was troubling the saints in the church.
In the last lesson, we looked at a few characteristics of Spirit–led prayer, and in this lesson we will continue by focusing on the requests in Paul’s prayer. But first, let’s remind ourselves of the previous study:
What are characteristics of Spirit–led prayer?
In this lesson, we will consider two more characteristics of Spirit–led prayer. We will see that Spirit–led prayer is consumed with God’s will, that it be known and done. And also, we will see that Spirit–led prayer is filled with the benefits of knowing God’s will.
As we look at this prayer, let us ask ourselves this question: “Are we being filled with the knowledge of God’s will and therefore bearing the fruits of it?” Lord, let us be filled with the knowledge of your will.
Big Question: What is the content of Spirit–led prayer?
“Asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding” (Col. 1:9b).
Here we see the content of Spirit–led prayer. Spirit–led prayer is always asking for God’s will to be done. When Paul prays for believers to be filled with the knowledge of God’s will, it essentially means two things:
The word “filled” has to do with being controlled. Paul is not just asking for head knowledge, but an intimate knowledge that controls the believer’s life. We see this in how Ephesians 5:18–19 talks about being “filled” with the Spirit. Look at what it says:
Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit. Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord.
To be filled with the Spirit means to be controlled by the Spirit in the same way someone drunk is controlled by wine. It means to submit to the will of the Spirit of God in our lives. Similarly, Paul prays this for the Colossians. He prays for this church to know God’s will, probably specifically in confronting the heresy attacking the church. But, he also prays that this church be controlled by God’s will as they obey it.
Now it should be mentioned that much of Christian prayer is not Spirit–led. Much of Christian prayer is often about getting our will done on earth. When Christ prayed, he prayed, “Lord, not my will but your will be done” (Luke 22:42). In fact, it is through prayer that many times our wills are conformed to God’s will. This means that in the midst of prayer, we often start to be able to accept a trial we are going through, a difficult person we continually have conflict with, or any other event that has come our way. Prayer, ultimately, is to get God’s will done on the earth as seen in the Lord’s Prayer. “This, then, is how you should pray: ‘Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven’” (Matt. 6:9–10).
When Paul talks about being filled “through all wisdom and understanding,” wisdom is simply the application of knowledge. It means to know what God’s Word says and how to apply it. Understanding may mean how to apply this wisdom in various and different circumstances, maybe as we counsel others or make decisions about life.
Paul prays that the church would know God’s will and have wisdom to apply it, and to have the understanding on when and where to appropriate it in different circumstances.
The knowledge of God’s will is very important in the life of a believer. Scripture warns against not having this knowledge. Hosea 4:6 says this:
My people are destroyed from lack of knowledge. ‘Because you have rejected knowledge, I also reject you as my priests; because you have ignored the law of your God, I also will ignore your children.’
Hosea said the nation of Israel was rejected for a lack of knowledge. Similarly, Isaiah said they were kicked out of Canaan for a lack of knowledge of God. Listen to what he says: “Therefore my people will go into exile for lack of understanding; their men of rank will die of hunger and their masses will be parched with thirst” (Isa. 5:13).
In the same way, many Christians miss God’s best because of this. They miss God’s grace on their lives and find themselves in bondage to sin, in bondage to an addictive relationship, and in bondage to the world and its things because of a lack of knowledge.
The primary way we know the knowledge of the will of God is through his Word. A large aspect of our prayers should be for people to know the Word of God and have wisdom and understanding on how to apply it. Jesus prayed this similarly in John 17:17 as he prayed for all the church. He said, “Sanctify them by your truth, your word is truth.”
Essentially, he prayed, “Make them holy through the Word of God.” We should pray this as well, and we certainly should live it.
The great prayer of the church should be for people to know the will of God and for the government and our leaders to know the will of God. For lack of knowledge our churches perish, and for lack of knowledge our government comes under the judgment of God. We must pray not only that people would know God’s will, but also that they would be filled and controlled by God’s will. This is the content of Spirit–led prayer. “Your kingdom come, your will be done on earth as it is in heaven.”
Application Question: How can we be filled with the knowledge of God’s will, both to know it and do it?
Everything starts with the right desire. The reason most Christians are not filled with the knowledge of God’s will is not for a lack of access to it. We have the Bible; we have Bible-preaching churches; we have access to much spiritual food through the Internet. The major problem with Christians is not access. It is desire. Listen to how the Psalmist talks about the blessings on a man who delights in the Word of God.
But his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither. Whatever he does prospers (Ps. 1:2–3).
David says God blesses the man who delights in the law of the LORD. This delight draws them to the Scripture all day long. We all know what it means to “delight” in something. It’s like students on campus all day long looking at their smartphones, liking every comment that comes up on Facebook. Whatever you delight in, you will do all the time.
Peter says something similar: “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation” (1 Peter 2:2).
This inner desire is so important Peter commands it. “Crave pure spiritual milk”; crave it like a newborn baby does. A newborn essentially eats all day long, and that’s the type of desire a Christian should develop in his life for God’s will—his Word.
Application Question: What should a person do if they don’t desire the Word of God?
A wise man once said, “Make it your discipline until it becomes your delight.” Make it the first thing you do in the morning. Make it your snack throughout the day. Make it the last thing you do before bed. Cultivate a desire for the Word of God; cultivate a desire to always be seeking God’s will.
Paul prayed for them to be filled with the knowledge of God’s will and that starts off with having a healthy desire.
Scripture teaches that man in his natural state has a faculty problem. He cannot understand the things of God and they are foolishness to him if the Holy Spirit doesn’t enable him. First Corinthians 2:14 says, “The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.”
The unregenerate man reads the Bible and gets nothing from it. He cannot understand it, since he does not have the Holy Spirit. However, we do have the Holy Spirit, as he indwells every true believer. But, this does not change our dependence upon him. The Holy Spirit’s job is to teach us the Word of God. Remember what Christ said: “But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” (John 14:26).
The Holy Spirit is the believer’s resident professor. It is his job to teach the man of God the Word of God. In fact, we see David was aware of this principle as he prays for God to open his eyes so he could understand the law of God. Psalm 119:18 says, “Open my eyes that I may see wonderful things in your law.”
David understood that in order to understand the Word of God—God’s will—he needed grace. He needed the Spirit’s illuminating work. It is entirely possible for a person to rely solely on his intellect and his research ability and not depend on the Holy Spirit. However, James 4:6 says, “God opposes the proud but gives grace to the humble.”
We must humble ourselves by coming to God in prayer and asking for his grace. That is how we learn God’s will through his Word. We come to him dependently because we realize our incapability.
This is a God–given resource to help each one of us know his Word. However, it is often neglected. Look at what Paul taught in Ephesians 4:11–13:
It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 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.
God gives pastors and teachers to help us reach a unity of the faith and the knowledge of the Son of God. Godly pastors and teachers are gifts to the church and we must take advantage of them. We do that by sitting under the local pastors and small group leaders God has given us and also through reading literature from gifted Bible teachers. Often God will use them to lead us into the knowledge of his will.
Some people will say that all we need is the Holy Spirit. Yes, that’s true. But, the Holy Spirit commonly speaks through gifted teachers to help us better understand God’s Word and his will for our life. That’s essentially what Paul says in 1 Corinthians 12:21: “The eye cannot say to the hand, ‘I don’t need you!’ And the head cannot say to the feet, ‘I don’t need you!”‘
Yes, there is a dependence we should have upon one another. We should avail ourselves by asking questions and doing research because these mature believers have been given to us for that reason. If we ignore our relationship with mature believers, we may find that we lack the knowledge of God’s will in our lives, which undoubtedly at some point will reap consequences on our lives or the lives of others.
Certainly, there is no substitute for one’s individual study of Scripture. We must work hard in studying the Word of God. Listen to what Paul said to Timothy: “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth” (2 Tim. 2:15).
“Do your best” can be translated as “be diligent,” and the KJV translates it as “study.” How does a person receive the approval of God? He does his best; he is diligent in studying the Word of God so he can correctly handle it.
I think when we go before the judgment seat of Christ, many will not be approved (cf. 2 Cor. 5:10). They won’t be approved because they weren’t diligent. They didn’t do their best. They didn’t study to know God’s will for their marriage, for their career, or for their children. For most Christians, the word “study” in conjunction with the Word of God isn’t even in their vocabulary.
To read alone isn’t to study. If you showed up for a test and all you did was listen to the lecture and read through the notes, you probably would not do well. To study means to wrestle with the Scripture, to ask it questions, to memorize it.
When most people see something in the Scripture that they don’t understand, they just say, “Oh, God understands,” or “My pastor probably understands.” No, God has individually given you the Scripture and he wants you to understand it. It is important for your life. I talk to people all the time who say, “Oh, that doesn’t really matter. All that matters is that we love.” If that was all God wanted for you, he would have shortened the Bible by simply saying, “Love God with all your heart and love your neighbor as yourself.” However, that’s not the only thing in the Scripture.
In order to be filled with the knowledge of God’s will, we must desire to know God’s Word, which is where most of us fail. In addition, we must depend upon God and mature believers, and we must diligently study. There are no shortcuts to being filled with the knowledge of God’s will. We should constantly pray for this.
As I mentioned before, to be “filled” means to be controlled by it (cf. Eph. 5:18). In order to be controlled by it, we must both have the knowledge and we must be willing to submit to it.
Listen to what Christ said about God’s will: “Father, if you are willing, take this cup from me; yet not my will, but yours be done” (Luke 22:42).
Jesus willingly submitted to God’s will even when it meant pain and suffering. Abraham willingly submitted to God’s will even when it meant losing his son. Job willingly submitted to God’s will even in the midst of the trial. He declared in Job 1:21: “Naked I came from my mother’s womb, and naked I will depart. The LORD gave and the LORD has taken away; may the name of the LORD be praised.”
Many Christians only want to submit to God’s will when things are good or when things make sense to them. But true submission means submitting even when we don’t understand or when it conflicts with our desires.
So many Christians find themselves angry with God when things don’t go their way or when he allows trials to happen in their lives. They shake their fist at God. True submission to God’s will means yielding under the sovereign hand of God in the midst of our trials (cf. 1 Peter 5:6).
Let it also be known that submission to God’s will is also the avenue to knowing God’s will. Many Christians are praying for what’s next or for what God wants them to do. Sometimes God doesn’t reveal those things because even if he revealed it, we wouldn’t choose to go that path.
A submissive heart is the secret to revelation—a secret to knowing his will. Let me show you a verse that teaches this reality. John 7:17 says, “If anyone chooses to do God’s will, he will find out whether my teaching comes from God or whether I speak on my own.”
Jesus, in speaking to all the onlookers, said if you want to know if I am the messiah, if you want to know if I am the only way to God, if you want to know that I was from the beginning of time, you must want to do God’s will.
If you want to do God’s will, then he will let you know if it’s true. This is the reason so many people get stuck in doctrinal strongholds. They were raised in a certain teaching, or they think a certain teaching is right, because of their denomination or culture, and ultimately they really don’t want to do God’s will. They only want to support what they already believe. Therefore, they don’t have the submissive heart needed to truly discern what is true or false. Knowledge comes from wanting to do God’s will.
As Paul prayed this for the Colossian church, we must pray this for one another. “Lord, help our sister to know your will as she is looking at her future. Let her be filled with your knowledge on a daily basis at work. Lord, don’t let her just know what your will says, but give her grace to submit to it.” This is God’s will for the church.
The church should be identified as people who are consumed with the will of God. They pray for it; they seek it; they study it; they practice it. Look at what Christ said about his disciples: “To the Jews who had believed him, Jesus said, ‘If you hold to my teaching, you are really my disciples’” (John 8:31).
True believers hold to Christ’s teaching. They hold on to God’s will. When Christ spoke of turning false professors away from him in the end times, it was because they were not consumed with God’s will as all true believers are. Look what he said: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven” (Matt. 7:21).
These are the only ones who are truly saved: the ones who do the will of God. True believers are consumed with it and it is demonstrated in their prayers. This is how the Spirit of God leads believers to pray.
Application Question: What steps to knowing God’s will stood out to you most and why? How is God calling you to seek to know his will more through his Word?
“And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God” (Col. 1:10).
What results will you see in a congregation that is being filled with the knowledge of God’s will? When Paul uses the phrase “in order,” he is giving us a result clause. He is telling us why we pray for people to be filled with the knowledge of God’s will. He is giving the benefits of knowing and doing God’s will.
As we look at these benefits, it should also tell us if we are being filled with God’s will. If we are being filled with God’s will, these benefits will be in our lives. If not, then certainly this must not only be our prayer for others, but it also must be our endeavor and prayer for ourselves. Are we being filled with the knowledge of God’s will, and can we see the fruits of this knowledge?
Observation Question: What are the results of being filled with the knowledge of God’s will?
“And we pray this in order that you may live a life worthy of the Lord” (Col. 1:10).
A result of being filled with the knowledge of God’s will is that believers will walk “worthy of the Lord.” The word “worthy” comes from the root word “worth,” how much something costs or should be valued. When Christians walk “worthy” of the Lord, they demonstrate the Lord’s incredible worth in their lives. Their lives show how much God really means to them.
Sadly, the lives of many Christians do not demonstrate how meaningful God is to them. Their relationship with the Lord doesn’t change their language; it doesn’t change how they respond when people hurt them or when a job situation is unpleasant. Paul realizes that a full understanding of the Word of God—God’s will—changes the way a person lives.
“And we pray this in order that you may live a life worthy of the Lord and may please him in every way” (Col. 1:10).
Paul also says that knowledge of God’s will, will enable the believer to please God in every way. This is very significant. I think we get a good picture of this when we study the book of Kings.
There was a common phrase used for the kings who pleased God. It would say, “they walked in the ways of David” (cf. 2 Kings 22:2). God was so pleased with David that he compared other kings to him. The evil kings were compared to Jeroboam of the northern kingdom, who set up a false worship system (cf. 2 Kings 13:2).
Some kings fully pleased God; some did not please him at all, and others were compromisers. The compromisers were those who followed the ways of David except in that they kept the high places. Listen to what Scripture said about Solomon: “Solomon showed his love for the LORD by walking according to the statutes of his father David, except that he offered sacrifices and burned incense on the high places” (1 Kings 3:3).
King Solomon was just like his father, except that he kept the high places. God had called for Israel to not worship like the pagan nations. Pagans often had high places where they sacrificed children and cried out to other gods. The God of Israel had called the nation to worship at the tabernacle, and later the temple, and gave them specific requirements about what worship should look like.
King Solomon pleased God, except for worshipping at the high places. This was true of many kings. Many kings truly loved God but were compromisers. Their lives displeased God because they looked just like the world.
In the same way, many Christians love God and follow God like David but have areas in their lives off-limits to God. It may be their entertainment (what they watch, listen to, or the way they get it), or it may be cheating on tests or taxes. It may be saying curse words here or there. They try to follow God in every other way except for a few high places where they are just like the world.
Many churches are like this as well. Overall, they are good, but in a few ways they displease God. If they don’t repent, God will ultimately judge them (cf. Revelation Chapters 2 and 3). See, God doesn’t want any of our ways to displease him. He desires us to be filled with the Word of God and controlled by it. He desires a life that seeks to please him in every way.
Let us pray that our church and our lives would please him in every way. Let us get rid of everything that is not acceptable to God.
“And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God” (Col. 1:10).
The next benefit of a life that is filled with the will of God is bearing fruit in every good work. What does it mean to bear fruit?
Interpretation Question: What are some examples of fruit that should be in the life of a believer?
Fruit can include many things.
Look at how Paul spoke about the house of Stephanas. First Corinthians 16:15 says, “You know that the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the saints.”
The phrase “first converts” is translated “firstfruits” in the KJV. Leading people to Christ is a fruit that comes from being filled with the Word of God.
“Through Jesus, therefore, let us continually offer to God a sacrifice of praise—the fruit of lips that confess his name” (Heb. 13:15).
Worshiping God and giving thanks in all situations instead of complaining and arguing is a fruit of being filled with the Word of God.
Paul talked about the churches giving money to the suffering church in Jerusalem as fruit. Look at Romans 15:26, 28:
For Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem. . . . So after I have completed this task and have made sure that they have received this fruit, I will go to Spain and visit you on the way.
We see this in the fruit of the Spirit in Galatians 5:22–23. “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self–control. Against such things there is no law.”
The writer of Hebrews talks about righteousness as fruit in the life of a believer. Hebrews 12:11 says, “No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.” Harvest of righteousness can also be translated “fruits of righteousness” as in the KJV.
What’s another result of being filled with his will?
“And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God” (Col. 1:10).
One of the benefits of being filled with the knowledge of God’s will is that it enables us to increase in the knowledge of God or get to know God better. It’s very interesting that Paul includes this after bearing the fruits of righteousness.
This is true because when a person bears fruit, God will give him more of himself. We see this taught by Christ in Mark 4:24–25. Look at what he says:
‘Consider carefully what you hear,’ he continued. ‘With the measure you use, it will be measured to you—and even more. Whoever has will be given more; whoever does not have, even what he has will be taken from him.’
When a person uses the Word God has taught him and bears fruit, God blesses him by giving him more. God gives more understanding of the Word of God; he gives more intimacy with him. “Whoever has will be given more.” This is a promise to those who obey God’s will and don’t simply listen to it every Sunday. James 1:25 says the same thing: “But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it—he will be blessed in what he does.”
The person who looks at the Word of God and does what it says will be blessed by God. He receives more of who God is. But the person who is just a hearer and not a doer starts to have what he has learned taken away.
It has often been said that the reason nothing can live in the Dead Sea is because there is “inflow” but no “outflow.” When a fish swims into the Dead Sea, it automatically dies.
Many Christians always hear but never do what the Word of God says. They never bear fruit, and, therefore, instead of growing and increasing in the knowledge of God, to them God feels farther away than before.
One of the reasons we should pray in accordance with the Spirit is for the benefit of “increasing in the knowledge of God” and growing in intimacy with him.
“Being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light” (Col. 1:11–12).
Observation Question: What types of moral excellence are demonstrated as a result of the power given by God in response to Paul’s prayer in the verses cited above?
The final benefit of being filled with the knowledge of God’s will is growing in the power of God. One might think that this power would be used for healings, prophecy, resurrections from the dead, or some other charismatic work, but it’s not. A person who is filled with the knowledge of God’s will has all power to endure, to be patient, to be joyful, and to give thanks.
Scripture would say that these are actually greater works than many miracles. When David controlled his anger while being mocked by Shimei, that was a greater victory than the miracle of defeating Goliath (2 Sam. 16:5–13). Listen to what Solomon said: “Better a patient man than a warrior, a man who controls his temper than one who takes a city” (Prov. 16:32).
Scripture says to control or rule one’s own temper is greater than any military victory. As a result of Paul’s prayer, God would give power to these believers to grow in these characteristics. Let’s look a little closer at them.
Endurance means to bear up under a heavy weight. Through prayer God gives us power to endure a tough work situation, a difficult relationship, or a trial. This power comes through prayer.
It is often said you are either in a trial or about to enter one. Christianity does not exempt a person from the trials of life; it actually may cause more trials. However, God gives us the precious fruit of the Spirit to endure.
It has been said that the difference between patience and endurance is that patience primarily has to do with people. God gives us power to endure hard situations without complaining or giving up, and he gives us power to endure difficult people without retaliation.
Joy is an inward attitude that has nothing to do with circumstances but is based on one’s relationship with God. A person controlled by the will of God can go through a difficult situation with joy. Paul said this: “Sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything” (2 Cor. 6:10).
God can give power to have joy, even in the midst of suffering. Let that be our prayer.
Thanksgiving has to do with the outward expression of this internal joy in all circumstances. We saw this perfectly modeled by Job as he thanked God even in the midst of his trials. This was a man “filled with the knowledge of God’s will.” Listen again to what he said: “Naked I came from my mother’s womb, and naked I will depart. The LORD gave and the LORD has taken away; may the name of the LORD be praised” (Job 1:21).
For many Christians, we are not only guilty of not giving God thanks or praise when things are bad, but we often forget to give thanks when things are good or when God answers our prayers. We saw this with the ten lepers who approached Christ in Luke 17. He told them to go to the temple and show themselves to the priest. On the way there, all of them were healed. One of them was so happy and grateful he ran back to tell Christ, “Thank you.” Consider how Jesus responded: “Were not all ten cleansed? Where are the other nine? Was no one found to return and give praise to God except this foreigner?” (Luke 17:17–18).
Everybody went their own way and only one returned to give God thanks. Giving thanks to God in trial and in blessing is a result of being filled with the knowledge of God’s will. We should pray for this.
It seems the primary avenue of thanksgiving that remains in the life of a person who is being filled with the knowledge of God’s will is thankfulness for his or her salvation. That seems to be what Paul is referring to when he says “with thanksgiving.” Look at what he says:
Giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light. For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins (Col. 1:12–14).
A never-ending thanksgiving for salvation should be happening in the life of a believer. Sadly, for many of us, including myself, we often lose thanksgiving for the greatest thing that happened in our lives—our salvation. This should be a constant source of joy even in suffering.
David prayed this: “Restore to me the joy of your salvation and grant me a willing spirit, to sustain me” (Ps. 51:12). Thanksgiving should be a constant in the believer’s life. “Give thanks in all circumstances for this is God’s will for you in Christ Jesus” (1 Thess. 5:18).
Have you lost the joy of your salvation?
When a person fails a test on the same day he won a million dollar lottery, do you think he would still be walking around discouraged and depressed? Absolutely not! Why? It’s because his success is so much greater than his loss. He could take care of his future if he is wise with that money. Saint, your future has already been taken care of. God has qualified you to be part of the kingdom of his Son. He has delivered you from darkness into the kingdom of light.
A person who is filled with the knowledge of God’s will, will never forget this. It’s constantly inside of them—on their heart and mind. Let’s look at how Peter comforts a church being persecuted for the faith in 1 Peter. They had lost land, family members, jobs, and their dignity for Christ. How do you think he would start a letter to people in such an unfortunate situation? Watch.
Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade—kept in heaven for you (1 Peter 1:3–4).
Praise God for his great mercy in saving us! Praise God that even though we lost our inheritance on earth, we have an inheritance that can never perish, spoil or fade—kept in heaven for us! Many of us have lost this. It is God’s will for us to always give thanks and to never lose thanksgiving for the greatest event that ever happened in our lives—our salvation.
The benefits of being filled with the knowledge of God’s will are walking worthy of him, pleasing him in every way, bearing fruits for the kingdom, having power that enables us to endure, be patient, joyful, and thankful. We should pray for these characteristics in our lives and the lives of other believers.
Are you filled with the knowledge of God’s will? And are you seeing these wonderful benefits in your life?
Application Question: Which one of these characteristics of being filled with God’s will were most challenging to you and why?
When we look at Paul in this passage, we learn something about Spirit–led prayer. His prayer was so in tune with the Spirit of God that God chose to place it in the Holy Scripture so we can learn from it and put it into practice in our prayer life.
What are characteristics of Spirit–led prayer?
Application Question: In what ways is God challenging you to grow in your prayer life?
Copyright © 2015 Gregory Brown
“He is the image of the invisible God, the firstborn over all creation. For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross” (Col. 1:15–19).
Why should Christ be first place in our lives? Why should he be first in our churches, our communities, and our nations?
I think we can learn a great deal from this story about Leonardo da Vinci:
Leonardo da Vinci took a friend to criticize his masterpiece of the ‘Last Supper,’ and the remark of the friend was, ‘The most striking thing in the picture is the cup!’ The artist took his brush and wiped out the cup as he said, ‘Nothing in my painting shall attract more attention than the face of my Master!’1
Because Christ is supreme, nothing else should distract us from him. We must get rid of anything that keeps us from glorifying Christ.
Often in our lives, Christ is marginalized. He often isn’t first: schoolwork, hobbies, or family commonly take first place. In these verses, Paul gives us reasons why Christ should be first in our lives and in the entire world. He talks about how special Christ is and why he must be preeminent—first.
In the church of Colosse, a heresy called Gnosticism had crept into the church and was trying to marginalize Christ. It was a combination of mysticism, Jewish legalism, and Greek philosophy. The heresy taught that Christ could not be God. This belief was based on Greek philosophy which taught the spirit was good and the body was evil, and therefore God could not have become a human because God cannot mix with evil.
It also taught Jesus was an angel and that receiving him was not enough for salvation. One needed new revelation to be saved. That is where the name “Gnostic” comes from. The Greek word gnosko means “to know.” In order to be saved, one needed secret knowledge that only the Gnostics had experienced.
The heresy attacked the very foundation of the gospel because it attacked Jesus. Though Gnosticism is not attacking the church today, the remnants of it are. Jehovah’s Witnesses also do not believe Jesus is God; he is an angel, a created being. There are similar sentiments in Mormonism. Much of liberal Christianity attacks the deity of Christ as well, making him just a religious teacher and declaring he is not the only way to heaven.
We see these same attacks on Christ happening today in the church, only in different coverings. But before we look at the cults and the false teachers, we should also realize there are remnants of this in our hearts. See, if Jesus is God, if he is the only way to salvation, and if we declare his Lordship over our lives, then this is not just a matter of belief; it must be a matter of our daily practice.
If Christ is all these things, then he must be first in our life. He must be our daily meditation, and it should be our daily goal to please him and honor him. In the same way, Paul wrote to declare the preeminence of Christ to those in Colosse being tempted to withhold honor from him. We also must put Christ first, and we must remove anything that draws us away from him or takes his place. Like Leonardo da Vinci, we must take our brush and wipe away anything that detracts from his preeminence in our lives.
In this text, Paul makes the argument that Christ is the preeminent one. He is the supreme one, not only over our lives, but also over the entire world. We will see four reasons why Christ should be exalted in our lives, the church, and the world.
Much of the doctrines presented in this lesson are not new, and they were not new to many in Colosse. However, Paul’s hope was to challenge them to put Christ first by reminder of these truths, and also to correct any wrong doctrine they may have accepted. This is the hope for us as well. Let Christ be exalted in our lives, in the church, and throughout all creation.
Big Question: According to Colossians 1:15–19, what are some reasons why Christ should have first place in our lives, church, society, and in all of creation?
“He is the image of the invisible God” (Col. 1:15).
Why should Christ be exalted in our lives and throughout all creation? He must be exalted because he is the revelation of God. He reveals God to us. Paul says he is the “image” of the invisible God. The word “image” is eikon in the Greek, which means “an exact representation and revelation,”2 and was used of an idol, picture, or statue. It is the word from which we derive our English word “icon,”3 which are religious relics or pictures used in orthodox churches. “It is used in Matthew 22:20 of Caesar’s portrait on a coin, and in Revelation 13:14 of the statue of Antichrist.”4
Interpretation Question: What does Paul mean to infer about Christ by saying he is the “image” of God?
He seems to mean at least two things:
Scripture teaches God is spirit, and therefore, he does not have flesh and blood and cannot be seen. There are times where he has revealed himself in the Bible through theophanies. This means that God took the form of something such as a fiery bush, a cloud, or even a man, to reveal himself to people in tangible, temporary ways. But theophanies did not fully depict God’s person or character.
It has always been the desire of mankind to see God. Moses cried out to God, “Show me your glory.” But because no one could look at the full display of the glory of God and live, God showed Moses only a portion of his glory (Ex. 33).
Therefore, how can man see God?
We can see God through Christ, and we can know him more as we study Christ. Look at what John said: “No one has ever seen God, but God the One and Only, who is at the Father’s side, has made him known” (John 1:18). Christ made God known.
Jesus said this to his disciples, “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’?” (John 14:9). In Christ, God manifested himself in ways never clearly seen in the Old Testament.
Interpretation Question: In what ways did Christ uniquely demonstrate God the Father when he came to the earth?
Listen to what he said to Philip: “Don’t you believe that I am in the Father, and that the Father is in me? The words I say to you are not just my own. Rather, it is the Father, living in me, who is doing his work” (John 14:10).
When Jesus said God was “doing his work,” he referred to God’s “words” coming through him. Jesus claimed to say only what God said. Listen again to what he said: “When you have lifted up the Son of Man, then you will know that I am the one I claim to be and that I do nothing on my own but speak just what the Father has taught me” (John 8:28).
In fact, this is best illustrated by the name John gives Christ. John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.”
When John calls Jesus the “Word,” the name expresses one of the functions or purposes of Jesus. By using the name “Word,” it was meant to convey that Christ is the “expression of God.” He is the communication of God. One of the reasons Christ came was to give the words of God to mankind through his teaching.
When we look at the teachings of Jesus, we see the very words of God. When Jesus taught to love our enemy and pray for them, when he taught hatred as equivalent to murder, and lust as equivalent to adultery, we hear the very words of God. In these words, we find a standard much higher than our own because they come from the Father in heaven.
If we want to know how to live, how to be a good parent, how to be a good spouse, how to be saved, how to make decisions in life, etc., it all comes through God’s Word, and Christ came to reveal these words in a greater way. His teachings are not just seen in the gospels, but in the writings of his apostles in the epistles. These words reveal God.
Jesus revealed many character traits not fully known about God through his person, and one of them is that God is a servant. Look at what Paul said about Christ: “Who, being in very nature God, did not consider equality with God something to be grasped but made himself nothing, taking the very nature of a servant, being made in human likeness” (Phil. 2:6–7).
The word “nature” used in verses 6 and 7 means “the outward expression of the inward nature.”5 Christ did not become God; he always was God. Jesus, the man, was an outward expression of who he always was as God, and it’s the same with his servanthood. God has always been a servant, but in Christ’s incarnation he demonstrated that outwardly. Jesus was the prototype of a servant; not only did he serve God, but he served us. Mark 10:45 says, “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”
In the incarnation, Jesus revealed God as a servant. It’s a phenomenal concept we could never understand without Jesus. He bent down and washed the feet of his disciples, something only the slaves did (John 13:1–17). Peter was so shocked he said, “You will never wash my feet.” He found this hard to understand about God.
In fact, Christ taught that he would serve us in the future kingdom. Look at the parable about a master and his servants that he taught his disciples,
Be dressed ready for service and keep your lamps burning, like men waiting for their master to return from a wedding banquet, so that when he comes and knocks they can immediately open the door for him. It will be good for those servants whose master finds them watching when he comes. I tell you the truth, he will dress himself to serve, will have them recline at the table and will come and wait on them (Luke 12:35–37).
Here Christ gave a paradoxical story. He shared the scenario of servants faithfully serving their master while he was gone. When the master returned, you might expect a thank you, or simply for the master to go about his business. But not this master. The master dressed himself to serve; the servants sat at the table and the master came and waited on them.
This refers specifically to Christ’s second return when he will reward his faithful servants with crowns, authority, and property on the earth. As a master, he will refresh and serve his servants. We serve a “Servant–God.” This is a phenomenal concept not fully revealed until Christ displayed the “exact representation of God.”
What else does the word “image” say about Christ?
The word “image” was used of Adam in the Garden of Eden since he was made in the “image of God.” God made Adam to represent him to all of creation. He was called to demonstrate this image by ruling over the earth as God ruled over the heavens (cf. Gen 1:26–28). Adam was to represent God by ruling with character and holiness. In a similar way, Scripture calls Christ the “last Adam” (1 Cor. 15:45). Where Adam failed to represent God as he fell into sin, Christ has not and will not fail God. He is the perfect representative of everything that God is because he is God.
We see Christ represent God specifically in having his authority.
Interpretation Question: How does Christ represent God’s authority?
John 17:2 says, “For you granted him authority over all people that he might give eternal life to all those you have given him.”
God chose Christ to be the channel through whom salvation comes. He has authority to grant salvation.
John 5:22 says, “Moreover, the Father judges no one, but has entrusted all judgment to the Son.” In fact, Scripture teaches that because we are “in Christ,” we will judge the world with him. Paul declared in 1 Corinthians 6:3 that believers will even judge angels with Christ. Christ as the image of God is his representative to all the earth. Where Adam failed, Christ came as the perfect representative.
Application Question: What applications can we take from Christ being the “image” of God?
“The firstborn over all creation. For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together” (Col. 1:15–17).
Paul then makes the argument that not only should Christ be exalted because he is the “image of God,” but Christ should be exalted because he is the “firstborn” or supreme over all creation.
This text has been misused by cults and false teachers throughout the history of the church. The Jehovah’s Witnesses interpret the term “firstborn” to teach that Christ was created and therefore is not God. However, not only is this a misunderstanding of the phrase “firstborn,” but it also neglects the context and the rest of Scripture’s teachings on Christ being God and not part of creation.
Interpretation Question: What does the term “firstborn” mean in Scripture and therefore in this context?
The term firstborn can mean one of two things in the Scripture.
1. Firstborn can mean first in birth or first created.
We see it used this way in talking about Jesus’s birth to Mary. Look at what it says: “And she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn” (Luke 2:7).
Jesus was the “firstborn” of Mary. He was the first chronologically. Certainly, this term can be used to mean this, but it doesn’t mean first chronologically in the context of Colossians.
What else can it mean?
2. Firstborn can mean first in position, rank, or to be supreme.
The way Paul uses the term “firstborn” means first in rank, the priority, or the supreme one. In Greek and Hebrew culture, the firstborn received the inheritance of the father. The firstborn was the special one in the family. However, just because one was born first chronologically didn’t necessarily mean he was the firstborn. Again, the firstborn meant the one who received the inheritance and who was the highest rank in the family under the father. For instance, we saw this with Jacob and Esau. Esau was the firstborn chronologically, but he lost the right of the firstborn, which went to Jacob.
We see the term “firstborn” used throughout Scripture to demonstrate priority or favor. Look at how God talked about Israel. He said, “Then say to Pharaoh, ‘This is what the LORD says: Israel is my firstborn son’” (Ex. 4:22).
Israel was not the first nation created, but they were God’s special nation. They were called to be a nation of priests to win the world to God. They were the firstborn.
We also see that Christ was predicted to be God’s firstborn among the kings of the earth. Psalm 89:27 says, “I will also appoint him my firstborn, the most exalted of the kings of the earth.”
Was Christ the first king on the earth? Absolutely not. He was, is, and will be the most exalted king on the earth. Right now he sits at the right hand of the Father and one day he will rule on the earth and all nations will submit to him (Ps. 2).
When Paul says “firstborn over all creation,” he is referring to Christ’s supremacy. He is over all creation. In fact, verse 16 says that he was the Creator of creation. “For by him all things were created” (Col. 1:16).
Christ cannot be the first created and the Creator of “all things.” “All things” has to include him if this were true. The context itself contradicts the teaching of the Jehovah’s Witnesses and other cults, and so does the rest of Scripture. Scripture clearly teaches Christ’s eternality. John 1:1–3 says,
In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made.
Christ was there in the beginning and he was God. It was through him that everything was created. Jesus also used language that declared both his divinity and eternality in his teachings. John 8:58 says, “‘I tell you the truth,’ Jesus answered, ‘before Abraham was born, I am!’”
By calling himself “I am,” Christ declared to the Jews he was God. This was the same name that God used when introducing himself to the Hebrew people who were in bondage in Egypt (cf. Ex. 3:14). This name (Yahweh in the Old Testament) expressed God’s eternality and independence. Christ cannot be created and still be the Creator. He has always existed and therefore is deserving of honor.
Next, Paul gives reasons why Christ is over creation and why he should be exalted.
Interpretation Question: Why does Paul say that Christ should be exalted over all creation as the firstborn according to Colossians 1:16–17?
For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together (Col. 1:16–17).
The word “for” at the beginning of verse 16 connects Paul’s next teachings with the reason Christ is the firstborn—the supreme over creation. Paul gives four reasons why Christ is the firstborn.
We already briefly covered this one. Colossians 1:16 says, “For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him.” Paul says that “all things were created” by him.
It should be noted that another part of the heresy propagated by the Gnostics was that Christ was an angel and that angels were to be worshiped. We see something of this in Paul’s rebuke in Chapter 2. Look at what he says:
Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions (Col. 2:18).
Some in this community worshipped angels. There was worship of angels going on in this community. They boasted about their experiences with angels in order to draw people into this cult, as well as declaring that Christ was an angel—an emanation from God. But Paul rebuked this. He said Christ is the Creator of angels. “For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him.”
Jesus created not only the visible world, but also the invisible world, which includes angels. In fact, when he talks about thrones, powers, rulers, and authorities, he seems to be referring to a ranking of angelic and demonic beings. We see these referred to several times in Ephesians (cf. Eph. 1:21, 3:10, 6:12). Christ created angels and therefore is over them.
In fact, the writer of Hebrews makes this same argument in teaching the Hebrew Christians, who were being tempted to fall back into Judaism. Angels had an exalted position in Judaism, and therefore the author seeks to demonstrate how much better Christ is over them. Look at what he says:
So he became as much superior to the angels as the name he has inherited is superior to theirs. For to which of the angels did God ever say, ‘You are my Son; today I have become your Father’? Or again, ‘I will be his Father, and he will be my Son’? And again, when God brings his firstborn into the world, he says, ‘Let all God’s angels worship him’ (Heb. 1:4–6).
Christ is superior to angels. God declared that all the angels must worship him and called the messiah his “Son,” which was never said about an angel. Paul, similarly, is making Christ’s standing over angels clear lest these believers be tempted to exalt angels or any other supernatural experience over Christ. Christ is to be exalted over creation.
Application Question: What are some applications we can take from Christ being the Creator of all things?
Certainly, there is a sense in which all children should honor their fathers and mothers because they gave them birth. We owe our existence to them. How much more should we always give thanks to Christ, the Creator of all things? He did not need to create us, and he certainly did not need to save us after the fall of man. God uses this argument in Malachi 1:6. “‘A son honors his father, and a servant his master. If I am a father, where is the honor due me? If I am a master, where is the respect due me?’ says the LORD Almighty.”
Because he is our Father—our Creator—we should give him honor and glory.
Every creator creates something for a purpose, and therefore our purpose is found and fulfilled in Christ. Ephesians 2:10 says, “For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.”
It would be foolish for man to live his life without knowing and submitting to the will of his Creator. The Creator ultimately knows what’s best. He knows what will fulfill us and in what ways we will be most useful in his service. He created each one of us for specific good works.
Even though this is true, many Christians still hold back the best of their lives. They still cry to God, “I want my will for my life; I want this path,” instead of submitting to God as Christ did. He said, “Thy will be done.” Most prayers seek to get God to change his will rather than to help us know and submit to his will.
Because Christ is the Creator of all things, we must seek to fulfill his will for our lives.
We should seek his help and wisdom in everything including freedom from sin, righteousness, salvation, future plans, education, missions, government, etc. When you want help with something, wouldn’t it always be best to ask the Creator? Listen to what Paul said:
My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge (Col. 2:2–3).
In Christ is hidden all the treasures of wisdom and knowledge. This was especially important for the Colossians to hear as they were tempted to seek this special wisdom from the Gnostic cult. No, in Christ is all the wisdom we need for every situation in life. Listen to this story that one commentator shared:
Some years ago a South American company purchased a fine printing press from a firm in the United States. After it had been shipped and completely assembled, the workmen could not get it to operate properly. The most knowledgeable personnel tried to remedy the difficulty and bring it into proper adjustment, but to no avail. Finally the company wired a message to the manufacturer, asking that the company send a representative immediately to fix it. Sensing the urgency of the request, the U.S. firm chose the person who had designed the press. When he arrived on the scene, the South American officials were skeptical—the young man was obviously wet behind the ears. After some discussion, they sent this cable to the manufacturer: ‘Your man is too young; send a more experienced person.’ The reply came back: ‘He made the machine. He can fix it!’6
Because Christ is the Creator, we can go to him for everything. In him is hidden all the treasures of wisdom and knowledge.
What other reasons does Paul give for Christ being the firstborn, the exalted one over us and all of creation?
Paul says, “all things were created by him and for him” (Col. 1:16). “For him” can actually be translated “to him.” Everything was created to give glory to Jesus. This is typical even of things we create. If a person makes a piece of art, not only is it made for others, it is meant to give glory to the creator. It shows the creator’s skill, wisdom, and creativity. In a similar way, everything Jesus created was made to bring glory to him.
Listen to what David said about creation: “The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they display knowledge” (Ps. 19:1–2).
David said the heavens are preachers. Every day they speak of God and bring glory to him. In the same way, because Christ is God, everything in creation was made for him and to speak of him. It was made to bring him glory. Romans 11:36 says, “For from him and through him and to him are all things. To him be the glory forever! Amen.”
All things were made to give pleasure to God and to bring glory to him. Christ is over creation because he made it and it was made to honor and glorify him. Listen to what Paul says about Christ in Philippians 2:9–11:
Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Christ has been exalted to the highest place and given a name above all names so that everyone in heaven and on earth and under the earth will one day bow to him and exalt him. Man may not submit to Christ now. When the rest of creation obeys and brings glory to God, man turns and points his finger at God and says, “No.” Not only does man say “No,” but sometimes man will go a step further and declare that God doesn’t even exist (cf. Ps. 14:1). However, Paul declares that one day at Christ’s coming “every knee” will bow and call him Lord. Scripture declares Christ is preeminent and that he must be exalted because he is the purpose of all things. All things were created for him and to him.
Why else does Paul say Christ is the firstborn over all creation?
Paul said one of the reasons Christ is over all creation is because he was “before all things” (v. 17).
Interpretation Question: What does Paul mean by Christ being “before all things” (v. 17)?
Again, Christ is not a created being. He existed before anything was created. He has eternally existed as part of the God–head. John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.”
The prophet Micah predicted that the coming messiah would be eternal. Micah 5:2 (KJV) says,
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.
Micah predicted that the one to come would be from everlasting. Christ is before all things and therefore is worthy of being exalted. This is what makes Christ transcendent, meaning there is nothing like him. The heavens had a beginning, earth had a beginning, and humanity had a beginning, but not Christ.
He is over creation because he is before creation. He is God and therefore everlasting.
When Paul says, “in him all things hold together” (v. 17), it is in the perfect tense, which tells us he continues to hold all things together.7 If he ceased to hold all things together, everything would fall apart. The writer of Hebrews says something similar: “The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word” (Heb. 1:3).
Christ holds all things together by the power of his word. In the same way that the world was created through the spoken word (Gen. 1), it is now being sustained by the spoken word. It is Christ’s word that keeps the earth spinning on its axis. It is Christ’s word that keeps it revolving around the sun. It is Christ’s word that keeps the nations of the earth from destroying one another.
Christ is still speaking and working in the earth. Christ is not a clockmaker that makes the clock and allows it to run on its own. Though Christ is the one that has implemented scientific laws like gravity, he is the one who keeps those things running.
He is the battery, the power, and at the same time the power switch. While Israel was in the wilderness and God fed them manna, he said,
He humbled you, causing you to hunger and then feeding you with manna, which neither you nor your fathers had known, to teach you that man does not live on bread alone but on every word that comes from the mouth of the LORD (Deut. 8:3).
God allowed them to hunger in the wilderness and provided them manna every day from heaven so they would know it was not their strength providing for them, not the sun and the rain, and not the Egyptians. It was always God. It was the words of his mouth. He was their sustainer.
This is something important for us to understand as well. It is not our parents who provide for us; it is not our job that provides; it is not our scholarship, and it is not our relationship with a special someone. Scripture says, “Every good and perfect gift comes from above” (James 1:17). God is the one who sustains and provides us with every good thing. This is why we exalt him. Look at what else Paul says: “And he is not served by human hands, as if he needed anything, because he himself gives all men life and breath and everything else” (Acts 17:25).
Christ is still sustaining every man, even those who hate him. He gives them breath by the power of his word. He gives them bread, job, and family. He gives them life. This is the continual work of Jesus—sustaining the creation by his mighty word. And it is for this reason that we must give him preeminence. He must be exalted in our lives.
Application Question: What are some applications we can take from the fact that Christ is our sustainer?
Scripture compares us to sheep and God as our shepherd. The Psalmist said, “The Lord is my shepherd I shall not want” (Ps. 23:1). We shouldn’t worry because Christ has always provided for us, and he will continue to do so in the future. He may not always provide in the way we want him to, but he will provide. He is our sustainer.
Christ taught in the Lord’s Prayer that we should pray for our “daily bread” (Matt. 6:11). Even though God is the Creator–God and he is above all things, he still cares about our daily needs. He cares for the lilies of the field and the birds of the air. How much more will he care for us?
The fact that he is our sustainer should remind us to pray.
Christ protects us; he feeds us; he opens doors for jobs; he opens doors for us to serve him with our gifts and talents. He gives us family and friends, life and breath. Even trials come from his gracious hand in order to strengthen us and help us know him more (cf. Rom. 8:28; 5:3–4; James 1:2–4; Eph. 1:11). We should always give him thanks for his sustainment (cf. 1 Thess. 5:18). Thank you, Lord.
“And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. For God was pleased to have all his fullness dwell in him” (Col. 1:18–19).
Another reason Paul calls for Christ to be exalted is because he is the head of the church. The metaphor of the church as the body and Christ as the head is rich. As we look at this metaphor it should cause us as Christians to honor and revere Christ even more.
Interpretation Question: What does Paul mean by the metaphor of Christ being the head of the church?
It is the brain, which is part of the head, that directs every part of the body. It is the control center of the body. Similarly, the church must stay dynamically connected to Christ in order to discern his will. A body that no longer listens to the head is a body that has become very sick. When the body is not listening to the head, there is a disease in the body affecting its parts. This is why the church must live in the Word of God; it must live in worship because without this dynamic connection, sickness can enter the body and destroy its functionality or even bring death.
This also is a solemn reminder that the pastor is not the head of the church; the denomination is not the head of the church; the state is not the head of the church. We must always honor Christ before anything else, lest we lose connection with the head.
I think this is why much of the church isn’t really growing, serving God, or reaching the world. They have lost connection to the head. It is from the head that all good things flow.
A body without a head is a dead body. There can be no life without the head. In continuing with the metaphor, without being connected to the head there can be no fruit of the Spirit: no joy, peace, self–control, longsuffering, or even salvation. Christ said, “I came that they may have life and life more abundantly” (John 10:10).
We often miss this abundant life from a lack of being attached to the head.
This may sound a little heretical because Scripture teaches God’s independence (Acts 17:25), that he needs nothing. However, God chose to partner with mankind to build his kingdom. In the same way that a body can’t function without the head, the head can’t function properly without the body.
In every nation or country where the church is not present, the presence of Christ is not manifest because his body is not there. Christ chose for the church to be the physical manifestation of his presence to a dying world.
Christ chose to eternally knit himself to the church. One of the wonderful truths of the Scripture is that we are now “in Christ.” When a person gets saved, they are baptized by the Spirit into the body of Christ. First Corinthians 12:13 says, “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink.”
This is not a second work after salvation. This happens at salvation when we are put into the body of Christ and given spiritual gifts to serve her and the world. The metaphor of the body and head represent mutual dependence.
This reminds us of our need to pray, to preach the gospel, and to serve so that Christ may receive glory and honor. Without the church doing its part in the nations of the earth, Christ is not exalted. Also, when the body is disobedient, it brings dishonor to Christ. Therefore as the body, we must be faithful so we may bring honor to the head and not dishonor.
Application Question: In what ways are you seeking to stay dynamically connected to the head? How can you tell when you are not as connected as you should be?
“And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. For God was pleased to have all his fullness dwell in him” (Col. 1:18–19).
Another reason that Christ is supreme is because he is the firstborn among the dead. What does that mean?
Interpretation Question: What does the phrase “firstborn of the dead” mean when referring to Christ, and why should this cause man to exalt Christ and give him preeminence?
We saw the phrase “firstborn” before. In this context, it does not mean Christ was the first raised from the dead because he was not. There were many people raised from the dead before Christ, starting with Elijah raising the widow’s child in 1 Kings 17. It seems firstborn from the dead could mean two things here.
This is supported by the fact Paul calls him the “beginning” and firstborn among the dead (v. 18). This in one sense could mean the first in time. Yes, the widow’s son was raised from the dead before Christ in 1 Kings, and Lazarus was raised from the dead before Christ in the gospels, but both of these people died again. Christ is the first resurrection of the new creation; he will never die again.
One day each person will have a resurrection, even the ungodly (Rev 20:12–13). But, Christ is the first to be resurrected from the dead and to never die again. One day all believers will have new bodies at the rapture (cf. 1 Thess. 4; 1 Cor. 15). And, figuratively, creation itself will have a resurrection. There will be a new heaven and a new earth (Rev. 21) and Christ is the beginning of this.
Paul talks about this in 1 Corinthians 15 when he calls Christ the “firstfruits.” Let’s look at the passage:
But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive. But each in his own turn: Christ, the firstfruits; then, when he comes, those who belong to him (1 Cor. 15:20–23).
The title firstfruits is a farming metaphor. The firstfruits were the chronological first fruit of a harvest. It would help the farmer know what type of harvest to expect. There will one day be a great harvest in the resurrection of the saints and the new heaven and new earth, and Christ is the firstfruits of that.
However, firstborn does not just mean “first in time” in this context.
Paul said this in 1 Corinthians 15:14: “And if Christ has not been raised, our preaching is useless and so is your faith.”
If Christ had not been raised, then the Christian faith is a hoax and our faith is in vain. The resurrection of Christ is the crux of the Christian faith and therefore this resurrection makes Christ the priority—the supreme one of all those who will be raised.
Application Questions: What applications can we take from Christ as the “firstborn from among the dead” or the firstfruits of the dead (cf. Col. 1:18; 1 Cor. 15:20)?
Since the firstfruits would tell the farmer how great the future harvest would be, we can be sure that the future resurrection shall be glorious because Christ’s resurrection was glorious. Paul compares our future resurrected bodies to a planted seed that brings forth wheat (1 Cor. 15:35). The seed has no glory in comparison to the wheat. In the same way, our bodies are like a seed in comparison to our future bodies.
Christ’s resurrected body could be touched (cf. John 20:27), and he could eat (cf. Lk 24:42-43). It also seems as though he could walk through doors, as he suddenly appeared to his disciples in a closed space after his resurrection (cf. John 20:26). He ascended to heaven in his new body (cf. Acts 1:9). But one of the greatest glories of our new bodies is that they will be without sin and therefore able to inhabit heaven and be with God. This is something to be excited about and look forward to. Christ was the firstfruits—the firstborn—of this great harvest that we await.
Application Question: Do you ever give thought to your resurrected body? Why or why not? What are you most looking forward to about having a resurrected body in the eternal state?
“For God was pleased to have all his fullness dwell in him” (Col. 1:19).
In this text, Paul says Christ is worthy of being exalted because he is sufficient. He said that the fullness of God dwells in him, and in verse 20 he adds “and through him to reconcile to himself all things.” Essentially, Paul is saying Christ is sufficient for salvation and we don’t need anything else. Christ is enough because he is fully God.
While pastoring my first church, I also worked at a facility that cared for people with developmental needs. While working there, I started sharing my faith with my boss, who I found out was part of the Baha’i faith. Eventually he asked me to visit a Baha’i meeting to hear about what they believed.
As you may know, the Baha’i faith accepts many of the founders of various religions as prophets of God: Abraham, Moses, Jesus, Muhammad, and Buddha, but the final prophet is the founder of their religion. So to them Jesus is not enough.
Similarly, the Colossian heresy accepted Jesus as one of many emanations from God, but he wasn’t enough for salvation. Paul confronted this heresy specifically when he said that in Christ the “fullness” of God dwells. Listen to Kent Hughes’s commentary on the use of the word “fullness” in Paul’s statement:
Paul’s use of the word “fullness” here was an intentional slap at the Gnostics, who used the same word, pleroma, to denote the totality of all the thousands of divine emanations or lesser gods. But Paul said, ‘No way! Jesus is not one of the lesser gods of the fullness. He is the Fullness!’ Colossians 2:9 says it even more explicitly: ‘For in Christ all the fullness of the Deity lives in bodily form.’ ‘Fullness’ means that the totality of divine power and attributes is in Christ. ‘The whole fullness—the full fullness’—Jesus Christ is the ‘exhaustion of God.’ Moreover, the fullness is said to ‘live in him.’ It is not temporary. It was, and is, there to stay.8
The temptations that attacked the church back then are the same today. Christ is a good man, a prophet, an angel; he is anything and everything other than what he said he was. The world says Christ is good but he is not enough; he is not sufficient. Listen to what C.S. Lewis said about the incredulous responses of people to Christ:
I am trying here to prevent anyone from saying the really foolish thing that people often say about Him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept His claim to be God. That is one thing we must not say. A man who was merely a man and said the sort of thing Jesus said would not be a great moral teacher. He would either be a lunatic . . . or else he would be the Devil of Hell. You must make your choice. Either this man was and is the Son of God: or else a madman or something worse. . . . You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God.9
Christ being Lord God is the only option that is left and reasonable to accept. Nothing else makes any sense. In Christ the fullness of God dwells and he is the only way to the Father. Paul is saying that Christ is sufficient. He is all we need. There is no other revelation or emanation that we are waiting for. Jesus was God himself and he was enough to save us. Therefore, we should exalt him. He must be preeminent!
Application Question: What do you think about C.S. Lewis’s statement about Christ being God as he said, or either being a lunatic, liar, or the devil from hell? Do you think this is a fair assessment? How would you respond to somebody who claimed that Jesus was not God?
Why is Christ the preeminent one? Why should Christ be exalted in our lives and in the entire earth?
1. Christ should be exalted because he is the image of God. He is the revelation of God.
2. Christ should be exalted because he is the firstborn whom God has given all the rights and privileges.
3. Christ should be exalted because he is the head of the church.
4. Christ should be exalted because he is the firstborn from among the dead.
5. Christ should be exalted because he is sufficient for salvation; the fullness of God dwells in him.
Application Question: In what ways is God calling you to apply Christ’s preeminence? What must you do to make him first in your life and keep him first?
Copyright © 2015 Gregory Brown
1 Teacher’s Outline and Study Bible – Commentary – Teacher’s Outline and Study Bible – Colossians: The Teacher’s Outline and Study Bible.
2 W. W. Wiersbe, The Bible Exposition Commentary. (Wheaton, IL: Victor Books, 1996), 2:116.
3 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 30.
4 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 44.
5 W. W. Wiersbe, The Bible Exposition Commentary. (Wheaton, IL: Victor Books, 1996), 2:75.
6 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 33.
7 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 32.
8 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 36.
9 C.S. Lewis, Mere Christianity. (London: Collins, 1952), 54-56.
“And through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross. Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation if you continue in your faith, established and firm, not moved from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant” (Col. 1:20–23).
What is the message of reconciliation? How can a person be reconciled to God and have eternal life?
In the church of Colosse there were teachings attacking the truth of the gospel. They said Christ was not God and that further revelation was needed for salvation.
Paul writes this letter to the Colossians to defend the supremacy of Christ. He said in the previous passage that the fullness of God dwells in Christ (v. 19). Essentially, he said Christ is God. He also said it is through Christ that all things shall be reconciled (v. 20).
Reconciliation is at the heart of the gospel. The word reconciliation means to renew a friendship or to restore to a right relationship. Paul told this church that if anybody was going to be saved—reconciled to God—it must be through Christ. He is the only one who can renew our relationship with God.
In fact, Christ taught the same thing. He said, “I am the way, the truth and the life, no one comes to the father but by me” (John 14:6). There is no salvation apart from Christ.
In considering Paul’s defense of Christ and the gospel in the current passage, it must be noticed that he calls himself a “servant” of this gospel. In Colossians 1:23 he says, “This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.”
Because Paul was saved and transformed by this gospel, he became its servant. This is the natural response for someone who has truly been changed and reconciled to God. He wants to serve this gospel by sharing it and enduring whatever cost that may come in the process of its dissemination. This is the only appropriate response for someone who is truly convinced of the gospel’s innate worth. Here is a story from the 1900s that illustrates Paul’s response to the gospel and how it should be ours as well.
While on a three–story scaffold at a construction site one day, a building engineer tripped and fell toward the ground in what appeared to be a fatal plummet. Right below the scaffold, a laborer looked up just as the man fell, realized he was standing exactly where the engineer would land, braced himself, and absorbed the full impact of the other man’s fall. The impact slightly injured the engineer but severely hurt the laborer. The brutal collision fractured almost every bone in his body, and after he recovered from those injuries, he was severely disabled.
Years later, a reporter asked the former construction laborer how the engineer had treated him since the accident. The handicapped man told the reporter: ‘He gave me half of all he owns, including a share of his business. He is constantly concerned about my needs and never lets me want for anything. Almost every day he gives me some token of thanks or remembrance.’1
That engineer who was saved became a servant of the man who saved him. In the same way, Paul, who was saved by the gospel of reconciliation, became a lifelong servant of it. Wherever he went, he preached it. He traveled to nations throughout the ancient world to tell them about what changed his life. This should be true of us as well. Second Corinthians 5:18–20 says this:
All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God.
Yes, if Christ saved you, you are also called to be a servant of the gospel. You have a specific ministry. It is called the “ministry of reconciliation.” God is reconciling the world to himself and he chose to make his “appeal” through you.
Not only was this Paul’s ministry, but it is equally ours. Now if we are going to be ministers of this gospel, we must first thoroughly understand it. We must understand the message of reconciliation so we can better share it.
In this lesson, we will be studying the “message of reconciliation” so we can more effectively apply its truths to our lives and teach its richness to others. As we teach and spread this message, we do our part in declaring the supremacy of Christ as Paul did.
Big Question: What are the elements of the message of reconciliation as seen in Colossians 1:20–23?
“And through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross” (Col. 1:20).
Interpretation Question: Why do “all things” need to be reconciled unto God (Col. 1:20)? What do “all things” include?
Why does creation need to be reconciled unto God? A crucial part of the message of reconciliation is that man is separated from God. Something happened in the Garden of Eden when Adam sinned. Scripture teaches that man experienced spiritual death—a separation from God.
Right after Adam sinned, we see his new relationship with God. God came looking for him in the garden and instead of revealing himself, Adam hid (Gen. 3:8). This is a picture of man’s relationship to God since the inception of sin. Man, now, is in a state of hiding from God. Sin has so infected man that it caused him to separate from God. Listen to what Isaiah 53:6 says about man: “We all, like sheep, have gone astray, each of us has turned to his own way.”
All mankind has gone away from God as a result of sin. In fact, Paul declares that no one truly seeks him anymore. Romans 3:11 says, “There is no one who understands, no one who seeks God.” In the same way that Adam hid from God, man today hides from God as well. Man does seek, but he seeks a god made in the image of man or any other imagination he prefers. Man cannot stand the God of the Bible. Consider what Paul says in Romans 1:21–23:
For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles.
Although man has an inward witness of God in his heart and the clear witness of creation (cf. Rom. 1:19–20), man still chooses to not acknowledge him. Instead, he creates his own god.
Here in Colossians, Paul further explains man’s depravity and natural tendency to separate from God. He says, “Once you were alienated from God and were enemies in your minds because of your evil behavior” (Col. 1:21).
Sin in man makes him hide from God and alienate himself from him. Man is alienated “because” of his “evil behavior.” Just as sin caused Adam to hide from God, sin causes man today to hide and deny God. Romans 1:18 describes this: “The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness.”
When man is living in sin, he wants to push away the reality of a holy God. Man’s evil behavior compels him to. Jesus taught something similar about his first coming: “This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed” (John 3:19–20).
Because man practices evil, he hates the light. He wants to suppress the idea of a holy God, lest his deeds be exposed. Mankind wants to suppress the truth of God. Consider how Paul describes man’s thinking in relationship to God and his law. Romans 8:7 says, “The sinful mind is hostile to God. It does not submit to God’s law, nor can it do so.”
Man’s natural mind is at enmity with God. It suppresses him; it doesn’t want to believe in him. It doesn’t want to follow the laws of God. In fact, it cannot follow them. Man is a slave to the cravings of his sinful nature. He is controlled by sin. Jesus said, “He who sins is a slave of sin” (John 8:34). Nature determines action. A lion will always eat meat instead of a carrot because it’s his nature. Similarly, a sinful nature only yields sinful behavior.
This is the natural state of man. He is at enmity with God. He will not seek him. His mind cannot understand him. The teachings of Scripture are foolishness to him (1 Cor. 2:14). He runs away from him. He is dead in his sins—separated from a holy God (Eph. 2:1). He suppresses the truth of God because he would rather live his own life apart from God’s lordship. Man, by nature, despises authority or anything that restricts or constrains him. He wants his own unbridled freedom. In his eyes this is right, and anything or anyone that interferes is not welcomed (Ps. 2:1–3).
But, this situation gets even worse. It is not just that man is at enmity with God and needs to be reconciled to him, but that God is at enmity with man. Yes, this is a far worse picture than man simply running away from God. It is not a big thing for an ant to be angry at a lion. What is drastically worse is that God is at enmity with man. Look at what Paul says about man in his natural state apart from God: “All of us also lived among them at one time, gratifying the cravings of our sinful nature and following its desires and thoughts. Like the rest, we were by nature objects of wrath” (Eph. 2:3).
Scripture proclaims that men by nature are “objects of wrath.” We as sinners abide under the wrath of an angry God. John 3:36 says, “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him.”
God is so holy that he cannot stand sin. He is so just that he must judge it. And therefore, because of his sin, man is under the judgment of God. This is the condition of all men. They are separated from God and at enmity with him. The writer of Hebrews says, “Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord” (Heb. 12:14). Because God is holy, man cannot have a relationship with him. The requirement of being in God’s presence is a holy life.
Well, one person might ask, “What if man works really hard and practices righteousness and good deeds? Can he then have a relationship with God and have eternal life?”
This is what the religions of the world advocate. But they don’t fully understand:
Imagine for a second this happening in a human court. Imagine a man on trial—a convicted murderer of thousands of people, as well as a rapist and thief—asking the judge if he could get off “scot-free” by promising to do good works for the rest of his life. If this judge exonerated him, would he be a just judge?
There would be an uproar in society if this happened. Righteous deeds are what we are supposed to do. It doesn’t pay back for the sins we already committed. The judges in our judicial systems may not always be just, but we can be sure the God of Scripture is just and that there is no amount of good works that can amend for the sin of man. There is no amount of religious devotion, prayer, or giving that can atone for one’s past sins.
Scripture says that “the wages of sin is death” (Rom. 6:23). The just punishment for one sin, one bad thought, earns death (cf. Matt. 5:27–28). Man is in a terrible predicament under the wrath of a just God.
In fact, Scripture says that man apart from God’s grace can do no good works at all. Listen to what Isaiah 64:6 says: “All of us have become like one who is unclean, and all our righteous acts are like filthy rags.” Even our righteousness is as filthy rags before God. Sin has so tainted man that he can do no good work that is pleasing to God.
One might say, “How is that? There are plenty of good things that people do.” Sure, there is no doubt about that. But God’s standard is so high that even our greatest good deeds are filthy in his sight. This is true in part because God requires not only good deeds, but a right heart. More important than one’s deeds is the heart that they are committed with. Scripture teaches that the greatest commandment is this: “To love God with your whole heart, mind and soul.”
This is often called the doctrine of total depravity. There has never been a moment in my life when I have “loved God with my whole heart, mind, and soul.” Even my good deeds are tainted by motives to be approved by others and sometimes to be better than others. I fall far short of God’s plan for my life. Again, Paul says, “For all have sinned and fall short of the glory of God” (Rom. 3:23).
Now we have talked about man, but what about the rest of creation? Why do “all things” need reconciliation with God? Scripture teaches that even creation no longer honors God in the way it should. Moreover, I believe Scripture teaches that even heaven is in need of redemption.
When man sinned on the earth, Scripture says that God cursed the ground (Gen. 3:17). It from that point on bore weeds and thorns instead of the fruit it was supposed to. No doubt, earthquakes, tsunamis, and the like are part of the curse. Romans 8:20–22 says this:
For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. We know that the whole creation has been groaning as in the pains of childbirth right up to the present time.
Like man, creation is also in frustration and bondage to sin. It is groaning, waiting for the time it will be set free from sin and changed into what God originally planned. Some have said maybe we see creation’s frustration every year. It blooms in the spring, only to die in the winter.
But again it should be noted that heaven also is affected by sin. Consider what the book of Job says: “If God places no trust in his holy ones, if even the heavens are not pure in his eyes” (Job 15:15).
Eliphaz, one of Job’s accusatory friends, spoke this statement, and therefore, it must be tested by the rest of Scripture. However, there seems to be support for this. One of the things many people do not understand about heaven is that there is a current heaven where God dwells, and that one day he will create a new heaven and a new earth (Rev. 21:1). Theologians call the current state of heaven the “intermediate heaven.”
Why is there a need for a new one? Consider what Scripture says about the “intermediate heaven:”
In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness. It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these. For Christ did not enter a man–made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence (Heb. 9:22–24).
The writer of Hebrews is talking about how the tabernacle on earth was a copy of the tabernacle in heaven. The articles of the earthly tabernacle needed to be cleansed with the blood of a lamb, but the writer says the articles in the heavenly tabernacle needed to be cleansed with a better sacrifice. What was that better sacrifice? It was the blood of Jesus.
Well, hold up. Why does the tabernacle in heaven need to be cleansed in the first place? It seems that after the fall of the angels in heaven, heaven is no longer as God originally intended. We see Satan having access to heaven, speaking with God several times in the book of Job. In 1 Kings 22, we see demons having access to heaven. One demon says he would go out and be a lying spirit in the mouth of the prophets of the king of Israel to lead him into destruction (v. 22). We even see a future battle in heaven with angels and demons in Revelation 12. It is the new heaven and new earth in which nothing bad or corrupt will be able to enter (Rev. 22:14–15), not the current intermediate heaven.
For this reason, Jesus also had to cleanse the tabernacle in heaven. I personally believe that when Scripture talks about there being no crying, weeping, or mourning in heaven, that again it specifically is only referring to the new heaven in Revelation 21:4. In Revelation 6:10, we see martyrs in the intermediate heaven who died during the tribulation period mourning and asking God when he will bring vengeance on the people of the earth. It says, “They called out in a loud voice, ‘How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?”‘
There seems to be mourning in the present heaven as people cry out for God to bring his justice on the earth. There is no clear biblical reason to think there is no mourning in the intermediate heaven. Scripture says that even the Holy Spirit mourns and groans inside of us with words that cannot be expressed (Rom. 8:26). If God mourns, certainly the saints in heaven who are closer to and more like God mourn as well. Heaven and earth are not the way God originally intended. That’s something we all should mourn and pray about.
Do we not see how bad creation’s predicament is? Man is at enmity with God and incapable of obeying him or seeking his face. Creation is in frustration and bondage because of sin. Even heaven has been affected by sin.
This is the bad news. Everything is far from where it should be. This is the bad news everybody must be aware of. In order for a person to be saved, they must first realize why they need to be saved. They must understand the gravity of their problem. They are sinners in the hands of an angry God. They are apart from their Creator. This is a necessary element of the gospel—the message of reconciliation.
It is necessary for every person who will be saved to first feel the sting and conviction of their sin. This is the offensive part of the gospel that Christians must not be afraid to share.
Why should a person be offended at a God who wants to save? Actually, it’s the reason God wants to save them that is offensive. Their sin separated them from God, and that is why they must repent and turn to God for salvation. Every person on earth must feel the weight of their sin and realize that Christ wants to take that burden and draw them to himself (Matt. 11:28–30).
Are you willing to declare to mankind the gravity of their situation? Are you willing to teach that God is angry at sin all day long and that we need a savior? (Ps. 7:11).
Application Question: Do you feel that the reality of man being a sinner, under the wrath of God and in need of repentance, is the hardest part of sharing the gospel and a major reason why people do not share? Why or why not?
“For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross” (Col. 1:19–20).
Interpretation Question: What does Paul mean when he says “all things” will be reconciled unto God? Does this teach universalism, the salvation of all mankind? Why or why not?
In order to understand reconciliation we must also understand what it does not mean. It does not mean universal salvation. This verse has been used by many prominent teachers to teach that eventually every person will be saved. That is not what Colossians 1:19 teaches, nor does it fit into what the whole of Scripture says.
Scripture clearly teaches that not all people will be saved, not even all people who profess Christ. Listen to what Jesus said:
Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’ (Matt. 7:21–23).
Many who profess Christ as Lord will not enter the kingdom of heaven. Instead of living for God, they lived a life of evil. They will be separated from Christ for eternity.
If not all who profess Christ will enter into the kingdom, how much more those who deny Christ totally? Listen to what Matthew 25 teaches:
Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.’ They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’ He will reply, ‘I tell you the truth, whatever you did not do for one of the least of these, you did not do for me.’ Then they will go away to eternal punishment, but the righteous to eternal life (Matt. 25:41–46).
Scripture clearly declares that at Christ’s coming he will separate the sheep from the goats. The goats will go into eternal fire prepared for the devil and his angels while the sheep will go into eternal life. Scripture does not teach that all will go to heaven. When Paul says “all things” will be reconciled, it must be limited to those who follow Christ and the restoration of the heaven and earth as the rest of Scripture teaches.
It should also be noted that clearly the devil and his angels will not be reconciled. They will be eternally condemned. We see this taught in Revelation 20:10: “And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever.”
When Scripture speaks of reconciliation, it does not include the unbeliever, nor Satan and his angels. Universal salvation is not a Scriptural doctrine, though it certainly appeals to man’s nature. God is a just God. He is not only a God of love but of justice. “God is a righteous judge, a God who expresses his wrath every day” (Ps. 7:11).
Christians must be clear on this, for many popular teachers teach this today. This is a false gospel that we must be aware of.
Some might still ask, “Is there a sense in which God will reconcile all things to himself?” It must be noted that though this cannot refer to salvation, there is a sense in which unredeemed man and fallen angels will be reconciled to God, but only in judgment. All creation will bow down to him as Lord. Listen to what Philippians 2:9–11 says:
Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
One day everyone will bow down to Christ, but some will bow down only because they must. Psalm 2:9 says the Son will rule with an “iron scepter” (cf. Rev. 12:5), and he will “dash them like pottery.” One day all will submit at the second coming of Christ because they must. The Lamb will return as a Lion. He will judge the earth, and in that sense unredeemed men and fallen angels will finally be forced to submit to Christ as Lord. In this sense, God will reconcile all things to himself, but this reconciliation will not change their eternal destiny.
Application Question: Have you met Christians who believe that all will eventually be saved? Why do you think this perversion of the gospel is growing in popularity? (For further information, research the “Wider Mercy Doctrine.”)
“By making peace through his blood, shed on the cross. Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation” (Col. 1:20–22).
We considered the problem: man and all of creation have been affected by sin. Man is separated from God because of sin. He cannot obey God and will not seek God. Here is the next question. How then can man be reconciled to God?
Interpretation Question: What does Paul teach as the source of reconciliation?
Paul says: “But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation” (Col. 1:22).
He declares that through Christ’s death, redeemed man has now become without blemish and free from accusation. How can this be? How can a sinful man be holy in God’s sight?
This teaches a truth seen throughout Scripture called substitution. Under the Mosaic Law, God set up a sacrificial system to instruct man about this. Man understood that “without the shedding of blood there was no remission for sins” (Heb. 9:22) and that the “wages of sin was death” (Rom. 6:23), and therefore there had to be a just punishment. However, God symbolically punished the sins of man on a sacrificed lamb so that the people could enter his presence and worship him.
In fact, many scholars see “substitution” implied in the very first death. After Adam sinned, God immediately killed an animal and clothed Adam and Eve. The wages of sin is death (Rom. 6:23), and therefore someone had to die for Adam’s sin. From the beginning, God showed mercy to man by allowing a substitute.
However, the sacrificial animal never took away the sins of the world; it only symbolized a future reality. When John the Baptist saw Jesus on the earth, he said, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29b).
The lamb in the Old Testament was only a picture of substitution. The lamb without blemish was a picture of being without sin. The people symbolically received the sinless life of the lamb, and the lamb bore the sins of the people and died for them. This symbolized the perfect lamb that would die for the sins of the entire world: Jesus Christ.
What happened with Jesus, however, was not a symbol; it was the reality. There, literally, was a substitution when he died on the cross for the sins of the people. He took the sins of every person in the world and bore the wrath of God for them.
Those who accept Christ as their Lord and Savior will have his work on the cross applied to their account. He bore our sin and the just wrath of God and we took on his perfect righteousness. Second Corinthians 5:21 says, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.”
He took our sin and we received his righteousness. This is what Paul means when he says we are to be presented holy, blameless, and free of accusation in his sight. Listen again to what he says: “But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation” (Col. 1:22).
The only way for man, and therefore creation, to be reconciled was by the substitutionary death of the perfect lamb. We are now acceptable to God because he sees us as his perfect Son. His righteousness is now applied to our account.
Application Question: What are some applications from the fact that we have become Christ’s righteousness and are now holy, without blemish, and free from accusation?
Those who are truly born again will naturally desire to live a righteous life. In this substitution, a person truly becomes a new creation in Christ. Paul said, “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Cor. 5:17).
We are now God’s workmanship, created in Christ Jesus for good works (Eph. 2:10). He changed us so that we can glorify him through the new life and the new righteousness he has given us. True salvation will always result in good works.
“Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good” (Titus 2:13b–14).
Are we living out our new reality in Christ? We are his righteousness and we must seek to live this out daily.
One of Satan’s tactics is to accuse the believer when he falls or makes mistakes. He will condemn the believer for his failures and seek to use this condemnation to draw us away from God. There is a difference between conviction and condemnation. A true believer should feel conviction when he sins. This happens because of the Holy Spirit’s work in our lives.
True conviction draws us to God and away from sin. However, condemnation will draw us away from God and into sin. Condemnation will bring depression and anger and will often cause believers to go into seclusion or into worse sin. Do not accept any condemnation from the devil.
Christ knew and paid in full for each sin we would commit when he died on the cross. This does not give us license to continue in sin. But it should give us confidence to accept his forgiveness and turn from it. Listen to what Paul says: “Therefore, there is now no condemnation for those who are in Christ Jesus” (Rom. 8:1).
He also said this at the end of the chapter:
Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us (Rom. 8:33–34).
Who can rightly bring a charge against a believer? It is God who justifies. The word “justifies” is often explained as “just as though I never sinned.” Who is he that condemns? No one can rightly condemn us—not Satan or ourselves.
Christians must start to live on the basis of who we are “in Christ” (cf. 2 Cor. 5:17; Rom 6:11; Eph. 1:3). Because we are “in Christ” and we are his righteousness, we must live in accordance with this reality. When we fail we must seek forgiveness and continue to walk according to what Christ has done in our lives and who we are in him.
Listen to Paul’s words on this one more time:
In the same way, count yourselves dead to sin but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. For sin shall not be your master, because you are not under law, but under grace (Rom. 6:11–14).
Jesus makes us holy through his death (2 Cor. 5:21) so that we can continually approach God (Heb. 4:16). Therefore, we must reject condemnation that comes through our flesh, the devil, or others. This is an important truth we must actualize to continue to walk in Christ’s victory, especially when we stumble.
Application Question: In what ways does Satan commonly come against you with condemnation? How do you discern these lies and battle against them?
“But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, not moved from the hope held out in the gospel” (Col. 1:22–23).
Interpretation Question: What is the condition Paul gives for man to be reconciled? How does a person take this step?
How does a person receive reconciliation with God? How do they have their friendship renewed? Paul teaches in this text that a person is saved through faith in Christ. Look again at what he says:
But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, not moved from the hope held out in the gospel (Col. 1:22–23).
Scripture everywhere would teach that salvation, and thus reconciliation, is by grace. It is by unmerited favor that anyone is saved. We cannot earn it; we cannot work for it. It is a work of grace, but this grace gives us the faith to put our trust in Christ. Ephesians 2:8–9 says, “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast.”
A person receives this grace from God through an act of faith, an act of trust. We get a good picture of this in how Paul responds to the jailer who asks, “How can one be saved?” Let’s look at their interaction: “He then brought them out and asked, ‘Sirs, what must I do to be saved?’ They replied, ‘Believe in the Lord Jesus, and you will be saved—you and your household’” (Acts 16:30–31).
Belief in Christ or faith is the means to be saved.
Interpretation Question: What are the characteristics of this faith in Christ that brings reconciliation to those who trust in him?
Paul declares that in order for a person to be saved he must have belief or faith. However, faith is only as good as the object. We don’t believe in faith; we believe in the object or the content of our faith.
What is the content of the gospel?
Because of our sins we are totally separated from a holy God. We will ultimately be separated from him eternally in a burning fire that will not be quenched. The writer of Hebrews says, “Without holiness no one will see God” (Heb. 12:14).
It is this reality that drives a person to come to Christ and be saved. He realizes that he needs a savior.
By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures (1 Cor. 15:2–4).
This is the content of the gospel. Before recognizing the gospel, we must again understand the bad news. We are separated and under the wrath of a just God because of our sins. But the good news is that God’s Son came to earth and died for our sins, was buried, and rose again on the third day so that one day those who believe in him will rise again. This is the content of the gospel.
But it must be noted that intellectual belief is not enough.
The word “faith” used here in Colossians 1:23 is more than just intellectual belief. In Greek this word can be translated as “trust,” “commit,” or even “obedience.” The word in classical Greek is used of those in a contractual relationship.2 There is a commitment of the will and not just the mind.
This is important to say because there are some in Christianity who would say intellectual belief is enough, but James says even the demons believe and shudder (James 2:19). Simple belief that Jesus is God and Savior isn’t enough. It has to do with a commitment of the will in following and obeying him. Romans 10:9–10 says,
That if you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved.
To believe means to accept Jesus Christ as Lord of our life. It also includes an element of repentance as a person ceases to live his former life and accepts Christ as Lord of his life. A transference of leadership takes place. This is important because many make false confessions. Christ warned about this in the Sermon on the Mount. Listen to what he said:
Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’ (Matt. 7:21–23).
Many in the church have only belief, only profession. They have right doctrine. They know that Christ is Lord, and they even serve him in the church but are not truly saved. Christ says true faith leads to doing the “will” of the Father in heaven (v. 21).
We have too many Christians in the church who claim to follow Christ but their profession doesn’t change their language. It doesn’t change how they treat someone who offends them. They have just as much unforgiveness and bitterness as the world. Christ responds to these people and says, “I never knew you. Away from me, you evildoers.”
Let’s say a man goes through an elaborate wedding ceremony and marries a wonderful woman. However, after the ceremony this man never sees the lady again. He wears a ring and tells people he is married, but he has no relationship with this wonderful woman. He even has relationships with other women. Is that a marriage?
Similarly, lots of people come to church and put on a display before people, but they have no real relationship with Christ. Christ will one day respond to them, “I never knew you.”
The message of reconciliation is that we are reconciled to God by faith in the Son. This faith has a doctrinal element: believing in the life, death, burial, and resurrection of Christ for the sins of the world. But it also has an element of commitment and obedience to him. When you really believe something it should affect how you live. This is the problem with much of Christianity.
Application Question: In what ways have you seen “professions of faith” abused in churches and among believers? Do you think there is an overwhelming lack of true saving faith in the church?
It also should be noted that this faith in Christ that brings reconciliation with God has more to it than a committed belief. Paul gives a conditional clause. Look again at what he says:
If you continue in your faith, established and firm, not moved from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant (Col. 1:23).
Perseverance of true saving faith is taught throughout Scripture. True faith will last and spurious faith—false faith—will not. We see a good example of false faith in the Parable of the Sower. Look at the stony ground:
The one who received the seed that fell on rocky places is the man who hears the word and at once receives it with joy. But since he has no root, he lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away (Matt. 13:20–21).
Jesus taught that many would hear the word of the gospel and even receive it with joy. However, they didn’t have any true root. A plant without roots will die when the wind or the storm comes. It has nothing to sustain it. This root represents true faith.
Many in the church who have emotional displays when they accept Christ fall away and never return after they face peer pressure from friends or family, their faith starts to cost something, or God allows some trial to happen in their life. This type of faith has no root—it’s false.
Let’s see how John handles a similar scenario with people who initially professed faith but ultimately fell away. In the church of Ephesus a Gnostic cult attacked the church and many members fell away from Christ. John said, “They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us” (1 John 2:19).
John said if they belonged to us, meaning if they were truly saved, they would have remained. He is not simply dealing with members leaving the church. This was a deeper issue. They were leaving the church to follow a false gospel that attacked the deity and humanity of Christ. He says that their falling away proved that they had no real root—no real faith. He says, “Their going showed that none of them belonged to us.”
Jesus said something similar about believers in the end times. He said: “Because of the increase of wickedness, the love of most will grow cold, but he who stands firm to the end will be saved” (Matt. 24:12–13).
In the end times, wickedness will increase. The world will be a loveless place, and in that context Christians will be persecuted because of it. No doubt, many Christians will fall away because of this persecution. They would prefer career, acceptance by friends and family, wealth, or comfort, and therefore they will not be willing to take up their cross to continue following Christ. Christ said, “He who stands firm to the end will be saved.” Those who fall away in the end times will fall away because they had a false faith.
Christ taught the same doctrine as Paul and John. True faith perseveres. He doesn’t say they lost their salvation. Scripture clearly teaches that those who are Christ’s sheep he will not lose. In fact, it is one of the very things God sent the Son to do. Listen to what Christ said:
All that the Father gives me will come to me, and whoever comes to me I will never drive away. For I have come down from heaven not to do my will but to do the will of him who sent me. And this is the will of him who sent me, that I shall lose none of all that he has given me, but raise them up at the last day (John 6:37–39).
Jesus came to do the Father’s will, and Christ cannot fail at this because he is God. If he failed at doing the Father’s will, he could not be our Savior because he would have “fallen short of the glory of God” (Rom. 3:23). Our Savior is perfectly righteous, and because of this, he can give you his righteousness. He does not fail at keeping his elect. He puts his elect in the Father’s hand and in his own so he loses none (John 10:28). He holds the temperature gauge on every trial (cf. 1 Cor. 10:13; John 18:9) because he will not put you into a trial that the faith he has given you cannot ultimately handle. God will never lead you where his grace cannot keep you. He prays for his elect so he can save them to the uttermost (Heb. 7:25). He works all things for the good of them who love the Lord. God predestined you before you were born to be made into the image of his Son and nothing can separate the elect from his love: not life, not death, not angels or demons, sin or anything else, for we are convinced that nothing can separate the believer from the love of God (Rom. 8:28–39).
God gives the elect a measure of faith (Eph. 2:8–10), and the Son keeps that faith so that he may please the Father. A savior who failed to keep the elect could not be a savior at all because he could not perfectly do the will of God. He, therefore, could not be God. Thank you, Lord, that Christ is our Savior and God, and nothing is impossible for him!
The way that each person can be reconciled to God is through faith in the Lord Jesus Christ. This faith believes in the life, death, burial, and resurrection of Christ. It is committed to the Lordship of Christ, and finally, it always perseveres.
Application Question: Many orthodox Christians believe that true faith does not always persevere, meaning that a person can be saved and then lose their salvation. How did they come to this interpretation? What do you think the whole counsel of Scripture says about this?
What are the elements of the message of reconciliation? We must understand this because all who are true believers have been given the ministry of reconciliation. Like Paul we have become its servants (Col. 1:23). We are called to let God speak through us as he reconciles people to himself. But this is also important for us to know because many false gospels are attacking God’s church and trying to lead people astray. We must know this message, we must protect it, and we must share it.
Copyright © 2015 Gregory Brown
1 J. F. MacArthur Jr., MacArthur New Testament Commentary: 1 Peter. (Chicago: Moody Publishers, 2004), 87-88.
2 G. Kittel, G. W. Bromiley & G. Friedrich, Ed., Theological Dictionary of the New Testament, Electronic ed. (Grand Rapids, MI: Eerdmans, 1964), 6:175.
“Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church. I have become its servant by the commission God gave me to present to you the word of God in its fullness—the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints. To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory. We proclaim him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Christ. To this end I labor, struggling with all his energy, which so powerfully works in me” (Col. 1:24–29).
How can we become effective ministers of Christ? How can we become an effective church?
When I was in seminary taking a homiletics class, I was told to pick a pastor I would like to model in his preaching. This is not only good practice for those studying preaching, but for any type of job or ministry. We learn by modeling others and we teach by example.
As far as ministry, there may be no better model to emulate than Paul. In many ways, Paul became Christ’s greatest apostle as he reached not only Jews but also much of the Gentile world.
In fact, God was so pleased with Paul’s ministry that he chose to set him as an example in the Scriptures of somebody to imitate. First Corinthians 11:1 says, “Follow my example, as I follow the example of Christ.” Philippians 3:17 says, “Join with others in following my example, brothers, and take note of those who live according to the pattern we gave you.”
Paul is a model, and his ministry should be our constant study. In this lesson, we will learn characteristics of effective ministers by studying Paul’s ministry to the Colossian church.
Big Question: What are characteristics of effective ministers as seen through the model of Paul in Colossians 1:24–29?
“Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church” (Col.1:24).
Interpretation Question: What does Paul mean by “fill up in my flesh what is still lacking in regard to Christ’s afflictions”?
One of the things that must stand out is Paul’s willingness to suffer for Christ’s church. Now it should be noted, when Paul says he will fill up in his flesh “what is still lacking in regard to Christ’s afflictions,” he is not talking about Christ’s atoning work on the cross. Christ’s work was perfect and complete. The writer of Hebrews said this:
Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God (Heb. 10:11–12).
Christ offered one sacrifice for sins and then he sat down, showing his offering was sufficient, unlike the priests before him. However, one should be aware that some have used this passage to teach the need for us to work or make up for what was lacking in Christ’s death to earn salvation. Look at what John MacArthur said:
Roman Catholics have imagined here a reference to the suffering of Christians in purgatory. Christ’s suffering, they maintain, was not enough to purge us completely from our sins. Christians must make up what was lacking in Christ’s suffering on their behalf by their own suffering after death. That can hardly be Paul’s point, however. He has just finished demonstrating that Christ alone is sufficient to reconcile us to God (1:20–23).1
What is Paul then referring to when he says filling up what is lacking in Christ’s afflictions? There are two aspects to this.
(1) Paul is referring to suffering the afflictions Christ would suffer if he was still on the earth. Christ said this to his disciples in John 15:20: “‘No servant is greater than his master.’ If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also.”
Christians suffer the persecution that their master would if he was still on the earth. The more our life models his, the more we will receive the same animosity he did.
(2) Or, Paul is referring to how Christ suffers when any believer suffers. The body cannot feel pain that is not sensed by the head. Paul was very aware of this reality for he persecuted the church in his pre–conversion days. When Christ appeared to him, he said this in Acts 9:4–5: “‘Saul, Saul, why do you persecute me?’ ‘Who are you, Lord?’ Saul asked. ‘I am Jesus, whom you are persecuting.’”
Though Paul was persecuting the church, Christ suffered when the church suffered since he is the head of the body. While the church awaits the coming of Christ and his kingdom, we will, by necessity, be filling up what is lacking in Christ’s sufferings.
This should be the attitude of every minister. He knows he must drink a cup of suffering until the time of Christ’s return, and he drinks it willingly. He doesn’t desire it or ask for it, but he submits to the will of the Father. Remember Christ’s words before he went to the cross: “Father, if you are willing, take this cup from me; yet not my will, but yours be done” (Luke 22:42).
In speaking about suffering, Paul said to Timothy, “Endure hardship with us like a good soldier of Christ Jesus” (2 Tim. 2:3). Each Christian, like a good soldier, has been called to suffer for Christ. In fact, Christ did not hide this truth when he called us to follow him. He said,
If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters—yes, even his own life—he cannot be my disciple. And anyone who does not carry his cross and follow me cannot be my disciple (Luke 14:26–27).
This is an attitude every Christian must foster as we each will suffer as disciples of Christ in some way or another. Colossians is a prison epistle; therefore, when Paul writes this letter he is under house arrest in Rome, chained next to a Roman guard twenty–four hours a day. He willingly suffered for Christ and his church as he sought to spread the gospel to every part of the ancient world. An effective minister of Christ is willing to suffer for Christ’s body. Suffering will always be present, and those who choose to avoid suffering will not be effective for Christ.
Jesus taught something similar about his death. He said: “I tell you the truth, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds” (John 12:24).
If Christ had not died, he would have enjoyed the riches of heaven by himself. But through his death he brought many people to heaven. Certainly, this is true of us as well in some sense. Listen to this quote from The Believers Bible Commentary:
If we refuse to be corns of wheat—falling into the ground, and dying; if we will neither sacrifice prospects, nor risk character, and property, and health; nor, when we are called, relinquish home, and break family ties, for Christ’s sake; then we shall abide alone. But if we wish to be fruitful, we must follow our Blessed Lord Himself, by becoming a corn of wheat, and dying, then we shall bring forth much fruit. 2
A Christian can choose to live a life avoiding all sacrifice and suffering. They can choose to not get involved with others’ problems. They can choose to not bear the weight of serving or the scorn from being bold for Christ, and yes, they may go to heaven, but they will go to heaven alone without producing much fruit.
All effective ministers of Christ are willing to suffer for the body. Are you willing to suffer?
Application Questions: Why is suffering necessary to truly have a transformational ministry?
“I have become its servant by the commission God gave me to present to you the word of God in its fullness” (Col. 1:25).
Paul said he had become the church’s servant by the commission of God. This is true of all ministers who are effective. In fact, the word minister means servant. This is what Jesus said about himself: “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45).
Every effective minister must be a servant. This would seem to be fundamental to ministry; however, we should be aware that not all ministers are truly servants. It is very possible for ministers to seek to be served in the church instead of serving. In fact, we see this with most people who attend church. When a person starts going to a church, typically the first thing on their mind is, “How can this church serve me? How is the worship? How is the preaching? How is the youth ministry? What can I get out of this church?”
Most Christians are consumer-minded. They are thinking about what they can get and not what they can give. This can also happen with those who are serving in ministry in the church. It is very easy for ministry to become about us.
In Luke 22, the disciples were arguing about who would be the greatest in the kingdom. This consumer mindset had started to creep into Christ’s apostles as well. They were starting to serve Christ primarily for what they could get. Look at how Christ rebuked his disciples. He said,
The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves (Luke 22:25–27).
Jesus said, even though the world’s model of leadership is about ruling and being served, it will not be that way with his disciples. The greatest among them should be like the youngest. In that culture, the older person was more exalted than the younger. The younger person would do all the dirty work and serve everybody in the house. Christ said that’s not how it would be with his disciples. They would be servants.
A fitting story about the American Revolution teaches this same principle.
During the American Revolution, a man in civilian clothes rode past a group of soldiers repairing a small defensive barrier. Their leader was shouting instructions at them but making no other attempt to help them. Asked why by the rider, the leader said with great dignity, ‘Sir, I’m a corporal!’
The stranger apologized, dismounted, and proceeded to help the exhausted soldiers. The job done, he turned to the corporal and said, ‘If you need some more help, son, call me.’ With that, the Commander–In–Chief, George Washington, remounted his horse and rode on.3
In this scenario, the corporal used his rank to order people around without being willing to get dirty and do some work. However, George Washington, the President of the United States at that time, chose to use his leadership to set the example by serving others. This is what Christian ministers do. They set the example by serving.
Listen to what Peter said to the elders of the churches in his epistle:
Be shepherds of God’s flock that is under your care, serving as overseers—not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock (1 Peter 5:2–3).
After learning this lesson from Christ, Peter told the elders to not lord over those God had given them. In this passage, Peter actually gives three vices common to leadership. Leadership can commonly fall into the vice of being lazy instead of willingly serving. They commonly fall into the vice of being greedy for money instead of eager to serve, and they commonly fall into the trap of lording over people instead of being examples to the flock. Peter had learned his lesson, and so must each of us as ministers of Christ, if we are going to be effective. We must be servants of the church instead of seeking for the church to serve us.
How are you serving the church? How has God called you to serve the church?
Application Question: What are characteristics of a good servant?
Listen to what Paul said: “Each of you should look not only to your own interests, but also to the interests of others” (Phil. 2:4). Our questions should not be, “What do I want or need?” and “How can I fulfill my needs?” but “What does the church need?” and “How can I help fulfill those needs?”
Some people always seek to do great things but are never willing to do the little things. God finds the shepherd doing his best to honor God in the menial task of taking care of sheep, and he exalts him to do the great task of shepherding his kingdom as seen in the story of David. Look at what Christ will say to the servants who were faithful with their talents at his second coming: “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness’” (Matt. 25:23).
Those who are faithful with a few things, even in what seem like very small tasks, God will put in charge of many things. Certainly, we have a great example of this in Christ. When there was no one to wash his disciples’ feet, he got down on his knees and did the chore of a slave as he washed the feet of his disciples (John 13). Good servants are willing to do the small tasks.
“Jesus said this: ‘But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you’” (Matt. 6:3–4).
Christ called for his disciples to practice serving in secret. They should only care about the applause of heaven and not of men. Are you commonly seeking the applause of others? Or, is the applause of God enough (cf. 1 Cor. 4:5)? This is a servant mentality—caring exclusively about the master. Listen again to Christ’s instructions to the disciples: “So you also, when you have done everything you were told to do, should say, ‘We are unworthy servants; we have only done our duty’” (Luke 17:10).
Listen to Peter’s instructions:
Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen (1 Peter 4:10–11).
Each of us has at least one spiritual gift. We must know our gifts and employ them in service to Christ and his church. Certainly, at times God will call us to serve outside of our gifts, and when he does, he provides grace. But we must know our specific gifts so that we can faithfully use them as we see the need. In what ways is God calling you to be more of a servant?
Application Question: In what ways is God calling you to become more of a servant of Christ’s church?
“I have become its servant by the commission God gave me to present to you the word of God in its fullness—the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints. To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory” (Col. 1:25–27).
Paul declared in this text that he was a faithful steward of the Word of God. The word “commission” used in verse 25 can also be translated “stewardship” as in the English Standard Version. Listen to what it says: “Of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known.”
Paul was a faithful steward of God’s Word. A steward was a servant placed over the house of a master. While the master was gone he would oversee everything in the house. Paul declares himself and the other apostles as stewards of the Word of God in 1 Corinthians 4. Listen to what it says: “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover it is required in stewards, that a man be found faithful” (1 Cor. 4:1–2 KJV).
While Christ is away from the earth, he has called us, just as he did the apostles, to be stewards of his words and his mysteries. And one day when the master returns, we will give an account of our faithfulness in studying and teaching the mysteries of God. We learn about this in 2 Timothy 2:15. It says, “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.”
Who will be the stewards who are approved? It is those who have done their best in studying and correctly handling the Word of God.
Are you being a faithful steward of God’s Word? This is a quality of effective ministers.
Observation Question: According to Colossians 1:25–27, what are characteristics of a faithful steward of the Word of God?
“To present to you the word of God in its fullness” (Col. 1:25).
This was something Paul had previously mentioned. In speaking to the Ephesian elders in the book of Acts, he said, “Therefore, I declare to you today that I am innocent of the blood of all men. For I have not hesitated to proclaim to you the whole will of God” (Acts 20:26–27).
When Paul said he was free of the blood of all men, he saw himself with the same responsibility of an Old Testament prophet. God once told Ezekiel that if he was called to speak to a man in error and Ezekiel refused, the blood of that man would go on Ezekiel’s head (Ezek. 33:1–11).
Paul realized the same was true for him. If he did not teach the whole counsel of God, or if he hid certain doctrines for fear of anger or being rejected by men, God would place their blood on his hands because he did not speak. It is the same for us. If we do not speak the whole counsel of God to those around us, their blood will be held against us.
Now some might say, “Certainly this responsibility to teach the whole counsel of God only applies to preachers and teachers, right?” Absolutely not. This is the responsibility of every Christian. Look at what Christ told his disciples, and by extension us, in the Great Commission:
Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age (Matt. 28:19–20).
When Christ calls his disciples to “teach them to obey everything” he had commanded, it includes the revelation of both the Old Testament and the New Testament. Christ was the fulfillment of the law and his apostles continued his teaching.
Faithful stewards of God’s Word teach the Word in its fullness. Therefore, they must study to know its fullness, and they must seek opportunities to teach it.
What else does the faithful steward do?
The mystery that has been kept hidden for ages and generations, but is now disclosed to the saints. To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory (Col. 1:26–27).
One of the responsibilities of faithful stewards of God’s Word is sharing the mystery with everybody. The word “mystery” used in the New Testament has the connotation of something previously unrevealed or not fully revealed in the Old Testament.
The mystery Paul was focusing on was the gospel coming to the Gentiles and Christ living in them. He said the riches of this mystery is “Christ in you, the hope of glory” (v. 27).
In the Old Testament, nobody knew that the messiah would come and indwell people, and, even more so, they never thought this would happen to the Gentiles specifically. Paul talks about this in Ephesians 3:6. “This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus.”
The Gentiles could be saved in the Old Testament, but they never had the same privileges as the Jew. The Jews were called to be ministers who won Gentiles to God, but as God’s chosen people they had greater privileges. Only a Jewish priest specifically could enter the holy place, and only the Jewish high priest could enter the Holy of Holies where God dwelled.
These divisions made the Jews proud, and therefore created a great animosity between Jews and Gentiles. However, in the New Covenant these divisions have been removed. Jews and Gentiles are fellow heirs of the promise in Christ.
Now, this gives us the other aspect of being a faithful steward. For Paul, a Jew, to give his life reaching the Gentiles was phenomenal. They were separated by ethnicity, culture, and religion, and there was a heated racism that divided them. However, he was given a stewardship to reach not only Jews, but also those who were far away from God—the Gentiles.
It’s the same for us. Faithful stewards of the Word of God share it with everybody, no matter the race, culture, or socio–economic status. It was said of Christ that he was the friend of sinners (Matt. 16:19). He went to areas and to people who were not accepted. He was a faithful steward of the Word.
This seems to be a common pattern among Christians: after salvation, we are zealous and on fire to share the mystery of the gospel, but later, as time passes, we lose the desire to evangelize. Most don’t share the gospel at all, and those who do only do so with those they are comfortable with.
Unlike Paul, most are not willing to stretch themselves out of their comfort zone to reach even those who would seem unreachable. He reached out to people of a different culture than him and had antagonism towards him.
Who is God calling you to share the fullness of the Word of God with? Effective ministers are faithful stewards of the mysteries of God. If Christ came back now, would you have been a faithful steward of the mysteries of God?
Application Question: Who are your “Gentiles,” the people who you might not likely share the Word of God with? How can you be more effective at this?
“We proclaim him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Christ” (Col. 1:28).
We see here that Paul’s goal in ministering was to present everyone perfect in Christ. However, we must ask the question, “Can anyone be perfect?” Certainly, no one can ever get to the point where he never sins. When Paul uses this word he is talking about being mature in Christ. We see this as the very ministry God calls pastors and teachers to do in the church. Listen to what Ephesians 4 says:
It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 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. Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming (Eph. 4:11–14).
Paul describes the church as infants tossed to and fro by every wind of teaching. Being an infant is not bad. Infants are beautiful and they are gifts to rejoice in. They symbolize life and the new birth.
However, in using the illustration of a natural infant, if a person continues to act like an infant even as an adult, something is wrong. They are still using the bathroom on themselves, still crying any time they don’t get their way, still fighting over every little thing, they have no self–discipline, and they won’t sleep at night. Something is wrong with that. If they need to be cared for and comforted every time they go through a difficulty or a trial, something is wrong.
My baby daughter, Saiyah, is beautiful, but we fully hope in a year or so that she will develop more self–control and start sleeping consistently at night. We expect one day she will be able to feed herself, start helping around the house, start serving the church, start making an income, and even have a family of her own.
See, most of the church never gets out of the infant stage. They do not grow into maturity. They are not disciplined with getting into the Word of God and prayer. They are up and down with every trial in their life—mad at God and mad at others when they don’t get their way. They don’t serve and are not consistently doing the things God has called them to do.
This is one of the jobs of a minister. The minister sees all the potential in a young Christian, no matter how long they have been saved. They see the calling that God has on their lives and the things God wants them to do through them. And, they begin to invest in them so that they start to mature in the Word of God; they start to do the works of service they were called to do. This is what every minister of God does: they help people mature.
Listen to the stages of the Christian life according to the apostle John. He says in 1 John 2:13–14:
I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, dear children, because you have known the Father. I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you are strong, and the word of God lives in you, and you have overcome the evil one.
John describes the three stages as the following:
Children: They have known God. They have a young and vibrant relationship with God, but they lack much else.
Young Men: They are strong in the Word of God and are now conquering the devil because of it. They are breaking strongholds of lust, depression in their own lives, and are also starting to help others. They are the front line of the church. They are out of the pews and now helping people to walk as God has called them to.
Fathers: They have known God. Unlike the children, the father’s knowledge of God is vastly deeper. They have a history with God. God has carried them through trials, worked greatly in their lives, and like most good fathers they are always sharing their story with others. They help others through the testimony that God has developed in their lives. Another characteristic of the father is that they are giving birth. They have spiritual children in the Lord and they are given to mentorship.
This is the pathway that God has for every Christian. Sadly, we have infants who stay infants for twenty years. They are in the pew and not going anywhere. They are not helping anyone. They don’t have spiritual children, and they can’t even discipline their own spiritual lives. That is not God’s plan for the church.
In fact, if the leadership of the church does not labor in maturing these young Christians, the church will eventually have many problems. Listen to how Paul described the church of Corinth:
Brothers, I could not address you as spiritual but as worldly—mere infants in Christ. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready. You are still worldly. For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere men? (1 Cor. 3:1–3).
In describing the Corinthian church as infants, he said they could not eat solid food yet. They were living on basic doctrines of Scripture. They were worldly, which means one couldn’t really tell the difference between them and the world. They were doing much of the same things as the world and probably at many of the same places. This immaturity led to jealousy and quarreling. Immaturity often leads to church division, church fights, and church splits. The members of God’s church must be developed into maturity or it will lead to the demise of the church.
Observation Question: In verse 28, what were Paul’s primary methods of developing the church to maturity?
“We proclaim him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Christ” (Col. 1:28).
Paul said he proclaimed him, referring to Christ, in order to mature the congregation. He also said this to the Corinthians. “For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake” (2 Cor. 4:5).
This no doubt refers to preaching the gospel and leading people to Christ. But, it also refers to the continual proclaiming of Christ to believers as the model of our faith. Hebrews 12:2 says, “Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God.”
We must continually point people to Christ and his example. He is the example of how to handle persecutions. He is our example of how to pray. He is our example of how to live a life of faith and to be filled with the Holy Spirit. If we are to help people mature, we must continually point them to the example and teachings of Christ.
A crucial part of Paul’s ministry was warning the church about sin. This is often the very area at which ministers fail in seeking to develop mature saints. Admonishment and warnings are needed. Look at what God told Isaiah to do: “Shout it aloud, do not hold back. Raise your voice like a trumpet. Declare to my people their rebellion and to the house of Jacob their sins” (Isa. 58:1).
He called Isaiah to shout it aloud and to not hold back. He was supposed to declare to Israel their sins. This is difficult because confronting other believers about sin can mean making them angry, causing them to hate us, or even result in persecution. But this is necessary in order for all of us to grow.
It should be said that the manner in which we admonish and confront sin is very important. Paul said this in Ephesians 4:15: “Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ.”
By speaking the truth in love, the church grows up and is made mature. We must tell our brothers in love:
These things must be said in order for the church to become mature. Solomon said this: “Wounds from a friend can be trusted, but an enemy multiplies kisses” (Prov. 27:6).
It can also be translated “Faithful are the wounds of a friend.” If your friend never wounds you, never challenges you about reading your Bible, going to church, or living holy, then you need new friends. We must be friends who really care and not enemies who multiply kisses. True ministers practice admonishment.
“We proclaim him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Christ” (Col. 1:28).
Paul said he taught everyone with all wisdom. Wisdom is the application of knowledge. Wisdom is the “So what?” to the Bible study or the sermon. It answers the question, “What should I do with what the Scripture says?”
Effective ministers must apply the Bible to depression, lust, decision–making, dating, marriage, etc. Listen to 2 Timothy 3:16–17: “All Scripture is God–breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.”
The doctrines of Scripture are useful for “training in righteousness” and “for every good work.” The minister must use wisdom in applying the Word of God to every situation. By doing this, the minister helps the church become mature.
Application Question: Have you experienced churches, ministries, or ministers that neglect these disciplines in their teaching of the Word of God (preaching Christ, admonishment, and/or wisdom)? What are the consequences of this?
“To this end I labor, struggling with all his energy, which so powerfully works in me” (Col. 1:29).
The word “labor” means to “work to exhaustion.” There is a holy labor that every Christian must take part in. Paul pressed or labored “for others to reach perfection.” That was Christ’s call on his life. Listen to how Paul described his ministry: “But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them—yet not I, but the grace of God that was with me” (1 Cor. 15:10).
Did he rely on grace? Certainly, it was this grace that enabled him to work hard. God has given everybody grace, but the question is, “Do we use it?” Paul worked hard using the grace that God had given him. Listen to Philippians 2:12–13: “Work out your salvation with fear and trembling for it is God who works in you to will and do of his good pleasure.”
The goal of “salvation” is not only being saved, it is the completion of it, looking more and more like Christ. Effective ministers work hard even as God works in them. Listen to this commentary about the work ethic of great saints from the past:
Martin Luther worked so hard that many days, according to his biographers, he fell into bed. Moody’s bedtime prayer on one occasion, as he rolled his bulk into bed, was, ‘Lord, I’m tired! Amen.’ John Wesley rode sixty to seventy miles many days of his life and preached an average of three sermons a day, whether he was riding or not.
Paul’s ministerial drive is a model for us all. We will never have an authentic, apostolic ministry unless we are willing to work to the point of exhaustion.
R. C. Sproul is right: the ministry of the gospel is a glorious thing. But we do not have to be an apostle or a reformer or a preacher to do it. Some years ago a woman in Africa became a Christian. Being filled with gratitude, she decided to do something for Christ. She was blind, uneducated, and seventy years of age. She came to her missionary with her French Bible and asked her to underline John 3:16 in red ink. Mystified, the missionary watched her as she took her Bible and sat in front of a boys’ school in the afternoon. When school dismissed, she would call a boy or two and ask them if they knew French. When they proudly responded that they did, she would say, ‘Please read the passage underlined in red.’ When they did, she would ask, ‘Do you know what this means?’ And she would tell them about Christ. The missionary says that over the years twenty–four young men became pastors due to her work.4
We must be challenged by Paul’s apostolic labor and the labor of other effective ministers. We must decide to work hard in serving God as well.
Application Question: What are some areas at which Christian ministers should work hard?
Paul uses the same word for “labor to exhaustion” about the preaching of God’s Word in 1 Timothy 5:17. He says, “The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching.”
The word “work” means to “labor to exhaustion.” In this text, Paul makes the argument that these elders should be paid because of their labor. However, we all should work hard in the study and teaching of God’s Word. Again, Scripture says, “Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth” (2 Tim. 2:15).
“No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize” (1 Cor. 9:27).
What does Paul mean when he says that he “beat” his body? What it means literally in Greek is “to hit under the eye.”5 Paul figuratively gave his body a black eye to control it. One of the things I was taught as an athlete was that we should control our body and make it do what we want it to do.
An athlete says, “Body, wake up in the morning and we will run,” even though the body says it wants to sleep. An athlete says, “Body, we are going to stop eating now because I need to stay in shape.” An athlete even learns how to control his mind to think positive thoughts in order to be successful. They are often trained to visualize being down or losing in a contest and to also visualize winning all for the purpose of not giving up. They visualize hitting the winning shot. They discipline their mind to be great.
Paul says that the rigors and disciplines of an athlete are needed to be a strong Christian. Listen, many Christians are ineffective in their spiritual life because they have never learned how to control their body and make it their slave. They don’t work hard at disciplining both their body and their mind to honor and serve God.
“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” (Col. 2:1).
When Paul said he struggled for the Colossians, he probably meant that he was struggling in prayer for them. He had never met them personally as he was in prison in Rome (Col. 2:1). In Colossians 1:9–14, he describes his prayers for this congregation whom he had never seen.
In the same way, we must struggle and labor in prayer for others to become mature in Christ. Most Christians never push their prayer life. But it needs to be pushed. Christ made the disciples pray for one hour, then another hour, then another hour (Matt. 26:38–45). He challenged them to work hard in prayer. We must do the same to be effective ministers.
Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. (Col. 3:23–24).
Too many Christians compartmentalize their faith. These are spiritual acts of worship: fasting, praying, and going to church. But work, family, eating, drinking, and hobbies are not spiritual. In reality, everything is spiritual and can bring honor to God. Paul said, “So whether you eat or drink or whatever you do, do it all for the glory of God” (1 Cor. 10:31).
Paul worked hard at all things in order to honor Christ. Does how you perform your regular, daily tasks bring glory to God? Even these things can bring glory to God and can be a testimony to those watching.
Application Question: In what way is God calling you to work hard to build yourself up and ultimately Christ’s body?
“To this end I labor, struggling with all his energy, which so powerfully works in me” (Col. 1:29).
One of the characteristics of effective ministers is that they rely on the power of God. This would seem to be something that doesn’t need to be said; however, many ministers fail in this area. It is very easy to be consumed with ministry and yet do it in our own power and many times for our own glory.
Interpretation Question: How can ministers labor in Christ’s power in ministry? Why do so many ministers lack power in their ministry?
Listen to what Christ said to the disciples in John 15:4–5:
Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. ‘I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing.’
All true ministry and true power flows out of an intimate relationship with God. Like the story of Mary and Martha, it is very easy for the disciple to focus entirely on ministry and forget to stay at the Lord’s feet (Luke 10:38–42). Many Christians are like that: they are doing many good things, but their many good things are keeping them from the best thing—sitting at Jesus’ feet.
All power comes from an intimate relationship with God, abiding in his Word and prayer. In fact, one time the disciples tried to cast out a demon but could not, even though Christ had given them power (cf. Luke 9:1). They asked Christ why and he said, “This kind can come out only by prayer” (Mark 9:29b).
Had the disciples forgotten to pray in the midst of casting out this demon? Probably not. In fact, after seeking to cast him out and failing, I have no doubt that they started asking God for power and grace. It seems that they had lacked a living, abiding relationship with God through prayer.
Earlier in Chapter 9, Christ had taken three disciples up on the mountain where he was transfigured. Maybe, while Christ was on the mountain, the nine other disciples didn’t want to wake up in the morning to do their devotions. No one pushed them to pray and be disciplined, and therefore their lives lacked power. When it was time to conquer the devil, they could not. Why? It was because they had not been tapping into the power of God through prayer.
Many Christians are like that. They walk around every day in their own power, lacking the power and resources of God. This power comes through intimacy.
In the previous account of the disciples casting out the demon and failing, Christ said they could not cast out the demon because they had not been in prayer. It seems from parallel accounts there was more to their failure than this. Look at the reason Christ gave them in Matthew 17:20:
Because you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there’ and it will move. Nothing will be impossible for you.
He said they could not cast the demon out because they had so little faith in God. When they saw how badly demon-possessed the child was, they started to doubt God’s power to deliver the boy. They probably started shaking in their boots.
In fact, their lack of faith was so bad Christ gave them a very harsh rebuke. He said, “O unbelieving and perverse generation . . . how long shall I stay with you? How long shall I put up with you? Bring the boy here to me” (Matt. 17:17). He said they were an unbelieving and perverse generation. He seems to lump the disciples with all the unbelievers around them. Many Christians are like that. They believe God for their salvation, which is the greatest gift they could ever need, but they lack faith for their daily bread. They don’t trust God when tests and trials come their way. In the trials they doubt God.
It is for this very reason that many Christians lack power. Faith is a channel for seeing God’s grace work through us and in us. Consider what Scripture says about Christ’s hometown during his ministry: “And he did not do many miracles there because of their lack of faith” (Matt. 13:58).
He didn’t do many miracles in his hometown because of their lack of faith. How many Christians don’t have God’s power working in them mightily simply because they don’t believe? They are not believing God for any great work. They read the Bible about a God who split the Red Sea, stopped the rain, multiplied bread, raised the dead, etc., and yet believe God for nothing—at least nothing that uses his mighty power.
Are we believing in God to use our church to reach many lost people? Are we believing in God to use us to stir a revival in our work place? What are we really believing God for?
With the church of Ephesus, it seems they were so powerless Paul had to pray for them to even know there was power available. Look at how Paul prays:
I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, and his incomparably great power for us who believe. That power is like the working of his mighty strength (Eph. 1:18–19).
I pray that your eyes may be enlightened to know the incomparable great power for us who believe. Some churches seem to have no power. Nobody is being changed, nobody is growing, and nobody is hungry for God. Paul says, “They need to see; they need to understand that there is power available.” In Chapter 3, he prays for the power to be turned on in Ephesus: “I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being” (Eph. 3:16).
He prays for God to strengthen them with power through his Spirit. Too many Christians are walking around being defeated by lust, being defeated by anxieties, and the Scripture says power is already at work in them to conquer that situation. But, we need to appropriate this power working in us. God provides the power—we just have to act on it. The reason many Christians are not tapping into God’s power is lack of faith.
Application Question: How do we grow in our faith and appropriate God’s power?
The wise trust God because that is the wisest thing a person can do (cf. Ps. 14:1). When you hang around wise, godly people, your faith will increase as well.
Application Question: Do you feel that you often lack God’s power in your life and ministry? How is God calling you to rely more on his power?
What are characteristics of effective ministers?
Application Question: Which characteristic is God challenging you to work on most in order to be a more effective minister?
Copyright © 2015 Gregory Brown
1 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 74.
2 W. MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. A. Farstad (Nashville: Thomas Nelson, 1995).
3 Steve Brown, Jumping Hurdles, Hitting Glitches, Overcoming Setbacks. 164.
4 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 49.
5 J. F. MacArthur Jr., 1 Corinthians. (Chicago: Moody Press, 1984), 215.
“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. My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge. I tell you this so that no one may deceive you by fine–sounding arguments. For though I am absent from you in body, I am present with you in spirit and delight to see how orderly you are and how firm your faith in Christ is. So then, just as you received Christ Jesus as Lord, continue to live in him, rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness” (Col. 2:1–7).
What are the goals that each of us should be struggling for in our own lives and in the church?
Often, when pastors are trained for ministry, they are instructed to develop a philosophy of ministry statement, a vision statement for a church, and other ministry goals and guidelines. It’s the same for people who take leadership classes in school. Having a vision and goals is very important.
This is what Solomon, the wisest man on earth, said: “Without vision people perish” (Prov. 29:18 KJV). Everybody needs goals, especially those who minister in the church.
I heard the story of one child who often got in trouble both in school and youth group. One day during youth group, the youth pastor began to talk about God as the Creator and how he had a wonderful plan for each of the students’ lives. With that he challenged them to begin to pray about God’s plan. The student who normally was a problem kid and was failing many of his classes happened to be there that day. However, this time he was paying attention and took the youth pastor’s challenge to heart by beginning to pray. That following week the student kept having dreams at night, and in his dreams he saw himself as a medical doctor. He came back to youth group that next Sunday and told his youth pastor about his dreams and how he felt that God was calling him to be a doctor. From that point on, the student who was getting in trouble at school and failing classes became a “straight-A student” through junior high, high school, and college. He got into medical school and eventually became a doctor.
The problem with this student was that he had no vision; he had no knowledge of God’s plans for him and for that reason he cast off restraint (Prov. 29:18 NIV). He just did whatever he wanted and it led to destruction and failure.
This is true not only for individuals but also for local churches. Paul was writing to the Colossians, Laodiceans, and others who had not seen him (Col. 2:1), and he was sharing the goals he had for them—the goals he struggled to see manifest in their lives.
What is a biblical vision for the church? What are the type of goals each church member should have for themselves and those they minister to? We learn something of this as we look at Colossians 2:1–5. Consider what Paul says:
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. My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ.
Paul tells us the “purpose” behind his struggles for those he was writing to (v. 2). This is a text about a biblical vision for the church, for each small group, and for each individual. We learn something about Paul’s apostolic struggle, and therefore what we as a church should be struggling and aiming for.
It should be noted that this struggle is not only for pastors or those with a public ministry. As we know, Paul had never been to the church of Colosse (Col. 2:1). He was imprisoned in Rome and yet he still was struggling for them. The word “struggle” in the original language is agon, from which we get the word “agony.” It was used of athletes in the Olympic games agonizing and fighting to win the prize.1
In the same way, each member of the church must agonize for these goals to be actualized in God’s church. This agony is not only for our individual churches, but for all churches because we can agonize and struggle like Paul, even for congregations we have never been to (cf. Eph. 6:18). We can do this by prayer as Paul mentioned in Chapter 1 (vv. 9–13). We can do this by suffering for the gospel (1:24). We can do this by teaching God’s Word with the intention of making mature disciples in Christ (1:28–29).
Like Paul, we must agonize and struggle so that the church may become what God has called it to be. What are biblical goals for our individual lives, small groups, ministries, and churches? In this text we will learn about the goals that each Christian should be struggling for in God’s house.
Big Question: What are Paul’s goals for the churches in Colossians 2:1–5, and how should we apply them to our individual lives, ministries, and local churches?
“My purpose is that they may be encouraged in heart” (Col. 2:2).
Interpretation Question: What does Paul mean by his desire for the Colossians to be “encouraged in heart”?
What does it mean for these Christians to be “encouraged in heart” or “strong in heart” 2 as it can be translated? In this context, a heretical cult had attacked the Colossian church. This cult had been so effective that no doubt some had left the church and others were being tempted to. This prompted Epaphras to seek Paul’s help. The Colossians were being tempted to doubt the deity of Christ and ultimately the gospel. Paul writes this letter to discouraged and doubting Christians.
The word “encourage” comes from the Greek word parakaleo, which means “to call alongside.”3 It is similar to the word Jesus called the Holy Spirit in John 14:6. He told the disciples he would send a “counselor” (paraclete)—the Holy Spirit—who would come alongside them and encourage them.
We should not minimize this. An encouraged heart or strong heart is very important for Christians. Listen to what Nehemiah said to the Jews who were weeping during a spiritual revival. He said, “Go and enjoy choice food and sweet drinks, and send some to those who have nothing prepared. This day is sacred to our Lord. Do not grieve, for the joy of the LORD is your strength” (Neh. 8:10).
The joy of the Lord is the strength of both an individual Christian and the church community. Scripture constantly commands for believers to have joy or to be encouraged. Look at what Paul said to the Philippians: “Finally, my brothers, rejoice in the Lord! It is no trouble for me to write the same things to you again, and it is a safeguard for you” (3:1).
Paul says, “I don’t mind telling you to rejoice over and over again because this is a protection for you.” Whatever is most important, we repeat. In fact, we repeat it often. At the end of the book, Paul says this again to the Philippians who were facing many attacks. In chapter 1, they were going through persecution (v. 29). In chapter 3, false teachers were calling the congregations back to the law, and specifically circumcision (v. 2). In chapter 4, two women were arguing and fighting in the church (v. 2). Paul commands them again to be encouraged by having joy in the Lord in Philippians 4:4. Listen to what he says: “Rejoice in the Lord always. I will say it again: Rejoice!”
Paul repeats it twice in one verse: “Rejoice in the Lord always, I will say it again. Rejoice.” Why is it so important for us as individuals and as a church to have joy in the Lord—to have encouraged and strong hearts?
This is the reason: a Christian who is discouraged and depressed is a Christian who is not good for much. They can’t serve, they can’t fight for themselves spiritually, and they are often prone to all types of sin. The discouraged person is prone to addictions to drugs, alcohol, or relationships. If Satan can get you down, many times he can pull you into a hole that will be very hard to get yourself out of.
That’s why God, through Scripture, works very hard to encourage you to control your emotions. Your emotions—your heart—should not control you. It is deceitful, sick, and beyond cure. Jeremiah 17:9 says, “The heart is deceitful above all things and beyond cure. Who can understand it?” Because of this, the believer must control his heart.
When Scripture refers to the heart, it refers not only to one’s emotions but also to one’s mind. The Psalmist said, “The fool says in his heart there is no God” (Ps. 14:1). Our mind, will, and emotions must be submitted to and controlled by God’s will.
It is imperative for the Christian to have a strong mind for the mind is the focus of Satan’s attacks. Listen to what Paul said about the believer’s warfare:
The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ (2 Cor. 10:4–5).
To not have a strong mind means to be susceptible to being led away from Christ and into all types of strongholds and false doctrines. Satan is always attacking the heart and mind, and therefore the believer must protect it. It must be strong and encouraged to do the things God has called us to do. Therefore, Paul struggled for the church to have a strong heart and mind.
Application Question: How can believers develop encouraged hearts and minds?
The believer’s mind finds encouragement and strength through the study of the Word of God. Listen to these texts:
The precepts of the LORD are right, giving joy to the heart (Ps. 19:8).
Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind (Rom. 12:2)
Do you want to have a strong heart? Do you want to have a heart free of the worries, discouragements, and the weights of this world? You must have a heart and mind that is full of Scripture. The Word of God gives joy to the heart; it renews the mind.
How else do we develop a strong heart and mind?
Listen to what Paul said: “I long to see you so that I may impart to you some spiritual gift to make you strong—that is, that you and I may be mutually encouraged by each other’s faith” (Rom. 1:11–12).
When Paul talks about imparting a spiritual gift, many commentators believe he is talking about the whole book of Romans. He wanted to teach them the Word of God. Moreover, they would be encouraged not only by the Word but by their relationship with one another. They would find mutual encouragement.
Similarly, Paul also says this about seeing Timothy: “Recalling your tears, I long to see you, so that I may be filled with joy” (2 Tim. 1:4).
Many Christians lack strong hearts and minds simply because they lack intimate fellowship with the body of Christ. They try to walk by themselves. When they get depressed, they lock themselves in their rooms, listen to sad music, watch movies, and eat ice cream. One of the ways we find encouragement is by being around the body of Christ.
What’s another way we develop a strong heart and mind?
Again, we see this when Paul talks about the Christian’s warfare. Look at what he says again:
The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ (2 Cor. 10:4–5)
Paul says every Christian fights this warfare. They break strongholds of the mind by the power of God. Many Christian women have body image issues that need to be destroyed and removed. They need to take captive those thoughts and avoid anything that would encourage negative thoughts and insecurities.
Others have strongholds with fears or anxieties. “Anxiety in the heart of man causes depression” (Prov. 12:25). Believers must choose to “be anxious for nothing” (Phil. 4:6) by practicing biblical principles. Personally, I often picture myself coming before the throne of Christ with my thoughts, confessing them, and asking Christ to take them away. “We take captive every thought to make it obedient to Christ” (2 Cor. 10:5).
With others it might be lust. Job said he made a covenant with his eyes to not lust after a young lady (Job 31:1). We must stay away from movies, books, music, etc., that would seek to conform our mind to the lustful pattern of this world.
In order to have a strong and encouraged mind, believers must wage war on their thought processes. They must put in good things (Phil. 4:8–9) such as the Word of God and reject all things that do not agree with Christ’s revelation.
Listen to Paul’s prayer: “I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being” (Eph. 3:16). Similar to the Colossians, Paul prayed for the Ephesians to be strengthened in the inner being by the Holy Spirit.
Do we want to have a strong church that can stand against the attack of Satan and the temptations we go through in life? We must be a church that prays. Lord, strengthen and encourage the hearts of every believer in the church. Satan has trapped too many Christians. They are walking around depressed and discouraged and they have lost the joy of the Lord. Fill them with your joy which brings strength.
Let us pray that today God would strengthen his church in the inner being. Let’s pray that he would encourage their hearts through the Word and through genuine fellowship. Let us pray that he would break every stronghold and take every thought captive. This must be a goal for the church and our individual lives.
Application Question: In what ways does the enemy commonly discourage your heart or mind? How do you typically react toward discouragement? How is God calling you to strengthen your heart and mind or help somebody else?
“My purpose is that they may be encouraged in heart and united in love” (Col. 2:2).
Interpretation Question: What does Paul mean by the Colossian church being united in love, and what applications can we draw from this?
What does Paul mean by the church being “united in love,” which can also be translated as “knit together in love” (ESV)? Essentially, Paul’s second goal for the church was for it to be unified. With the false cult attacking the church, not only were they discouraged, but there was division in the church. Paul was struggling and agonizing for the unity of this church.
Jesus prayed for the unity of the church in his high priestly prayer in John 17. Listen to what he said:
My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me (John 17:20–21).
Not only was it Paul’s goal for the church to be unified, but it was also Christ’s. This prayer was answered at Pentecost when the church was formed through the baptism of the Spirit (1 Cor. 12:13). The church became one body of Christ.
However, this unity of the body must still be worked out practically in every church. Paul said something similar to the Philippian church. Look at what he says:
Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, contending as one man for the faith of the gospel (Phil. 1:27).
The Philippian church was being persecuted; they were being attacked by legalistic false teachers, and some of the members were divided. He commanded them to stand firm in “one spirit” as “one man.”
This must be the goal of every church, but it is not something that comes easily. It is something that must be worked for and labored for in every congregation. Satan works hard to bring disunity in the ministries of the church, in small groups, and even among the leadership.
Application Question: What must we do to have unity in the church and in our relationships?
Ephesians 4:3 says, “Make every effort to keep the unity of the Spirit through the bond of peace.” He commands them to “make every effort” to keep the unity. This would include forgiving one another (Eph. 4:32). It would include being a peacemaker and helping others be unified (Phil. 4:2–3). It also includes being humble and considering others’ interests over our own (Phil. 2:3).
I heard a story about two rams that were both on a bridge coming from different directions at the same time. The bridge was too narrow for them both to cross. At first, they just looked at one another, and it seemed as though a fight was about to break out to see who was going to cross the bridge. However, one of the rams did something peculiar. He lay down on the ground and allowed the other ram to pass over him. Sometimes animals have more wisdom than humans. Many times to have peace, we must lay down our pride and be humble.
Paul makes the same argument to those in the Corinthian church who were suing one another in 1 Corinthians 6:7. He says, “Why not rather be wronged? Why not rather be cheated?” Why are you still angry, suing one another and going to court? Sometimes, in the midst of seeking to preserve the unity, we must even accept being wronged. Sometimes we must turn the other cheek (Matt. 5:39). We must make every effort to keep the unity of the Spirit (Eph. 4:3).
What are some benefits to walking in unity in the church? Being “united in love” affords many benefits to the church and that is why Satan works so hard against unity.
Application Question: What are some of the benefits of unity in the church?
We read this previously, but one benefit of unity is evangelism, as Christ said in his high priestly prayer.
My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. I have given them the glory that you gave me, that they may be one as we are one: I in them and you in me. May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me (John 17:20–23).
Jesus said the purpose of the church being “one” was “so that the world may believe that you have sent me.” When the church is not unified, evangelism is stifled.
If we surveyed the consequences of church splits, we would find many members who stopped attending church and some children who stopped practicing their faith or believing in God altogether. No doubt, unbelievers look on in disbelief. Church unity is essential to evangelism and that is why the enemy works so hard to bring division.
Listen to what the Psalmist said in Psalm 133:
How good and pleasant it is when brothers live together in unity! It is like precious oil poured on the head, running down on the beard, running down on Aaron’s beard, down upon the collar of his robes. It is as if the dew of Hermon were falling on Mount Zion. For there the LORD bestows his blessing, even life forevermore (Ps. 133:1–3).
David said when the people of God are living in unity, God’s blessing is present. He compares this blessing with the oil on Aaron’s beard. Anointing with oil was a picture of empowerment by the Holy Spirit. When the church is walking together there is empowerment to serve God. Churches that do not have unity are churches without power.
He also compares God’s blessing on unity to the dew on Mount Zion. Dew is moisture that often waters plants and trees so they will produce fruit. Where there is no unity, there is no fruitfulness. The Holy Spirit does not produce fruit where there is division.
Another benefit is protection against Satan. Listen to what Paul said about harboring anger in our hearts: “‘In your anger do not sin’: Do not let the sun go down while you are still angry, and do not give the devil a foothold” (Eph. 4:26–27).
Disunity opens the door for Satan to have a foothold in the church, a marriage, or our individual lives. A “foothold” is war terminology. Division opens the door for Satan and his demons to wage war in the house of God, whether on a small group, a ministry, or a family. Therefore, unity is very important.
Application Question: In what ways have you experienced division in the church? What were some of the negative effects from this division?
“My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge. I tell you this so that no one may deceive you by fine–sounding arguments” (Col. 2:2–4).
Here we must notice another one of Paul’s goals. He desired the church to have a “complete understanding” of Christ. This was the very thing that the Gnostic cult was attacking. It was attacking the deity of Christ, the sufficiency of Christ, and therefore the gospel itself.
Paul calls Christ the “mystery of God” (v. 2). It seems this truth had become part of an early church hymn in 2 Timothy 3:16. Listen to the hymn:
Beyond all question, the mystery of godliness is great: He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.
Christ is the only way to godliness. He came to earth and died. He was raised by the Spirit from the dead, seen by angels at his tomb, preached among the nations, and believed on by people in these nations. He ascended to heaven and now sits at the right hand of the Father. This is the mystery that the Colossian church must come to fully understand. They must know who Christ is and his sufficiency. Paul struggles for this so that they would not be deceived by the cults (v. 4).
When he says “fine–sounding arguments,” he was using language common of lawyers.4 These cults would produce case after case to say that Christ was not God, and therefore not sufficient. These believers needed to have a full understanding so they would not be tossed to and fro by all types of false doctrines (Eph. 4:14).
It must be noted that with many cults today this is exactly where they attack. They attack the deity or humanity of Christ. This is seen in Jehovah’s Witnesses, Scientology, Mormons, etc. They declare that Christ is not God. In fact, the apostle John taught that a correct doctrine of Christ was a test of salvation to the church of Ephesus (cf. 1 John 5:13), who was also being attacked by a cult.
This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world (1 John 4:2–3).
He essentially says that you can identify a cult by what they believe about Jesus. Did Jesus Christ come in the flesh? It is obviously implied in this question that Jesus was God who came in the flesh. If they do not have a right doctrine about Jesus, they are not of God. It is the spirit of the antichrist.
Paul wants this church to come to a full understanding of the mystery of Christ so they can be protected.
Interpretation Question: How do we come to a complete understanding of the mystery of Christ as seen in Colossians 2:2?
My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ (Col. 2:2).
It must be noticed that coming to a complete understanding of Christ is a result of both having an encouraged heart and being united in love. Paul uses a purpose clause in Colossians 2:2 with the phrase “so that.” This means having both an encouraged heart and being united in love lead to right understanding.
As mentioned before, when Scripture refers to the heart it is not just referring to the emotions but to the mind also. The Psalmist says, “The fool says in his heart there is no God” (14:1). Therefore, the principal way that a believer has an encouraged heart, and therefore comes to a complete understanding of Christ, is through the Word of God. They must strengthen their mind, will, and emotions through the Word. Listen to what Paul said about the purpose of pastors and teachers in Ephesians 4:11–14:
It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 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. Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming.
God has given us pastors and teachers to help us reach “unity in the faith and in the knowledge of the Son of God” so that we will no longer be infants tossed to and fro by every wind of doctrine. Our hearts and minds must be strengthened by the Word.
A weak mind, one not trained in doctrine, is a mind open to deception. In this epistle, Paul is essentially giving them proper doctrine so they will not be led astray.
What else must we do to come to a complete understanding of Christ?
Again, the result of both a strong heart and a unified love is complete understanding of Christ (2:2). See, it is impossible to come to a proper understanding of who Christ is apart from the church and right relationships within it.
In Scripture there is no place for lone-ranger Christians. This life cannot be walked alone; we need one another. It is often the lone sheep who has become angry at the church, or was slighted by a member of the church, who begins to drift away and is drawn into cults or other false teachings.
Most cults are not gathering new converts; they steal converts from God’s church. They are the wolves stealing the sheep, and the sheep who are most prone to be led astray are those who no longer are walking in a “united love.” They are angry, scarred, and disillusioned, and therefore prone to deception.
Not only must we know the Scripture through sound teaching, but we must be in right relationships with our brothers and sisters. It is impossible to come to a complete understanding of Christ, the head, apart from knowing his body. We get to know Christ through one another.
God does some things in the midst of fellowship that he doesn’t do when we are by ourselves. He shows up in a special way during a service or small group. When two or three are gathered in his name, he is in the midst of them (Matt. 18:20).
Application Question: Have you ever seen or experienced a member of the body of Christ being drawn into a cult or false teaching? Can you describe what happened and maybe what might have precipitated the event?
“For though I am absent from you in body, I am present with you in spirit and delight to see how orderly you are and how firm your faith in Christ is” (Col. 2:5).
The next goal of Paul for the church is military discipline. He uses two military words in this passage: “orderly” and “firm.” Listen to what Warren Wiersbe says about these words:
The words order and steadfastness are military terms. They describe an army that is solidly united against the enemy. Order describes the arrangement of the army in ranks, with each soldier in his proper place. Not everybody can be a five–star general, but the general could never fight the battle alone. Steadfastness pictures the soldiers in battle formation, presenting a solid front to the enemy. Christians ought to make progress in discipline and obedience, just as soldiers on the battlefield.5
This analogy was very appropriate for them as Satan was strategically trying to attack and destroy the church. They needed military discipline to withstand the attack.
This is a common analogy Scripture uses for Christians. Not only are we the bride of Christ, but we are also Christian soldiers. We are a warring bride. In Ephesians 5:22–33, we see the analogy of the bride, but very soon after in Chapter 6 we see the imagery of the church being a soldier, putting on the armor of God. Listen to what Paul says:
Finally, be strong in the Lord and in his mighty power. Put on the full armor of God so that you can take your stand against the devil’s schemes. 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 (Eph. 6:10–12).
As one who has served in the military for many years, I can relate to this illustration. In fact, Paul speaks as though he is a high-ranking officer inspecting the formation of an army, and he says he is pleased.
Would God be pleased with our church as he inspects our military discipline? Would he be pleased with our conduct in the formation? Would we stand against an “all–out” assault of the enemy both individually and corporately?
Application Question: What are some implications we can take from the military words “order” and “firm” in referring to our preparedness for the attacks of the enemy?
Order represents an army being in formation or ranks. Everybody in formation has a specific role. The people in the front of the formation lead and those behind must follow. One of the ways the enemy can get an open door into the church is through disgruntled people who do not submit to their leaders and people who are negligent in doing their jobs, or in using their gifts. If we saw this in a company—no leadership and nobody doing their job—we would say this company lacked “order.”
Again, in an army formation, each person lines up behind certain leaders in the formation. When the formation marches, those who are behind the leaders must step in the exact place as the leader. They follow step by step, and this is how a proper formation marches. Each person knows exactly who is in front of them and behind them.
When each person does their job, the formation looks dynamic. But when each person is not doing their job and not paying attention to the leaders, then it looks like utter chaos. Instead of being called a formation, it is often called “a gaggle.”
What is your role in the church? Are you doing your part to help maintain order?
Who are the leaders that God has called you to model and imitate? Are you submitting to them, following and imitating their lives, and stepping in their steps?
These people may be small group leaders, pastors, or mature women or men whom God has called you to follow in order to grow in Christ. Listen to what Paul told the Philippians: “Join with others in following my example, brothers, and take note of those who live according to the pattern we gave you” (3:17).
Paul essentially says, “Imitate my life and imitate others who follow my example.” Each church includes people with the gift of evangelism, and we need to watch and get in step with them. Others have the gift of mercy, and by watching and following them, we will be better at giving mercy to others, serving the poor, and serving those who are hurting. If we are going to have order, we need to get in step.
We must know what our specific job is and our specific role is so we can honor our commanding officer, the Lord.
Paul said he took delight in seeing how “firm” their faith in Christ was. I re–watched the movie Gladiator (2000), the one with Russell Crowe in it, not too long ago. In the movie, a bunch of gladiators were put into a stadium to essentially be slaughtered by a small army in chariots. They were at a great disadvantage.
I remember Russell Crowe, the leader of the gladiators, said to all them, “Whatever comes out of that door, we have a better chance of surviving if we all stick together.” When the chariots came out, he called them into formation, where they put up their shields to withstand the attacks of the chariots. He kept saying this as they attacked: “Hold! Hold! Hold the line together!” They held until it was time to attack.
This is similar to the picture given by Paul. The enemy was attacking, seeking to make them doubt Christ’s sufficiency for salvation. Paul says they must hold the line. They must stand and persevere in these attacks instead of giving up and succumbing.
That is the type of discipline we must have, not only as individuals but also corporately in the church. Observe how many people who, when trials come into their life, like difficulties at work or difficulties with relationships at church, instead of standing firm, start to fall away. They get mad at God. They stop coming to small group. They stop attending church. They don’t stand firm.
Steadfastness is necessary for any army. In battle there will be times when things are very difficult and you are tempted to give up. But it is then that you must stand. I think we get some idea of why this is necessary again in Ephesians 6. Listen to what Paul says: “Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand” (v. 13).
What is the “day of evil”? The “day of evil” is when the enemy brings an “all–out” attack in order to make you break the line and eventually give up. We probably get a picture of this with Job. In one day, most of his servants were killed by raiders, fire from God came down and destroyed his sheep, raiders stole his camels, and worst of all a storm killed his sons and daughters. The enemy threw all his fire at Job to break him, to make him not stand firm.
Have you experienced the day of evil—the evil season—when everything just seemed to go wrong? This is when God, your General, is calling you to “stand,” to just stand firm. Just hold your ground in Christ. Don’t let go of him; don’t fall away from him. Continue to seek Christ among the body of believers. This is what it means to stand firm.
No doubt, when the day of evil came, some in Colosse fell away from Christ and the army God had placed them in, the church. God wants you to stand firm with a military discipline. Remember what James said: “But let patience have her perfect work, that ye may be perfect and entire, wanting nothing” (James 1:4 KJV).
By persevering under trial, God is completing you, making you perfect so you can better serve him. This is a characteristic of a healthy church with military discipline.
Any person who has served in the military understands the symbolism. Paul uses military terms in part because to have order and steadfastness against the attack of the enemy takes a willingness to die for one another. Not only do we persevere, but we persevere even to the point of being willing to die for the members of our congregation.
This may seem radical, but this is exactly what Christ taught. Listen to what he said: “My command is this: Love each other as I have loved you” (John 15:12).
How did Christ love the disciples? He gave his life for them. This is the type of love we must have for one another. Jesus said the good shepherd gives his life for the sheep (John 10:11). For many Christians, their church history is full of stories of being hurt in the church and leaving for another. Most Christians have no comprehension of this type of discipline. This is especially needed when we are under attack and when the church is under attack. One of the goals for our lives and our churches must be to have military discipline so that we can stand in the day of evil.
Application Question: Whom do you feel God has called you specifically to follow in the church so you can grow and be more effective? In what ways has he gifted you to serve? In what ways have you seen individuals or churches suffer because they lacked both military order and steadfastness?
“So then, just as you received Christ Jesus as Lord, continue to live in him, rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness” (Col. 2:6–7).
As Paul is giving his goals and desires for the church, he finally challenges them to “continue to live in him,” or it can be translated as “walk in him” (v. 6). Their salvation was just the beginning of their faith; they must continue in this same dependency upon Christ. They must not be shaken by the false teachers, persecution, or the worldly culture of the day.
Listen, Satan’s purpose in getting you discouraged, in bringing division, and in bringing disorder is more than separating the church or bringing fights. He ultimately wants every Christian to fall away from Christ. He wants you to doubt God’s goodness. He wants you to focus on the hypocrisy in the church and therefore to judge Christ based on it. He wants you to fall away.
I have served and ministered to many youth who, after seeing a church split and the lack of order in the church, fell away from the faith, even if just for a brief period of time. That’s what Satan is after. He wants people to not continue in following God.
This is true for us as well. There are many things that would seek to shake us from a continued relationship with Christ, and we must labor to stay with him. We must struggle to continue to follow Christ and struggle to help others to continue to follow him as well. In verse 7, Paul describes how we continue in him.
Observation Question: How do we continue to live in Christ so that we will not fall away (Col. 2:6–7)?
“Rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness” (Col. 2:7).
When Paul used the word “rooted,” the tense of the Greek word means, “once and for all having been rooted.”6 It is also passive, meaning that God does all the work. He roots believers, and they will stay with Christ forever, for they were rooted in the past and will continue to be. This is the tense of the word, and therefore to continue in him, we must first be sure of our roots—our salvation.
In describing those with spurious faith in the parable of the soils, Jesus described a believer who was on shallow, rocky ground and lacked strong roots. This is what he said:
The one who received the seed that fell on rocky places is the man who hears the word and at once receives it with joy. But since he has no root, he lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away (Matt. 13:20–21).
This person had received the gospel but did not have an appropriate root system. Therefore, when trials came into this person’s life, he fell away from God. He was not “once and for all” rooted in Christ. He was not genuinely saved.
Knowing our root system is so important that Scripture tells us to test our faith or to prove that it is real. Look at a few of these passages: “First to those in Damascus, then to those in Jerusalem and in all Judea, and to the Gentiles also, I preached that they should repent and turn to God and prove their repentance by their deeds” (Acts 26:20).
Paul said that he taught people to repent, which essentially means to accept the gospel, but he also preached that they must prove their repentance by their deeds. He said that they should prove their salvation. Resting our eternal destiny on saying a prayer or mental assent to a creed or doctrine is not very wise. It must be proved by our works. It’s the same thing John the Baptist taught:
Produce fruit in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that out of these stones God can raise up children for Abraham. The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire (Luke 3:8–9).
John the Baptist calls the nation of Israel to repent, but he also calls them to prove their repentance by their fruit. He says, “Prove your root by your fruit.” It seems that Paul and John both taught this together with their presentation of the gospel. Repent and prove your salvation; produce fruits proving that your confession is genuine. No doubt they did this because they believed there were many false confessions among the people of God.
We see this need to confirm the genuineness of one’s faith in many other places. Second Corinthians 13:5 says, “Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?” Paul says examine yourself; see if you are in the faith. See if your faith is truly genuine.
Peter utters the same challenge: “Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall” (2 Peter 1:10). Peter says make sure you are elect, make sure you are saved. If we look at the previous verses to that passage, he tells us how to do that, how to know we are elect. Look at what he says:
For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self–control; and to self–control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love (2 Peter 1:5–7).
How do we make our election sure and prove our salvation? Peter essentially says it is by growing. “Add to your faith goodness; and to goodness, knowledge; and to knowledge, self–control.” The way we know if we have been rooted “once and for all” is by growing. If a person shows no growth—no fruit—then he might not be elect.
I often tell people I don’t remember my natural birth. Though I was there, I was too small to remember it. The way I know I am my father’s child is because we both have big ears and big thighs. We have many of the same characteristics. This assures me that my father is my father, and it’s the same with God. As we grow in him, we will develop many of his characteristics, which will help assure us of our salvation.
How do we continue in him?
We must be sure that we have been rooted “once and for all.” If a person has truly been rooted in Christ, they will never fall away. But if they have shallow roots on rocky ground they will not persevere. The storms of life will pull them away from Christ (Matt. 7:24–27).
How else can we continue in him?
“Rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness” (Col. 2:7).
Rooted” is an agricultural term, but “built” is an architectural term. Paul says, “built up” in Christ. It pictures Christ as the foundation of our life (cf. Eph. 2:20), and from this foundation we continue to grow upward. Similar to making our election sure, one of the ways we continue in Christ is by growing in him.
To not grow is a dangerous place to be. A Christian who is not growing is a Christian who is in danger of being pulled away from Christ.
Application Question: How are Christians built up in Christ?
Listen to what Paul says:
It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God’s people for works of service, so that the body of Christ may be built up (Eph. 4:11–12).
The way a Christian grows up is by being trained. In this context, Paul says God has given the church gifted people to help the body of Christ grow. We must attach to these people who are particularly gifted in teaching in order to be built up. That is the reason God gave them.
For some people this is very hard. I come from the West where we are very independent. To need somebody or to submit to someone is a very hard thing. But according to this text, God gave these people for this very purpose so that we may grow. Christians who are always walking in rebellion to the leadership of the church and their teaching will be Christians who are not growing.
Yes, we must test their teaching because teachers are not infallible (cf. Acts 17:11; 1 John 5:1). Nevertheless, these leaders will be one of the primary means God uses for our growth.
How else are we built up?
Paul said this to Timothy: “Have nothing to do with godless myths and old wives’ tales; rather, train yourself to be godly” (1 Tim. 4:7). “Train” can be translated “exercise.” It’s the Greek word we get “gymnasium” from. We become more godly by practicing godly exercises—spiritual disciplines. These include prayer, studying the Scriptures, obeying the Scriptures, going to church, serving, solitude, giving, etc. These are spiritual exercises that help us to be built up into what God has called us to be.
How else are Christians built up?
Listen to what James says: “But let patience have her perfect work, that ye may be perfect and entire, wanting nothing” (James 1:4 KJV). The word “patience” can be translated “perseverance,” which means to “bear up under a heavy load.” God allows Christians to go through trials and difficulties in order for them to grow, in order for them to develop spiritual muscle so they can better serve God and others.
But James says in order for us to mature (be perfect), we must “let patience have her perfect work.” Not everyone grows when they go through trials. Some people turn away from God, get angry with God or others, find an addiction to satisfy them during the trial, etc. To “let” patience have its perfect work means we must draw near to God in the trial, draw near his Word, and draw near the fellowship of the saints; we must be willing to persevere. It is in the good ground of a trial that God develops our faith and helps us grow, if we are willing to “let” him.
How else do we continue in Christ?
“Rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness” (Col. 2:7).
How else do Christians continue in Christ? They continue in Christ through knowing and understanding doctrine. Paul calls this being “strengthened in the faith.” Now the word “faith” is often used in two ways: it can mean to simply “believe or trust” in God, or it can be used to refer to Christianity and its body of beliefs or doctrines.
In this context, being strengthened in the faith means to grow in the doctrines of the Word of God. The Colossians were attacked at the very core of their faith. The Gnostic cult was attacking Christ’s deity, and therefore attacking the gospel.
It must be noted that the doctrines in Christianity make it virtually unique among world religions. God is not looking for a blind faith; he wants a thinking people. He says, “Come, let us reason together” (Isa. 1:18). He calls to his people and says, “Come think with me.”
In Christianity, we have the doctrine of Christology, Pneumatology (the study of the Holy Spirit), Theology Proper (the study of the Father), Soteriology (the study of salvation), Eschatology (the study of end times), etc. These may seem like useless theological terms, but they all represent doctrines that God has called us to know and understand. “Let us reason together,” God says.
He has called for us to be a thinking people. In fact, this is what Paul said to Timothy about persevering in the faith. “Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers” (1 Tim. 4:16). Timothy, persevere in your doctrine so you can persevere in Christ—so you can stay in him.
Paul also told Timothy,
What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. Guard the good deposit that was entrusted to you—guard it with the help of the Holy Spirit who lives in us (2 Tim. 1:13–14).
Keep the teachings; guard the teachings because God has called you to be a steward over them. Satan realizes that if he can attack and steal the teachings of God’s Word then he can eventually steal us from Christ (cf. Matt. 13:19).
Satan is always attacking doctrines such as the inerrancy of the Word of God. Is it really true? He is attacking the deity of Christ. Is he really God? And he does this to encourage people to fall away. We must be strengthened in what we have already learned and grow in what we have not. We must persevere in them so we will not fall away from Christ.
“Rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness” (Col. 2:7).
The final way this church would continue in Christ was by developing the discipline of thankfulness. This should go without saying, but one of the ways that Satan tries to pull Christians away from Christ is by destroying their joy. He wants to make it seem like God is the ultimate “kill–joy,” someone who wants to take the pleasure out of life. We get a picture of this in his temptation of Eve. Consider what he said to her: “Did God really say, ‘You must not eat from any tree in the garden?’” (Gen. 3:1).
What was Satan trying to do? He knew very well that Adam and Eve could eat of every tree in the garden except one. Satan was trying to make God seem burdensome, unfair, and unkind. In a sense, he was trying to attack the character of God by making him out to be someone who is strict and controlling.
Satan realizes that if we lose our thankfulness and joy in following Christ, he can easily tempt us to look elsewhere for joy and happiness, including sin, rebellion, or ultimately apostasy.
If you are content and happy in your relationship with God, then you are not going to fall into alcoholism or pornography. You are not going to fall into any other addiction. Why? Because you are too satisfied in Christ, and you won’t let anything come between you and him.
Satan wants to steal your thankfulness so he can pull you into something else to find satisfaction and ultimately away from Christ altogether. When you are thankful and satisfied in Christ, you will not go looking for other wells to drink from because you are too content with God.
First Thessalonians 5:18 says, “Give thanks in all circumstances, for this is God’s will for you in Christ Jesus.” If we are going to continue in Christ, we must have a thankful spirit. Satan realizes that it is the malcontents, the ones who are mad at God, the ones who are mad at the church or mad at their bosses, who are prone to fall away from their high calling in Christ.
How do we continue in Christ?
What are goals of effective ministers of the church?
These goals represent what Paul agonized over in the lives of the Colossians though he had never met them personally. He agonized through his prayer life, his sufferings, his writing, etc., in order that these goals would be realized in them.
It is these goals that must be ours as well, both individually and as a church community. They must be our prayers for our local church and the church universal. There should be an element of struggle and agony even for people we have not seen. This is how effective ministers labor for Christ’s church. May the Lord sow and reap these in us and in his body throughout the world.
Application Question: In what ways has God challenged you by Paul’s apostolic goals for the church? In what ways is God calling you to struggle for a specific goal for yourself or others?
Copyright © 2015 Gregory Brown
1 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 52.
2 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 83.
3 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 83.
4 W. W. Wiersbe, The Bible Exposition Commentary. (Wheaton, IL: Victor Books, 1996), 2:4.
5 W. W. Wiersbe, The Bible Exposition Commentary. (Wheaton, IL: Victor Books, 1996), 2:4.
6 W. W. Wiersbe, The Bible Exposition Commentary. (Wheaton, IL: Victor Books, 1996).
“See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ. For in Christ all the fullness of the Deity lives in bodily form, and you have been given fullness in Christ, who is the head over every power and authority. In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead. When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross” (Col. 2:8–15).
How can we remain free in Christ?
Scripture clearly teaches that he who the Son has set free is free indeed (John 8:36). As followers of Christ, we were set free from slavery to sin, the world, and the devil. We are not the same; there was a very real change at our conversion. He who is in Christ is a new creation, old things have passed away, all things have become new (2 Cor. 5:17).
However, Scripture also teaches that it is entirely possible for a Christian to again come under a yoke of slavery. Romans 6:16 says,
Don’t you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey—whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness?
A Christian can be enslaved to some sin or addiction by continually obeying the urges to do it. Paul even says that a Christian can be taken captive by the devil. Second Timothy 2:25–26 says,
Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will.
Some believe this is referring to unbelievers, but the reality is that unbelievers are already children of the devil (1 John 3:10) and sons of disobedience (Eph. 2:2). There is no need to capture them. They are by nature followers of the devil. Paul seems to be clearly referring to believers.
A person can even be enslaved to an object like money. Matthew 6:24 says, “No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money.”
Whomever you submit to, you can become enslaved to, either to God, someone else, or something else in the world. Certainly this is true of false teaching as well. A Christian can be deceived and become enslaved to various forms of false doctrine or the person teaching false doctrine. Paul said,
They are the kind who worm their way into homes and gain control over weak–willed women, who are loaded down with sins and are swayed by all kinds of evil desires, always learning but never able to acknowledge the truth (2 Tim. 3:6–7).
It is possible for a believer to be brought back into a state of slavery to sin, the world, the devil, or even false teaching. The only difference between the slavery of an unbeliever and a believer is that an unbeliever is a slave by nature (cf. Eph. 2:1–4), but the Christian is a slave contrary to nature because he is truly free in Christ.
A believer can become a prisoner of war—a POW. There are many POWs in the church: slaves of lust, depression, or anger. However, the primary slavery Paul is referring to in this text is false doctrine. Look at what he says: “See to it that no one takes you captive through hollow and deceptive philosophy” (Col. 2:8).
The Colossian church was being attacked by a cult who had an especially dangerous form of false teaching that was enslaving the people. Paul essentially says, “Watch out!” The word “captive” is a picture of somebody being taken into slavery against his will. As mentioned previously, people who are drawn into cults are often slaves to the doctrine and slaves to the leaders of the cults.
Christ warned about this a great deal in his teachings. He pictured false teachers as wolves in sheep’s clothing who would steal away sheep from the flock. Listen to what he said:
Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. By their fruit you will recognize them. Do people pick grapes from thorn bushes, or figs from thistles? Likewise every good tree bears good fruit, but a bad tree bears bad fruit (Matt. 7:15–17).
In fact, Paul teaches that the very function of pastors and teachers in the church is to help protect believers from deception and therefore slavery. Ephesians 4:13–14 says,
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. Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming.
We must “see to it that no one takes us captive.” This is very important, especially since a new cult is born almost every day. Someone will always claim to be the messiah. Someone will always claim to have the truth and that everyone else is wrong. These cults are very much like the Gnostics claiming some new revelation and calling people to follow it.
How can we be protected from the spiritual slavery that many Christians commonly fall into? How can we protect others? In this text we will learn principles about how the church can be protected from becoming enslaved to false teaching. Moreover, many of these truths can be used to help bring freedom from any type of slavery or bondage a believer may be in.
Big Question: How can the church remain free from slavery to false teaching or anything else that would seek to control the believer?
“See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ” (Col. 2:8).
Interpretation Question: What is philosophy and how has it affected the church negatively?
Here, Paul warns the Colossians not to be taken captive by the false teaching that was attacking this church. He describes the teaching as hollow and deceptive. He calls it philosophy based on human tradition and the basic principles of this world. We will look at human philosophy and the aspects of it that can enslave a believer.
What does Paul mean by describing this teaching as “philosophy”? Nothing is wrong with philosophy itself; the word simply means “the love of wisdom.”1 Philosophy answers questions like “How did we get here?” and “What is the purpose of life?” Philosophy is only a problem when it tries to answer these questions apart from or in contradiction to the revelation of God.
Philosophy alone is simply man’s wisdom. Paul in 1 Corinthians said that man’s wisdom kept many from coming to God. He said the Greeks were pursuing secular wisdom and therefore the gospel was foolishness to them (1 Cor. 1:22–23). Many Gentiles would not accept Christ because he did not fit into their secular understanding of the world. Listen to what Paul said:
For it is written: ‘I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate.’ Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. Jews demand miraculous signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles (1 Cor. 1:19–23).
The part of the Greek philosophy that affected the Colossians was the belief that the body was evil and the spirit was good.2 This led to gross extremes in their religion. Some became ascetics; they would starve themselves, beat up their flesh, and allow themselves no pleasures, while others would say it doesn’t matter what you do with the body because the spirit is all that matters. This led to antinomianism—living with no law.
This philosophy seemed to affect many of the people’s understandings of Jesus. They would say “How could Jesus be God if he was human? The flesh is evil.” Therefore, they came up with many additions to Scripture or “secret knowledge” in order to make it fit with their philosophy. The Gnostics believed one needed new knowledge to be saved and to understand Christ.
Philosophy is still a stumbling block to many in the church today. Many cannot accept a God who miraculously created the earth. That doesn’t fit with their secular wisdom, so they try to merge secular wisdom into the Scriptures. They do this to understand creation, or to understand the deity of Christ, or even the sovereignty of God. How can Christ be fully man and fully God? How can God be in control of all things at all times?
Historically, many have tried to merge philosophies with Scripture to better understand complicated doctrines. Some have tried to merge evolution into the Genesis narrative. Some have tried to say God does not know all things because then this would affect man’s free will (Open Theism). Certainly, people try to use Scripture to support these beliefs, but many times it is just secular wisdom being forced into the Word of God.
Another good example of this is seen in the attack on the inerrancy of Scripture. The natural conclusion of looking at the Bible, which was written by man, is to think it must include errors. However, Scripture clearly teaches that it is inspired by God and without error. David said the law of the Lord is perfect (Ps. 19:7). Christ proclaimed that God’s Word is truth (John 17:17). He said that not a jot or tittle would pass away until heaven and earth passed away (Matt. 5:18). Paul declared that God cannot tell a lie (Titus 1:2). Therefore, Scripture clearly teaches its inerrancy—that it is without error in its original manuscripts, and therefore we can trust the copies of it.
However, many liberal churches have accepted secular wisdom over the revelation of Scripture. This often includes not believing in miracles such as the resurrection of Christ or the virgin birth. Paul said to be careful lest somebody take you captive by philosophy, i.e. secular wisdom. Man’s wisdom, if not guided by Scripture, is a stumbling block to truly being free in Christ and truly knowing him.
We can see the conflict of man’s wisdom with many truths in Scripture. Scripture says, “Give and it shall be given unto you” (Luke 6:38). Many people are kept from receiving the promises of God because secular wisdom says that doesn’t make sense. “I’m struggling financially, but you’re saying I should give to God and he will meet all my needs (cf. 2 Cor. 9:6–8)? Isn’t it more prudent to hoard what I have?”
Scripture says the way to be the greatest is to be last and the servant of all (Mark 9:35). But, the world says do whatever you can to be on top. Jesus, contrary to man’s wisdom, came to the earth as a poor servant and died on the cross, and therefore God has given him a name above all names (Phil. 2:9–11). Many people are kept from this sacrificial life—this life of servanthood—because to them it doesn’t make sense.
Scripture calls for men to be the spiritual leaders of the home and the church (Eph. 5:22–24; 1 Tim. 3:2). But this comes directly against what secular society teaches, and for them this teaching is archaic, ignorant, and chauvinistic. They will not accept it. It does not make any sense.
Many in the church are caught and enslaved by man’s wisdom. It keeps them from accepting the revelation of God. Paul says beware of secular wisdom; it will trap you and keep you from knowing God. Look at what Paul said about the natural man:
The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned. (1 Cor. 2:14).
To the world, Scripture is foolishness. Because they are without the Spirit, and therefore confined to secular wisdom, they cannot accept the things of God. However, even though the church has the Spirit of God, we still have the possibility of becoming enslaved to secular wisdom and for this reason we must be careful—we must watch out.
Observation Question: What are some of the dangerous characteristics of philosophy or secular wisdom as seen in Colossians 2:8?
Paul says that philosophy is deceptive. False teaching typically has enough truth in it to lead people astray. Sometimes it is downright logical. However, the problem is that it doesn’t fully agree with Scripture and therefore leads to bondage.
When Satan said that Eve would be “like God” by eating from the Tree of the Knowledge of Good and Evil, there was an aspect of truth to it. Because Adam and Eve would know more, they would, by necessity, be more like God. The problem was that Satan implied that this was best for them and that God did not have good intentions.
Be careful of secular wisdom because it is prone to deceive, especially the spiritually immature.
Paul says that philosophy is hollow. This means that it boasts great things, but it really has no depth and therefore no true power in it (Col. 2:23). Jude said something similar when describing false prophets.
These men are blemishes at your love feasts, eating with you without the slightest qualm—shepherds who feed only themselves. They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted—twice dead (Jude 1:12).
He calls them shepherds who only care for themselves. They do nothing of true benefit for those they lead. They are like clouds with no rain. They may seem daunting and look like they will produce rain, but there is really nothing coming. They are like trees that produce no fruit.
In the same way, philosophy apart from revelation is hollow. It may get everybody excited, but it lacks power. It may taste good, but it is really unhealthy. One person called it “cotton candy theology.” It may taste good, but if you eat too much of it, it will leave you sick and malnourished. We must be careful about man–made teachings for they are deceptive and hollow.
Paul also describes the philosophy attacking this church as based on “traditions.” What does Paul mean by tradition? The word “tradition” simply means, “that which is handed down.”3 This cult was trying to enforce human traditions. Now, there is nothing necessarily wrong with traditions; some traditions are good, like Christmas. I personally really enjoy Christmas, but Scripture does not command us to practice it as a special day. It is a tradition.
Some traditions, however, become idols or distractions and actually hinder the work of God. Look at what Jesus said to the Pharisees:
‘You have let go of the commands of God and are holding on to the traditions of men.’ And he said to them: ‘You have a fine way of setting aside the commands of God in order to observe your own traditions!’ (Mark 7:8–9).
The Pharisees let go of the commands of God and instead held to the traditions of men. They had let go of God’s words in lieu of man’s words.
One of the questions we must ask ourselves as we look at the things we practice in church is whether they are from God’s Word or man’s word. If we do not distinguish between what is of God and what is a tradition, we can become enslaved to traditions.
Application Question: What are some common traditions we see in the church, and how can people become enslaved to them?
Let’s look at a few examples:
Historically, the wearing of certain religious clothing is one tradition commonly practiced in churches. In fact, the Pharisees would wear extravagant garbs to declare themselves as religious professionals. Jesus said, “Watch out for the teachers of the law. They like to walk around in flowing robes and be greeted in the marketplaces” (Mark 12:38). Jesus also said they made their phylacteries wide and the tassels on their garments long (Matt. 23:5).
Nothing is necessarily wrong with this. The problem happens when the clothing is meant to bring glory to man rather than God, or when we declare implicitly or explicitly that God ordained the clothing and exclude others from serving based on these traditions. Many churches today have similar attitudes towards their clothing traditions. We must be very careful of becoming traditionalists, following a tradition instead of God.
In some churches, one of the traditions that have become exalted, and therefore divisive, is forms of music. In many churches the traditions in music that have been passed down for years become exalted as the only way to worship God. Even worse, sometimes other forms of worship music are looked at as demonic. Some churches may exclude guitars, drums, etc. Now, certainly worship songs should reflect the Word of God and biblical principles, but besides that, Scripture would not exclude worship songs based on any other standard.
What’s another common tradition in churches?
Another tradition that has become almost a law in most denominations is attending seminary in order to be a pastor. Now is anything wrong with attending seminary? Absolutely not; it’s a very good thing. I have several seminary degrees.
However, has God said that the only way to be a pastor is to attend seminary? Many qualified men of God are kept from following God’s call to serve as a pastor because their denomination said they didn’t have the acceptable form of education, even though they had the qualifications of Scripture (1 Tim. 3:1–7).
Billy Graham was not seminary-trained and therefore had to switch his denomination to be ordained for pastoral ministry. He, undoubtedly, has had a ministry that would rival almost anybody’s. Some of the biggest churches in the world are run by people without seminary training.
The “church” has developed many traditions, and some have taken the place of God’s commands. Man-made traditions have disqualified many men who have been called by God. This is unacceptable.
Many people are trapped and enslaved in traditions that have nothing to do with Scripture. These traditions are commonly exalted as “words from God.” In order for the Christian to be kept from becoming a slave to tradition, they must always ask, “Is this clearly taught in Scripture? Or, is this something passed down by men?” It’s OK to honor traditions, but they must be subservient to Scripture—God’s law.
Be careful of traditions.
Next, Paul pointed out that the teaching attacking the church was dependent on “elementary principles” of the world. What does this mean? Many disagree over the meaning of this phrase. “Elementary principles” is literally translated “things in a row” and was used of the letters in the alphabet.4 Paul could simply be saying that the cult, even though they claimed supernatural wisdom, was actually very rudimentary or basic, like all worldly religions. We may get a picture of the rudimentary nature of this cult in Chapter 2. Paul says, “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!” (Col. 2:20–21).
This cult may have been focusing on basic aspects of almost every religion. Don’t eat this, don’t touch that, and don’t do this. Look at what he says in Colossians 2:23:
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.
Though these basic regulations had the appearance of wisdom, they really had no power to restrain the flesh. Essentially, Paul declared it was not supernatural revelation from God as the cult claimed. There was no power in it; it was very rudimentary, like the ABC’s. They were man-made laws—only forms of legalism.
Legalism can come in all different shapes and sizes. I was raised in a church where women could not wear pants, and we were told not to go to movie theaters. Obviously, they did this to protect men from lust and to help the church not become worldly, which is a good thing. But, are these commands of men or are they clearly taught in the Word of God?
These are fine commitments if God so moves upon one’s heart, but they become “legalism” if we tell everybody they must practice them. The rich man was told to sell all (Matt. 19:21). This was a personal command given to him by Christ. However, if we teach that everybody should sell all, then we have stepped over into legalism. Many Christians are enslaved to man–made laws, and they have lost their joy and peace. They lost them because they are slaves to laws not given by God, and therefore God gives no grace to follow them.
The phrase “elementary principles” can also be translated “elementary spirits.” This cult probably believed in some form of “spiritualism” that included the worship of “angels” (Col. 2:18). Some commentators even believe this refers to using the zodiac since the Gnostics believed the angels and the stars influenced people’s lives.5
Many contemporary churches are actually becoming “enslaved” to spiritualism as well. They are becoming very new age. I read recently how some churches are practicing eastern meditation. They are calling for people to “open their minds” and “clear their thoughts” so they can experience “the Spirit.” This comes from eastern philosophy and is not biblical at all.
Biblically, Christians are actually called to “fill their minds,” not empty their minds. God called us to be a thinking people. He says, “Let us reason together” (Isa. 1:18). God calls us to love him with our whole heart, mind, and soul (Deut. 6:5). Paul said,
Finally, brothers, 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 (Phil. 4:8).
In the article, I read that these “Christians” who practiced eastern meditation started to experience spiritual phenomena such as stigmata. They experienced the piercings of Christ’s crucifixion in their hands and on their heads. This is happening in churches. Instead of seeking to worship God and know his Word, people are becoming enslaved to elementary spirits masquerading as the Spirit of God.
We even see this happening in many charismatic churches. They are accepting phenomena that have nothing to do with God’s Word, which equips us for all righteousness (2 Tim. 3:16–17). These spirits are causing people to bark like dogs, roar like lions, and causing gold dust to float everywhere. People are enslaved by seeking these types of experiences instead of God. Again, as with human traditions, Christians must weigh everything against the Scripture. If it’s not in the Scripture, throw it away. Get rid of it.
Paul says “Don’t be taken captive by it. Don’t become a prisoner of war in a church that is promoting anything not clearly confirmed in his Word.” We cannot underestimate the importance of believers being thoroughly acquainted with Scripture. For how can they discern if a teaching or experience is counterfeit if they themselves do not know the Scripture? Brothers and sisters, grow your roots in the Word of God!
Application Question: How have you seen or experienced worldly philosophy, which includes traditionalism, legalism, or spiritualism, in our churches?
“For in Christ all the fullness of the Deity lives in bodily form, and you have been given fullness in Christ, who is the head over every power and authority” (Col. 2:9–10).
In what other ways can the church be protected from enslavement to secular philosophy/false teaching?
Paul in the next few verses makes the argument that Christ is enough and we do not need any extra revelation. He teaches this in several ways. First, when we understand who Christ is, it keeps us from slavery to false teachings. He says: “For in Christ all the fullness of the Deity lives in bodily form, and you have been given fullness in Christ, who is the head over every power and authority” (Col. 2:9–10).
Paul says, “In Christ the fullness of the Deity lives in bodily form.” The word “lives” can be translated “dwells.” It has the meaning of, “to dwell as a permanent resident” or “to be at home with,” instead of dwelling as a visitor. “The present tense indicates that the essence of Deity continually abides at home in Christ.”6
This was important because the Gnostics believed that many emanations came from God and in them was the fullness of God.7 Christ was not fully God but simply an emanation from him—a part of God’s fullness. Paul corrected this view by teaching that Christ is not a lesser God or an emanation from him. He is fully God because the “fullness of God” dwelled in him. We see this taught throughout Scripture.
In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1).
The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word (Heb. 1:3).
Jesus is fully God, unlike what the Gnostics were teaching, and also unlike what many cults teach today. John in his epistle warns us to test teachings by considering what they say about Christ. Look at what he says:
Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world (1 John 4:1–3).
We can know if the spirit or a teaching is not from God based on orthodox Christology. What does this new teaching, belief, or denomination say about Christ? Does it believe that Christ was fully human? Does it believe that Christ was fully God?
Any church or ministry that does not have an orthodox Christology is not of God. This is the failure of the Jehovah’s Witnesses, Scientology, Mormons, and other cults. They teach that Christ is not God or has not always been God. This is how we identify the spirit of the antichrist. The antichrist will come in the end times and deny God. He will deny the existence of God. He will boast against God and even declare that he is God. We see this clearly in 2 Thessalonians 2:4: “He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God.”
John said this spirit is already in the world, and it’s also in the church. We must be aware of it. If we are going to be protected from this spirit that is within the world and within the church, we must have an orthodox understanding of who Christ is.
Application Question: Why is it so important to believe in the deity of Christ? In what other ways have you seen the “spirit of the antichrist” attacking Christ in the church?
“For in Christ all the fullness of the Deity lives in bodily form, and you have been given fullness in Christ, who is the head over every power and authority” (Col. 2:9–10).
Christ’s sufficiency is another reason we do not need the philosophies of this world to know God or be saved. Listen to what Paul says: “And you have been given fullness in Christ, who is the head over every power and authority” (Col. 2:10).
What does Paul mean by saying we have received “fullness in Christ”? This essentially means that we have received all that we need. If a glass is full to the brim, nothing else can be added. In the same way, at our rebirth, we received everything needed for salvation. There are no new experiences needed, no new knowledge to find in order to be saved as the Gnostics taught. Peter said, “His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness” (2 Peter 1:3).
We are sufficient in Christ. God, in his divine power, has given us everything we need for life and godliness through the knowledge of him. Christ on the cross said, “It is finished” (John 19:30). It has been paid in full. All we needed to do for salvation was repent and accept Christ. All we need is in Christ.
If we don’t know our sufficiency in Christ, we will seek our fullness in other things. It may be through false doctrine, drinking, drugs, video games, friendships, dating, etc. We may seek to find our fullness in things that are not necessarily sin, but they become sin when we try to make them our fullness—essentially making them idols. Listen to what the writer of Hebrews said: “Keep your lives free from the love of money and be content with what you have, because God has said, ‘Never will I leave you; never will I forsake you’” (13:5).
The writer says, “Don’t be enslaved to the love of money or things. Instead, be content with God—he will never leave us or forsake us. God is our fullness.”
How can we stay free from the slavery of things, new experiences, or false teachings? We can stay free because we have Christ. In him the fullness of God dwells and in us we have the fullness of Christ. We should be a content people, not seeking the trappings of this world, because we are satisfied and sufficient in him. Listen to what Christ said:
So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the pagans run after all these things, and your heavenly Father knows that you need them (Matt. 6:31–32).
He said the world is constantly running after things. They are always coveting—wanting clothes, food, etc., but it shouldn’t be this way with Christians. Why? Because we have a Father. We shouldn’t be seeking after these new experiences the cults claim that we are missing, and we shouldn’t be running after the things the world says we’re missing either. Why? Because we are full in Christ.
If you are not experiencing the fullness of Christ, you will chase after other things and become enslaved by them. If we are going to be kept free from slavery we must have an orthodox doctrine: Christ is God. But, we also must know and be experiencing the fullness of Christ in us. If we are full in Christ, we don’t need anything else.
Application Question: In what ways do you experience discontentment when you are not full in Christ? How can we develop this contentment in him?
“In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead. When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins” (Col. 2:11–13).
Interpretation Question: What does Paul mean by believers being “circumcised” in this passage?
After speaking about the fullness of deity in Christ and our fullness in him, Paul begins to teach further about what makes Christ sufficient and therefore should keep us from falling into some type of slavery. Paul teaches Christ’s sufficiency in our death to sin. He says, “In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ” (Col. 2:11).
What does Paul mean by circumcision? Two types of circumcision are mentioned in the Old Testament. God made a covenant with Abraham in Genesis 17 that his male seed would have to undergo circumcision. The males would have their foreskin removed to declare their participation in the Abrahamic covenant and the blessings that would come under it. In one sense, it was a declaration of faith in God.
But the second type of circumcision was spiritual circumcision, which physical circumcision was supposed to represent. We see this in many verses as another requirement for Israel.
Circumcise your hearts, therefore, and do not be stiff–necked any longer (Deut. 10:16).
The LORD your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live (Deut. 30:6).
God required Israel to circumcise their hearts so that they could love God with their heart, mind, and soul. If Israel circumcised themselves physically and not spiritually, it would have been void. This is what Paul said:
A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man’s praise is not from men, but from God (Rom. 2:28–29).
No man was truly a Jew if it was only outward. They needed an inward circumcision of the heart. The outward ritual meant nothing without the inward reality.
In saying this, Paul was probably challenging the Gnostics who were also requiring Christians to follow the law as a means of salvation, and that included circumcision. We see that Jewish laws were a part of this cult in the following verses.
Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ (Col. 2:16–17).
It seems that Paul was attacking this cult by declaring that Christians are the true circumcision (cf. Phil. 3:3). When God saved us, Christ circumcised our heart. He cut away the sin nature and delivered us from the power of the sin. We are no longer slaves of sin. Certainly, we still battle sins and the lusts of the flesh, but we are no longer slaves to it. Listen to what Paul says about this:
If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin—because anyone who has died has been freed from sin (Rom. 6:5–7).
Paul taught that we were unified with Christ in his death. In Christ’s death, he not only took the penalty of sin for us, but he crucified our “old self”—our sinful nature—on the cross. He broke the power of sin. Therefore, we no longer have to be slaves to it. When Paul said in Romans 6:6–7 that our old self was crucified with him so that the body of sin might be done away with, he was talking about this event, the circumcision of the flesh.
In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead (Col. 2:11–12).
Christ has circumcised every believer—not a physical circumcision, but a spiritual one—as he broke the power of sin over our lives. We don’t need legalistic laws or spiritualism to conquer sin because Christ is sufficient. Our old man died with him, and therefore we can start to walk in that freedom. Paul was declaring to the Colossians and to us, “Christ is enough!”
Interpretation Question: Why is understanding spiritual circumcision—deliverance from the power of sin—so important?
This would have been very important for the Colossians. One of the extremes of the Gnostic cult was antinomianism. They taught that because the flesh was evil and the spirit was good, one could do whatever he wanted with his body. He could live in sin. Paul experienced this thought process in the Roman church in response to his teaching on justification by faith alone. In response he wrote: “What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer?” (Rom. 6:1–2).
Many even today think this way. They think that because they are saved, because they have received grace, they are free to live in sin. Paul says, “Absolutely not! If we died to sin, how can we continue to live in it?” He says we must understand this reality to be kept from slavery to sin, addictions, secular wisdom, etc. In Romans 6:11–12, Paul said, “In the same way, count yourselves dead to sin but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body so that you obey its evil desires.”
He says we must think about ourselves differently. We are no longer slaves of sin. We are dead to sin because of this circumcision and therefore alive to God.
I know of one Christian who was enslaved to pornography, and coming to this realization enabled him to begin to walk in the freedom of Christ. Often, in churches, we focus solely on the fact that Christ delivered us from the penalty of sin on the cross. But on that cross, Christ also broke the power of sin. He circumcised us.
When this believer began to understand that, he stopped feeling defeated by his failures to lust and it gave him new confidence to fight. He began to stand on Christ’s victory and, as Paul taught, “count” his sin nature dead.
All Christians must understand this so they can walk in freedom. Satan often lies to believers, saying they will never change; they will never break this habit or addiction. They are slaves. But, that is a lie. We are already changed in Christ. We are new creations in him. We just have to “count” it so and live out our circumcision—our death to sin.
Christ is sufficient and we don’t need anything else. We don’t need new revelation or secular wisdom because Christ is enough. He broke the power of sin.
Listen again to this text:
In the same way, count yourselves dead to sin but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness (Rom. 6:11–13).
Paul says that we are not only dead to sin but now alive to God. We are alive to his Word, alive to prayer, and alive to one another. He says count yourself dead to sin but alive to God. Therefore, offer your body as an instrument to righteousness.
Because we are no longer slaves to sin, we should zealously pursue God and his righteousness. This should be our normal reaction. Nobody who has been set free from slavery wants to go back. They want to enjoy their freedom. We should zealously enjoy our freedom to worship and serve God. Previously as slaves, we were incapable of this (cf. Rom. 8:7–8).
If we are going to walk in this freedom, we must understand our circumcision in Christ. He broke the chains of sin so we could be slaves of God.
Application Question: How does the reality of your spiritual circumcision—the severing of your sin nature—protect you from slavery to sin on a practical basis? Have you ever thought deeply on this concept?
“Having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross” (Col. 1:14).
What else serves as a protection for the saints from being enslaved?
The Christian must understand the forgiveness that God has given us in Christ. People who are drawn into cults or other false teachings are often people who are bound to sin and guilt and don’t truly know their forgiveness in Christ. Scripture declares that false teachers feast on people loaded down with sin and guilt, and they use that guilt to bring them under further bondage. Look at what Paul says in 2 Timothy 3:6: “They are the kind who worm their way into homes and gain control over weak–willed women, who are loaded down with sins and are swayed by all kinds of evil desires.”
Peter says the same thing about false teachers.
For they mouth empty, boastful words and, by appealing to the lustful desires of sinful human nature, they entice people who are just escaping from those who live in error. They promise them freedom, while they themselves are slaves of depravity—for a man is a slave to whatever has mastered him (2 Peter 2:18–19).
These teachers promise freedom when they themselves are actually slaves of sin. If we are to be protected from cults and secular wisdom that promise freedom, then we must know Christ is sufficient. He is enough to deliver us from sin and give us complete forgiveness.
Paul visually pictures this forgiveness in verse 14. He says that because of Christ, God canceled the written code. Written code literally means “something written with the hand” or “an autograph.8“ It was used to refer to a certificate of debt acknowledging that one owed something.
The word canceled means “wipe out.”9 In those days the certificate of debt was written on parchment and could easily be wiped away after it was paid in full. Paul says that the believer’s debt has been washed away like the ink on a whiteboard.
Romans 6:23 says, “The wages of sin is death.” Because of our daily sins, we have accrued a debt that nobody could pay. But Paul says that our many sins that had stored up the wrath of God against us, God, who owned our debt, has wiped it away in Christ.
Paul illustrates this complete forgiveness further. He says God not only wiped away our certificate of debt, but he wiped away the means to that debt—the regulations of the law. The reason we are in debt to God is because of his law. God is a holy God and he has given his law to his people. In the Old Testament, God gave his people the Mosaic Law with the Ten Commandments. However, at Christ’s death, God wiped away the certificate of debt each person owed and the law that was against us. God did this in dramatic fashion by nailing it to the cross.
In ancient times when a person was taken to the cross, his crimes were nailed above him. We saw this with Jesus; on the cross it said “King of the Jews.” He was not crucified for any sin he had committed but because he claimed to be the messiah—the coming king.
In a similar way, God has forgiven us by getting rid of the two things that stood against us. He nailed all our sins to the cross that were on our certificate of debt, and he also put our accuser on the cross—the law. Christ paid the penalty for our sins and abolished the law and its decrees against us. Look at what Paul said in Ephesians 2 about the law:
For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace (Eph. 2:14–15).
Paul says Christ abolished the law with its commandments in his flesh. When Christ died he wiped out every accusation against us and every accuser. Romans 8:33–34 says,
Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us.
Who will bring a charge against God’s elect? No one. Christ died for sins and was raised to life. Christ’s resurrection was proof that God accepted his sacrifice for us. When Christ said on the cross, “It is finished,” it literally meant “paid in full.” Everything that was needed for us to be forgiven, and therefore saved, was taken care of on the cross.
Now does this mean as Christians we are not under any law and free to sin? Absolutely not. Though the believer is not under the jurisdiction of OT law, he is still under the law of Christ. Look at what Paul says: “To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law” (1 Cor. 9:21).
We have been taken from under the jurisdiction of the OT law and placed under Christ’s law, which refers to his teachings and that of his apostles and prophets in the New Testament (Eph. 2:20).
The believer is completely forgiven from his sins and that should keep him from being enslaved by something or someone promising forgiveness or freedom. Listen to some of these promises:
For as high as the heavens are above the earth, so great is his love for those who fear him; as far as the east is from the west, so far has he removed our transgressions from us (Ps. 103:11–12).
Therefore, there is now no condemnation for those who are in Christ Jesus (Rom. 8:1).
Consider Martin Luther’s experience of this dramatic forgiveness in Christ.
Martin Luther experienced the reality of this truth in a dream in which he was visited at night by Satan, who brought to him a record of his own life, written with his own hand. The Tempter said to him, ‘Is that true, did you write it?’ The poor terrified Luther had to confess it was all true. Scroll after scroll was unrolled, and the same confession was wrung from him again and again. At length, the Evil One prepared to take his departure, having brought Luther down to the lowest depths of abject misery. Suddenly the Reformer turned to the Tempter and said: ‘It is true, every word of it, but write across it all: “The blood of Jesus Christ, God’s Son, cleanses us from all sin.”‘10
There is no condemnation to those who are in Christ. The believer must know the difference between condemnation and conviction. Conviction pulls us towards Christ for restoration from sin while condemnation pulls us away from Christ, away from the Word, away from church and toward sin. The enemy of our souls will use condemnation to draw us from our sufficient one.
Understanding our complete forgiveness in Christ will protect us from Satan’s enslavement. Many Christians are enslaved by Satan’s lies and condemnation. He keeps them out of church, he keeps them from reading their Bibles as he continually reminds them of their sins, and he draws them into something else that promises relief but only brings bondage. In order to remain free, believers must know their complete freedom and forgiveness in Christ.
Application Question: In what ways does the enemy condemn believers for their sins, and how does that condemnation lead to worse sins? How do we walk in and experience Christ’s daily forgiveness and therefore freedom?
“And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross” (Col. 2:15).
Another thing that will keep believers from being enslaved to sin and the philosophies of men is understanding Christ’s victory over Satan. These believers were being tempted to submit to elementary spirits and the worship of angels. This was very common in paganism. Pagans lived in fear of demonic spirits and would offer sacrifices and perform religious acts to pacify them. Paul said Christ disarmed and triumphed over all these spirits. All these powers are in submission to Christ, and therefore we should not be enslaved to them.
Christ “disarmed” the powers and principalities. The word “disarmed” literally means “stripping him,”11 like a soldier being stripped of weapons. Satan no longer has power over the believer because he was stripped by Christ. Listen to what the writer of Hebrews said:
Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death—that is, the devil—and free those who all their lives were held in slavery by their fear of death (Heb. 10:14–15).
Christ stripped the devil of his power over believers, including the power of death. The disciples fled in fear at the prospect of crucifixion right before Christ died, but after Jesus’s resurrection all were willing to die and give their lives for Christ. They had been freed from the power of Satan through Christ’s death and resurrection and therefore were willing to die.
John taught the same thing about Christ: “He who does what is sinful is of the devil, because the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the devil’s work” (1 John 3:8). Christ came to destroy the works of the devil.
This victory over the devil was prophesied from the very beginning in Genesis 3:15. God prophesied that a seed would crush the head of the serpent, Satan, and this happened at the cross. The work of the cross defeated the enemy and his demons (powers and authorities) and made a “public spectacle” of them.
Interpretation Question: What does Paul mean by a “public spectacle”?
Paul was using the terminology of a conquering Roman general. After a victory, a conquering general would take the spoil from the enemy, take captives, and go through the streets of Rome in a parade.12 This Roman general would sometimes even distribute gifts from his victories to the dignitaries. Christ did this in his resurrection. Ephesians 4:8 says, “When he ascended on high, he led captives in his train and gave gifts to men.”
At the Lord’s resurrection, Satan and his demons, figuratively, marched with their heads bowed low as a conquered foe as Christ gave spiritual gifts to his saints. In Ephesians 4:11, Paul describes these gifts as people with the spiritual gifts of pastor, teacher, evangelist, prophet, and apostle. (The only time people are listed in Scripture as gifts.) Our victorious general gave these to build up the church. Christ is our victorious general; he defeated sin and the devil.
This would have been particularly important for Gentile Christians in Colosse who had probably come out of demonism and idol worship. They were now victorious in Christ and had nothing to fear from “elementary spirits.” This picture of Christ conquering Satan also specifically rebuked the Gnostics who were worshipping angels (cf. Col. 2:18).
Application Question: In what ways can we apply Christ’s victory over Satan and his demons to our lives and ministry?
Before Christ went to the cross, he told Peter and essentially the disciples that Satan wanted to sift them like wheat. He then told them that they must pray for an hour to not fall to the temptation (Mark 14:38). This happens to believers all the time. We cannot have victory over Satan in ourselves, but in Christ. Therefore, we must abide in him through prayer and time in the Word to walk in that victory.
A Christian who does not abide can still be taken captive in some area of his life. Look again at what 2 Timothy 2:25 says:
Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will.
Many times believers can stumble in some area of their lives, which opens the door for the enemy to oppress them. In ministering to them, we must help them understand their victory over the enemy in Christ. And, sometimes we may have to declare this victory over them in the name of Christ.
We see that the apostles would use Christ’s name to minister to those under demonic oppression. Acts 16:18 shares the story of how Paul cast out a demon using the authority of Christ’s name. It says,
She kept this up for many days. Finally Paul became so troubled that he turned around and said to the spirit, ‘In the name of Jesus Christ I command you to come out of her!’ At that moment the spirit left her.
Our weapons are not carnal but mighty in God for casting down strongholds (cf. 2 Cor. 10:3–5). Our general has stepped on the enemy’s head, and we must walk in that victory and help others do the same.
Application Question: In what ways have you experienced spiritual warfare? Have you ever ministered to those under spiritual oppression? How can we walk in victory by understanding and applying Christ’s victory over the enemy?
We must be aware that though a believer is free in Christ, he can still be taken captive by the enemy. The enemy often will attack through philosophy—secular wisdom. If we are going to be kept free from the trappings of false teaching, we must understand its characteristics and our sufficiency in Christ.
Moreover, our sufficiency in Christ will also keep us from becoming a slave to many of the other traps of the enemy. Many are captives to pornography, insecurity, anxiety, depression, etc. In this passage, Paul teaches us how to be kept free from slavery.
Copyright © 2015 Gregory Brown
1 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 68.
2 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 101.
3 W. W. Wiersbe, The Bible Exposition Commentary. (Wheaton, IL: Victor Books, 1996), 2:125.
4 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 101.
5 W. W. Wiersbe, The Bible Exposition Commentary. (Wheaton, IL: Victor Books, 1996), 2:125.
6 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 101.
7 ibid.
8 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 111.
9 ibid.
10 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 78-79.
11 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 111.
12 ibid.
“Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ. Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions. He has lost connection with the Head, from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow. 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” (Col. 2:16–23).
What are threats to our freedom as Christians?
The “therefore” in this passage points back to Paul’s teaching on Christ in the previous verses (2:8–15). He warned the believers saying, “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ.” They didn’t need the secular wisdom the Gnostic cult boasted in, because everything they needed was theirs in Christ. In Christ the fullness of God dwells and his fullness dwells in us (v. 10). In Christ we have been circumcised and therefore delivered from the bondage of sin (v. 11). In Christ we have been freed from the burden of guilt and forgiven (vv. 13–14). In Christ we have victory over Satan (v. 15).
John 8:36 says, “He who the son sets free is free indeed.” Yet even though the believer is free, Satan still wants the believer to be in bondage and to miss God’s best for their lives and ministries. Most Christians miss God’s best. They don’t walk in the freedom of Christ, and some may even be pulled away from Christ altogether. Listen to Paul’s warning in this passage: “Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize” (Col. 2:18).
The word “disqualify” is an athletic word used of an umpire declaring that somebody had missed the prize. What is the prize that Christians may be disqualified from? Here, Paul is probably referring to everything that is the believer’s in Christ. This could mean reward in heaven, freedom from sin, or even salvation as they were being tempted to fall away from Christ.
This was not only something that Paul taught others, but it also was his regular discipline. He worked hard to protect himself from being disqualified from the prize. Listen to what he said in 1 Corinthians 9:27: “No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize.” Paul realized it was very possible for him to miss out on God’s best by becoming enslaved to sin or false teaching.
How can we protect ourselves and one another from missing the prize? What are threats to our freedom in Christ? In this passage, Paul gives us three threats we must be aware of if we are going to keep our freedom in Christ.
Big Question: What are the major threats to Christian freedom that Paul emphasizes in this passage? In what ways have you seen these threats enter the church?
“Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ” (Col. 2:16–17).
Here in this text, we see two aspects of the Mosaic Law taught in Colosse. They were being judged about food and days of worship. Both of these were aspects of the law that were taught in the Old Testament for Israel to practice.
When God set the nation of Israel apart to be a kingdom of priests (Ex. 19:6), he gave many laws to distinguish them from the nations they were surrounded by. Some of the laws that distinguished them were food regulations, such as being forbidden to eat pork and other animals (Lev. 23). They also were called to practice certain days of worship to honor the Lord, such as festival days, new moons, and Sabbaths (Num. 28:11–14).
However, these laws were given specifically to Israel under the Old Covenant and were never given to the Gentiles. The Gentiles were excluded from many things because they were not part of Israel. They could only go into the outer courts of the temple. They could never serve as priests. These roles were set apart for Israel alone.
However, in the New Covenant the restrictions in the Mosaic Law, which separated the Jew and Gentile, have now been abolished. Ephesians teaches that the Jew and Gentile now have become one body and they are no longer under the law. Listen to what Paul said:
But now in Christ Jesus you who once were far away have been brought near through the blood of Christ. For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace (Eph. 2:13–15).
In Christ’s death he abolished the laws and the commandments that separated both the Jew and the Gentile. Christ is the fulfillment of the law (Matt. 5:17), and in Christ believers are no longer under the Old Covenant code. Romans 6:14 says, “For sin shall not be your master, because you are not under law, but under grace.”
However, one of the constant threats in the early church was the teaching that commanded both Jew and Gentile to practice the Mosaic Law. This teaching became so widespread that the early church had to have a church council in Jerusalem to settle the argument. All the Christian leaders came together to answer the question, “Do Gentiles need to practice the law?” Look at the conclusion to this in Acts 15:19–20:
It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood.
In reply to the question of whether Gentiles needed to practice the law, James the brother of Jesus, who had become the leader of the Jerusalem church, decided they did not need to.
However, this did not stop the attacks on the early church to practice the Jewish law. The primary emphasis in the book of Galatians was calling them to not follow the OT law. Look at what Paul said in Galatians 4:9–10:
But now that you know God—or rather are known by God—how is it that you are turning back to those weak and miserable principles? Do you wish to be enslaved by them all over again? You are observing special days and months and seasons and years!
They were now practicing special days, months, seasons, and years. Paul says, “Do you wish to be enslaved by them all over again?”
Similarly, the church of Philippi was being attacked by people who taught that circumcision was necessary for salvation. Paul said this in Philippians 3:2–3:
Watch out for those dogs, those men who do evil, those mutilators of the flesh. For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh.
Paul tells them to be careful of those mutilators of the flesh, those who taught circumcision as a way to be righteous with God. He essentially said, “Be careful, lest you lose your freedom.”
However, the worst case in the New Testament is probably in the book of Hebrews. The Hebrew Christians were being infested by legalists who were calling them back to the Old Covenant completely. The book of Hebrews was written as an apologetic. The arguments throughout the book contend that Christ is better than Moses. Christ is better than angels. Christ is a better high priest because he does not die. The blood of Christ is better than the blood of sheep and goats. He gives them a grave warning about not turning back because there would be no remission for sins (Heb. 6:4–8). He challenges them to not fall into apostasy.
The legalism of the Old Testament law was a tremendous threat to the early church, and even though we have letter after letter calling us to freedom in Christ, slavery to the Old Testament law is still a threat to the church today. I remember in undergrad, one of my friends started to be mentored by someone who taught believers were still under the Sabbath day regulation and that it should be practiced weekly. One time, online, I was befriended by a brother on a Christian website. Soon after initiating our friendship he began to tell me if I practiced worship on Sunday then I had accepted the “mark of the beast” in Revelation 13 and was therefore outside the covenant of God. We see these types of regulations in Seventh Day Adventist churches and some Messianic Jewish churches.
There seems to be a renaissance in the church of being called to practice Old Testament law, including the Sabbath day. What the church was attacked by back then is still attacking us today. Listen to the reason that Paul said we should not practice the Old Testament law: “These are a shadow of the things that were to come; the reality, however, is found in Christ” (Col. 2:17). He said they were only shadows and pictures of Christ, and therefore, we are no longer bound to them because Christ has come.
Interpretation Question: What are some ways that we see these shadows in the Old Testament?
In the OT, they would offer a lamb for the sins of Israel, but that lamb was just a symbol of Christ and therefore could never remove sins. One day, Christ approached John the Baptist and John said, “Behold the Lamb that takes away the sins of the world” (John 1:29). The sacrificial lamb was always a picture of Christ.
Your forefathers ate the manna in the desert, yet they died. But here is the bread that comes down from heaven, which a man may eat and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world (John 6:49–51).
Jesus said, “I am the living bread that comes down from heaven” (John 6:51). The manna given to Israel in the wilderness was a picture—a type—of how God would send someone from heaven to satisfy the emptiness of man.
The nation of Israel practiced the Passover in remembrance of how God passed over Israel and judged Egypt instead. During the original Passover, they sacrificed a lamb and wiped the blood on the doorpost so the Angel of the Lord would pass over them. They also got rid of all the yeast in their house. However, look at what Paul said about this festival:
Get rid of the old yeast that you may be a new batch without yeast—as you really are. For Christ, our Passover lamb, has been sacrificed. Therefore let us keep the Festival, not with the old yeast, the yeast of malice and wickedness, but with bread without yeast, the bread of sincerity and truth (1 Cor. 5:7–8).
In the Old Testament, Israel practiced the Passover once a year, but figuratively we practice it every day. As we repent of sin and remove it from our lives, we are like the Jews getting rid of the yeast. Christ, our sacrificial lamb, died so that God’s wrath would pass over us and as an act of faith in him, we daily seek to get rid of our yeast—our sin. The Old Testament law was just a shadow of Christ.
In the Gospels, Matthew quotes the prophet Hosea saying, “Out of Egypt I called my Son.” Matthew 2:15 says, “Where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: ‘Out of Egypt I called my son.’”
This initially looks like a prophecy of Christ fulfilled, but as we look at the original context in Hosea 11:1, we find that it is not. Look at what it says: “When Israel was a child, I loved him, and out of Egypt I called my son.”
Hosea originally spoke about God calling Israel out of Egypt, but Matthew uses it in reference to Jesus, when his family fled to Egypt to protect him from Herod. This wasn’t a prophecy at all; it was typology. Matthew was saying that Israel is an Old Testament shadow of Christ.
Matthew essentially says when you saw Israel, you saw a picture of the Son. The Son went to Egypt when Herod was seeking to kill him, just as Israel went to Egypt during the famine. The Son went into the wilderness to be tempted for forty days just as Israel went into the wilderness for forty years. The Son is a light unto the world and a blessing to all nations as Israel was supposed to be. Israel is a picture of Christ.
In fact, when you read the Servant Songs in Isaiah (Isaiah 42, 49, 50, and 53) in speaking about the suffering servant, many of the references have baffled scholars. Is he talking about Israel or the messiah? Isaiah 53 is clearly talking about the messiah, but many of the other ones seem to be talking about both Christ and Israel. This is because Israel is a reflection of Christ.
Christ completely fulfilled the law and the Christian is no longer under it. Christ not only fulfilled it by his righteous life, but also by fulfilling the types—the pictures—that were given to represent his coming. When Christ came to the earth, died, and was resurrected, there was no longer any need for the pictures. The reality had come.
It should be noted, Christians are divided on the application of Old Testament law to the Christian life. Some have divided the OT law as ceremonial, civil, and moral. They would say only the ceremonial and civil law were fulfilled in Christ, but not the moral law. Others believe the whole OT law was fulfilled in Christ. This is the view I tend to lean toward. Even the Ten Commandments (the moral law) were fulfilled in Christ. Let me give you one of the texts that supports this:
Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end, will not the ministry of the Spirit have even more glory? For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory. Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it. For if what was being brought to an end came with glory, much more will what is permanent have glory (2 Cor. 3:7–11 ESV).
What part of the law was carved in stone? That was the moral law, the Ten Commandments. Paul says it came to end, or as the NIV says, it was transitory. Christ fulfilled the whole law, not only the civil and ceremonial aspects of it. It also should be noted that even though divisions such as civil, ceremonial, and moral may be helpful for us in understanding the law, for the Jew it was all the same. To break one part of the law was to break the whole law (James 2:10). They had no division. So when Scripture says Christ fulfilled the law in Matthew 5:17 and he abolished the law in Ephesians 2:15, it is referring to the whole law.
Application Question: Does this mean Christians are not under any law or commands in Scripture and therefore are free to do what they want because they are saved?
Absolutely not. Listen to how Paul talked about the law: “To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law” (1 Cor. 9:21).
Paul declared that he was not under the OT law, but was now under the law of Christ. This means his submission was to the teachings of Christ and his apostles as expressed in the New Testament. Some have dealt with it this way: if an OT law is not repeated in the New Testament then we are not under it.
Even though we are not under the Ten Commandments, those truths are still operative under Christ because they are repeated in the New Testament with the exception of the Sabbath day. Here is a good picture of this: the U.S. and Korea have many of the same laws. Do not steal. Do not murder. However, if I steal something while I am in Korea, will I be prosecuted under American law or Korean law? I will be prosecuted under Korean law because I live in Korea.
It’s the same law, but I am under a different jurisdiction. When believers died in Christ, we died to the law as Christ did. He fulfilled it and delivered me from it by dying for me. Therefore, I am no longer under that law. What happened to Christ happened to me.
In Romans 7:1–4, Paul uses the illustration of marriage to explain this. If a woman is married to a man and he dies, she is free to marry another. Look at what Paul says: “So, my brothers, you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit to God” (Rom. 7:4).
We are now married to Christ and not the law. We are under another jurisdiction. Like Paul said, we are now under the law of Christ (1 Cor. 9:21), which includes such things as “Love God with all your heart, mind, and soul.” It includes “love your neighbor as yourself.” It includes everything Christ taught and his apostles taught.
This is the very reason we are not under the Sabbath law. Christ died to the law, fulfilled it, and is no longer subject to it, as he is seated at the right hand of the Father in the heavenlies (Eph. 1:20). We died with him to the law because we are in him—married to him—and we are seated with him in the heavenlies (Eph. 2:6). Therefore in Christ, we are no longer under the law, which includes the Sabbath regulation. The Sabbath was simply a shadow of our husband—Christ—who has come. He is the eternal rest that the Sabbath always pictured (Matt. 11:28–29). To continue to submit to the pictures of Christ is like a wife being enamored with her husband’s shadow while her husband is right next to her.
With all this said, many would still try to call us back to the shadows instead of focusing on Christ. Because practicing the Sabbath day is still strongly advocated by some groups, we will look at further Scriptural support for why the believer is not under this law. Here are ten reasons given by John MacArthur:
Contrary to the claims of some today, Christians are not required to worship on the Sabbath day. It, like the other Old Covenant holy days Paul mentions, is not binding under the New Covenant. There is convincing evidence for that in Scripture. First, the Sabbath was the sign to Israel of the Old Covenant (Ex. 31:16–17; Neh. 9:14; Ezek. 20:12). Because we are now under the New Covenant (Heb. 8), we are no longer required to keep the sign of the Old Covenant.
Second, the New Testament nowhere commands Christians to observe the Sabbath.
Third, in our only glimpse of an early church worship service in the New Testament, we find the church meeting on Sunday, the first day of the week (Acts 20:7).
Fourth, we find no hint in the Old Testament that God expected the Gentile nations to observe the Sabbath, nor are they ever condemned for failing to do so. That is certainly strange if He expected all peoples to observe the Sabbath.
Fifth, there is no evidence of anyone’s keeping the Sabbath before the time of Moses, nor are there any commands to keep the Sabbath before the giving of the law at Mount Sinai.
Sixth, the Jerusalem Council did not impose Sabbath keeping on the Gentile believers (Acts 15).
Seventh, Paul warned the Gentiles about many different sins in his epistles, but never about breaking the Sabbath.
Eighth, Paul rebuked the Galatians for thinking God expected them to observe special days (including the Sabbath) (Gal. 4:10–11).
Ninth, Paul taught that keeping the Sabbath was a matter of Christian liberty (Rom. 14:5).
Tenth, the early church Fathers, from Ignatius to Augustine, taught that the Old Testament Sabbath had been abolished and that the first day of the week (Sunday) was the day when Christians should meet for worship. That disproves the claim of some that Sunday worship was not instituted until the fourth century.1
Application Question: What are the purposes of the Old Testament law today?
Paul said, “We know that the law is good if one uses it properly” (1 Tim. 1:8). If it is still good, then how can we apply it? The OT law applies in many ways to the church today. We will look at a few.
We should study the OT law to better know God. Though his commands to men may change, his character never does. We see his grace, loving-kindness, wrath, holiness and many other characteristics displayed throughout the Old Testament and specifically through the law. If we are going to know God we must study his commands in the OT law.
Paul said, “We also know that law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers” (1 Tim. 1:9).
In what way is Old Testament law not for the righteous but for sinners? It shows sinners their sin and their inability to follow God’s law. It reveals their need for the Savior. Listen to Galatians 3:24–25: “So the law was put in charge to lead us to Christ that we might be justified by faith. Now that faith has come, we are no longer under the supervision of the law.” The law was a tutor to bring us unto Christ. Our inability to keep the law shows us our need for him.
Listen to how Paul handles the law in 1 Corinthians 9:8–11:
Do I say this merely from a human point of view? Doesn’t the Law say the same thing? For it is written in the Law of Moses: ‘Do not muzzle an ox while it is treading out the grain.’ Is it about oxen that God is concerned? Surely he says this for us, doesn’t he? Yes, this was written for us, because when the plowman plows and the thresher threshes, they ought to do so in the hope of sharing in the harvest. If we have sown spiritual seed among you, is it too much if we reap a material harvest from you?
Paul takes a law about allowing an ox to eat while working in the field and says this principle is true for ministers who serve in the church. They are worthy to receive pay and other material blessing as they serve us in the Lord. This is a universal principle that can be applied to a church, business, etc. The Old Testament law, as all of Scripture, trains the man of God for all righteousness (2 Tim. 3:16–17), though we are not under it as a covenant with God.
Paul says be careful and be aware of any teaching that calls us back into the Old Covenant. This attack was pervasive in the early church, and it is still here today. Let no one take you captive by it.
Application Question: In what ways have you seen or experienced people being judged and called to go back to the Old Testament law in the contemporary church?
“Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions. He has lost connection with the Head, from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow” (Col. 2:18–19).
Observation Question: In verses 2:18–19, what is the problem Paul is warning the Colossians against?
What is the second threat Paul is warning the Colossian church about?
Paul tells them to be careful with people who delight in false humility and the worship of angels. It seems that these Gnostic teachers were going into great detail about their experiences with angels or spirits.
Is there anything wrong with angelic experiences? An angel informed Mary she would give birth to the messiah. Daniel was given great prophesies about Israel through an angel. Even Moses received the law through angels.
What was the problem with these experiences? We can discern by what Paul says in verse 19, “He has lost connection with the Head.” These teachers claimed their authority from these visions or experiences with angels.
We must be very careful of this. They followed angels and not the Head, Christ. The primary way we keep our connection with the Head is through his Word. Listen to what Paul said in 2 Timothy 3:16–17: “All Scripture is God–breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.”
The Scripture equips the man of God for every good work. Theologians call this the sufficiency of Scripture. This doesn’t mean God will never give someone a vision or an experience, but the validity and authority of this experience will come through the Word of God and not from the experience itself.
We must be very careful of those who claim authority through experience and not the revelation of Scripture. Many cults and false religions were started by those who claimed revelation through angels or visions. Mormonism was started based on Joseph Smith’s experience with an angel. The Koran came from Muhammad’s experience with an angel. In fact, Paul warns about this in Galatians:
But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned! (Gal. 1:8–9).
Interpretation Question: What was the exact experience that the Colossians were having with these angels, and in what ways have we seen this in contemporary Christianity?
What types of experiences were the Gnostics claiming? We cannot be sure, but we do have clues in the text. Paul says they had “false humility.” The Gnostics believed in many intermediaries between man and God, and Christ was just one of them.
Therefore, when Paul says “false humility,” he may have been talking about their claim to be unworthy to go to God on their own and that they needed angelic intermediaries to reach him. They claimed these experiences should be normative and were necessary for everybody.
This has shown up in many forms throughout the centuries. The clearest form is seen in the Catholic Church, where people can go to God through other saints who have died. Because they are unworthy to approach God, they go through Mary, Paul, John, or other saints who can pray for them.
This contradicts Scripture. First Timothy 2:5 says, “For there is one God and one mediator between God and men, the man Christ Jesus.” Jesus said we should pray to the Father in his name (John 14:14). This, in part, means to pray through him. He is the only intermediary between us and God, and we do not need any other person or spirit. Paul is arguing that Christ is sufficient. He is all we need. Listen to what the writer of Hebrews said:
For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need (Heb. 4:15–16).
The writer of Hebrews essentially says, “He is enough. Go to the Father with boldness. Christ is enough. You don’t need anybody else. He is the perfect intermediary.” We must be aware of this as other teachings arise declaring we need this prophet to reach God, or we need this experience to reach God, and that these people or experiences are the only way. No, Christ is enough. In Christ the fullness of God dwells and in us we have his fullness (Col. 2:9–10). We have everything we need for life and godliness (2 Peter 1:3).
Another way this is seen in contemporary Christianity is by the hyper–spirituality in some charismatic circles. Even though I personally believe Scripture nowhere forbids the possibility of God still giving visions or prophecy, these experiences do not have the authority of Scripture, and they should not be exalted as such.
Often in the charismatic movement people come to church seeking prophecy or visions from other people instead of seeking God’s will through the Word. Again, they have lost connection to the Head.
Sometimes, the charismatic church can be very weak in Scripture because they are focusing on visions and experiences. When this happens, the church becomes very immature and weak because we only grow by being connected to the Head, which is primarily done through the Word of God (cf. 1 Peter 2:2; Eph. 4:15).
I went to one charismatic church where the pastor preached a prophecy that was given to the church on the previous Sunday. The sermon was an exegesis on another person’s prophetic word. When the Word of God is demoted below any other form of revelation or even made equal, we have lost connection to the Head.
I am not saying that God will never use prophesies or visions from angels, but I am saying they are fallible and must be tested by Scripture to make sure they line up with the Head. John said, “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1).
Application Question: How can we test prophecy and experiences to see if they are from God?
Again, God will never speak a word that disagrees with Scripture, and therefore visions must always be tested by it. If they disagree with the teaching of God’s Word, they must be thrown away. In 1 Corinthians 12:3, people were standing up in church and saying, “Jesus Christ was accursed.” Paul rejects these prophecies, saying that they were not from the Holy Spirit. He said, “No one can say, ‘Jesus is Lord,’ except by the Holy Spirit.” Why? How did he know this was not a new word from heaven? Easy. It contradicted Scripture. The Holy Spirit is the author of Scripture, and his work will never contradict it. He was given to bring glory to Christ (cf. John 16:14), and he even enables us to do so.
In 1 Corinthians 14, Paul teaches that when a prophecy is given in the church, it should be tested by the church. Listen to what he says: “Two or three prophets should speak, and the others should weigh carefully what is said” (1 Cor. 14:29).
The word “weigh” can be translated “judge.” The church was supposed to judge the prophecy and not just accept it. Jesus said, “My sheep hear my voice and they will not follow the voice of another” (John 10:4–5). We must test the prophecy by what the other sheep are discerning. This is a practical way to discern God’s will in areas that are not clearly expressed in Scripture. Proverbs 11:14 says, “There is safety in the multitude of counselors,” or it can be translated, “There is victory in the multitude of counselors.”
God will often help us confirm through the counsel of mature believers.
Again in 1 Corinthians 14, one could discern that God was speaking through the prophecy because the secrets of his heart were revealed. Listen to what Paul said:
But if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all, and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, ‘God is really among you!’ (1 Cor. 14:24–25).
The word given was confirmed by what was happening in the person’s heart. Philippians 2:13 says, “For it is God who works in you to will and to act according to his good purpose.”
Many times we discern God’s voice by what he is already doing in our hearts. Paul says God works in us to “will.” He is working in us to give us his desires and many times this will be one of the ways we have confirmation.
Sometimes this confirmation of the heart will come through peace. Colossians 3:15 says, “Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful.” The word “rule” actually is an athletic word used of an umpire. The umpire tells us what is safe. It can also be translated as let the peace of Christ “decide.” Many times God will give us peace in the process of discerning his will. We test prophecy and experiences by what God is already doing in our hearts.
Look at what Moses taught about prophecies:
If what a prophet proclaims in the name of the LORD does not take place or come true, that is a message the LORD has not spoken. That prophet has spoken presumptuously. Do not be afraid of him (Deut. 18:22).
Sometimes the only way to determine if the prophecy is of God is to wait and see. God told Israel they would know if the prophecy was of him by whether it came true or not. Sometimes we may receive words of prophecy or knowledge from others, and the only thing we can do is write them down and see if they come true or not. Again, we must remember that God’s Word is our ultimate test of a prophecy or experience.
The Colossian cult was exalting experience over the Word of God and therefore had lost connection to the Head. Be careful of any teaching that exalts one person’s experience or calls us to seek experience over God’s Word. These ministries have lost connection to the Head and will ultimately bring believers under a bondage to something other than Christ.
Application Question: In what ways have you seen the abuse of prophecy or spiritual experiences in the church? In what ways have you been blessed by prophecy or spiritual experiences? How did you test them?
“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” (Col. 2:20–23).
What’s the next warning that Paul gave us? He essentially calls believers to beware of legalism: “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!’” Legalism is an emphasis on man–made laws or commands not given by God in Scripture or through God in our personal relationship with him. Most commentators seem to recognize this as an emphasis on asceticism, which is a rigorous discipline of the body in order to please God.
It must be noted, Scripture does teach we should discipline our bodies. Paul said this:
Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever. Therefore I do not run like a man running aimlessly; I do not fight like a man beating the air. No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize (1 Cor. 9:25–27).
Paul said he “beat” his body. Every believer should practice this type of discipline in order to be holy and pursue Christ. Paul essentially says the discipline of a competitive athlete should be the discipline of every believer in order to pursue the prize of Christ. He told Timothy to discipline himself unto godliness (1 Tim. 4:7).
However, the ascetics went further than this; they focused primarily on “human commands and teachings” (v. 22). Paul said these commands were based on “the basic principles of this world” (v. 20). He is either saying that these commands are very rudimentary, as the word for “basic principles” was used of the letters in the alphabet. These commands were no different than any other religion with basic rules and commands; they had no power. Or, it can be translated basic or “elemental spirits,” meaning these teachings were inspired by demons (v. 20 ESV).
We probably get a good picture of the first demonically inspired legalism from Satan’s temptation of Eve. Look at what he said to her in Genesis 3:1: “Did God really say, ‘You must not eat from any tree in the garden’?” Satan said that Adam and Eve could not eat of “any tree” when God had only forbidden to eat from one tree. He added to God’s laws in order to make God appear strict and domineering. This legalism obviously was used to ultimately push Eve away from God and into sin. Legalism is inspired by the devil.
Paul said demons would inspire many legalistic teachings in the end times. Look at what he said:
The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron. They forbid people to marry and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth (1 Tim. 4:1–3).
Paul said the last days would be full of demonically inspired legalism taught by men. He said some would forbid marriage and some would forbid certain foods. We must be aware of this. Satan is still adding to Scripture today, putting people in bondage to laws that have not come from God.
In fact we have seen this legalism throughout the history of Christianity. In the middle ages, in order to follow Christ, people were commanded to take vows of poverty and singleness and go into monasteries to serve the Lord, secluded away from the temptations of the world.
It should be noted that these can be very good disciplines. Christ called his disciples to leave everything to follow him; they gave up careers and had traveling ministries that depended on the support of others. He called the rich man to leave all to follow him (Matt. 19).
However, Scripture also teaches that many believers were rich. Abraham was wealthy. Joseph was wealthy. David was wealthy. God is not so much worried about whether a person has money, but whether money has them. It is the love of money that is the root of all kinds of evil (1 Tim. 6:10), not having money itself.
God has called many missionaries to leave home, family, and job to serve him. However, it becomes legalism when the entire church is commanded to do so.
It is the same with singleness. Paul clearly teaches in 1 Corinthians 7, singleness is a gift that can be very beneficial to the church. However, it is legalism when all people, or all men who minister, are commanded to be single, as seen in Catholic doctrine. This would be a teaching of man, not God. It would be demonically inspired legalism.
We have seen legalism creep into many churches, and we should be careful of this. I was raised in a church where women could not wear pants and Christians were challenged to not go to movie theaters. Is it possible for God to convict some women to not wear pants to protect their brothers from stumbling? Certainly, and praise God for women with such a sensitivity. However, when the church teaches all women should not wear pants, then this becomes legalism.
Legalism is the practice of man–made laws to make a person acceptable to God. It does not include commandments in the Scripture. Many Christians want to call all commands in Scripture legalism. The pastor says, “Read your Bible.” They say, “Stop being so legalistic.” The preacher says, “Don’t get drunk.” They say, “Who are you to judge?” Listen, Scripture has called Christians to be holy and different, and many commands are explicitly clear. But Scripture also calls for people to have a personal relationship with God, which means that God may give us different convictions than he gives others. He does this because he knows our hearts and our weaknesses, which may be different than others.
Remember what Paul taught in Romans 14:2, 5–6:
One man’s faith allows him to eat everything, but another man, whose faith is weak, eats only vegetables . . . . One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind. He who regards one day as special, does so to the Lord. He who eats meat, eats to the Lord, for he gives thanks to God; and he who abstains, does so to the Lord and gives thanks to God.
Scripture allows liberty in areas where God has not given commands. However, Scripture does give us one law that we must obey in all our liberties and that is the law of love (cf. Rom. 14:15; Luke 10:27). If our liberties could cause others to stumble, then we should give them up. Paul said, “It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall” (Rom. 14:21).
Application Question: What happens to individuals or churches that promote legalism?
1. Legalism Tends To Make People Prideful.
Legalism, as with all other aspects of religion, is a work of the flesh that will create pride. Therefore, legalistic churches or ministries will often be full of prideful people. Like the Pharisees who had many man–made laws, they will be prone to boasting and false humility (cf. Luke 18:11–12).
2. Legalism Tends To Make People Judgmental.
Since legalism creates pride, it tends to make people judge one another. Churches that practice legalism are typically very divisive churches. This was true of the Galatian church, which was practicing the legalism of the Mosaic Law. Paul said, “If you keep on biting and devouring each other, watch out or you will be destroyed by each other” (Gal. 5:15).
3. Legalism Tends To Push People Away From Christ.
Legalism makes people focus on man–made laws as a measure of spirituality instead of intimacy with Christ. It is easier for a person to keep a bunch of laws instead of drawing near to God and hearing his voice. Legalism is a substitute for a relationship with God.
Also, because God does not give grace to follow man–made laws, people will commonly fall away from their faith. We often see this with the youth as they grow up. They find that this legalistic faith only brings them condemnation or makes them very judgmental people; therefore, it ultimately leads them further away from Christ and his church.
Interpretation Question: What are secrets to not being taken captive by legalistic teachings?
1. Recognize The Freedom In Our Relationship With Christ.
Paul says that the secret is to be focused on our relationship with Christ and what he has done for us. Listen to what he says: “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” (Col. 2:20).
Paul says you must realize that you died with Christ, and therefore you are not bound to live by these man–made rules. You are in Christ and under Christ’s leadership, not man’s.
2. Recognize That Man–Made Regulations Have No Real Power.
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 (Col. 2:23).
There is no power in a church, ministry, or person that is focusing on regulations instead of a relationship with Christ. It is only through abiding in Christ that we produce fruit (John 15:5). Legalism draws us away from the vine from which all fruit grows.
3. Recognize When Certain Teachings Have Gone Beyond What Is Written.
Listen to what Paul taught:
Now, brothers, I have applied these things to myself and Apollos for your benefit, so that you may learn from us the meaning of the saying, ‘Do not go beyond what is written.’ Then you will not take pride in one man over against another (1 Cor. 4:6).
Scripture is our guard against legalism. We must be careful not to go beyond what is written. This does not forbid coming to a personal conviction on matters not clearly forbidden in Scripture. However, it should keep us from commanding others to practice it, as was happening in the Colossian church. In areas where Scripture does not forbid there is liberty. We should not judge others based on our convictions (cf. Rom. 14:5–7; 10–13).
Paul calls us to be careful of teachings that emphasize legalism because of our new relationship to Christ. Legalism enslaves and separates us from our true master, Jesus Christ, and it also brings division among his people. Because of our death with Christ, do not become enslaved again to the world and its rules. We no longer belong to the world and therefore must maintain our freedom in Christ (v. 20).
Application Question: How would you define legalism? In what ways have you seen or experienced legalism in the church? What personal convictions has God given you? How can we protect ourselves from judging others based on our personal convictions?
What are common threats to the Christian’s freedom in Christ?
They will command that Sabbaths, festivals, and food laws be practiced. Scripture teaches this as a matter of preference and not a command (Rom. 14). Christ freed us from the law, nailing it to the cross. These were just shadows fulfilled in Christ.
The Gnostics were emphasizing their experiences with angels and spirits. Paul said they had lost connection with the Head; they had the wrong authority in their lives. Many Christians are experience seekers: they are seeking prophecy or seeking to be zapped by “the Spirit” instead of seeking Christ through his Word. Because they are experience seekers, often the enemy counterfeits these experiences and leads them astray. Let the Word of God be the final say on every experience. He has given the Scripture to equip us for all righteousness (2 Tim. 3:17).
Legalism is demonically inspired, man–made laws given as a measure of spirituality. You can’t wear this, can’t do that, and can’t go to this place. Where Scripture is silent, we must be very careful of supplementing with a command. We must let the Holy Spirit guide his people in righteousness as we teach the Word of God. Satan was the first to use legalism with the intention of pushing Adam and Eve away from God. In seeking to love and protect people by giving them man–made laws, we might end up pushing them away from God and others instead. We can trust that God’s Word and the work of the Holy Spirit are sufficient.
Christ has made us free in him. Therefore, we must be aware of common threats used by the enemy to enslave us, such as abuse of the OT law, spiritualism, and legalism. “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” (Gal. 5:1).
Application Question: What stood out to you the most in this lesson about the spiritual threats to the believer’s freedom? How is Christ calling you to protect yourself or others?
Copyright © 2015 Gregory Brown
1 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 112-115.
“Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory” (Col. 3:1–4).
How can we develop a heavenly mindset?
Some have said it is possible to be “so heavenly minded that we are no earthly good.” However, when you look at the history of the church, it was those who were the most heavenly minded who did the most good. Listen to what Christ said: “From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it” (Matt. 11:12).
The people who forcefully grabbed hold of the kingdom of heaven are the ones advancing it. Though on the earth, they had a heavenly mindset. Having a heavenly mindset is very important for advancing the kingdom, not only in our lives but on this earth as well.
It is for this reason that Satan is always attacking the believer’s mind with doubts, fears, worldly thoughts, etc. Satan wants to keep believers from focusing on what really matters, and that is God and his kingdom.
This is what Paul is primarily referring to when he says to the Colossians, “set your hearts on things above.” He is primarily referring to God and his kingdom. In the Lord’s Prayer, we are taught to be consumed with God’s name being hallowed, and his kingdom and his will being done on earth as it is in heaven (Matt. 6:9–10). The believer’s mind should be consumed with heavenly things.
In Scripture, those who practice right thinking receive tremendous blessings. Isaiah 26:3 says, “You will keep in perfect peace him whose mind is steadfast, because he trusts in you.” It also can be translated, “You will keep in perfect peace him whose mind is stayed on you” (ESV).
The person whose thoughts are consumed with God and his kingdom will have perfect peace instead of anxiety and worry. When we find ourselves anxious or worried, we can be sure that we have lost a God–centered mindset.
What are some other benefits of God–centered thinking? Listen to Philippians 4:8–9:
Finally, brothers, 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. Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you.
Paul says thinking on right things and practicing them brings the God of peace—the very presence of God in our lives (v. 9). Many are missing the manifest presence of God in their lives because they have ungodly thinking, which eventually leads to ungodly practice.
In fact, Paul says that the way a person thinks is an indicator both of his salvation and his fruitfulness. Listen to what he says:
Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. The mind of sinful man is death, but the mind controlled by the Spirit is life and peace (Rom. 8:5–6).
The secular person thinks only about the “desires” of his carnal nature. The carnal person may be spiritual, but he only wants things of the spirit that satisfy or glorify him:
A carnal person may believe in God and pray for things, but God is only a means to his “desires.” James 4:3 says, “When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures.”
However, a truly born-again person desires what the Spirit of God desires. He ultimately wants God’s will to be done on earth as it is in heaven. This doesn’t mean that we don’t pray for our desires; it means we are not consumed with our desires. The desires of the redeemed should be and must become that of the Spirit of God.
Paul says the one who continually thinks on the desires of their sinful nature will bring the fruits of death and destruction, but the one consumed with the things of the Spirit brings the fruits of life and peace (Rom. 8:6).
The mind is very important. What does your mind say about you? It will tell you who you are—a believer or an unbeliever—a person led by the sinful nature or a person led by the Spirit. It will also tell you what type of fruits you will produce. A person that thinks on the things of God receives life and peace.
Paul in Colossians 3:1 is calling these believers, who are tempted like all of us to think on carnal things, to set their heart and mind on things above. He says, “Since, then, you have been raised with Christ, set your hearts on things above.”
Again, when he says “above,” he really means God and his kingdom (cf. Matt. 6:9–10). How do we develop a heavenly mindset, a mind consumed with the things of God? We will learn principles about developing a heavenly mindset in this text.
Big Question: How do we develop a heavenly mindset consumed with the things of God according to this text?
“Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God” (Col. 3:1).
Interpretation Question: What does Paul mean by the believer being raised with Christ, and why is it an encouragement to think on things above?
Paul says believers can develop a heavenly mindset by understanding their resurrected position in Christ. When Christ died, we died with him, and when he resurrected and went to heaven, we went with him. Listen to how Paul talks about this in Ephesians: “And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus” (Eph. 2:6).
When Paul says, “seated us with him in the heavenly realms,” he is primarily referring to “authority” and “rulership.” Listen to how Paul uses a similar phrase in relationship to Christ in Ephesians 1:19–22:
And his incomparably great power for us who believe. That power is like the working of his mighty strength, which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. And God placed all things under his feet and appointed him to be head over everything for the church.
Paul, in talking about the power that is in believers and was at work in Christ in the resurrection, says this power seated Christ in heavenly realms far above all authority, power, and dominion. God placed all things under his feet.
Therefore, when Paul says the Ephesians have been seated with Christ by this great power, he wants them to see their authority and position in Christ. They are rulers with Christ over all things. Now at this present time, not everything in heaven and on the earth submits to Christ in the way it is supposed to, but one day it will at his coming. First Corinthians 15:24–26 says,
Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death.
At Christ’s second coming he will bring all things into full submission to his will. All will bow and call him Lord (Phil. 2:10–11). All things will be put under his feet.
The incredulous thing about Christ’s rule is that we will rule with him. Romans 8:17 says we are “co–heirs with Christ.” Everything that is his is ours. In John 17:22, Christ said in his high priestly prayer that he has given us his glory.
Paul in Colossians 3:1 is telling us that we must think about our resurrected position with Christ. Again he says: “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God.”
Paul says our thinking should reflect our resurrection in Christ, the one who is seated at the right hand of God and will rule all things. In fact, Paul uses this same argument at Corinth where the believers were arguing and suing one another. Look at what he says:
Do you not know that the saints will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? Do you not know that we will judge angels? How much more the things of this life! Therefore, if you have disputes about such matters, appoint as judges even men of little account in the church! (1 Cor. 6:2–4).
He rebukes them for arguing and then bringing their church disputes before the world in civil cases. He essentially says, “Don’t you know your resurrected position? Don’t you know you will judge the world and angels?” God has given judgment over to the Son (John 5:22), and because we are seated with him, we will judge the world and angels in his coming kingdom. Paul says, “Because of this reality, shouldn’t you be able to judge these small disputes in the church?”
Now, none of these Christians were probably thinking about their future rule with Christ while they were disputing with one another. They were concerned about what they had lost and how they had been cheated. However, Paul essentially says that they should be thinking about their position in Christ. One day they would judge the world and angels. Paul taught that having a heavenly mind should have affected how they handled their disputes in the church.
If we are going to have a heavenly mind, we must first start with understanding our position in Christ. We have been raised with Christ who is seated at the right hand of God. Everything that is the Son’s is ours. As mentioned before, this seating reflects our unity with Christ and the authority that comes with it. And this reality should affect how we think and live. Consider what Jesus told his disciples:
Then Jesus came to them and said, ‘All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit’ (Matt. 28:18–19).
When Christ told them to go and make disciples, he told them to do this based on his authority, which he had essentially given them. The disciples worked on behalf of Christ and the kingdom of heaven. Paul, in fact, calls himself an ambassador of Christ in 2 Corinthians 5:20. He says, “We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God.”
An ambassador goes somewhere with the message and the authority of the person he represents. Paul is not only saying that he had the message of God, but also the authority of God in saying it.
Many Christians are scared to evangelize, scared to share their faith, scared to counsel, scared to serve God, etc. If they just understood their position and their authority, it would drastically affect their ministry. When Paul cast out the demon in Acts 16, he didn’t act on his authority, but on the authority of Christ whom he was seated in.
She kept this up for many days. Finally Paul became so troubled that he turned around and said to the spirit, ‘In the name of Jesus Christ I command you to come out of her!’ At that moment the spirit left her (Acts 16:18).
Did Paul have special authority in himself? No, this authority came from whom he represented, whom he was seated in. He told the demon to leave “in the name of Jesus Christ.” Paul was an ambassador walking in the authority of Christ. If we are going to have the right mindset, we must focus on our resurrected position. We are different from the rest of the world because of our position in the heavenly realms, and we must live like it.
What else is needed to develop a heavenly mindset?
Application Question: What other applications can we take from the importance of knowing our resurrected position in Christ?
“Since, then, you have been raised with Christ, set your hearts on things above” (Col. 3:1).
The word “set” is an active word. It can also be translated as “seek.” The KJV says, “Seek those things above.” This does not happen by accident; it only happens through rigorous discipline. If you are not actively seeking things above, then you won’t be thinking in a heavenly manner. This is what Paul said in Romans 12:2: “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind.”
When he says, “Do not conform any longer,” it implies that the members of the Roman church were already being conformed. It has the sense of stop conforming, or stop being pressed and molded into the pattern of this world. If you are not seeking things above, you are already being pressed and molded to look and think like the rest of the world.
You will be molded in how you view yourself:
The world will control how you think, how you dress, what type of job you seek, and the type of school you go to. Christ said, “You cannot have two masters, you will love one and hate the other. You cannot serve both God and Money” (Matt. 6:24).
Most Christians have the world as their master. It tells them what to do, where to go, and how to do it. Christians must understand that they are no longer part of this world, and they must actively “seek” to think the way God has called them to think. They must seek things above.
How do we practice and develop this discipline of thinking on things above?
Application Question: How can we actively seek those things above as a discipline?
This discipline is developed in several ways.
It is through Scripture that we renew our minds and start to think on things that are noble, good, and righteous—we start to think more like God. How do we impress Scripture upon our hearts? Listen to what Moses said to Israel:
These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and on your gates (Deut. 6:6–9).
He gives them several ways to put God’s Word on their hearts.
If you are going to think on heavenly things, you must be a teacher. You must teach it to your friends; teach it in small groups; teach it to strangers. When you have to teach something, you can’t help but think upon it all the time.
Some may say, “I am a baby Christian. How can I teach?” Find somebody you know more than and share with that person, even if it’s an unbeliever. That’s what the parents were doing when they taught their children. They taught somebody they knew more than. We should do the same. Every Christian is called to be a teacher, and one can’t set his heart upon things above without doing this.
This didn’t mean that they were to only have theological conversations. This meant that they needed to view everything from the mindset of God and what God thought about things. Christians should automatically think about what Scripture says when they see movies, watch the news, or are asked a simple question. And yes, you will be considered narrow when you do this, but this is the type of mind that pleases God—a mind that is set on God’s Word.
Certainly this may be done very literally as Israel did, with memory flash cards, pictures, and paintings, but, even more so, you should set up places and times in your daily life where you will always encounter the Word of God. This includes things like daily meditation, small groups, or accountability meetings. Every morning you are going to encounter the Word of God here. Every Tuesday you are going to encounter the Word of God there. Every Friday you are going to encounter the Word of God when you meet with brother or sister so-and-so.
By tying it on their hands, head, and doors, they constantly saw the Word of God. This is important because if we don’t do this, we may sometimes go a week and realize, “I haven’t read the Word of God.”
This is a lot of work. But in order to “set,” to have a mind that is immovable from the things of God, it takes discipline. Many Christians know nothing of a mind that has “set the Lord before them at all times and they will not be shaken” (Ps. 16:8). Many Christians are shaken by every little event. A mind that is “set” happens only by rigorous acts of discipline, and we must seek to develop this through study of the Word of God.
How else do we discipline our mind?
“Set your minds on things above, not on earthly things” (Col. 3:2).
Paul said we should not only seek things above but also turn away from earthly things. In order to think heavenly thoughts, we must get rid of or keep away from things that would draw us away from God. We are called to get rid of anxieties. Scripture says, “Be anxious for nothing” (Phil. 4:6). We are called to get rid of lust, anger, envy, jealousy, and anything else that is not of God (cf. Col. 3:5–9).
Practically, this may mean not watching certain TV shows, reading certain magazines or books, listening to certain music, or hanging around certain people, especially when we find they contribute to drawing us away from God and godly thoughts. We must zealously protect our minds. Paul said,
The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ (2 Cor. 10:4–5).
We must take captive every thought and bring it into submission to Christ. Make no mistake here, brethren. Our thoughts are not neutral, innocent, or harmless. Our minds are either lorded by Christ or someone or something else. Is Christ Lord of your thoughts?
“Be joyful always; pray continually” (1 Thess. 5:16–17).
It is through the discipline of prayer that we develop a heavenly mindset. We must learn how to pray at all times, bringing every thought before our Father.
“He who walks with the wise grows wise, but a companion of fools suffers harm” (Prov. 13:20).
Again, our thinking is often affected by our friends. The fool in Scripture is a person who says there is no God or does not live for God (cf. Ps. 14:1). Therefore, the wise are people who fear and honor God (Prov. 9:10). We must develop friendships with wise, godly believers who help us seek spiritual things.
Application Question: What type of thoughts do you have to commonly reject to keep a heavenly mindset? How is God calling you to practice these disciplines to develop a heavenly mindset?
“For you died, and your life is now hidden with Christ in God” (Col. 2:3).
Interpretation Question: In what way have believers died, and how should this affect our thinking?
Paul says we died with Christ and our life is now hidden in Christ. For many, instead of thinking on the things of God, they are consumed with ungodly things like lust, anger, bitterness, jealousy, covetousness, etc. In order to have a heavenly mindset, we must reckon our death with Christ. But, we must ask the questions, “What exactly did we die to?” and “How did we die?”
If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin—because anyone who has died has been freed from sin (Rom. 6:5–7).
On the cross, our old nature was crucified with Christ. It was crucified so that we could be freed from sin. We must understand this doctrine to walk in victory over lust, anger, depression, and any other sin that tries to control us. Paul says this should be our response to our death to sin: “In the same way, count yourselves dead to sin but alive to God in Christ Jesus” (Rom. 6:11).
He says to “count” or think about yourself differently. You are dead to sin but alive to God. This means that I can break habitual strongholds of sin. It means that I can start over when I fail because Christ paid the penalty for my sins and broke the power of it.
For many, instead of thinking on the things of God they are consumed with ungodly things like lust, anger, bitterness, jealousy, covetousness, etc. In order to have a heavenly mindset, we must reckon our death to sin. We died with Christ.
“If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters—yes, even his own life—he cannot be my disciple. And anyone who does not carry his cross and follow me cannot be my disciple (Luke 14:26–27).
Christ says to follow him as a disciple, we must hate our life and take up our cross. This is a daily discipline. We die to ourselves, our desires, and our wants in order to submit to Christ. We get a good picture of this with Christ before going to the cross. He says, “Take this cup from me but nevertheless, your will be done” (Luke 22:42). He submitted his will to that of the Father and so must we.
Listen to Paul’s testimony of this: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Gal. 2:20).
For many people, they can’t have a heavenly mind because they are consumed with self instead of God. In order to develop a heavenly mindset, we must continually crucify ourselves—we must daily reckon ourselves dead to self and alive to God.
“May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world” (Gal. 6:14).
Paul said his death on the cross with Christ also brought death to this world. He essentially said, “I am dead to the world and the things of the world. They no longer satisfy me. They no longer are my passions in life. My passion is to honor and to know Christ. I am alive to God and dead to the world.”
John said, “Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him” (1 John 2:15).
The very reason many cannot think on things above is because of worldliness. They are consumed with the things of this world: gaining them, enjoying them, and keeping them. If we are going to think on heavenly things, we must continually reckon ourselves dead to the things of this world so we can seek the things above.
As for you, you were dead in your transgressions and sins, in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. All of us also lived among them at one time, gratifying the cravings of our sinful nature and following its desires and thoughts. Like the rest, we were by nature objects of wrath. But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved (Eph. 2:1–5).
In a very real sense, we died to Satan as well. Before salvation, Scripture says that we were children of the devil (1 John 3:10) and were following his ways (Eph. 2:2). But now, as believers, we have become children of God and followers of his Word. We are dead to the devil and alive to God.
Satan, who works through sin, the flesh, and the world to tempt us, has no dominion over us anymore because we died to him. We should no longer submit to him or live in fear of him because he was defeated by Christ (cf. Col. 2:15).
However, it must be known that a person is a slave to whomever he submits to. We can still submit to sin, self, the world, and the devil. Paul said,
Don’t you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey—whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness? (Rom. 6:16).
Therefore, as an act of the will, we must reject sin, selfishness, the world, and the devil to develop a heavenly mindset. We died with Christ and now are hidden in him.
What does this crucified life look like?
The crucified life says, “Life is not about me. My life is not bound any longer to sin or my desires. Life is not about the things of the world. It is about Christ.” Paul said, “to live is Christ and to die is gain” (Phil. 1:21). If we don’t understand the crucified life, then we will be consumed with the things of this world. We will find ourselves feverishly running after every fad that comes out. If we don’t understand the crucified life, we will become enslaved to our wants and desires and other things we were delivered from.
It has been said that, “Dead men don’t get offended.” This means that a person who is living a crucified life is not consumed with fighting for his rights every time somebody hurts him. Like Christ, a person who has reckoned his death has become the meek who will inherit the earth (Matt. 5:5). He recognizes that this world and his life is not his anymore. He was crucified with Christ.
Application Question: In what ways do you need to apply the crucified life practically?
“For you died, and your life is now hidden with Christ in God” (Col. 2:3).
Another aspect of the crucified life is that we are hidden in Christ. There are many ramifications of this we must daily internalize if we are going to develop a heavenly mindset.
Application Question: What does Paul mean by our lives being hidden in Christ? From whom are we hidden?
Listen to what John says about the experience of a believer:
My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand (John 10:27–29).
Because of our relationship with Christ, Jesus places us in his hand and the Father’s hand for protection. This speaks of our eternal security and Christ’s constant protection of us. We get a picture of the protected life in Psalm 23. Listen to what David says about God as his shepherd:
Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me. You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows (Ps. 23:4–5).
David said he had comfort even when confronted by death because the Shepherd protected him with his rod and staff. Even when his enemies surrounded him, he ate in peace. His Shepherd provided food, drink, and oil for healing and refreshment. He never lacked or wanted for anything because his Shepherd met all of his needs (Ps. 23:1).
In order to have peace in a world of constant trials and sometimes persecution, we must understand our hidden life. We must understand the Shepherd who protects us with his staff, feeds us even amidst our enemies, anoints our wounds, and never lets us leave his hand.
This is the hidden life of every true believer regardless of circumstances, and it must be our focus to have peace, especially in the midst of trials. We must know we are hidden in Christ.
What else does the hidden life represent?
To be hidden in Christ is essentially a reflection of how we are dead to the world. The world doesn’t recognize who we truly are in Christ, and they will commonly misunderstand us because our life is hidden in him. They may ask, “How come you are not all about partying, drinking, sex, career, wealth, etc.? Why are you so into church? Why are you so different?” Peter said, “They think it strange that you do not plunge with them into the same flood of dissipation, and they heap abuse on you” (1 Peter 4:4).
The hidden life not only means being protected by Christ, it also means being different and therefore misunderstood by the world. Our life is different and at times these differences may cause persecution. We should not be alarmed at this because our life is in Christ who was similarly mistreated. However, now he is exalted at the right hand of God, and one day our exaltation with him will be manifest to all (cf. Rom. 8:19). A heavenly mindset understands and finds encouragement in the hidden life.
Application Question: In what ways does the hidden life encourage you? How is God calling you to make this more of your focus?
“When Christ, who is your life, appears, then you also will appear with him in glory” (Col. 3:4).
In order to develop a heavenly mindset, the believer must also understand his future in Christ. Whatever you think about the future will affect how you live today. If you are consumed with being a doctor then you will constantly be thinking about your grades, preparing for exams to get into med school, or considering the best college to go to. Your thoughts about the future affect how you live today.
In the same way, this heavenly mindset is developed through constantly thinking on our future in Christ. Paul says, “When Christ, who is your life, appears, then you also will appear with him in glory.” The believer who truly understands this and focuses on Christ’s second coming and our future glory with him will be consumed with it. Listen to Philippians 3:20–21:
But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.
He says that we eagerly await a Savior from there. Eagerly await “is strong language (in the original) to express the earnest expectation of something believed to be imminent. It means literally to thrust forward the head and neck as in anxious expectation of hearing or seeing something.”1 It means to focus on something to the exclusion of everything else. Those who understand the second coming are consumed with it. Developing a focus on the second coming is crucial to a heavenly mindset.
When Paul talks about Christ’s coming, he also mentions our appearance in glory. This glory is probably not just a reflection of heaven but our glory. We will have glorified bodies when Christ comes. Listen to what 1 Corinthians 15:42–44 says about this:
So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body.
How should the reality of Christ’s second coming and our appearance with him in glory affect us? John said,
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. Everyone who has this hope in him purifies himself, just as he is pure (1 John 3:2–3).
Everyone who has this hope purifies himself. The second coming of Christ and our future glory should make us purify our thoughts, our conversations, and our daily endeavors. It transforms us.
This is probably the reason many Christians do not have a heavenly mindset and do not have holy lives. They have lost (or never had) hope in the second coming of Christ. Listen to how Christ described this unfortunate reality in a parable about a master and his unfaithful servant:
The Lord answered, ‘Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their food allowance at the proper time? It will be good for that servant whom the master finds doing so when he returns. I tell you the truth, he will put him in charge of all his possessions. But suppose the servant says to himself, “My master is taking a long time in coming,” and he then begins to beat the menservants and maidservants and to eat and drink and get drunk. The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the unbelievers. That servant who knows his master’s will and does not get ready or does not do what his master wants will be beaten with many blows. But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked’ (Luke 12:42–48).
The problem with this servant was he lost an expectation of the master’s coming. This encouraged him to cast off restraint as he lived in discord, waste, and blatant sin. This parable is about the fruits we will find in our lives if we lose our expectancy of Christ’s coming. Discord, wasteful living, and blatant sin will mark our lives as well.
For this reason Satan is always after our minds. He realizes that if he can turn them away from heavenly things, he can turn us towards earthly things. “For as he thinks within himself, so he is” (Prov. 23:7 NASB). The more earthly we think, the more earthly we become. Our enemy is especially after the believer’s mind as it concerns the future. He will have one think about graduate school, marriage, retirement, and anything else rather than Christ’s return and our future glory with him. Satan understands that anybody who has this hope purifies themselves (cf. 1 John 3:2–3). What you think about the future affects how you live today.
Application Question: How do we keep an unwavering focus on Christ’s coming?
Revelation 1:3 says, “Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near.”
Eschatology is very important because God has given it to us to help us prepare for and have an eager expectation of the future. John says that there is a blessing on the one who reads, hears, and takes to heart the words of prophecy in the book of Revelation. Those who study Revelation and the doctrine of the end times have a double blessing. It helps them keep a heavenly a mind, a mind consumed with and prepared for Christ’s coming.
Sadly, the enemy has sown so much disagreement over the end times that many pastors never teach on it. And therefore, the members of the church miss out on the blessing it brings to our lives—they live with no eager expectation. Like the servant who thought his master delayed his coming, we often cast off restraint and become consumed with our earthly life instead of our heavenly one. These doctrines are very important for us to drink deeply from so we can be ready for our Lord’s return. Christ said, “Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done” (Rev. 22:12).
Paul said, “For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (1 Cor. 11:26).
The Lord’s Supper is not only a look back at the cross, but it is also meant to be a look forward. We are looking forward to the coming of our Savior. We should practice this often to keep our hearts ready for our Lord’s appearance.
Application Question: When you think about the future, what do you constantly think about? Do you struggle with staying focused on Christ’s coming, his kingdom, and our glory with him? How is God calling you to develop an eager expectation on these things so you can be more effective for his kingdom?
Paul wants this church to develop a heavenly mindset. It will deliver them from much of the earthly teaching filled with deceptive philosophy that was threatening the church (cf. Col. 2:8).
Developing a heavenly mindset, one that thinks on God and his kingdom, is very important to us as well. “As a man thinks, so he is” (Prov. 23:7, paraphrase). Right thinking leads to having the manifest presence of God in our lives (Phil. 4:8–9). Godly thinking brings peace and life to us and identifies us as true believers (Rom. 8:5–6). More importantly, if we are going to live a godly life it starts with a godly mind (Col. 3:1–5). This is why Satan is always attacking the believer’s mind and thoughts. He wants them to live like the world instead of living like a citizen of heaven waiting for their coming King.
How do we develop a heavenly mindset so we can live the effective Christian life God has called us to?
Copyright © 2015 Gregory Brown
1 W. MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. A. Farstad (Nashville: Thomas Nelson, 1995).
“Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming. You used to walk in these ways, in the life you once lived. But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator. Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all. Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity” (Col. 3:5–14).
What type of clothes are you wearing?
In our society, typically you can identify someone by the type of clothes they wear. A businessman will probably be wearing a suit. An athlete wears sporting clothes. A policeman wears a uniform. Sometimes not wearing the right clothes can have drastic consequences.
John MacArthur tells the story of one golf club owner who was lounging around his club late at night in drabby clothes. The police grabbed this man and took him to jail, where they found out that he was the owner. He was missing the right clothes.1
Often in Scripture, clothes identify attitudes or actions. We see this in the armor of God passage in Ephesians 6. We are called to put on the breastplate of righteousness, the belt of truth, the shoes of peace, the shield of faith, etc.
Similarly, in this text Paul uses the clothing analogy to describe actions and attitudes a believer must put off and put on. He says in Colossians 3:12, “Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.”
In this context, Paul had been teaching the Colossians about their new position in Christ. Listen to what he said:
Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God (Col. 3:1–3).
We have a new identity because of our relationship to Christ and a new position in heaven. It is because of our heavenly position that Paul calls for us to think on things above (Col. 3:1). We are to be consumed with the things of heaven—mainly God and his kingdom. We are citizens of heaven, consumed with its affairs. Scripture actually calls us citizens of heaven. Philippians 3:20 says, “But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ.”
Paul says in this text that our clothing—our attitudes and actions—must reflect our heavenly position (Col. 3:1). There are clothes that should mark the citizens of heaven. Can people tell that you are a citizen of heaven by the clothing you do and do not wear?
Jesus said, “The world will know you are my disciples by the way you love one another” (John 13:35). Many Christians look no different from the world. Instead of being heavenly, they are earthly. Paul actually called the believers in Corinth worldly because their attitudes and actions did not reflect their new identity in Christ and their new position in heaven (1 Cor. 3:1). In this lesson, we will look at the earthly clothing that is no longer fitting for the believer to wear and also learn how to put on the heavenly clothing that reflects our new position in Christ.
Big Question: How should the believer’s heavenly position affect his or her clothing?
“Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming . . . . But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to each other, since you have taken off your old self with its practices” (Col. 3:5–6; 8–9).
The “therefore” in verse 5 points back to the believer’s position in Christ taught in Colossians 3:1–3. Our response to our new heavenly position in Christ must be that of taking off the old clothes of sin. Colossians 3:8 says, “But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips”
Observation Question: What types of clothing should the believer get rid of?
1. The Believer Must Get Rid Of Sexual Sins.
“Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry” (Col. 3:5).
In the first list, Paul names different types of sexual sin that a believer must get rid of.
Here, Paul starts with the act of sexual immorality and revisits the causes of it. This was a challenge to get rid of everything that had to do with illicit sex such as thoughts, conversation, passion, and covetousness. One of the things that made Christians stand out in the ancient world was their separation from sexual immorality. This was pretty radical. Most pagan religions required sex as a form of worship. Baalism and the Greek and Roman religions required sex with temple priestesses, and therefore to choose to abstain from sexual immorality was considered strange, as it is today.
If you choose to wait until marriage to have sex then you will be looked at as strange. If you choose to abstain from pornography and things of that nature, you will be considered weird. In fact, it is even becoming increasingly popular to be unfaithful to one’s spouse. We have TV shows like Desperate Housewives, Scandal, etc., which glorify unfaithfulness and makes it look common. Similarly, in Paul’s day marriage was not exclusively for the fulfillment of sexual desires; it was to provide an heir and to achieve greater power and standing. The king would marry a princess from another kingdom to increase his influence. Mistresses or concubines were for sex. Therefore, in 1 Corinthians 7:2 it was considered revolutionary when Paul told the church to get married to avoid sexual immorality.
Despite the influence of contemporary culture, we must get rid of the old clothes of sexual sin because of our new heavenly position in Christ.
2. The Believer Was Also Called To Get Rid Of All Wrong Attitudes And Evil Speech.
Listen to what he says: “But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips” (Col. 3:8).
In this list, Paul reverses the previous order. He goes from the cause, starting with one’s attitude, to the destination of various actions. First, the person is angry, which is a strong feeling of dislike or animosity. This turns to rage, which means an outburst of uncontrollable anger. This results in malice, which is simply evil—a desire to harm others. It includes actions or intentions to get someone back for what they have done, sometimes at any cost. After a person goes from anger, to rage, to malice, he then starts to slander and tear down others with filthy language from his lips.
This sequence can happen in a matter of seconds, from anger to thinking about how to get someone back to tearing down his or her character. Often, this is enhanced because we deceive ourselves by thinking that we can fully know someone else’s heart and intentions. “You did this because you’re jealous!” The problem with this is that only God can truly know someone’s heart and intentions. Paul said,
Therefore judge nothing before the appointed time; wait till the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men’s hearts. At that time each will receive his praise from God (1 Cor. 4:5).
God judges the heart’s motives. Let us leave that to God, lest we find ourselves under his judgment for our pride and stepping into his place.
What’s the final sin that Paul tells us to get rid of?
3. The Believer Must Get Rid Of The Sin Of Deception.
Listen to what he says: “Do not lie to each other, since you have taken off your old self with its practices” (Col. 3:9).
One would think that Paul wouldn’t need to tell a Christian to stop committing these sins. However, the fact that he says this implies they were still committing them or being tempted to. They were still falling into lust and anger. They were still deceiving one another. Deception should not be an article of clothing that believers are still wearing, but sadly it often is.
Application Question: Why do people practice deception?
When the boss says, “Why did you do that?” the person naturally responds in such a way as to avoid consequences. The student cheats on a test because he doesn’t want to endure the consequences of a bad grade.
Do you still bend the truth to avoid consequences?
They have a tendency to embellish stories about how well they performed or did something. They lie to make others think better of them than they are. It feeds their pride and need for attention.
Do you still exaggerate stories to make yourself look better?
Do you still deceive to get what you want?
Interpretation Question: How does a believer take off these clothes of sin that are still in their lives?
1. The Believer Must Hate His Sin To Get Rid Of It.
Again, listen to what Paul says: “Put to death, therefore, whatever belongs to your earthly nature” (Col. 3:5).
To “put to death” means to “kill.” Now, for a person to kill or destroy somebody or something, they typically must have a strong hate or animosity. And this is the very reason most people never take off the old clothes of sin. They don’t hate it enough.
Ask the Christian who cheats on his test or lies on his resume why he still does it. The reason is because he is still OK with it. Lying or stealing is a friend who is called upon whenever needed. He is kept around just in case he is ever “necessary.” However, if one really hated lying and stealing, he would kill it—he would put it to death.
Why does sexual immorality hang around? It’s because the believer isn’t willing to hate it so much that he will do anything to get rid of it. Listen to what Christ said about sin, and especially sexual sin:
But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell (Matt. 5:28–30).
When Christ says cut off your hand or pluck out your eye, he did not mean this literally. It was a metaphor.
Christ was using warfare terminology. In ancient times, if an army conquered another army they would often pluck out their eyes or cut off their hands and take them as slaves. They did this so that the army could never rise up against them again. This is what the Philistines did to Samson. They blinded him in hope that he would never rise up and harm them again.
Christians must have a similar animosity toward sin if they are going to get rid of it. If it means getting rid of the Internet or the TV to no longer fall to pornography, if it means ending a relationship that is causing us to stumble, we must quickly sever it like a deadly cancer. We must hate sin that much. Puritan John Owen said, “Be killing sin or it will kill you.”
Many Christians can never rid themselves of the old clothes of some sin simply because they don’t hate it enough.
What else must we do to get rid of sin?
2. The Believer Must Fear God To Get Rid Of Sin.
Listen to what else Paul said: “Because of these, the wrath of God is coming” (Col. 3:6).
Christians who do not have a healthy fear of God lack one of the strongest motivations toward holiness. Solomon said, “The fear of the Lord is the beginning of wisdom” (Prov. 9:10).
Interpretation Question: In what ways do we see God’s judgment over sin?
We see God’s judgment in many ways. The first way is what one might call a passive judgment. Romans 1:18 says, “The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness.”
How is this wrath being revealed? Look at what Romans says next: “Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another” (Rom. 1:24).
In one sense, the wrath is being revealed by God saying, “Do whatever you want and you will experience the consequences of it.” Paul goes on in the rest of Romans 1 to describe further consequences, not only would sexual immorality be rampant, but also homosexuality, idolatry, disobedience to parents, murder, covetousness, etc.
God’s laws are given to protect us and bless us, and sometimes God’s wrath is seen by allowing us to experience the consequences of unbridled sin. Our societies are under God’s wrath for sin, and we see this in the increase of unrestrained evil. Statistically, one out of four women and one out of six men will be sexually abused before the age of eighteen. One out of three women will be sexually abused within their lifetime.3 Our societies are scary. This is part of God’s wrath being revealed.
Sometimes God’s wrath comes in an active judgment, such as the flood that destroyed the earth during the days of Noah or the destruction that fell on Sodom and Gomorrah. We can be sure his wrath is still being revealed in these ways. But ultimately, his wrath will be seen in eternal separation from God’s blessing in hell. Listen to what Paul says:
Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God (1 Cor. 6:9–10).
Finally, every true believer receives discipline in order to promote holiness. The writer of Hebrews speaks about this in Hebrews 12. He says, “Because the Lord disciplines those he loves, and he punishes everyone he accepts as a son” (12:6).
3. The Believer Must Recognize A Lifestyle Of Sin Is Part Of His Past To Get Rid Of Sin.
Paul says, “You used to walk in these ways, in the life you once lived” (Col. 3:7).
The believer must understand that sin brings death. It brings bondage and slavery, and that it is no longer the life he is called to live. Christ delivered him from that lifestyle. Jesus said,
‘I tell you the truth, everyone who sins is a slave to sin. Now a slave has no permanent place in the family, but a son belongs to it forever. So if the Son sets you free, you will be free indeed’ (John 8:34–36).
The world does not see sin as slavery but as freedom. For believers, this is not true. They have experienced bondage to their lusts, bondage to wrong attitudes, bondage to the views of this world, and have found freedom in Christ. One of the ways believers stay free from bondage to sin is by recognizing that it is part of their past and fighting to never return to it.
4. The Believer Must Recognize His New Unity In Christ To Get Rid Of Sin.
Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all. Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience (Col. 3:11–12).
Another way a believer takes off the clothes of sin is by recognizing his new unity in Christ. One of the consequences of sin entering the world was that it brought division. Not only was there division between God and man but division between men. Paul describes some of these divisions.
The Jews did not like the Greeks, as they were divided by ethnicity. The circumcised and the uncircumcised were divided by religion. The barbarians and the Scythians were separated by culture. The barbarians were considered uncultured, and the Scythians were considered the worst of the barbarians. The slave and free person were separated economically and socially. However, when these diverse groups came to Christ, they were made one in him.
The world lives by these divisions. You can’t marry this type of person; they don’t have the right education; they don’t have the right amount of wealth. They are beneath you or this person is above you. The world is characterized by racism, classism, ethnocentrism, and anger toward people who are different.
This is not fitting for those who are in Christ. In Christ we are one. In fact, James rebuked Christians who still lived by the divisions of the world. They were said to be harboring evil thoughts that did not fit their position in Christ. Look at what he says:
James said this type of behavior (i.e. clothing) was no longer fitting for Christians. The favoritism that exalts the rich and well-educated and demeans those who are poor is not of God. He essentially says, “Don’t you know the poor and the helpless are exalted and honored in God’s society? They are often people of great faith.”
When a believer understands this, it will deliver him from much of the old clothes that are part of his earthly nature. It will deliver him from the racism and classism that divides and the ethnocentrism that says, “The way my culture does things is the correct way.” We must understand this in order to remove the clothing of this world.
As citizens of heaven, we must be identified by harmonious relationships regardless of sex, class, or nationality. Revelation 7:9–10 gives us a picture of heaven:
After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice: ‘Salvation belongs to our God, who sits on the throne, and to the Lamb.’
The citizens of heaven are unified because they all equally share in the salvation purchased by the Lamb of God. Many believers are stuck in sin because they don’t understand their new identity in Christ and their new heavenly citizenship. We should no longer be identified by the corrupt clothing of this world.
Application Question: In what ways have you seen or experienced racism, classism, or other types of discrimination in the church (cf. Col. 3:11; James 2:1–5)? How can the church take off these old clothes?
“Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity” (Col. 2:12–14).
The next challenge Paul gives in light of the believer’s heavenly position is to put on the clothing of righteousness. The inhabitants of heaven are identified by righteousness, not only the righteousness of Christ but their own. Revelation 19 actually describes the clothing of the believer:
The clothing of the heavenly citizen stands for the righteous acts of the saints. In the same way, since we have been raised into heavenly places with Christ (Col. 3:1), we must daily put on clothes that match this position.
In this text, Paul first reminds these believers of the blessings they had received in their new heavenly position as an encouragement to clothe themselves. It is because of all these blessings that it only makes sense to put on righteousness.
Observation Question: What are the blessings that Paul mentions in order to encourage these believers to put on righteousness?
“Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience” (Col. 3:12).
Being “God’s chosen people” speaks about our election. Scripture teaches we weren’t saved because of our righteousness or good works but by grace (cf. Eph. 2:8–9)—God’s unmerited election and sovereign choice. Ephesians 1 says,
For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will—to the praise of his glorious grace, which he has freely given us in the One he loves (Eph. 1:4–6).
Ephesians says that the reason God chose us was “in accordance with his pleasure and will—to the praise of his glorious grace.” Paul is reminding the believers of God’s grace—his unmerited favor that chose them for salvation.
I think Paul’s teaching can be better understood when we consider Christ’s question to Simon the Pharisee about the reactions of two people who were forgiven a debt by a moneylender. One person was forgiven a greater debt than the other. Christ questioned which person would then love more. The answer was the one forgiven of the greater debt (cf. Luke 7:36–50).
Similarly, people who think their salvation is an act of their work, or an act of their strong belief, will love God less. But the ones who truly understand election and the amount of grace they were given will love God more. Salvation could never be achieved by anything we could have done. It was simply a work of God’s sovereign pleasure and grace to save us. Scripture teaches that even our ability to have faith in Christ is a gift of God’s grace (cf. Eph. 2:8–9)—something given to those he chose (cf. John 15:16; 6:37).
This should not only create a tremendous love in our heart toward God but also a tremendous desire to please him. We work not to be saved. We work because we have received saving grace (cf. 1 Cor. 15:10; Phil. 2:12–13).
Peter, an apostle of Jesus Christ, To God’s elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia (1 Peter 1:1).
The fact that God has saved us and chosen us through election should be a motivation to put on the clothing of righteousness.
“Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience” (Col. 3:12).
Another motivation to put on the heavenly clothes of righteousness is that we are holy. This means that we were set apart by God for a special work. When Moses approached God on the mountain, he said, ‘“Take off your sandals, for the place where you are standing is holy ground” (Ex. 3:5). The ground had been set apart for holy purposes, to be a place where God resided.
Similarly, believers have been set apart from the world to be righteous in Christ and to serve God. This same thing happened to Israel in the Old Testament. God called them out of the nations to be holy, a priestly nation set apart to worship him (Ex. 19:6). In the same way, the church has been set apart, made holy to worship God. Listen to what Peter said: “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light” (1 Peter 2:9).
In Colossians 3:12, Paul is implying that the natural reaction to our election and our being set apart from the world to be holy is to practice holiness. We are called to separate from sin and the world in order to practice righteous deeds.
It would not make any sense for a person who was under the death penalty for sin to be pardoned and given the wealth of the world as a co–heir with Christ to go back to sin. That would be unreasonable. Positionally, we are holy—righteous in Christ and set apart from sin—and because of this we should make holiness our daily endeavor.
Since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God (2 Cor. 7:1).
“Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience” (Col. 3:12).
Also, someone’s love and affection for us often drastically affects us. A person may have a specific future in mind, but because someone who loves him says “Yes,” it changes his future trajectory. Scripture says that when we truly know the love of God, it will change us as well. One of the great problems with the church is that we really don’t comprehend God’s love. Listen to Paul’s prayer for the Ephesians:
And I pray that you, being rooted and established in love, may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God (Eph. 3:17b–19).
He prays that they may know the depth, the height, and the width of the love of Christ that they may be filled with the fullness of God. To be filled by something means to be controlled by it. Paul says be filled with the Spirit, which means for the Spirit to control us (Eph. 5:18).
When people truly know the love of God, God starts to fill them. They start to be controlled by him and he changes their lives. That was Paul’s prayer for the Ephesians, and it should be our prayer as well: to comprehend God’s love for us. When we know this love, it motivates us to put on the clothing of righteousness. Listen to Paul’s confession: “For Christ’s love compels us, because we are convinced that one died for all, and therefore all died” (2 Cor. 5:14).
Why did Paul do all he did? He did it because of God’s love. God’s love overwhelmed him and motivated him. It should motivate us also. It should motivate us to change our clothes. We are God’s “dearly loved” ones (Col. 3:12).
Observation Question: What are the specific clothes that God calls believers to put on?
Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you (Col. 3:12–13).
“Clothe yourselves” can be translated “put on” or “envelope in.”4 We must daily put these clothes on. Every day when we wake up, we should put on clothes that represent our heavenly position in Christ.
1. Believers Should Put On Compassion.
What does compassion mean? It can be literally translated “bowels of mercy” as in the KJV or “compassionate hearts” as in the ESV. It is a combination of two words in the Greek: splanchna and oiktirmos. Splanchna is a physical word referring to the “loins” of a person. This is the place where a person often feels pain, passion, or anger. It’s like when somebody says they are “sick to their stomach.” They feel so emotionally distressed that they feel it in their loins. This physical word was often used in the New Testament to speak figuratively of the seat of the emotions.5 Oiktirmos means mercy, sympathy, or compassion. Believers are to put on a deep, heartfelt compassion.
One of the things that Scripture would advocate is that every believer should practice compassion. It is an ethic of the church. James 1:27 says, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.”
A person who is truly saved will have a religion that demonstrates the clothing of compassion. Religion our Father accepts is a religion of mercy. It cares for those who are poor, hurting, and struggling. It forgives those who have harmed us. A religion that does not show compassion and mercy is not acceptable to God. It is no surprise that in many nations around the world, Christians have started hospitals, orphanages, crisis pregnancy centers, etc. Compassion is a Christian ethic.
In fact, Jesus gave mercy, a reflection of compassion, as a characteristic of those who are a part of the kingdom of heaven in the beatitudes. Those without it are not part of the kingdom. Listen to what he said: “Blessed are the merciful, for they will be shown mercy” (Matt. 5:7).
Are you putting on compassion? Are you caring for those who are in need or struggling?
Micah said, “He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God” (Mic. 6:8).
Christians should not only practice mercy but “love” practicing it. This is what God requires of us. We should love helping people who are in need, opening our homes and our hearts to care for those who are discouraged. Every day when we wake up, we must put on compassion. Let it be our garment throughout the day.
2. Believers Should Put On Kindness.
This Greek word for kindness was used to describe wine which had grown mellow with age and had lost its harshness.6 The word is used to describe Christ in Matthew 11:30. “For my yoke is easy and my burden is light.”
The yoke of Christ is “easy.” His leadership is without harshness. When we fail, Christ does not beat us over the head. He is kind and gentle in ministering to us. Even his discipline comes from his kindness.
Are you kind in your treatment of others?
3. Believers Should Put On Humility.
Humility is having a proper estimate of oneself in view of God. Humility is not thinking less of yourself in view of other people, but thinking less of yourself because you see God. Paul called himself the chief of sinners (1 Tim. 1:16), not because he really was the worst sinner in comparison to others, but because he was in comparison to God. He had a strong view of God and who he was in light of God.
Isaiah saw God and it affected how he viewed himself and others. He said, “Woe to me! . . . I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty”‘ (Isa. 6:5).
What are characteristics of a humble person?
Sometimes it is easier to define something by what it is not. Humility means to not practice self–exaltation. A person who is not humble often has a tendency to brag about his accomplishments. A person who is not humble often needs people to know and affirm his credentials. A person who is not humble tends to talk about himself often.
The humble person tends to edify and exalt others instead of himself. A humble person has a tendency to care about other’s needs over his own. A humble person practices secrecy in his accomplishments and credentials.
Christ is the only person who perfectly modeled humility. Philippians 2:3–5 describes his attitude and calls us to develop it as well.
Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others. Your attitude should be the same as that of Christ Jesus
Every morning put on humility. Practice secrecy in your accomplishments, exalt and edify others with your conversations, and seek to serve them over yourself. Find ways to lay aside your privileges (cf. Phil. 2:6) in order to advance the interests of Christ and others.
4. Believers Should Put On Gentleness Or Meekness.
The word “gentle” is a hard word to translate in the original language. Sometimes it is translated “meek” or “humble.” It was used of a wild horse that had been tamed. It speaks of “power under control.” A person who is meek is sometimes considered weak by the world, but this is a misunderstanding.
Like a horse, this person has great power. He could get mad, he could choose to fight for his rights, but like a horse that has been tamed, he chooses to control his anger and temper. He is gentle. Christ called himself gentle.
Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls (Matt. 11:28–29).
Every morning put on gentleness. Hold back the tendency to become angry. Garner your power and use it only to the best possible end: to glorify God.
5. Believers Should Put On Patience.
The next article of clothing that a believer must put on is patience. William Barclay said,
This is the spirit which never loses its patience with its fellowmen. Their foolishness and their unteachability never drive it to cynicism or despair; their insults and their ill treatment never drive it to bitterness or wrath7
Patience in effect is the opposite of one seeking to retaliate or get revenge. How do you treat people who are difficult? We must respond to our brothers and sisters with patience. Every morning put on patience. Paul is probably describing patience when he next says, “bear with one another” (v. 13). We must patiently bear with one another’s faults.
6. Believers Should Put On Forgiveness.
The next article of clothing that a believer should put on is forgiveness. Listen to what Paul said: “Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you” (Col. 3:13).
He qualifies forgiveness by saying that believers should forgive in the same way the Lord forgave us. How did the Lord forgive us?
He forgives us in such a way that he no longer holds our sins against us. Many Christians are historians. They are constantly bringing up what someone did to them last month, a year ago, or two years ago. Their forgiveness is worldly instead of like Christ. They forgive, but only as long as it suits them. When that person offends them again, they bring out the old garment. Paul said love “keeps no record of wrongs” (1 Cor. 13:5).
Believers must forgive like Christ did. Christ doesn’t forget because he can’t forget anything. When Scripture says, “He remembers our sins no more” (Isa. 43:25), it simply means he no longer holds it against us.
Are you holding on to a record of wrongs? Are you holding on to past sins that someone committed against you? One of the things that should identify us as Christians is our Christlike forgiveness. Every day put on the garment of forgiveness.
7. Believers Should Put On Love.
In those days, a belt was used to hold the rest of one’s clothes together. Paul describes love as the belt needed to maintain the rest of the virtues. Look at what he says: “And over all these virtues put on love, which binds them all together in perfect unity” (Col. 3:14).
It is from love that all these virtues flow. First Corinthians 13:4–7 says,
Paul’s reference to love encompasses two aspects. Both love for God and love for our brothers must be put on. However, if we do not love God, we cannot love our brothers—we cannot bless them. Therefore, we must seek to love God to love others, and from this love all other virtues will flow. Love binds all the virtues together.
Are you devoted to loving God?
If so, you will see it in what you give him. Do you give him your time, your strength, your energy, and even your money? Whatever you love will be seen in your giving. “For God so loved the world he gave his only begotten Son” (John 3:16). Are you putting on love, which holds everything together?
Observation Question: According to this text, how should the believer put on these garments?
1. The Believer Puts On These Virtues By A Continuous Work Of Discipline.
Again, when Paul wrote, “clothe yourselves” in verse 12, it literally reads, “Put them on and keep putting them on.”8 This is not a one–time deal. You will find Satan bringing back unforgiveness toward a person that you have already forgiven, and you will have to commit to forgive again from the heart. You will have to continue to put on the garment of forgiveness.
Sometimes you will be tempted to be angry with someone for how they have treated you wrong. Scripture says, “Love covers a multitude of sins” (1 Peter 4:8). You will have to decide, “I am going to choose to love this person and cover his sins.”
You may have conquered your anxieties and anger yesterday, but today you will have to put on patience again. We must choose daily to be a patient person. Paul says, “Put them on and keep putting them on.” To put on the clothing of righteousness takes discipline.
2. The Believer Puts On These Virtues By Being In Intimate Relationships With God’s People.
Each one of these characteristics cannot be practiced alone. You cannot be patient unless you are around people who are difficult. You can’t forgive unless you are around people who hurt you. You can’t practice compassion unless you are around people who are hurting.
Some Christians cannot be identified as Christians because they are not willing to be vulnerable. When there is somebody in pain, they stay away. They can’t put on the clothes of compassion. They can’t put on the clothes of forgiveness because they are not willing to let themselves be hurt by others. They spend all their time and energy trying to protect themselves, which hinders their ability to love.
God put Christ around disciples who constantly failed him and one day even denied him. He put Christ in a family who doubted him and mocked him. He sent him to a people who eventually killed him.
Are you willing to allow God to put you around people who are suffering? Are you willing to allow him to put you around people who will hurt you?
This is necessary for you to put on the clothes of righteousness.
3. The Believer Puts On Righteousness By An Intimate Relationship With God.
“And have put on the new self, which is being renewed in knowledge in the image of its Creator” (Col. 3:10).
One of the primary ways Paul said we put these clothes on is by renewal of the “knowledge” of the Creator. The word for knowledge that Paul uses here is not referring only to an intellectual knowledge, but also to an experiential knowledge.
The primary way we are to put on these clothes is by knowing God. Listen to what Jesus said: “I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing” (John 15:5).
Essentially, this means we don’t need to chase these fruits individually. We don’t have to chase after love or patience; we are just called to chase after God. As you make your home in Christ through his Word, prayer, and fellowship with the saints, you will find these fruits growing naturally in your life.
If you are lacking these fruits in your life, it means that you need to spend more time “remaining” in Christ. We are often so busy that we don’t remain in him. We are busy with school, family, and serving, and therefore we have no time to remain with Christ so we can bear the fruits of righteousness in our lives. This is what Scripture has called us to do. We must know God so that we can dress like God.
Application Question: Which heavenly clothes did God convict you most about putting on? In what ways is he calling you to practice putting them on daily?
What type of clothes are you wearing?
Again, in our society typically there are certain clothes that one must wear to match his or her position. A businessman might be seen in suits. An athlete wears sporting clothes. To wear an inappropriate type of clothes can have drastic consequences.
After teaching on our heavenly position in Christ, Paul says we must think on things above (Col. 3:1) and also start wearing clothes that match our heavenly standing (cf. Col. 3:5–14). This means taking off the earthly clothes of sexual immorality and taking off social sins such as discrimination over race, sex, or socioeconomic status. The old nature of the Christian died with Christ. The nature that controlled the believer and made him a slave to the lust of the eyes and pride of life (cf. 1 John 2:16) is dead, in the sense that it no longer has power over us. Therefore, we must live in accordance with that reality; we must reckon it so (cf. Rom. 6:11). We must take off these clothes by hating our sin and putting it to death. We must hate it so much that we will do anything to get rid of it.
However, we also must put on the heavenly clothes of righteousness. Only this type of clothing fits our position. We have been raised with Christ and seated in the heavenly realms. We have put on the new man and now have a nature that desires to read the Word of God, pray, worship, and serve others. We must therefore act in accordance with this new nature and our heavenly position. We must put on the clothes of love, patience, compassion, forgiveness, etc.
We do this by a continual discipline. Put them on and keep putting them on. We do this by being in community and by knowing God more. We must put the clothes of righteousness on every day to honor God and represent our heavenly citizenship.
Are you wearing clothes that represent your heavenly citizenship?
Copyright © 2015 Gregory Brown
1 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 144.
2 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 138.
3 http://www.woar.org/resources/sexual–assault–statistics.php
4 J. F. MacArthur Jr., Colossians. (Chicago: Moody Press, 1992), 154.
5 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 154.
6 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 102.
7 The Letters to the Philippians, Colossians, and Thessalonians. (Louisville: Westminster, 1975), 158.
8 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 104.
“Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:15–17).
What should be our priorities as citizens of heaven? When we were raised with Christ (cf. Col. 3:1; Eph. 2:6), we became citizens of heaven. Philippians 3:20 says, “But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ.” As citizens of heaven living on earth, what should be our priorities?
The priorities of an earthly citizen are earthly, concerned with only the temporary things of this world, but the priorities of a heavenly citizen should be heavenly, concerned primarily with things of eternal value. In Colossians 3:1, Paul says to the Colossian believers, “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God.” In the first verse, he gives the foundation for the rest of his teachings in the chapter. The believer’s new heavenly position in Christ should have radical effects.
When we accepted Christ as our Lord and Savior, we were unified with him in such a way that everything that happened to Christ, happened to us. We died with him on the cross, removing the penalty of sin and breaking the power of sin (v. 3). When Christ returns we will come with him in glorified bodies (v. 4). As believers, we were raised with Christ and seated in the heavenly realms (cf. Col. 3:1; Eph. 1:3). We are now heavenly citizens.
This new heavenly position in Christ should affect how we live. We should think on heavenly things instead of earthly things (v. 1). We should take off the clothes of sin and put on the clothes of righteousness such as patience, forgiveness, compassion, humility, and love (cf. Col. 3:4–14). People should be able to identify us as citizens of heaven because of the clothes we wear, the attitudes we display. Our position in Christ should affect everything.
In Colossians 3:15–17, Paul concludes his discussion about the clothes of a heavenly citizen by looking at the priorities of the heavenly citizen. A priority is one’s focus, what we give a great deal of our time and attention to. We can tell these are priorities of the heavenly citizen because he spends more time on these clothes than the previous ones. They are the outermost garments of the heavenly man, those that cover all the others.1 What should be our priorities as citizens of heaven living on the earth? In this lesson, we will look at one of the three priorities. We will study the priority of letting the peace of Christ rule in our hearts (3:15).
Big Question: What is the peace of Christ and how is it maintained in the believer’s life?
“Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful” (Col. 3:15).
Interpretation Question: What does it mean to let the peace of Christ rule in our hearts?
Paul says one of the priorities of a heavenly citizen is allowing the peace of Christ to rule in his heart. In Scripture, the believer receives two types of peace from God. One is objective. Listen to what Romans 5:1 says: “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ.”
Because of Christ’s death we have been reconciled to God by faith in his Son. We were once enemies of God because of our sin (Rom, 5:10); we were under his wrath. But now we are at peace with him because of Christ’s sacrifice for our sins. The first peace is “peace with God.”
But the second type of peace is a more subjective experience called the peace of God, or the peace of Christ as Paul refers to in this text. Christ promised to give his disciples his peace. Listen to what he said: “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid” (John 14:27).
Shortly before Christ died on the cross, he assured his disciples that he would send them his peace, a peace very different from the world’s peace. The peace of the world is based on circumstances. If a person has a nice job and no difficulties at work or home, he has peace. But Christ was poor, about to die on the cross, and be rejected by not only the nation of Israel and the Romans but his close friends. Yet, he still could have peace. This is the type of peace that God desires to give the believer. Listen to how Philippians 4:7 describes it: “And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.”
Paul describes this peace as a peace that transcends all understanding. This means a person can have peace even when it doesn’t make sense. This peace will guard the believer’s heart and mind.
The peace of God is synonymous with the peace of Christ. This means that Christ’s peace guards the believer’s emotions and thoughts. The word “guard” is a military word which pictures a centurion protecting something very important. People’s minds and emotions are constantly under attack because of hard circumstances, the world, and even Satan. People are constantly fraught with fear, anxiety, anger, and every other kind of negative emotion.
One of the new words and emotions that entered into the world after Adam sinned was “fear.” He was “afraid” (Gen. 3:10). Since then, we are constantly afraid. We’re afraid of our mistakes in the past; we’re afraid of what the future holds. We are afraid of failure and afraid of success. Though this may be the lot of the world, it is not God’s plan for believers to live in a state of fear and distress. The world has many solutions to remedy fear, but none of them work. Christ said, “My peace I give to you; not as the world gives do I give you” (John 14:27 ESV).
Christ’s peace was the kind of peace that could sleep in the midst of a storm that threatened to destroy the boat that he and the disciples were in (Mark 4:35–40). The disciples were so frightened that they ran downstairs and said, “Don’t you care if we drown?” Christ rebuked the wind and the storm and said, “Why are you so afraid? Do you still have no faith?” That is the kind of peace Christ wants to give—the kind of peace that can rest in the storms of life.
Christ wants to give the type of peace that allows someone to eat his food in the very presence of his enemies and be at peace. That is the type of peace that David at times had. He said of his Shepherd, “You prepare a table before me in the presence of my enemies.” He said he walked through the valley of the shadow of death and yet feared no evil (Ps. 23). Yes, this is the type of peace God wants to give believers.
Paul says the citizens of heaven must let the peace of Christ rule in their hearts. The word “rule” is an athletic word. “It was used to describe the activity of an umpire in deciding the outcome of an athletic contest.”2 The umpire would decide if a person had won the race or broke the rules. Kent Hughes said the sense of the word is, “Let the peace of Christ be umpire in your heart amidst the conflicts of life. Let it decide what is right. Let it be your counselor.”3 We should let the peace of God decide in our lives and not our emotions or our circumstances.
When we have fears, worries, or thoughts that come into our minds and try to rule our life, we should choose to let the peace of Christ rule instead. Many believers are ruled by worries and fears. Worries and fears direct their lives: fear of the economy, fear of failure, fear of success, fear of what others think, etc.
Fear of family, friends, or society many times guides decisions in marriage, career, etc. However, it is the peace of Christ that should govern and rule in the believer’s life, not what family, friends, or society says. Proverbs says, “The fear of man brings a snare” (Prov. 29:25 NASB). It traps people and keeps them from walking in God’s best. It is the peace of Christ that should rule and decide in our lives.
The peace of Christ has a special role in decision-making, or determining the will of God. Many times God speaks through giving peace to our hearts or removing peace so we can discern his will. We see this many times in Scripture. When Saul was in sin against God, the Lord removed his peace and sent a tormenting spirit (1 Sam. 16). When Pilate was trying to discern what he should do with Christ, God took away peace from his wife. She was tormented at night through a dream, and the next day said, “Have nothing to do with that righteous man” (Matt. 27:19).
In addition, we see Paul making a decision based on this principle in Scripture. Consider 2 Corinthians 2:12–13:
Now when I went to Troas to preach the gospel of Christ and found that the Lord had opened a door for me, I still had no peace of mind, because I did not find my brother Titus there. So I said good–by to them and went on to Macedonia.
Paul as an apostle lived for open doors. There was an open door for the gospel in Troas, and no doubt many people were getting saved. However, he had no peace of mind because he could not find his brother Titus there. Therefore, he left Troas and went to Macedonia to find him. Paul, the writer of Colossians, allowed the peace of Christ to rule in his life, and it should be this way for every heavenly citizen. It will be one of the determining factors as we are seeking to discern God’s will.
With that said, the peace of Christ is not the final factor or the only factor. It is possible to have a “false peace.” We must test our peace against the Word of God. Would this decision conflict with anything the Scripture says? Would it bring dishonor to God? We also should test things through the counsel of godly saints. Proverbs 11:14 says, “In the multitude of counselors there is safety” (KJV).
The believer should discern the peace of God as he seeks God’s will. We will talk more about this later in this lesson. Let us first ask ourselves generally, “How can we let the peace of Christ rule in our hearts? How can we make this a daily discipline?”
Application Question: How do we let the peace of Christ rule in our hearts (cf. Phil. 4:6–9; Col. 3:15)?
The word “let” means that we have an active part in allowing the peace of God to rule in our hearts. What must we do? We must practice many disciplines to maintain the peace Christ has given us.
We learn a lot about letting the peace of God rule in our hearts by not only studying Colossians 3:15, but Philippians 4:6–9 as well. Listen to the Philippians text:
Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. Finally, brothers, 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. Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you (Phil. 4:6–9).
Paul says in order for the peace of God to guard our hearts and minds, we must begin to reject fears and anxieties that steal our peace. Proverbs 12:25 says, “Anxiety in the heart of man brings depression” (NKJV). Many of us harbor fear of the past, the present and the future, and therefore miss the peace of God.
Paul told this congregation that was both being persecuted for the faith (Phil. 1:29) and struggling with division in the church (Phil. 4:2–3) to “be anxious for nothing.” This is the problem with many Christians: they accept fear as normal and rational instead of rejecting it as Scripture says.
Listen, it is not rational to live a life of fear when the God who created heaven and earth and runs everything according to the counsel of his will is your Father (Eph. 1:11). Would it be rational for the daughter of a billionaire to run around afraid of not having enough food to eat? How much more ridiculous is it for a child of God to live in anxiety or fear? Listen to what Paul said about the graciousness of the Father:
What, then, shall we say in response to this? If God is for us, who can be against us? He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things? (Rom. 8:31–32).
Paul makes an argument from the greater to the lesser. If God sent his only Son to die on the cross for your sins, if God gave his best for you in his Son, how much more will he not ‘graciously’ give you all things? He already gave you his best. Won’t he make sure you have food to eat, clothes on your back, a job for the future? Won’t he make everything work for your good even in horrible situations?
It is not irrational to reject fear. It is irrational to live in fear when God is your Father. First John 4:18 says, “Perfect love casteth out fear” (KJV). When you know the Father’s love, you won’t be running around worrying about this or that because you know God is in control.
Application Question: What types of fear commonly rob the believer of peace? What types of fear rob you?
Many believers are robbed of God’s peace because they are afraid to fail. Their fear of failure rules in their hearts instead of God. The Israelites went into the Promised Land and chose to not take it because the fear of failure was ruling them. They said the giants were too big. They chose to not let the “peace of Christ” rule.
Many believers are robbed of God’s peace because of fear of what others think, say, or do. They are constantly worried about how others feel about them. Therefore, they can never enjoy the peace of the God who is satisfied with them. When people are big and God is small, we are ruled by the former.
Many believers are robbed of God’s peace because of fear of the future. Again, Proverbs says anxiety in the heart of man brings depression. Many Christians worry about what’s next. They worry about tomorrow, and it robs them of peace.
How else do we let the peace of Christ rule in our hearts?
After telling us to “be anxious for nothing,” Paul says, “But in everything, by prayer and petition, with thanksgiving present your requests unto God” (Phil. 4:6). One of the reasons the peace of Christ doesn’t rule in our hearts is because we don’t pray about “everything.” We don’t live in an atmosphere of prayer. Paul said in 1 Thessalonians 5:17 to pray “without ceasing.” Christians need to learn how to bring prayers before God throughout the entire day, and this practice will result in having a supernatural peace guarding their hearts.
Paul names three types of prayer in this passage we must practice: prayer, petition, and thanksgiving. When he says “prayer,” even though it is a general word for all prayer, he seems to be referring to a type of prayer since he adds the conjunction “and” after it and adds two other types of prayer: “by prayer and petition, with thanksgiving.” “Prayer” seems to refer to “special times of prayer that we share in periods of devotion and worship.”4 If the peace of Christ is going to rule in our hearts we must constantly worship God throughout the day.
The second type of prayer is “thanksgiving.” The very reason many of us cannot have peace is because we are constantly complaining and arguing whenever something bad happens (cf. Phil. 2:14). Sometimes we don’t even give God thanks when good things happen. Thanksgiving in everything is a discipline we must practice to have Christ’s peace. First Thessalonians 5:18 says, “Give thanks in all circumstances, for this is God’s will for you in Christ Jesus.”
Finally, he says we must give “petitions,” which means bringing our requests before God. Peter said, “Cast your cares before the Lord for he cares for you” (1 Peter 5:7). The very reason we don’t constantly cast our cares—our petitions—before God throughout the day is because we are too independent and too prideful. Pride will keep us from recognizing our need for God in everything and coming to him in humility with our requests. The humble person who knows his weakness, and therefore constantly brings his requests before God, will receive grace. Scripture says, “God opposes the proud but gives grace to the humble” (James 4:6 ESV). One of the aspects of grace that God gives the humble person who constantly brings petitions before him is peace.
Are you practicing living in an atmosphere of prayer?
I think sometimes the discipline of having a prayer and devotional time once a day can distract us from living in an atmosphere of prayer. What do I mean by that? I don’t mean to say that having set times each day to pray and read the Bible is bad. I’m not saying that at all. Those are necessary disciplines in the Christian life. However, many Christians have their time of prayer in the morning and then check off the box. To them, they have done their duty and there is no need to pray more. It’s like completing an assignment and then not thinking about it till the next day. No, Scripture never commands us to have one time a day to pray or read our Bible. The standard is much higher than that. Scripture commands us to pray without ceasing (1 Thess. 5:17). It commands us to meditate on the Word of God day and night (Ps. 1:2). The reason we set one or two times a day aside for devotion is to help us to do it all day.
The one who learns to pray in all things, bringing every thought and concern before the throne room of God, is the person who the peace of Christ will rule in. For many Christians, fear, doubt, and anger are ruling instead of the peace of Christ. The priority of a citizen of heaven must be the rule of Christ’s peace in his heart, and one of the ways that happens is by living in prayer—bringing constant worship, thanksgiving, and petitions before the Father.
Application Question: What is your prayer life like? What are some disciplines that will help us live in an atmosphere of prayer in order to have peace?
Finally, brothers, 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. Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you (Phil. 4:8–9).
Paul gives two requirements needed to experience the God of peace: righteous thinking and righteous practice. We can be sure that where the God of peace is, there his peace is as well. We will consider the need for righteous thinking first.
Again, Paul says that when a believer thinks on godly things, it will result in the God of peace being with them (v. 9). It brings the presence of the giver of this peace into our lives. Listen to what Isaiah 26:3 says: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (KJV).
God keeps at perfect peace those whose minds are stayed on him. When our minds are consumed with God and his will, this brings a spirit of peace in our lives. For many Christians, God and his will are not the major concern on their minds every day. Their work, trials, or entertainment is the chief endeavor of their thoughts, and this keeps them from having peace. It is not that we stop thinking about other things; it’s that we learn, as an act of discipline, to make everything an avenue that leads us to meditation on God and his will.
If a person who loves you gives you an expensive piece of jewelry, is it given just for your pleasure? No. The purpose of giving you the jewelry is to help you think about the intimate relationship you share together. To enjoy the jewelry without thinking of the giver is to misuse the gift. The gift is meant to point to the giver and not obscure the giver.
I did not give my wife a wedding ring so she could have an addition to her wardrobe. The ring is a reminder to her, and everybody else, that she is in a covenant relationship with me.
Scripture says that “every good and perfect gift cometh from God above” (James 1:17). He gives “life and breath and everything we need” (Acts 17:25). Each breath is a reminder of our dependence on God. Our food, our job, and our relationships are reminders of the Giver. These gifts were never meant to be enjoyed apart from our relationship with God, and to enjoy them apart from him is to misuse his gifts.
That is how the world lives their lives and that is how many Christians live their lives. They take the gift and enjoy it apart from and in spite of the Giver. However, the one whose mind is stayed on God, thinking on what is noble, pure and just, will experience the presence of the God of peace—the Giver of every good and perfect gift.
In order to think on what is righteous, we must reject what is sinful and saturate ourselves with what is righteous. The reality is that many Christians forfeit Christ’s peace by the music they listen to, the movies they watch, the books they read, the conversations they entertain, etc. In order to think on what is right, we must guard our hearts and minds from all that pollutes and taints us (cf. Prov. 4:23; James 1:27). It must be our daily priority to think on what is righteous as we study God’s Word and think about everything in accordance with his revelation. God and his peace are with the person who practices this as a daily endeavor.
Are you training your mind to enjoy and meditate on the Giver in everything? This does not just happen organically; it is a work of discipline. We must choose to think upon God in everything, through the study of his Word, worship, and appreciation of his gifts. There, the peace of God can rule in our hearts.
How else can we allow the peace of Christ to rule in our hearts?
Application Question: In what ways is God calling you to think on what is right and good to not only have peace but to also experience the God of peace?
Paul says that not only should we think on what is right, but we must practice it as well. Paul said, “Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you” (Phil. 4:9).
When we think on what is right and put into practice God’s truths, then the God of peace will be with us. We have all experienced this before. When we walk in rebellion toward God, we subsequently lose our peace with God. Peace cannot exist without righteousness. Listen to what David said in Psalm 32:2–5:
Blessed is the man whose sin the LORD does not count against him and in whose spirit is no deceit. When I kept silent, my bones wasted away through my groaning all day long. For day and night your hand was heavy upon me; my strength was sapped as in the heat of summer. Selah. Then I acknowledged my sin to you and did not cover up my iniquity. I said, ‘I will confess my transgressions to the LORD’— and you forgave the guilt of my sin. Selah.
David says “blessed” or “happy” is the man whose sin the Lord does not count against him and in whose spirit is no deceit. Happiness and joy are the products of an intimate relationship with God and a righteous walk. But, when David sinned and did not confess his sins, he suffered physical pain; he suffered heart pain as he groaned. His strength was sapped.
We experience this all the time. When we live in sin, we cannot have the peace of God; instead, we experience the discipline of God. David said he could sense the Lord’s hand upon him, taking away his physical strength (v. 4). He groaned all day long. But when he confessed, he began to again walk in the “happiness” of the man who was forgiven.
It’s the same for us. Paul said, “Put these things into practice” and the God of peace will be with you. A righteous life brings peace and the presence of the Giver of peace. When we live and think on sinful things, we forfeit the peace of God and instead bring the wrath of God.
Application Question: In what ways have you experienced both this sense of peace in doing God’s will and loss of peace when living in rebellion?
Finally, in returning to Colossians 3:15, not only does Paul say we must “let the peace of Christ rule” in order to have peace, but we also must maintain peace in our relationships. Look at what he says: “Let the peace of Christ rule in your hearts, since as members of one body you were called to peace.”
This is also a common experience for us when walking in discord with a brother or sister; it removes our joy and peace. Often, instead of thinking on God, we think about how we were mistreated or misunderstood, what we should say or do next, and sometimes how to get even with those who harmed us. We can’t experience the peace of God when we are out of fellowship with one another.
Paul says we are members of one body. When one part of the body is not functioning in harmony with the rest of the body then there is some type of sickness and possibly even a cancer. The body can’t function that way and, similarly, there can be no peace of Christ in our lives when we are in discord with another member of the body.
Look at what David says about walking in unity:
How good and pleasant it is when brothers live together in unity! It is like precious oil poured on the head, running down on the beard, running down on Aaron’s beard, down upon the collar of his robes. It is as if the dew of Hermon were falling on Mount Zion. For there the LORD bestows his blessing, even life forevermore (Ps. 133).
When there is peace and unity among the brothers, that is where God’s blessing is. That is where he bestows his peace. But where there is discord he removes his blessing. If we are out of fellowship with a brother or sister in the Lord, one of the ways we “let the peace of Christ rule in our hearts” is by seeking to reconcile that relationship. Romans 12:18 says, “If it is possible, as far as it depends on you, live at peace with everyone.” As much as it depends upon us, we must seek to live in harmony with others. That means we must forgive others, we must bless those who curse us, and we even must serve our enemies. Romans 12:19–21 says,
Do not take revenge, my friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord. On the contrary: ‘If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.’ Do not be overcome by evil, but overcome evil with good.
Application Question: In what ways have you experienced the peace of Christ or lost the peace of Christ because of relationships with other people?
The first priority of a heavenly citizen is allowing the peace of Christ to rule in our hearts. It is very easy to allow worry to rule, either through the fear of man or fear of the future. Oftentimes fear can lead us to make irrational decisions. However, the child of God who is a citizen of heaven should not be ruled by fear but by the peace of Christ. It must umpire and decide our course of action.
How do we apply this to discerning God’s will? How do we apply this when trying to discern future steps, like “Who I should date or marry?” or “How should I serve in the church?” When trying to discern God’s will we must ask these types of questions concerning the peace of Christ.
Christians must develop sensitivity to the peace of Christ. He has left us his peace, and we must let it rule in our hearts. It must decide like an umpire. This should be the priority of every heavenly citizen.
In the next chapter, we will look at two more priorities of a citizen of heaven: the Word of God dwelling in our hearts and doing everything to glorify God (Col. 3:16–17).
Application Question: How have you experienced the peace of Christ, especially in the area of decision-making?
The peace of Christ is one of the outer garments among the clothes of a believer. In this world we will have trials, but Christ has given each of us his peace. We must labor to maintain it; it must be one of our priorities as a believer. How do we let the peace of Christ rule in our lives?
Copyright © 2015 Gregory Brown
1 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 157.
2 ibid.
3 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 110.
4 Teacher’s Outline and Study Bible – Commentary – Teacher’s Outline and Study Bible – Philippians: The Teacher’s Outline and Study Bible.
5 W. MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. A. Farstad (Nashville: Thomas Nelson, 1995).
“Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:15–17).
What are the priorities of a heavenly citizen, one who has been raised with Christ and seated in heavenly places (cf. Col. 3:1; Eph. 2:6)?
In Colossians 3:12–17, Paul has been teaching about the clothing of a believer as he referred to the attitudes that should mark a believer’s lifestyle. Believers should put on the clothes of compassion, kindness, patience, forgiveness, love, etc., to reflect their new heavenly position in Christ. He concludes his instructions on the clothing of the believer by giving three priorities. These priorities are the outermost garments of the heavenly citizen, those that cover all the others.1 It is clear that these are priorities because he spends more time on these than the other clothes.
The priority we considered previously was letting the peace of Christ rule in our hearts. The believer should let the peace of Christ rule in his life. It was never God’s will for the believer to be ruled and guided by fear and worry (cf. Phil. 4:6). Fear was a result of the fall (Gen. 3). It made Adam and Eve hide from God and hide from one another. It hindered man’s relationships and resulted in further sin. Instead of letting fear rule, we must let Christ’s peace rule, especially in decision–making.
We have an active role in this. It is something a believer does by an act of discipline. As taught in Philippians 4:6–9, we do this by rejecting fear, living in constant prayer, by thinking on what is right, and by practicing righteousness. We also let it rule by walking in unity with the body (Col. 3:15); discord will remove the Lord’s peace from our lives and others.
What else should be the priorities of a heavenly citizen? We will look at two more priorities in this lesson.
Big Question: What are the commands given in Colossians 3:16–17, and how are these achieved in the believer’s life?
“Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God” (Col. 3:16).
Interpretation Question: What does Paul mean by letting the Word of Christ dwell richly in us?
The next priority of a heavenly citizen is to let the Word of Christ dwell richly in him. What does Paul mean by letting the Word of Christ dwell richly, or abundantly, as it can be translated?
The word “dwell” Paul used means to “to live in” or “to be at home.”2 It means to dwell as a resident rather than as a visitor. The problem with many Christians is that the Word of God is like a visitor rather than a resident. They visit the Word of God on occasion, but the Word of God is not living at home in them. It’s not something they are living and abiding in all the time.
The fact that he says “let” the Word of Christ dwell in us means we have an active part in this process. Many believe Paul is showing us how to let the Word of Christ dwell in us by the following characteristics in verse 16: teaching, worshipping, and giving thanks.
Application Question: How do we let the Word of God be at home in us as discerned from Colossians 3:16?
One of the ways the Word of Christ becomes at home in us is by studying it. This is implied in the fact that Paul calls us to teach and admonish with all wisdom (v. 16). Anyone who teaches must, by necessity, study. To study means more than just reading; studying includes memorizing, researching, comparing Scripture with Scripture, etc., to come to a proper understanding.
To study the Bible you will need resources other than the Bible. This may be a shock to many people, but the reality is that because we are so far removed from the ancient context, many things can be misinterpreted or missed altogether.
For example, in order to understand the book of 1 Peter, knowing the early church was being persecuted by the Roman Emperor Nero greatly helps our comprehension of the book. They were being burned at the stake and thrown into the arena to be killed by lions; bloody meat was being placed on them so they would be torn up by dogs, etc. Knowing this helps us better understand the context of the book and its major theme: suffering.
In John 10, when Jesus says, “My sheep know my voice and they will not follow the voice of another” (vv. 3–5), it was readily understood by the original audience. This is because they had shepherds and sheep on every corner; however, many of us don’t. The eastern shepherd would often sing or make noises so the sheep would follow him. He knew all the sheep by name and they knew him. The sheep could distinguish the shepherd’s voice amidst other voices. Someone from our contemporary context might miss a great deal of what Christ meant in his shepherding metaphor.
Similarly in John 14:2–3, Christ said,
In my Father’s house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am.
In that context, Jesus’ words seem to reflect the ancient custom of a betrothed husband leaving his fiancée and going to his father’s house to prepare an extra room for them. In our context, when a couple gets married, they typically move out of the father’s house. But in that context, the bride would move in with the husband’s family, and to accommodate this the husband would build an extra room on the house.
Most of us would miss that metaphor if we were not using resources outside of the Bible to aid in our studying. These resources include commentaries, systematic theologies, concordances, etc. It takes work to study the Bible; however, the work is very rewarding. Proverbs 16:20 says, “Whoever gives thought to the word will discover good” (ESV).
Connected to the last point is the need for us to be taught by gifted teachers. Every teacher was once a student and in some way continues to be a student (cf. Matt. 10:24). In order for the Word of God to dwell richly in us, we must sit under strong teaching. Paul said that God gave us pastors and teachers so we all could come to “a unity in the faith.” Listen to what he said in Ephesians 4:11–13:
It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 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.
One of the reasons God gave gifted teachers was to help the Word of God dwell in us richly. This is why he gave James, John, Peter, and Paul. They were given to build up the body of Christ and to help us become mature in the faith. But his gifted teachers did not stop with the early church; they continue today. This includes pastors, small group leaders, professors, mentors, etc., all given for the purpose of helping us know the Word of God richly.
Now with this said, we have a responsibility to seek these gifted teachers in order for us to be trained. Not only do we have many gifted teachers, but we have their books, sermons, articles, podcasts, etc. Because of the Internet we have more resources to be trained than ever before.
The early church had a problem with access. Books were expensive and very few people owned Bibles. Therefore, the early church would read the Bible aloud for hours to equip the people.
But now that is not a problem. The problem is not access but interest. Sadly, we have lots of other amazing resources that sometimes draw us away from studying Scripture, like Facebook, movies, video games, TV, etc. Therefore, even though we have resources that the early church did not have, the church many times has less interest in taking advantages of gifted teachers and their resources that God has given us. If the Word is going to dwell richly in us, we must take advantage of the teachers God has given us.
What else must we do if the Word of God is going to be at home in us?
One of the greatest ways to let the Word of Christ dwell richly in us is by teaching it. Paul seems to be referring to learning by teaching, specifically when he says, “Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom” (v. 16). Teaching has always been the best way to learn. Teachers always learn more than those taught, and God has called for every believer to be a teacher. Listen to Mark 4:24–25:
‘Consider carefully what you hear,’ he continued. ‘With the measure you use, it will be measured to you—and even more. Whoever has will be given more; whoever does not have, even what he has will be taken from him.’
Jesus said, “Consider carefully what you hear, with the measure you use it, it will be measured unto you—and even more.” Did you hear that? “Even more” means that there will be overflow, abundance; it is the richness that Paul talks about in Colossians 3:16. Jesus said that when we “use” what we have been taught, it will be measured to us and even more.
When Christ talks about us faithfully using the Scripture, he is probably primarily referring to teaching it. In the context, after teaching the parable of the sower (Mark 4:1–20), he gives the metaphor of not hiding our lamp under a bowl or a bed, but putting it on a stand for all to see (v. 21). The lamp seems to refer to us sharing the Word of God, just as the sower of the seed did in the previous parable. God wants each one of us to teach the Word of God and not hide it under a bowl—probably referring to work—or under a bed—probably referring to laziness, two common hindrances to teaching God’s Word. We must faithfully teach the Word, and when we do more will be given to us. Therefore, those who have will get more, but those who do not have, even what they have is taken away (v. 25).
Paul said something similar to Philemon. Listen to what he said: “I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ” (Philem. 1:6). Paul prays for him to be active in sharing his faith because when he did, he would have a “full understanding of every good thing we have in Christ.” He gives a result clause. If we actively share our faith, God will give us a full understanding of every good thing we have in Christ—he will give us more. We must be teachers, and when we teach we will have abundance.
The person who comes to church every Sunday and simply listens but doesn’t do anything with it actually loses even what he had. He then has to be retaught what he learned (cf. Heb. 5:11–12). Jesus said, “Whoever does not have, even what he has will be taken away.”
This happens in everyday life. If you learn a language and never use it, you forget it. It’s like that with the Word of God but even worse. It’s possible to listen to the Word of God so much without responding that it eventually hardens our hearts, making it impossible to respond. That’s what happened with Israel. They constantly heard the Word of God but did nothing with it. This led to the hardening of their hearts (cf. Matt. 13:10–15). Look at what is said about Israel during the call of Isaiah:
Then I heard the voice of the Lord saying, ‘Whom shall I send? And who will go for us?’ And I said, ‘Here am I. Send me!’ He said, ‘Go and tell this people: “Be ever hearing, but never understanding; be ever seeing, but never perceiving.” Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed.’ Then I said, ‘For how long, O Lord?’ And he answered: ‘Until the cities lie ruined and without inhabitant, until the houses are left deserted and the fields ruined and ravaged, until the LORD has sent everyone far away and the land is utterly forsaken’ (Isa. 6:8–12).
God commissioned Isaiah to make the hearts of the Israelites calloused (v. 10). How was Isaiah to do this? All he was going to do was faithfully preach the Word of God, and the Word would harden hearts because they would not respond. He was called to preach until God brought judgment.
It has been said, “The same sun that softens the ice, hardens the clay.” Therefore, one of the ways we allow the Word of God to dwell in us richly is by faithfully using the Word. We use it not only by obeying it, but by teaching it to others, and the measure we use, it shall be measured back and even more.
Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God (Col. 3:16).
After talking about teaching, Paul says one of the ways the Word of God becomes at home in us is through worship as we sing psalms, hymns and spiritual songs. Music has always been a means of teaching. For many of us, we can’t say our ABC’s unless we sing it in a song. Similarly, worship is meant to be a means of teaching about God’s grace. The person who lives in worship—the teachings of Scripture put to song—will be letting “the word of Christ dwell in them richly.”
Paul said, “As you sing psalms, hymns and spiritual songs with gratitude in your hearts to God.” Not only must we worship to let the Word of Christ dwell richly in us, but we also must have the right heart—a heart of gratitude. This is important because the Word of Christ cannot dwell in any other type of heart.
Listen to what Christ taught about how our hearts affect our ability to receive the Word of God in the parable of the sower. He said this about the thorny ground: “The one who received the seed that fell among the thorns is the man who hears the word, but the worries of this life and the deceitfulness of wealth choke it, making it unfruitful” (Matt. 13:22). He said that the worries of this life become thorns in our heart that choke the Word and make it unfruitful. A person who is worrying about the future, worrying about the past, and complaining about the present is a person who the Word of God will be unfruitful in. It cannot be at home in that type of heart. Only a grateful heart can truly receive and bear fruit through the Word of God.
Are you a grateful person? Or are you a worrier and a complainer? The Word of God cannot dwell in an ungrateful heart. We must practice thankfulness in every situation if we are going to prioritize letting the Word of God dwell in us richly.
Observation Question: What are the results or characteristics of a person in whom the Word of God dwells richly? What do they look like?
Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him (Col. 3:16–17).
How do we know if and when the Word of God is dwelling in us richly? After telling us to let the Word of Christ dwell in us richly, Paul gives us a description of how to do this: through teaching, worshipping, giving thanks, etc. However, many people see these descriptors not as a means to an end, but as characteristics of a person whom the Word of God dwells in richly. I think they are both. The Word of God dwells in you more as you teach and worship, and it also is a natural overflow of someone whom the Word of God dwells in. They want to teach God’s Word and worship, and they are thankful. We will look at these characteristics a little deeper.
The characteristics of the Word of Christ dwelling in us richly are:
One of the characteristics of the Word of God dwelling richly in a person is that they will naturally begin to teach the Word of God. When you are studying the Word of God and he is showing you new things, it is natural for you to want to share it with other people. Jesus said, “Out of the abundance of the heart, the mouth speaks” (Luke 6:45). When the Word of God is in your heart, it will naturally come out.
Not only will you share it, you will also be willing at times to “admonish” others. This means to rebuke or challenge people when they are in sin. Teaching is the positive aspect of sharing the Word of God and admonishing is the negative aspect. This was one of the primary roles of prophets in the Old Testament. They taught Israel where they were disobeying God’s Word and called them back to obedience. It also included warning them of chastisement from God.
Let us recognize that this is still a real need today. God was not a God of wrath in the Old Testament and a God of grace in the New. God is the same today, yesterday, and forever. He is unchanging. His wrath or discipline is an outflow of his love. The writer of Hebrews said, “Because the Lord disciplines those he loves, and he punishes everyone he accepts as a son” (12:6).
If we are going to teach God’s Word, we must faithfully admonish people of their sin and warn them of God’s discipline. God punishes everyone whom he calls a son.
Paul not only includes teaching and admonishment, but he also includes “all wisdom.” Wisdom is the application of knowledge. Wisdom is the “So what?” when we teach the Word of God. We need to be able to apply it to various situations. It must be applied to a child, to an adult, and to the elderly. It must be applied in trial, in peace, and in prosperity. Christians must learn to apply the Scripture as they teach people in various cultures and situations.
The good thing is that this wisdom is simply an overflow of knowing the Word of God. God gives wisdom to the person who seeks to know God’s Word. Psalm 19:7 says, “The law of the LORD is perfect, reviving the soul. The statutes of the LORD are trustworthy, making wise the simple.”
The statues of the Lord make the simple wise. We live in a world where people cannot make decisions. They lack wisdom to discern the best course of action. This is part of the reason for such a rise in people seeking psychologists and psychics. People don’t know what to do. Look at Hollywood. Almost every movie star has not only a shrink but also a psychic. Nobody can make decisions any more. Everybody’s screaming, “Tell me what to do!”
Do you know that the Word of God makes people wise? Scripture calls God the “only wise God” (Rom. 16:27). When you study his Word, it gives you wisdom to make decisions and to help other people make decisions. When the Word of God dwells richly in you, you will teach and admonish with all wisdom.
Another characteristic of the Word of Christ dwelling richly in us is worship. Look at what Paul says: “Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God” (Col. 3:16).
A person whose life is overflowing with Scripture will naturally be a worshiper. Consider the life of David. He was the Psalmist of Israel, the one who wrote the hymnal book for the people of God. Guess what the first chapter of the hymnal book says? It says “blessed” is the man who “delights in God’s law and on it he meditates day and night” (Ps. 1:2). Guess what the longest chapter in the hymnal of Israel says? “How I long for your precepts! (v. 40).” “Open my eyes to see wonderful things from your law (v. 18).” Psalm 119 is the longest chapter in the Bible, and in it David talks about how wonderful God’s Word is.
True worship does not exist because true love for the Word of God does not exist. Go into churches all around the world and you will find dead worship. The worship is dead because love for God’s Word is dead. David essentially says in the first chapter of the hymnal, “If you’re going to worship God, you must delight in his Word.” It is no different for us.
The natural overflow of a life in the Word of God is a life that wants to honor God. Paul describes different types of worship music that the believer sings:
Sadly, in many of our churches there is a war over these types of songs. They say, “We can only use hymns,” and therefore reject any worship that is of a more personal or experiential in nature (spiritual songs), or they reject songs that use contemporary rhythms.
Listen, we have no right to sing to God anything that would contradict Scripture and not bring honor to him. But within the bounds of Scripture and genuine Christian experience there is liberty. Let the heart that is overflowing with the Word of God sing his praises.
This is a major theme in the book of Colossians. Paul said in Colossians 1:12 that he was praying for them to have power to be patient and persevere, and for them to joyfully give “thanks to the Father.” In Colossians 3:15 he called for the church to let the peace of God rule in their hearts and to “be thankful.” Similarly, 1 Thessalonians 5:18 says, “Give thanks in all circumstances, for this is God’s will for you in Christ Jesus.”
Listen, a heart of gratitude is not only a mark of a person that is filled with the Word of God, it is also a mark of a true Christian. Listen to how Paul describes unbelievers: “For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened” (Rom. 1:21).
Paul describes unbelievers as neither glorifying God nor giving thanks to him. The unbeliever says, “I don’t need God.” The religious unbeliever says, “I can earn my salvation.” Therefore, theirs is a lifestyle of not giving thanks. They complain about the boss, they are bitter about friends and family, or they boast in themselves. Like the Pharisees, they give thanks for their good works and in the same breath criticize others (Luke 18:11–12). But the true believer is identified by thanksgiving to God.
And this thanksgiving grows by allowing the Word of God to dwell richly in us.
Application Question: In what ways have you seen or experienced teaching, worship and thanksgiving increase or decrease based on your time in the Word of God?
Interpretation Question: What can we learn by considering the similarities in the characteristics of the person who lets the Word of Christ dwell richly in them and the person who is filled with the Spirit in Ephesians 5:18–19?
Another thing we should consider about these characteristics is how similar they are to the characteristics of being filled with the Spirit. Look at what Ephesians 5:18–20 says:
Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit. Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.
What does it mean to be filled with the Spirit? It means to be controlled by God’s Spirit and to be empowered by him. In the Old Testament, when a person was equipped to do God’s work, the Spirit of God came upon them. In the same way, to be filled with the Spirit means to be empowered for whatever ministry God has called us to do. Most Christians lack the power of God in their lives to defeat sin, to evangelize, or to serve because they are not filled with the Spirit.
It is clear by looking at both of these texts side by side that the characteristics are almost identical. The characteristics of being filled with the Spirit and with the Word of God are both worship and giving thanks.
This essentially means they are the same. To be filled with the Word of God is to be filled with the Spirit. The Word of God was inspired by the Spirit, and therefore to study the Word of God is the way the Spirit fills and controls us.
Why do so many Christians lack power to break lust, anger, or discouragement in their lives? It’s because they are not being filled with the Spirit. Why are they are not being filled? It’s because they are not daily letting the Word of Christ be at home in them. They are not faithfully obeying, studying, and teaching it to others, and therefore lack the filling that comes from that lifestyle.
Why does the church suffer from powerlessness in general—a lack of power to reach the world and a lack of power to bring change in the culture? It lacks power because it lacks being filled with God’s Word, which brings the power of the Holy Spirit.
Paul, the author of both of these texts, no doubt wants us to see the connection between these two disciplines. In order to be empowered by God to do his work, we must let the Word of God dwell richly in us. Lord, fill us with your Spirit; fill us with your Word.
Application Question: In what ways is God calling you to daily practice letting the Word of God dwell in you richly? What are some Bible study techniques that you use or recommend to others?
“And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:17).
What is the final priority of a heavenly citizen? The final and overarching priority in everything we do is to bring glory to God. Paul says that whatever we do, in speech or action, it should all be done in the name of the Lord Jesus. Paul says something similar in 1 Corinthians 10:31: “So whether you eat or drink or whatever you do, do it all for the glory of God.”
This is important to hear because it is very common for Christians to separate the spiritual and the secular. Church attendance is something we offer to God, daily devotions are something we offer to God, but school, work, and friendships are separate. No, this is not right. As heavenly citizens, everything we do should be done in the name of the Lord Jesus, for his glory.
When Paul says to do it in the name of the Lord Jesus, the word “name” does not simply mean something that we call someone. “Name”, in Hebrew thought, reflected one’s character. Therefore, to do everything in the name of the Lord Jesus meant to glorify him and reflect his characteristics.
I must reflect Christ’s love in serving others. I must reflect his perseverance in difficult times. I must reflect his joy and rest in my leisure and entertainment. Everything I do can and should give glory to God and reflect his characteristics.
Application Question: How do we do everything in the name of the Lord Jesus more specifically?
We get further clarity on this later in Colossians. Look at what Paul says:
Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving (Col. 3:23–24).
Paul says we should work at everything as though we are working for the Lord and not for men. It is ultimately God we are serving, not ourselves, friends, teachers, employers, or parents. This is one of the ways we do everything in the name of Christ: by submitting it to him.
Again in Colossians 3:23, Paul says: “Whatever you do, work at it with all your heart, as working for the Lord, not for men.” God looks at the heart when he surveys man; he looks at our heart in everything we do. Are we giving him our best? Are we working with passion and joy? This is one of the ways we do all in the name of Christ. We see this similarly in 1 Corinthians 13:1–3:
If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing.
Paul says that if the service doesn’t have the right heart attitude, it is worthless to God. When we don’t work heartily (with our soul), it dishonors the name of Christ.
“And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:17).
This is the primary way we do everything in the name of the Lord in this context. We do it by being thankful, again a major theme in the book of Colossians. Paul really encouraged these Christians to be thankful, which probably implies that the attack on this church from the Gnostic cult had probably robbed them of their joy. He is trying to stir up gratitude by reminder, and we need to be reminded of this as well since we often lose a spirit of thankfulness. The glory of God is always on the heart and mind of a heavenly citizen, and we glorify him most when we live thankful lives—thankful for his salvation, thankful for his good gifts, and even thankful for trials we go though (cf. Rom. 5:3; James 1:2). Lord, we thank you because you are good.
Application Question: What things commonly distract you from doing everything for the glory of God? How is God calling you to better glorify his name in your endeavors?
What are the priorities of heavenly citizens, those who are seated with Christ in heavenly places?
Copyright © 2015 Gregory Brown
1 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 157.
2 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 158.
“Wives, submit to your husbands, as is fitting in the Lord. Husbands, love your wives and do not be embittered against them. Children, obey your parents in everything, for this is pleasing in the Lord. Fathers, do not provoke your children, so they will not become disheartened” (Col. 3:18–21, NET).
What was God’s original design for the family?
Sadly, when thinking about family, many don’t have great memories. In the Scripture, there are only four chapters without sin (Genesis 1–2 and Revelation 21–22), and therefore even the Scripture has many tragic stories about families. It shows the devastating effects of sin on the family.
Adam and Eve sinned, and Adam responded by blaming his wife. They parented two male children, and one of the sons killed the other. Abraham, God’s chosen man, married two wives, breaking God’s design, and he eventually kicked one wife and her child out of the house. Jacob married several wives like his grandfather. His twelve sons eventually sold their younger brother into slavery. David too espoused many wives and his son raped his sister. Then the daughter’s brother, Absalom, killed the son that raped her.
When we consider the biblical narrative, we see many family relationships that were broken by sin. Today’s story is no different; sin still destroys family relationships, and therefore we don’t have great models of God’s design. In fact, today we even see the effects of sin in the redefinition of marriage. In some cultures men take many wives and in others homosexual marriage is acceptable.
What is God’s design for family, and how can we have the relationships God meant us to have? Are the relationships I have with my family a proper reflection of my heavenly standing in Christ?
Often, when a person comes to Christ there isn’t much change at all, but in Colossians 3 Paul says that one’s relationship with Christ should affect everything. He begins the chapter talking about the believer’s new position in Christ. Listen to what he says: “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God” (Col. 3:1).
When a believer was saved, he was spiritually identified with Christ. He died with Christ; he rose from the dead with Christ. He is now seated with Christ in heavenly places (Eph. 2:6). However, this position should not simply be a mental note or point of theology for a Christian; it should radically change his life.
It should change the way a person thinks. Paul says to think on things above and not on the things of the earth (v. 2). This position in Christ should affect every thought.
It should change the “clothing” we wear. Paul tells the church to take off the old clothing of sin and put on the new clothing of righteousness, which fits our heavenly position in Christ. Put on love, compassion, kindness, forgiveness, bearing with one another, etc. (vv. 5–14).
In Colossians 3:15–17, he describes the priorities of our heavenly position, the outer garments of every believer. The Christian must let the peace of Christ rule in his life. We should make every decision based on the reality of whether this decision will disrupt our peace with Christ and his body. We must let the Word of Christ dwell richly in us. It must be our desire to know the Word of God more daily and to allow it to overflow in our lives. We also must do everything in the name of the Lord. We must seek his glory in everything we do. These are the priorities of the heavenly citizen.
However, the questions remain, “What about our relationships? How should my position in Christ affect my family life?” In this lesson, we will see the responsibilities of the family members in God’s original design.
Big Question: What are the responsibilities of each member of the family according to Paul?
“Wives, submit to your husbands, as is fitting in the Lord” (Col. 3:18, NET).
First, we see the wife’s role. Paul says, “Wives, submit to your husbands as is fitting in the Lord.” The wife must submit to her husband because this is fitting or appropriate for her position in Christ.
The word submission often carries a nasty connotation in our society, but it must be noted that submission does not mean “inferiority.” “Submit” is actually a military word. The word simply means, “to arrange under rank.”1 It means to “come up under.” A sergeant is not inferior to a captain. They are equal. However, to have order in the military, authority must exist in the relationship or chaos will ensue. In the same way, when God made the husband and wife relationship, he made it with order so that it would function properly.
Submission does not imply that the wife is less than the husband, for Scripture clearly proclaims the equality of all in Christ. Galatians 3:28 says, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.”
There is equality in Christ. However, our equality and unity in Christ does not remove our roles. What Galatians teaches does not change the fact that the slave was still supposed to submit to and obey his master (cf. Col. 3:22; Eph. 6:5). That was his role even though he was equal with the master in his standing before God.
Some in the liberation movement take Galatians 3:28 and pit Paul’s teachings against one another. They say women no longer need to submit to their husbands, or that women do not need to practice submission in the church (1 Tim. 2:12), because we are all one in Christ. This greatly damages the teachings of Scripture. They are meant to fit together and not contradict one another.
Interpretation Question: Why is the woman called to submit to the man? How is this reflected in the rest of Scripture?
The answer to this goes back to the creation story. Genesis 1:26–27 says,
Then God said, ‘Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.’ So God created man in his own image, in the image of God he created him; male and female he created them.
When God said, “Let us,” many believe this is a reference to the Trinity: God the Father, the Son, and the Holy Spirit being one. When the Trinitarian God made man in his image, he made two people who would be “one flesh” (Gen. 2:24). In marriage, the male and female together as one are a reflection of the Trinity. How do we see this? We see this in God’s plurality and concurrent unity—three in one. In addition, a crucial aspect of his deity is authority and submission in the Godhead, which is also reflected in the marriage union. First Corinthians 11:3 says: “Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.”
In this passage, we see the headship within God’s person. God is the head of Christ. Even though God the Father and God the Son are co–equal, the Son submits to the Father. He obeys the Father. In a similar vein, when God made male and female in his image, he put authority and submission in that relationship. The head of the woman, probably better translated “wife,” is man. The marriage relationship is a reflection of the Trinitarian relationship. This unity and authority in the marriage is a reflection of how mankind is made in the image of God.
With that said, sin terribly distorted the image of God in man. We do not reflect God as we should because sin has created a rebellion against God’s order. Romans 8:7 says, “The sinful mind is hostile to God. It does not submit to God’s law, nor can it do so.” Man naturally does not want to obey God’s laws; sin has corrupted man and the nature of his relationships.
We see the effects of this corruption specifically in the marriage union right after the fall. Look at what God prophesies as a consequence to marriages in Genesis 3:16: “To the woman he said, ‘I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband, and he will rule over you.”‘
God says the woman’s “desire” would be for her husband. Does this mean that because of sin the woman would naturally want to serve her husband? Absolutely not! It actually means the opposite. We see this word used in Genesis 4:7 of sin in relation to Cain. God says to Cain, “Sin is crouching at your door; it desires to have you, but you must master it.”
The word “desire” means that the woman would no longer innately desire to serve her husband but that she would seek to control her husband. She would seek to manipulate him in order to get her own way. Also, the man, instead of loving his wife as we will see in the next passage (Col. 3:19), would seek to rule. He would seek to dominate her.
One of the beautiful aspects of the Trinity is that God the Father does not dominate or force Christ to submit to him. Submission and authority happen in the context of God’s love for the Son. In fact, in 1 John 4:8, God is defined as love. It just says, “God is love.” In the context of this loving relationship, the Son submits.
In the same way, as a husband I am not called to demand that my wife submit to me. I am to love her, care for her, encourage her to grow in God, and serve her. My wife is to submit to me willingly. I cannot force it. That also would be a marring of the Godhead’s relationship.
At the fall, marriage was broken. Submission in the context of a loving relationship was destroyed, and as a result we see brokenness in the majority of marriages. Over fifty percent of marriages end in divorce. The wife tries to control the husband, and the husband tries to rule and dominate the wife. In fact, marriage is becoming redefined totally as no longer simply between one man and one woman. The image of God has been totally distorted and the consequences are disorder in our society. If the home is broken, then you can be sure the education system is broken, and the government is broken since the home is the foundation of society.
God started his building of a community on the earth with a marriage, and when the marriage does not work correctly everything else becomes distorted. The perfect model for a wife to emulate is the Lord’s submission (cf. 1 Cor. 11:3). He was never inferior or less in comparison to God the Father. However, he willfully and joyfully submits to the Father. In the same way, the wife must submit to her husband because this is fitting in the Lord.
Application Question: What are some common reactions in society to this teaching? Why is the submission of the wife to her husband so important?
“Husbands, love your wives and do not be embittered against them” (Col. 3:19, NET).
What about the role of the husband?
Paul says to the husbands that they should love their wives. Now, it should be known that in the ancient context this was a pretty radical statement. It pushed against the norms of society. William Barclay describes both the Jewish and Greek ancient context in reference to women in his commentary on Colossians. Look at what he says:
Under Jewish law, a woman was a thing, the possession of her husband, just as much as his house or his flocks or his material goods. She had no legal rights whatever. For instance, under Jewish law, a husband could divorce his wife for any cause, while a wife had no rights at all in the initiation of divorce; and the only grounds on which a divorce might be awarded her were if her husband developed leprosy, gave up his beliefs or sexually assaulted a virgin. In Greek society, a respectable woman lived a life of entire seclusion. She never appeared on the streets alone, not even to go shopping. She lived in the women’s apartments and did not join the men of the household, even for meals. Complete servitude and chastity were demanded of her; but her husband could go out as much as he chose and could enter into as many relationships outside marriage as he liked without incurring any social criticism. Under both Jewish and Greek laws and custom, all the privileges belonged to the husband and all the duties to the wife.2
In Jewish and Greek culture, the woman had little to no rights. She was a piece of property meant to serve the husband. Therefore, Paul’s teachings ran against the sway of Jewish and Greek society. The husband was commanded to love his wife, which was radical. Ephesians describes what the husband’s love should look like. He is called to love like Christ. Ephesians 5:5–28 says,
Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself.
Interpretation Question: What are characteristics of the husband’s love in Ephesians 5:25–28?
There are several characteristics of the husband’s love seen in this passage.3
The husband should have no unrealistic fantasies about the woman he is marrying. Christ loved the church and died for her while we were still enemies of God (Rom. 5:8). Christ knew she was sinful and disobedient. Yet, he still gave his life for her while knowing her faults. His love was realistic.
In a marriage, both mates should understand this reality. In fact, much of pre–marital counseling is destroying the false expectations set up through romantic comedies and Hollywood. The husband must love realistically; this woman has been infected by sin just as the man has. She must be reformed daily by God’s grace, and she must be loved through her faults. Scripture says, “Love covers a multitude of sins” (1 Peter 4:8). Having a realistic love is important for both mates, because if you don’t have it you will become disillusioned. I have no doubt that the reason the highest number of divorces happen in the first year of marriage is because most love is unrealistic.
He is to love her as Christ loved the church and be willing to die for her. It should be heard that if anybody feels like the wife’s role is unfair, they should give more thought to the man’s. It is much easier to submit to someone than to give one’s life for that person. This love that the husband is supposed to embody is impossible without the grace of God. To love sacrificially means the husband must at times give up other things to serve and please his wife. He must sacrifice for her. He must sacrifice time, entertainment, friendships, sometimes even career, etc., in order to love his wife.
Christ’s love makes the church holy by cleansing her with the Word. Christ’s purpose is to make her the perfect bride. Similarly, the husband must love his wife through teaching her Scripture, getting her involved in a Bible-preaching church, encouraging her to get involved with small groups and ministries or areas where she can grow and serve. He must seek to cultivate not only her character but also her calling so she can fulfill God’s plans on her life.
He must discern her gifts and talents and encourage her in the use of those for the glory of God. This love also means at times admonishing her to help her know Christ more. It is a purposeful love. Every man should consider if he is ready and willing to love a woman this way before getting married. Is he ready to be a spiritual leader?
He must love her as his own body. Every day the husband brushes his teeth, combs his hair, and clothes himself. Every day he maintains his body. Sadly, we often go days without maintaining our marriages. It is very easy to get so busy with life and ministry that we allow weeds to grow up in the garden of our homes. Love must be personal. We must love our wives like our own bodies, and daily we must take time to cultivate a happy home.
Submission and authority in marriage are ugly words in our society. However, there should be no issue with submission when someone loves us like this. Scripture says it is the love of God that brings men to repentance (Rom. 2:4), and the man must allow this love to transform his wife.
What should a man do when he has a wife who does not want to submit? Should he demand submission? Should he become bitter toward her?
Absolutely not. Paul commands the husband to not “not be embittered” against her (v. 19). It literally reads, “Stop being bitter.”4 No, he should love. Let the love of God flow through your life and break the heart that has been calloused by sin. Scripture says love is patient (1 Cor. 13:4). Patiently love this person and trust God to work on her heart.
What should the woman do when the man is not loving her and not seeking to lead spiritually?
She should continue to submit to him, pray for him, and love him. She should gently encourage him in the role of leadership, and she should be careful not to nag him. Let your chaste, godly conduct, and prayers change his heart. First Peter 3:1–2 says,
Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives.
How can Christians have a happy marriage?
They must choose to build their marriage around biblical principles. The relationship must be built on submission and love. God has eternally dwelled in mutual relationships with the Son and the Holy Spirit with no divorce. He is the one who marriage models, and he is the one who knows how to fix it when it’s broken. Marriages are broken; we must come back to the Creator of marriage so they can be fixed. We must submit to his will and perfect plan.
Application Question: How does the Christian view of marriage conflict with the world’s understanding of marriage?
“Children, obey your parents in everything, for this is pleasing in the Lord” (Col. 3:20, NET).
Observation Question: What is the responsibility of children to their parents? Why is this authority so important? Are there any limits to this authority?
The next family relationship that should be affected by our new identity is the children’s relationship to their parents. The first question we must ask ourselves is, “Who does this word ‘children’ refer to?” This word “children” does not refer to any particular age group. It refers to any child still living in the home and under parental guidance.5 If they are still living at home or still being provided for by the parents, then this word would fit them. The reason Paul gives for obedience is to please the Lord. Because Christian children have a relationship with God, they should not be identified by disobedience to parents.
When Scripture talks about the pagan world that denies God, disobedience to parents characterizes it. It is listed as one of the forms of disobedience common to the pagan world in Romans 1:28–30.
Furthermore, since they did not think it worthwhile to retain the knowledge of God, he gave them over to a depraved mind, to do what ought not to be done. Slanderers, God–haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents.
Paul says that children disobeying parents marks a world where people deny God.
It should be noted that if a child does not obey his parents in everything and recognize their authority, then the child will not recognize other authorities. This is implied by Colossians 3:22, as the slaves receive the same command as the children except toward their masters. Slaves are called to obey their masters in everything. However, if a person never learns obedience in everything at home, he will struggle with disobedience for the rest of his life. A child who is disobedient to his parents will disobey every authority. He will disobey his teachers, he will disobey his boss, he will disobey the law, and he will disobey God, the ultimate authority (cf. Rom. 13:1–2).
The importance of obedience to parents is seen by it being in the Ten Commandments. It says, “Honor your father and your mother, so that you may live long in the land the LORD your God is giving you” (Ex. 20:12).
The command says to “honor your father and mother so that you may live long in the land.” In the Old Covenant, God promised that the children would live long on the earth if they honored their parents. This would be true as a natural consequence of obedience. As they obeyed their parents they would then obey and respect other authorities on the earth, bringing a long life. However, when they disobeyed their parents, they would then disobey all authorities as well, resulting in a shortened life. No doubt, this would also be true not only because of natural consequences, but also because of God’s sovereign blessing over children for simply obeying his commands.
The importance of this commandment is also seen in the drastic consequences promised to those who broke it. Since obedience to parents was the foundation to all authority, the slightest disobedience was strictly punished. Listen to the consequences given in the Old Covenant.
“Anyone who curses his father or mother must be put to death” (Ex. 21:17).
“If anyone curses his father or mother, he must be put to death. He has cursed his father or his mother, and his blood will be on his own head” (Lev. 20:9).
“The eye that mocks a father, that scorns obedience to a mother, will be pecked out by the ravens of the valley, will be eaten by the vultures” (Prov. 30:17).
Dishonor toward one’s parents was to be strictly dealt with. If disobedience to parents was allowed in society, then everyone would break the authority structure and there would be chaos. Thank God we are not under the Old Covenant, but the principles behind it still last. When the child and parent relationship breaks down, it is detrimental to the rest of society. Therefore, a child’s obedience to parents should be strongly enforced.
When we look at our world today, it is marked by a lack of authority. Children no longer obey parents, students have no respect for teachers, employees dishonor their employers, and everyone denies the authority of God.
Scripture declares that when society has gone to these extremes they will ultimately come under the curse of God and his judgment. Listen to the characteristics of Israel right before God judged them by Assyria: “Youths oppress my people, women rule over them. O my people, your guides lead you astray; they turn you from the path. The LORD takes his place in court; he rises to judge the people” (Isa. 3:12–13).
In Israel the youth were running the home. The parents were no longer exercising authority over them. However, this was not just happening in the home, it was happening in the rest of society. The youth were rebelling against all authority. No doubt the youth committed protests, riots, lewdness, and all kinds of evil as they oppressed society. The youth were running wild. Similarly, in many neighborhoods in the world today one cannot go out at night because of youth oppression.
You will typically find that when a revival starts, it often starts with youth, and many times on college campuses. Similarly, when society is in decay, it often also starts with youth. The youth begin to rebel against God’s authority. It is for this reason that Satan is always desperately trying to affect the way that our youth think. He attacks them through sexually charged and often rebellious music. He fills their brains with liberal thinking on many college campuses. The training of youth is very important and very strategic. Wise parents will make sure their children are properly trained in the Lord at home.
Again, Isaiah describes the state of Israel right before God judges them by Assyria and later by Babylon. He says, “Youth oppress my people, women rule over them.” The nation was far away from God’s original design. They also were far from God’s design in the roles of women (cf. 1 Cor. 11:3; Eph. 5:22–23; 1 Tim. 2:11–13). God says, “I am about to judge these people.”
I have no doubt that these characteristics would mark many of our historically great nations before God’s judgment fell upon them. Youth oppress the people; the adults live in fear of the youth. Women rule in the home, the church, and in society, instead of men being the leaders, as was his plan with Adam.
This is offensive to the world system, and it should be. The world is not the way that God designed it to be. The natural mind is antagonistic toward the things of God (Rom 8:7; 1 Cor. 2:14). Paul speaks to the children in the church and essentially tells them that the rebellion seen in the world should not mark them as Christians. Rebellion against authority does not fit our position in Christ.
Now, note that this obedience has limits. Children should not obey anything that would violate God’s Word or their consciences (cf. Rom. 14:23). Like the apostles, when commanded by the Pharisees to no longer preach in the name of Christ, they declared, “We must obey God rather than men!” (Acts 5:29b). Children, obey your parents in everything, for this pleases the Lord.
Application Question: How have you seen the rebellion of youth in society? Have you ever considered that this rebellion is a judgment of God that precedes a greater judgment from him (cf. Rom. 1:28–30; Isa. 3:12–13)?
Before we go to Paul’s final exhortation to the members of the family, we should also notice something about youth ministry in the early church. Paul expected that children would be in the audience as this letter was read to the church. He speaks directly to the children, “Children obey your parents in the Lord.”
The early church met together as a family. It seems the early pattern for worship was for families to worship together and hear God’s Word together. Scripture never commands a clear model of youth ministry other than parents training them at home. However, it is implied both in the Old Testament and the New Testament that children were expected to be with the congregation during worship. For example, with Moses and Joshua, when the words of the covenant were read to the nation of Israel, the children were with the congregation. Consider Deuteronomy 31:9–3 and Joshua 8:34–35:
So Moses wrote down this law and gave it to the priests, the sons of Levi, who carried the ark of the covenant of the LORD, and to all the elders of Israel. Then Moses commanded them: ‘At the end of every seven years, in the year for canceling debts, during the Feast of Tabernacles, when all Israel comes to appear before the LORD your God at the place he will choose, you shall read this law before them in their hearing. Assemble the people—men, women and children, and the aliens living in your towns—so they can listen and learn to fear the LORD your God and follow carefully all the words of this law. Their children, who do not know this law, must hear it and learn to fear the LORD your God as long as you live in the land you are crossing the Jordan to possess’” (Deut. 31:9–13).
Afterward, Joshua read all the words of the law—the blessings and the curses—just as it is written in the Book of the Law. There was not a word of all that Moses had commanded that Joshua did not read to the whole assembly of Israel, including the women and children, and the aliens who lived among them (Josh. 8:34–35).
Let me encourage you: children going to children’s ministry or youth ministry during corporate worship is OK. But it is not necessary. There is something special about families worshiping and studying the Word of God together, and one should seek to have that as often as possible, in public worship, small groups, etc.
The younger generation has a great deal to offer adults as well as adults to children. Imagine if Israel had removed their youth such as Samuel, Jeremiah, David, Josiah, and Daniel, from public worship. They would have been very deficient. This is something to consider in the discipleship of your children. Though the church may give options to separate the youth during public worship, it does not mean that it is necessarily best.
Paul expected youth to be part of the service (cf. Col. 3:20; Eph. 6:1; 1 Cor. 14:23), and so did Moses and Joshua. This is something to be aware of and pray about as you disciple your children in the future. Statistics say that about seventy percent of youth, sometime between the ages of eighteen and twenty–two, drop out of church.6 We are losing our younger generation. Perhaps turning back to the model of family worship, as was the biblical expectation, could be one of the remedies.
Application Question: What are your views on how youth ministry is commonly run in the church where children leave the congregation? Should churches return to the model of “the whole assembly” gathering to hear the Word of God (cf. 1 Cor. 14:23)? Why or why not?
“Fathers, do not provoke your children, so they will not become disheartened” (Col. 3:21, NET).
In still addressing the child/parent relationship, Paul speaks to fathers and commands them to not provoke their children lest they become disheartened or “lose heart,” as translated in the NASB. The word “provoke” can also be translated “embitter”.This is not simply referring to a child getting angry, for this is inevitable. It has to do with a deep–rooted, settled anger that stays in these children and affects their persons for the rest of their lives.
It also should be noted that the word “father” can also be translated “parents.” The same word is translated “parents” in Hebrews 11:23 when it says Moses’s “parents” hid him for three months because they saw he was not an ordinary child.
This sin is committed not only by fathers, though they might be most inclined towards it, but also by mothers. It is possible for a parent to so embitter a child that they become heartless and discouraged.
How do parents embitter their children? This can happen in many ways.
Application Question: In what ways do parents embitter their children?
This is one of the quickest ways to develop bitter children. A spoiled child is a child that is thankless and bitter. Because they get their way all the time, they are bitter whenever any authority does not give them their way or when life becomes difficult. Solomon said, “Folly is bound up in the heart of a child, but the rod of discipline will drive it far from him” (Prov. 22:15).
Parents embitter them by never driving the foolishness, the sin, out of their hearts through good discipline. Parents who do not discipline their children and instead gives them everything they want often become surprised when their children eventually rebel against them later in life. These spoiled kids want nothing to do with their parents. Sadly, this happens too much, even in the church.
When children are abused, either verbally or physically, it sows seeds of anger or hatred in their hearts. The anger sown into the hearts of these children is hard to get out. Many times these children abuse others because of the anger in them.
However, we see this not only as a result of abuse, but with improper discipline as well. When a parent does not wisely use his anger, it trains his child to unwisely use his anger as well. The parent becomes angry and curses at them, criticizes them, or even harshly disciplines them. Even if this punishment is just, the improper use of anger trains the child. The child learns, “When I am angry it is OK to curse; it is OK to hit somebody; it’s OK to go crazy.” He never learns how to properly control his anger, and therefore struggles with anger throughout his life.
The parent who disciplines his child in an angry spirit teaches him how to deal with anger. The child grows up fighting everybody, or holding grudges against anybody who failed him, because that is how he was trained.
Listen parents, telling your children to go to their rooms while you are angry can be a wise tactic. It gives you a chance to evaluate their sin, their motives, and your own heart. It allows you to teach them how to respond to their anger, and it also allows you to discipline them appropriately.
Many children grow up bitter because their parents aren’t around. Consequently, they lack love and affection and therefore grow bitter because of that. Some parents neglect their children for work. They work long hours to achieve a certain amount of success, and this keeps them away from home. Ultimately, this hurts children both emotionally and spiritually.
Sadly, in our society many parents neglect their children by sending them away to extensive education programs. Many times these programs are meant to compensate for their lack of being around. It is not God’s will for teachers, coaches, or babysitters to raise children. That is why he gave them to their parents. Certainly, these people should play a role, but it is important for parents to be the primary influence on their children’s lives. Parents must be careful not to neglect their children.
We saw an example of neglect in the story of Absalom and David. David neglected his children, and this created such anger in Absalom that he eventually usurped David’s authority in the kingdom and essentially tried to kill him. One of David’s sons had previously raped Absalom’s sister and David did nothing. Absalom killed this brother and David did nothing. Absalom ran away from the kingdom and David did nothing. When Absalom came back to the kingdom after murdering his brother, David wouldn’t even visit him. This created anger in Absalom’s heart, which he tried to satisfy by seeking to kill his absentee father. David didn’t discipline him and didn’t encourage him. David did nothing but neglect his son and it had drastic consequences.
Many children have tremendous anger at a father or mother who neglected them. Parents, do not embitter your children. Prioritize them over your work, your church, your entertainment, and your social life. Let only God and your spouse come before them.
We saw this in the story of Martin Luther whose father never encouraged him or showed him love. Listen to what commentator William Barclay said:
It is one of the tragic facts of religious history that Martin Luther’s father was so stern to him that, all his life, Luther found it difficult to pray: ‘Our Father.’ The word father in his mind represented nothing but severity. The duty of the parent is discipline, but it is also encouragement. Luther himself said: ‘Spare the rod and spoil the child. It is true. But beside the rod keep an apple to give him when he does well.’7
Healthy parents not only discipline their children but also reward them. Parents reward their children when they do well and discipline them when they do wrong. Children start to learn fairness by this balanced approach.
We got a good picture of this in the story of Jacob and Joseph. Jacob gave Joseph the robe of many colors, showing his favor of this son above the other eleven. This embittered the older siblings against the father and against Joseph. Later, they kidnapped and sold Joseph into slavery out of their anger.
How often do siblings become embittered against one another because of unwise parenting practices? These children grow up disliking one another. “Mother always thought you were the prettiest.” “Dad always liked you because you were the smartest and most athletic.” This happens all the time.
It should be noted that these words from Paul were very challenging to this culture. Listen to what Barclay said:
In the ancient world, children were very much under the domination of their parents. The supreme example was the Roman patria potestas, the law of the father’s power. Under it, a father could do anything he liked with his children. He could sell them into slavery; he could make them work like labourers on his farm; he even had the right to condemn a child to death and to carry out the execution. All the privileges and rights belonged to the parent and all the duties to the children.8
Paul’s challenge to not embitter the children conflicted with common Roman practice. Listen to what else Paul said to fathers: “Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord” (Eph. 6:4).
Instead of developing bitterness in them, parents must aim to train their children in the “instruction of the Lord.” We must treat these children as God would treat them. In a sense, they are not ours. They are God’s and we are just stewards of them. We must make sure that we are faithful stewards so we can encourage them in fulfilling God’s plans for their lives.
Application Question: What other ways have you seen or experienced parents embittering their children? How can the church play a role in remedying this trend of unwise parenting?
What responsibilities does a Christian have to his family based on his identity in Christ?
Paul here is giving the responsibilities of the members of the family. It should be noted that the wife’s response has nothing to do with whether she has a good husband or not. Her actions must be based on her relationship with Christ (Col. 3:1). In the same way a husband must love his wife even if she does not submit to him. The child must obey in everything regardless of whether he or she has good parents or not.
Oftentimes, our responses are based on what other people do to us instead of our relationship to Christ. We cannot control others, but we can control our faithfulness to Christ as we seek to walk in God’s original design for the family.
God’s design for the family is that:
Let’s pray for our families.
Copyright © 2015 Gregory Brown
1 W. W. Wiersbe, The Bible Exposition Commentary. (Wheaton, IL: Victor Books, 1996).
2 W. Barclay, The New Daily Study Bible: The Letters to Philippians, Colossians, and Thessalonians, 3rd ed. (Louisville, KY; London: Westminster John Knox Press, 2003), 187-188.
3 Bruce Goettsche, “Marriage, God’s Way – Pt. 2” Union Church: http://www.unionchurch.com/archive/091398.html (August 26, 2014).
4 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 168.
5 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 169.
6 Drew Dyck, “The Leavers: Young Doubters Exit the Church.” Christianity Today: http://www.christianitytoday.com/ct/2010/november/27.40.html
7 W. Barclay, The New Daily Study Bible: The Letters to Philippians, Colossians, and Thessalonians, 3rd ed. (Louisville, KY; London: Westminster John Knox Press, 2003), 190.
8 W. Barclay, The New Daily Study Bible: The Letters to Philippians, Colossians, and Thessalonians, 3rd ed. (Louisville, KY; London: Westminster John Knox Press, 2003), 187-188.
“Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord. Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. Anyone who does wrong will be repaid for his wrong, and there is no favoritism. Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven” (Col. 3:22–4:1).
What should a Christian worker look like? As we consider this, we also must ask, “Does the way I work represent my Christian faith?”
Each person is called to work. Some work as students, some work as teachers, some work as mothers, some as businessmen, etc. Everybody works for a living. The only difference is the pay. Some don’t get paid at all, some get paid a little, and some get paid a lot. What should the Christian’s work life look like?
Often, people think of work as a bad thing. Some may even think it is a result of the fall (Gen. 3:17–18). However, work was given before the fall. It was Adam’s responsibility to till the ground and take care of the Garden of Eden (Gen. 2:15).
In fact, Scripture teaches that we will work in heaven. In Luke 19:17, those who are faithful with their gifts and talents on earth will be rewarded with overseeing cities in the coming kingdom.
Also, in Revelation 21:2, we see the holy city of Jerusalem coming out of heaven to the earth. Just the fact that heaven is called a city implies many characteristics about eternity. A city has commerce, business, education, and government. Heaven will not be sitting on a cloud doing nothing. It will be worshiping and serving the Lord together in the heavenly city and on the earth forever. It has always been God’s will for man to work.
Moreover, our God is a worker too! He creates and sustains the world by the power of his Word (Heb. 1:3). He is not idle! He prays for his saints in order to save them to the uttermost (Heb. 7:25). We serve a God who neither sleeps nor slumbers (Ps. 121:4). He is always active in his creation.
Work is something we do here on earth and something we will also do in heaven. It is a way that we imitate God and bring honor to him. If work is something we will do throughout eternity, we must ask ourselves, “How can we work in such a way that God is glorified?”
Paul says in Colossians 3 that our relationship to work should be radically different from the world’s because of Christ. In Colossians 3:1, he starts off with, “Since you have been raised with Christ.” The Christian has a new heavenly position in Christ that should affect everything he does. In Chapter 3 he says it should affect how he thinks and the type of “clothes” he wears, in reference to one’s actions, attitudes, and priorities (vv. 8–17). It should affect his relationship with his family (vv. 18–21) and even his work. Our relationship to Christ encompasses everything in our lives, including the workplace (vv. 22–25).
It should be noted that for many Christians God has called for the workplace to be their primary mission field. It is where they will spend the most time and often where they will be around the most people. For the teacher, her mission field is her co–workers and students. For the businessman, his mission field is both his clients and co–workers. For the housewife, her mission is her husband and children.
It is in the workplace that many of us have the opportunity to spread the salt and light of Christ to the most people in an intimate way (cf. Matt. 5:13–14). For this reason, this text is very important for us.
What should the Christian’s work look like? Can people at my job tell that I am a Christian? Does the way I work honor Christ to whom I am accountable? In this lesson, we will study the Christian’s responsibility in the work place.
Big Question: What are the Christians’ responsibilities in the workplace as an employee or an employer, and how do we practically live this out in our current jobs?
“Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord. Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. Anyone who does wrong will be repaid for his wrong, and there is no favoritism” (Col. 3:22–25).
It should be noted that in this passage Paul is specifically speaking to slaves serving their masters. In our contemporary context, this may not directly apply to us. However, we can still learn many lessons from this that apply directly to the employee and employer relationship. Before that, let’s talk about the institution of slavery and Scripture’s teaching on it.
Interpretation Question: Why does Paul address the slave-to-master scenario, and what is Scripture’s view on the institution of slavery?
Again, Paul starts off describing the relationship of a slave to his master. In the epistles, we commonly see words given to slaves (cf. Eph. 6:5–8; Titus 2:9–10; 1 Peter 2:18). This is probably because a large number of the early Christian believers were slaves. Christianity tended to draw the poor, the slaves, and the women—those commonly mistreated. In a world of tremendous partiality and prejudice, Christianity was particularly attractive since in Christ all people had equal standing (cf. Gal. 3:28). Christ himself even taught, “Blessed are the poor” and “Woe to the rich” (Luke 6:20, 24). The poor have always been drawn to the beauty of Christ.
Slavery in the Roman Empire was a common institution. It has been estimated that there were some sixty million slaves and that covered about half the Roman Empire. Slaves held every type of position; they were teachers, doctors, artists, musicians, and almost anything else you can think of. Some were born into slavery, some sold themselves into slavery to pay off debts, and some were taken forcibly into slavery.
It should be noted that Scripture clearly teaches that the slave trade was sinful and contrary to the Word of God. We see this in 1 Timothy 1:9–10:
We also know that law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers, for adulterers and perverts, for slave traders and liars and perjurers—and for whatever else is contrary to the sound doctrine.
However, Scripture never sought the abolishment of slavery as an institution in the ancient world. Many poor people sold themselves into slavery to pay off debt or to find a job to support their families.
In fact, Scripture permitted the institution of slavery and gave regulations for it. After seven years, a slave was supposed to be set free, and if he wanted to serve his master forever he could put an earring in his ear to commit to this service (Ex. 21:2–6). Similarly, Paul gave regulations for slavery as an institution throughout his writing (cf. Col. 3:22–4:1; Eph. 6:5–9).
It should be noted that even though Scripture never called for the abolishment of slavery, it certainly has led to abolishment of it throughout history. Christians in England were leaders in the abolishment of the slave trade in that nation. Similarly, Christians in America led the way to the abolishment of slavery.
Throughout Scripture, God’s plan to change the world was never by revolution. The Jews were looking for a messianic king that would abolish the powers of the Roman Empire. No doubt, some slaves were also hoping for Christian leaders, like Paul, to provoke rebellion against their masters. However, Christ came primarily to abolish slavery in the heart of man. He came to make man a new creation.
Slavery has been abolished by Christianity in many places around the world through changing the character of man and not the institution. Scripture teaches the equality of all people, the equality of men and women. It teaches proper respect in the workplace between masters and slaves. Scripture’s plan to change the world has always been by changing the inner man and how a person thinks (Rom. 12:2).
Because of the teachings of Scripture, Christian slaves in the ancient world went for double the price of a regular slave. This is because they worked hard and were honest and respectful as they were serving Christ and not man (Eph. 6:5–8). This should be true of Christian employees as well.
As we look at the regulations for slavery in this text, they may not directly apply to us, but there are many applications to us as employees and employers. What can we learn about the Christian employee from this text?
Interpretation Question: What are a Christian employee’s responsibilities to his employer as seen in Colossians 3:22-25?
“Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord. Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. Anyone who does wrong will be repaid for his wrong, and there is no favoritism” (Col. 3:22–25).
The first priority of a slave was to obey his master in everything. As mentioned before, no doubt many slaves were probably angry with this. They were looking for Paul to tell the masters to let them go or to call for the slaves to rebel. However, Paul didn’t do this. Why not? Why was obedience so important?
Application Question: Why was it important to obey the masters in everything?
Romans teaches that no authority exists except that given by God. Romans 13:1 says, “Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God.” Therefore, when we disobey or dishonor our employers, we are rebelling against God (cf. Rom. 13:2). Employers must see submission to the authority of God reflected in how their Christian employees submit to and obey them.
What about ungodly employers? How should Christians respond to them?
Certainly, we saw ungodly leadership in the story of David and King Saul. Though Saul was mistreating David and trying to kill him, David continually said, “I will not touch God’s anointed.” David saw God’s authority on Saul’s life even though he was an ungodly ruler.
We saw this with Christ and the Pharisees as well. Listen to Christ’s commands concerning the Pharisees:
Then Jesus said to the crowds and to his disciples: ‘The teachers of the law and the Pharisees sit in Moses’ seat. So you must obey them and do everything they tell you. But do not do what they do, for they do not practice what they preach’ (Matt. 23:1–3).
Christ said the same thing as Paul. Obey them and do everything they tell you to do. They were God’s authority over the Jews and the apostles were called to obey them in everything. The only time they were to disobey is when they were commanded to disobey God. Listen to Peter’s response to the Pharisees who told them to stop preaching in Christ’s name: “We must obey God rather than men!” (Acts 5:29b).
Look at what Paul said to Titus:
Teach slaves to be subject to their masters in everything, to try to please them, not to talk back to them, and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive (Titus 2:9–10).
In the same way, when Christians obey their employers in the workplace, they make the teaching about God attractive to those they serve. When employees are slothful and argumentative, they actually demean the teachings of Christ. We should always be aware of this in our service. Our obedience or lack of it will affect how people judge Christ.
Application Question: How should Christians practice obedience in everything?
“Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor” (Col. 3:22).
Paul commands them to obey even when the master’s eyes were not on them. As with many companies, people often only work hard when the boss is around. However, when the boss is gone, they tend to work less. Paul said this shouldn’t be true of Christians. They should work hard all the time, even when nobody is watching.
Delayed obedience is not “obedience in everything.” When my mother used to ask me to clean my room and I didn’t do it for a week, it wasn’t proper obedience. Delayed obedience is a form of disobedience.
One of the ways we practice obedience in everything is by not complaining. Again, Titus 2:9 says, “Teach slaves to be subject to their masters in everything, to try to please them, not to talk back to them.” We live in a world where everybody complains in the workplace. They complain about their bosses, they complain about pay, they complain about their co–workers, they complain about vacation, etc.
Anybody who has worked in the workplace knows that it is full of complaining, even in Christian organizations. However, an employee who “obeys in everything” is an employee who works without complaining. Look at what Paul taught in Philippians:
Do everything without complaining or arguing, so that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe (Phil. 2:14–15).
When Christians do this in the workplace, they shine like a star in the dark night. It marks a Christian in a dark world, and it also demonstrates that they are children of God. This is how Christian employees should obey in everything.
Though not directly mentioned in our text, it certainly is implied. Obedience in everything is not an absolute command. Christians must become wise because there are some commands we shouldn’t obey. Scripture says the disciples were sent out as sheep among wolves (Matt. 10:16). We need tremendous wisdom and discernment while serving among those who might be antagonistic to the faith.
Christians must know the Word of God and start to develop wisdom based on Scripture so they can interpret what commands from leadership would conflict with the Word of God. They must be able to properly evaluate things like going to bars and getting drunk. They must be able to properly evaluate relational boundaries between the sexes. They must be able to evaluate what is unethical in the workplace and what would conflict with their conscience. Scripture calls us to keep a clear conscience (1 Peter 3:16). In order to practice “obedience in everything,” it calls for God–given wisdom and discernment.
Application Question: Have you found it true that the workplace is often marked by a culture of complaining? Why is this so common? In what ways is God calling you to practice obedience in everything?
“Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord” (Col. 3:22).
The Christian employee must work with sincerity. The English word for “sincere” comes from the Latin word “sincera,” meaning “without wax.” In ancient Rome, often in the trade market, people would sell pottery that had cracks in it, and to still make a profit, they would cover the crack with wax and paint. However, if you held the pottery to the sun you could see the cracks; you could see if they were “sincera”—”without wax.” Paul is calling Christian employees to be honest instead of dishonest.
In today’s workforce it is common for employees to be dishonest with their employers. They do this by wasting the employer’s time. They are paid to work a certain amount of hours a day, but instead of working they play on the Internet or waste time in other ways.
Also, it is increasingly common for employees to steal from the workplace. They steal paper, pens, and anything else they can get. They say to themselves, “I’ve earned it.” In general there is a tremendous lack of integrity in the workplace. Often, workers will “flat-out” lie to get what they want or to make up for their mistakes. There is very little sincerity.
Sadly, Christians often aren’t much different. I heard a story about an employer who had a bad experience in hiring two seminary students. Every time he saw them, they were having conversations about the Bible or theology during work time. In fact, the employer once walked by and heard one of the students remarking about how he had just had a wonderful devotion while using the bathroom. The man said, “I just had the most wonderful time. I read three chapters of John in the john!”1
Christians should be sincere in their work, without pretense or sham. We must be models of integrity while working. We should be “without wax.”
Application Question: How have you seen or experienced this lack of integrity in the work place? How is God challenging you to be more sincere?
“Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord” (Col. 3:22).
Interpretation Question: What does Paul mean by working with “reverence for the Lord”?
Working with reverence for the Lord means that anything an employee does, whether it be sweeping, mopping, cleaning bathrooms, etc., should be viewed as holy work offered to God.
I heard a story about a workplace with a sign above the kitchen sink that said, “Divine service held here three times daily.”2 The person who oversaw the dishes understood that even the mundane things at work could be worship to the Lord. Studying for a test, preparing a presentation, grading papers, construction work, and anything else we can think of can be something we offer as worship to God. Paul told the slaves to work for their masters with a reverence for the Lord.
We should ask ourselves, “Is my workplace holy ground, a place where God is daily honored and daily exalted?”
Application Question: How should Christian employees work with reverence for the Lord?
Reverence is a form of worship and thanksgiving to God. First Thessalonians 5:18 says, “Give thanks in all circumstances, for this is God’s will for you in Christ Jesus.”
First Thessalonians teaches that we should give thanks in everything. Instead of arguing, complaining, and the bitterness that is normal in the workplace, one should choose to be thankful.
Thank God that he is in control of everything. Thank him for using everything for the good. Thank him even for the new difficulty, for it is part of God’s sovereign will in making you holy. Thank him for your boss and your co–workers. Thank him for daily mercies. People should be able to tell you are radically different because of your reverence for God.
First Thessalonians 5:17 says, “Pray continually.” Let everything that we do be bathed in prayer. Pray over every meeting. Pray over every counseling session. Pray for his daily strength, wisdom, and perseverance. Pray that everything would please him. Pray that God would bring glory to himself through your endeavors.
“Reverence” can be translated “fear” or “fearing” as seen in the NLT and ESV versions. The non–Christian slave served his master out of fear, but the Christian slave served his master heartily out of reverence and fear for God. It was very common for slaves to steal from their masters or run away from them, but Christian slaves should have had a healthy fear of the discipline of God that kept them from doing wrong.
Again, listen to what Romans 13 says about dishonoring our authorities:
Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves (Rom. 13:1–2).
There is a divine discipline for rebellion against our authorities. Every Christian should be aware of this and should have a healthy fear of God because of it. It was reverence for God’s authority that kept David from killing Saul. Again, he said, “I will not touch God’s anointed.” It was a fear—a reverence for God—that made him honor a cruel employer.
Application Question: How is God calling you to reverence him while serving in the work place?
“Whatever you do, work at it with all your heart, as working for the Lord, not for men” (Col. 3:23)
Paul says to work “with all your heart.” It can also be translated, “Putting their whole inner man into the effort”3 or “do it enthusiastically.”4 Christian employees should never be known for being lazy. They should work with all their heart because they are seeking to please the Lord.
Often, it is difficult to find motivation to work hard for an employer who is unfair or doesn’t treat people rightly. Sometimes, we may even lack motivation because we don’t like our job. However, we must still hear Paul’s words, “Whatever you do, work at it with all your heart.”
As you can imagine, this type of work ethic among slaves would have probably brought a lot of persecution. If everybody else was slacking off and one slave was working hard, they would have called him the “master’s pet” or a “sell–out.” They would have mocked him and hated him.
This sometimes happens to Christians in the workplace as well. They have been excluded and shunned because of their hard work. Certainly, Daniel was hated for his work ethic and the favor it brought. His co–workers hatched a plot to get him thrown into the lion’s den (Dan. 6). Christians should be aware of the possibility of persecution for their labor.
No matter the situation, Christians should work heartily for the Lord to honor his name.
Application Question: What are some of the reasons you struggle with working with all your heart at work? How is God challenging you to grow in this ethic?
“Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. Anyone who does wrong will be repaid for his wrong, and there is no favoritism” (Col. 3:23–25).
When Paul said that these slaves were to work for their masters, recognizing that they would receive an “inheritance from the Lord” (v. 24), this would have been really radical to a slave. Slaves could not own anything and received no inheritance throughout their lives. Therefore, this would have given great hope and motivation to the slaves, especially those working under a hard master. It was really God they were serving, and he would one day reward them.
In addition, Paul’s words were a form of accountability since God would also repay sin. He said, “Anyone who does wrong will be repaid for his wrong, and there is no favoritism.” As Christian employees, we must work with a view toward God’s judgment, in both reward and discipline.
Interpretation Question: What type of judgment—reward and discipline—is Paul talking about?
Now, clearly this judgment is heavenly, but it certainly was earthly, including both discipline and reward. Look again at what Paul said: “Anyone who does wrong will be repaid for his wrong, and there is no favoritism” (Col. 3:25).
The slave who was lazy, who cheated and lied to his master, would be judged by God on earth. Scripture teaches that God disciplines every believer for sin. Hebrews 12:6 says, “Because the Lord disciplines those he loves, and he punishes everyone he accepts as a son.”‘
This discipline comes in various ways. For those in the church of Corinth, it came in the form of sickness, depression, and even death. Look at what Paul says to them about their abuse of the Lord’s Supper: “That is why many among you are weak and sick, and a number of you have fallen asleep. But if we judged ourselves, we would not come under judgment” (1 Cor. 11:30–31).
God was disciplining this congregation for their sins in the church. In the same way, God is the ultimate judge of our labor at work, school, or wherever God has called us to serve. Those who dishonor him will be disciplined.
However, this earthly judgment included the prospect of reward. Most slaves had no prospect of reward. God wanted them to realize even their masters had a Heavenly Master and that God was ultimately in control.
We see this throughout the Scripture. Jacob worked for his dishonest uncle Laban. While Laban was trying to cheat him, God prospered everything that Jacob did and actually made him wealthy.
We saw this with Joseph. He was a slave in the house of Potiphar, but while serving there God promoted him to the head steward of the whole household.
It also happened with Daniel. Daniel served in Babylon among a bunch of pagans. His co–workers hated him and tried to get him killed, but because Daniel had integrity and was working for God, God continued to protect him and promote him.
Paul wanted these slaves to know that promotion and discipline really come from the Lord. Christian workers must understand this concept. When they do, they will ultimately seek to serve God and not fear their employer or their co–workers. Promotion and favor come from God. Look at what the Psalmist said: “No one from the east or the west or from the desert can exalt a man. But it is God who judges: He brings one down, he exalts another” (Ps. 75:6–7).
The Christian employee must realize this lest they compromise with the world because they are seeking promotion from it, or compromising because of fear. Let the Christian seek God. He exalts and he brings one down.
As mentioned, this judgment was earthly, but it is probably primarily referring to being rewarded, or having a loss of reward, in heaven. We see the prospect of judgment and heavenly reward in many passages. Second Corinthians 5:10 says, “For we must all appear before the Judgment Seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad.”
The word judgment in this passage is the word “bema.” It was not used of judgment in a court case, but at athletic games. After the Olympics, the judge would bestow rewards from a platform on those who won certain events. In the same way, one day God will judge our works, not to condemn us for sin, but for reward. Our sins were judged on the cross.
One day at the resurrection (cf. Luke 14:14), each of these slave’s works would be evaluated at the judgment seat of Christ. God would look at their attitudes and their works and consider them in light of reward. As mentioned before, even mundane tasks can be divine worship. One day, these slaves would receive an inheritance from God. First Corinthians 3:12 describes this further:
If any man builds on this foundation using gold, silver, costly stones, wood, hay or straw, his work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each man’s work. If what he has built survives, he will receive his reward. If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames (1 Cor. 3:12–15).
Some will be rewarded because their works were precious stones and metals, and others will lose reward because of the cheap quality of their works. Some will go through the judgment seat of Christ as though escaping the fire. They will receive no reward for their service. It was all self–centered and man–centered instead of God–centered. Paul was calling these slaves to live in view of this judgment.
We should live in view of this judgment, not only while working, but also throughout life in general. In fact, Scripture gives heavenly reward as a motivation that each Christian should desire. Listen to Paul in 1 Corinthians 9:24–25:
Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize. Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever.
In talking about soul-winning in the previous passage (1 Cor. 9:22–23), Paul says to pursue this endeavor and one’s Christian life in view of being rewarded by God. He talks about the prospect of being given a heavenly crown (cf. Rev. 4:4).
Many Christians think they should throw out their ambitions when they get saved. They should not seek secular achievement, and to some there is no heavenly achievement as well—there are no rewards in heaven. I don’t think this is true. Scripture says run to win the crown. Paul tells these slaves to serve in such a way that they would be rewarded with an inheritance from God.
It should be noted that even when the disciples wanted to be the greatest in the kingdom of God that Christ didn’t rebuke them (Mark 9:33–35). He just says, “He who will be greatest must be last and servant of all.” He doesn’t rebuke their ambition; he just tells them the right way to do it: by being a servant. To live a life seeking to be rewarded in the kingdom of God is a life of faith, and faith is pleasing to God and will be rewarded by him (cf. Heb. 11:6).
This was great news to these slaves who had no prospect of reward. Paul tells them to have a proper view of God as judge—to seek his reward and fear his judgment. Christian employees must have a view of God’s judgment as well. This should be our primary motivation while working.
As we’ve looked at Paul’s exhortations to Christian slaves, it should be remembered that during those days Christian slaves were sold for double the price of a regular slave on the market. This was because they worked with a right attitude—they worked hard and were honest. This should be true of Christian employees as well. They work hard and have a tremendous integrity, no matter whom they are working for or how unjust the situation is. The Christian employee, the Christian student, and the Christian parent will ultimately receive their reward from God.
Application Question: Does the prospect of heavenly reward, or loss of reward, motivate you? Why or why not? Do you ever consider the reward of God as a motivation in your daily work?
“Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven” (Col. 4:1).
Understanding the role of a Christian employer is also important. Every person who serves in the workplace for an extended amount of time will typically at some point be promoted to a position of authority. Therefore, it is important for us to learn how to lead in such a way that honors God as a Christian employer.
Interpretation Question: What was the responsibility of Christian masters to slaves, and what are its implications to employers and employees?
“Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven” (Col. 4:1).
Again, Paul’s teachings were radical in the ancient culture. William Barclay said this about slavery in the Roman Empire:
The slave was a thing in the eyes of the law. There was no such thing as a code of working conditions. When slaves were too old to work, they could be thrown out to die. Slaves did not even have the right to marry; and, if they cohabited and children were born, the children belonged to the master, just as the lambs of the flock belonged to the shepherd. Once again, all the rights belonged to the master and all the duties to the slaves.5
Because the slave had no rights in that culture, this often led to the abuse of slaves. However, Paul calls masters to do what is right and moral. The master was to treat them righteously and to treat them fairly.
Again, this was radical in a society where many masters commonly mistreated their slaves; to treat them righteously and fairly would have brought discord among other slave-owners. It may even have been more difficult to be a godly slave-owner than to be a godly slave.
We saw a picture of this when Paul sent Onesimus, a runaway slave, back to his Christian master, Philemon. Philemon 1:15–16 says,
Perhaps the reason he was separated from you for a little while was that you might have him back for good—no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a man and as a brother in the Lord.
Philemon was not only to treat Onesimus as a servant, but as a dear brother in the Lord. This is how Paul called for masters to treat their servants. He said to treat them righteously and fairly, even as one would treat a family member.
Interpretation Question: How should Christian employers take care of their employees?
Jesus said, “A worker is worthy of his wages” (Luke 10:7). Slaves did not typically receive monetary wages, but caring for them included giving them adequate housing, food, working conditions, and probably even medical support.
Romans 13:3–4 says,
For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and he will commend you. For he is God’s servant to do you good.
One of God’s purposes for Christian employers is to encourage good deeds. They should reward integrity. They should reward hard work. By doing this, they reflect the character of God, who rewards those who do good (cf. Heb. 11:6; 1 Cor. 3:12–14).
In America this is often practiced by the President. He flies in to congratulate Medal of Honor winners or to congratulate athletic teams who won a championship. He commends them to encourage good works. Christian employers should do this as well.
Often, discipline is looked at as a bad thing. It is not. It is part of the way we give what is “right and fair” (Col. 4:1). Even God disciplines those he loves (Heb. 12:6). A Christian employer must, at times, discipline his employees. This means they must give employees constructive criticism or negative reinforcement to turn them from sin and help them do what is right. Again, listen to Romans 13:4:
For he is God’s servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God’s servant, an agent of wrath to bring punishment on the wrongdoer.
Without proper discipline, employers may actually promote sin and lead their employees down the wrong path.
One of the best ways to care for one’s employees is to pray for them daily. Let this be common for Christian employers.
Listen to what Paul said: “For we are to God the aroma of Christ among those who are being saved and those who are perishing” (2 Cor. 2:15).
Can people smell Christ on you? When you spend a lot of time around something, you start to smell like it. If you spend a lot of time around food, smoke, or cologne, the smell starts to saturate your clothing. We should spend so much time with Christ that people can smell him and see him through us. The people we are serving through our leadership should see Christ in how we respond when they fail, when they succeed, and when they are discouraged. Our lives should exude an aroma that directs people to God.
Application Question: What are other applications for Christian employers on how to provide what is “fair and right” (Col. 4:1)?
“Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven” (Col. 4:1).
The word “know” (oida) is probably not just referring to intellectual knowledge, but to an experiential knowledge. It is at times used to mean, “to have experienced” or “learned to know.”6 These Christian employers “know” that they have a master because they have known their Master experientially day by day. The Christian employer should be daily submitting to his Heavenly Master, and this helps make him a good leader.
In the military, they are not just big on the study of leadership, but also on the study of followership. In order to be a good leader, you must be a good follower. The Christian employer should be a good leader because he has learned followership from daily submitting to Christ. He is loving God, obeying him, and serving him. He knows by experience what a good master looks like, and therefore he can demonstrate it.
Application Question: Why is knowing God as master so important for good leadership?
Christian employers must know God and faithfully submit to God. But they also must recognize that they are accountable to him. Employers are simply stewards of God’s authority and resources. One day they will be judged by God, just as the slaves will be, on the basis of their stewardship. Listen to what the writer of Hebrews says:
Obey your leaders and submit to their authority. They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you (Heb. 13:17).
In Hebrews 13, the writer is probably talking specifically about elders in the church. However, this is true of all leadership. One day we will have to give an account of our leadership before God. We are called to shepherd and love the souls that he has placed under us.
As leaders, we must always be aware of this judgment. In the same way we considered the slave’s judgment (Col. 3:23–24), the master’s judgment also will have both earthly and heavenly aspects. Those who lead well will be favored and blessed by God, but those who do not will be judged without partiality. Certainly, we must always be aware of our accountability to God in our leadership.
Application Question: Who was the best employer that you have ever had? What were some of his or her virtues in leadership? What characteristics of God’s leadership do you hope to model in the work place?
A relationship to Christ should drastically affect every relationship in the believer’s life, including those in the workplace. For many Christians, it is the workplace that is the primary mission field God has called them to. It is there that they spend the most hours and are around the most people. They are to serve people in their workplace, pray for them, and walk wisely in their conduct in order to reflect Christ.
What should the Christian worker look like?
Copyright © 2015 Gregory Brown
1 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 132.
2 W. MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. A. Farstad (Nashville: Thomas Nelson, 1995), 2015.
3 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 172.
4 Holman Christian Standard Bible.
5 W. Barclay, The New Daily Study Bible: The Letters to Philippians, Colossians, and Thessalonians, 3rd ed. (Louisville, KY; London: Westminster John Knox Press, 2003), 188.
6 G. Kittel, G. W. Bromiley & G. Friedrich, Ed., Theological Dictionary of the New Testament, Electronic ed. (Grand Rapids, MI: Eerdmans, 1964).
“Devote yourselves to prayer, being watchful and thankful. And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. Pray that I may proclaim it clearly, as I should. Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone” (Col. 4:2–6).
How do we live a mission-driven life?
Often, when people prepare for a mission trip, they start going through rigorous training. They have days devoted to prayer, days of fasting, days of studying the Word of God, etc., to prepare. However, the reality is we are always on mission; people around us always need to be ministered to. Therefore, we should always be living a mission-centered life wherever God has placed us. Essentially, there should be no change when we go on a mission trip because we are already breathing mission—breathing the kingdom of God.
In this text, Paul is calling the Colossians, and therefore us, to live a mission-centered life. We see this call in his encouragement for them to partner in his ministry through praying for open doors and his preaching of the Word of God. Also, he encourages them to be wise in the way they “act toward outsiders” (Col. 4:5). He is essentially calling these Christians to be missional in their daily lives.
It should be noted, most Christians are not called to leave home and go to other nations in order to do missions. God places Christians in a family, a company, a school, or a workplace to be a light to the world (Matt. 5:14). The Scripture is full of people whom God placed in what might seem to be a “secular position” in order to be missional. We saw this with Joseph in Egypt and Daniel in Babylon. We are all called to live a mission-driven life, whether at home or abroad.
A missional Christian is a Christian whose focus is seeing the kingdom of God come. They are not distracted from this aim by their schoolwork, their job, or their family life. They realize that God has placed them on this earth for a purpose, and that purpose is to be mission-centered. Right before Christ ascended into heaven, he said this to his disciples:
Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age (Matt. 28:19–20).
The missional Christian understands that God has sent them to make disciples and the world is their mission field. Wherever they are placed, they realize it is their call to be actively involved in the great commission.
As Paul is finishing up his letter to the Colossians, he leaves them with a few missional exhortations. He exhorts them in their prayer life, their daily conduct, and their conversations. These are three areas in which we must daily pursue the work of missions.
Big Question: What are characteristics of the mission-driven life and how can we develop them?
“Devote yourselves to prayer, being watchful and thankful. And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. Pray that I may proclaim it clearly, as I should” (Col. 4:2–4).
Devotion in prayer is a characteristic of a mission-driven life. Throughout the gospels Christ taught the disciples the importance of prayer. On several occasions, it seems that he taught them the Lord’s Prayer (cf. Matt. 6:9–13; Luke 11:1–4). He also taught them the importance of faith in their prayers (Matt. 17:20). He focused on prayer in his discipleship of them because he knew that without prayer it would be impossible to fulfill the great commission. The kingdom of God comes through prayer.
Therefore, if we are going to be missional Christians, it is necessary for us to develop a devotion to prayer as well. We saw this both with the early church and the apostles who turned the world upside down. Look at what Acts 2:42 said: “They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer.”
As the early church was devoted to prayer, God added to their number. Acts 2:47 says, “And the Lord added to their number daily those who were being saved.” Prayer was essential to the early church that spread the Word of God throughout Israel and the Gentile world. It was the same with the apostles. In Acts 6:3–4 they said,
Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word.
When the workload was getting heavier, as they needed to care for the widows of the church, they called seven men to focus on that ministry so they could give their attention to prayer. They ordained the first deacons so that they could pray (Acts 6:1–2). Similarly, many of us will have to give up even good things to be devoted in our prayer lives.
Interpretation Question: What does it mean, practically, to be devoted to prayer?
Let us apply the word “devoted” to some other aspect of a person’s life. If we said a person was a devoted NBA Spurs fan, what would that mean?
That would mean this person probably consistently watches every game or checks the stats of the games that he misses. He knows the players and the coaches. This person gives a great amount of time weekly to focusing on the endeavor that he loves.
If we said this sports fan was devoted, this would mean that he is faithful to his team in good times and bad. He is not a fair–weather fan. A fair–weather fan is only a fan when his team is doing well and not when they are doing badly. On the other hand, a devoted fan is committed to his team no matter how bad of a year they are having. Whether they finish last or first in the conference, the fan is committed.
This is very similar to what Paul is calling Christians to be in their prayer lives. Oftentimes, Christians are like fair–weather fans, except for the fact that they only pray when it is bad weather. They are not consistent in their prayer life. We must be devoted to prayer when things are good and when things are bad.
The word “devoted” can also be translated as “continual.” It has the connotation of perseverance in prayer. This is what Christ said to his disciples about prayer in Luke 18:1–8:
Then Jesus told his disciples a parable to show them that they should always pray and not give up. He said: ‘In a certain town there was a judge who neither feared God nor cared about men. And there was a widow in that town who kept coming to him with the plea, “Grant me justice against my adversary.” For some time he refused. But finally he said to himself, “Even though I don’t fear God or care about men, yet because this widow keeps bothering me, I will see that she gets justice, so that she won’t eventually wear me out with her coming!”‘ And the Lord said, ‘Listen to what the unjust judge says. And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?’
Christ describes a widow who continued to come to an unjust judge asking for justice, and consistently the judge denied her. However, even though this widow kept getting refused, she consistently went back to the judge and eventually wearied him. Therefore, the judge decided to give her justice because of how weary she had made him with her continual petitions.
Christ says this is the type of prayer we must have to get things accomplished on earth. We must pray when it looks like God is not answering. We must pray when things look like they are at their worst. We must pray even when we feel like giving up. Christ taught his disciples to always pray and not give up (Luke 18:1).
This is important if we are going to be missional Christians. Oftentimes, the very things God calls us to pray for are things that look hopeless. It looks like our place of employment will never get better. It looks like our church is hopelessly divided, but it is in those times that the Christian must choose to keep praying. We must be devoted in fair weather and in bad weather. This is important for missional Christians.
Are you a devoted intercessor? Or are you inconsistent? When Christ said this to his disciples, he implied that when the Son of God returns, this type of faith—this devoted faith—will be minimal. He asked a rhetorical question implying the scarcity of it: “When the Son of Man comes, will he find faith on the earth?” (v. 8). Surely, this type of prayer is a scarce commodity even now.
We see this type of faith in the story of Elijah praying for rain. He sends his servant to look for rain seven times and each time, even though there is nothing on the horizon, he keeps praying. Finally, he sees a cloud that looks like a small fist right before the rain falls (1 Kings 18:42–44). That is how our prayer life must be as missional Christians. We must continue to pray even when it doesn’t look like anything is happening, when our relatives are most hard to the gospel, when our country is turning its back on God, and even when we feel like giving up (cf. Gal. 6:9). It is then when we must be faithful—we must be devoted.
Observation Question: What characteristics of the missional Christian’s prayer life can we discern from Paul’s description in Colossians 4:2–4?
Interpretation Question: What does it mean to be watchful in prayer?
We saw this with Christ as he continually called his disciples to pray right before he went to the cross; however, they kept falling asleep. This is what Christ said in Mark 14:37–38:
Then he returned to his disciples and found them sleeping. ‘Simon,’ he said to Peter, ‘are you asleep? Could you not keep watch for one hour? Watch and pray so that you will not fall into temptation. The spirit is willing, but the body is weak.’
For many of us, this is the very thing that keeps us from devotion to intercessory prayer. We have a tendency to fall asleep. Paul’s challenge seems to indicate that this is a common hindrance we must fight against. We must fight against the temptation to fall asleep in prayer.
Not only do we need to be “awake” physically, but also “alert” mentally. One of the temptations we must fight against in our prayer life is the tendency for our thoughts to wander. It is easy to begin praying and then leave our prayers to begin to think about something else. We must be alert in our prayer life.
To be vigilant means “to be careful or observant; on the lookout for possible danger.”1 It’s the word we get “vigilante” from, a person who is on the lookout for wrongdoings with the intent of seeking justice. One of the reasons many of us are not vigilant in our prayer lives is simply because we are unaware of the world’s needs. If we saw how much corruption was in the government system, if we knew how far our churches had fallen away from God, if we really knew the needs of those around us, then we would be more vigilant in our prayers.
Paul says we need to be keenly watchful for the slightest problem so we can bring it before our Lord. Certainly, we see this with Christ as he warns Peter about Satan’s desire to sift him like wheat. Soon after, he calls three of the disciples to pray with him lest they enter into temptation (Mark 14:38). Christ was aware of the slightest danger and it drew him to prayer and to call others to prayer. He was vigilant, and we must be vigilant as well.
How do we develop vigilance? Certainly, this comes from simple disciplines like asking people how they are doing and how we can pray for them. It comes by following the news and the issues that are going on in our country and the nations of the world. These are the types of situations God is concerned about.
Many people think prayer is about getting our will done on earth. No, prayer is getting God’s will done on earth. Therefore, in watching the news and finding out what is going on in the world, we have the great ability of partnering with God in getting his will done on the earth. He has chosen to fulfill his will through the prayers of saints.
What happens when Christians are not awake, alert, and vigilant? Listen to what Ezekiel 22:30 says:
I looked for a man among them who would build up the wall and stand before me in the gap on behalf of the land so I would not have to destroy it, but I found none. So I will pour out my wrath on them and consume them with my fiery anger, bringing down on their own heads all they have done, declares the Sovereign LORD.
When Christians are not vigilant or alert, we miss opportunities to stand in the gap, and therefore the consequence is destruction: families are destroyed, churches are destroyed, nations are destroyed, etc. If we are going to be missional, we must be vigilant. We must be on the lookout for issues with our families, our churches, our jobs, and our nations. We must be vigilant in prayer.
No doubt, Paul’s exhortation specifically was applied to the attacks this church was under. The church in Colosse was under the attack of false teachers (cf. 2:8; 16–23), and Paul is saying, “Be vigilant, be alert, and be ready to persevere in prayer so God can protect the church and heal it.”
With that said, we must be aware that the enemy of vigilance is apathy. We must be careful of falling into apathy, a lack of care, or a lack of responsiveness when it comes to the kingdom of God and God’s will being done. We must be vigilant and spiritually awake, if we are to be missional. God is always looking for a man or woman to stand in the gap for others.
What’s another characteristic of devotion in prayer?
Another aspect of faithful intercessory prayer is a spirit of thankfulness. This is commanded throughout Scripture. Listen to what Paul says to the church of Thessalonica: “Pray continually; give thanks in all circumstances, for this is God’s will for you in Christ Jesus” (1 Thess. 5:17–18).
Prayer and thanksgiving must always come together. The person who is not thankful to God will no longer come into his presence. We don’t fellowship with or speak much with people we are not thankful for.
In fact, I would say thankfulness draws us into the throne room of God. Psalms says that he “inhabits the praises of his people” (22:3). God’s presence comes down where praise and thanksgiving are going up. Thanksgiving is the atmosphere of true prayer. For that reason, we see praise placed in the front of the Lord’s Prayer. “Hallowed be thy name” (Matt. 6:9). It is with thanksgiving and worship that we must come before our God, and it is thanksgiving that will enable us to be devoted to him in prayer.
Application Question: How can we stay in a spirit of thanksgiving?
“Give thanks to the LORD, for he is good; his love endures forever” (Ps. 107:1).
God is good and he always works things to the good of those who love the Lord, even when it doesn’t make sense to us (Rom. 8:28). If Satan can get you to doubt God’s goodness, then he can keep you out of his presence. He convinced Adam and Eve that God’s plan for them was not good, leading them into sin (Gen. 3). In order to remain thankful, we must be totally convinced of God’s goodness.
“To the only wise God be glory forever through Jesus Christ! Amen” (Rom. 16:27).
We must trust that everything that God does is not only good but wise. In his infinite wisdom he uses even bad things for the good. In fact, the cross—the crucifixion of Christ—was the worst thing that ever happened on the earth; however, through God’s wisdom, it was the best thing. We must trust that the all–wise God is even working bad things for our good. Proverbs 3:5 says, “Trust in the Lord with all your heart and lean not on your own understanding.”
“In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will” (Eph. 1:11).
We must see sickness under the control of God; we must see waiting seasons and trials under the control of God. A person who does not truly understand that God is in control of everything and that everything comes from his wise and good hand (Rom. 8:28) will not be thankful. He will complain about others, complain in his heart about himself, and he even will complain about God. A lack of thankfulness will quench the spirit of prayer. It will keep you from being devoted in prayer.
What is another characteristic of devoted prayer?
“And pray for us, too, that God may open a door for our message” (Col. 4:3).
One of the ways that missional Christians pray is for “open doors.” Paul, while in prison, was praying for open doors to reach people. This is what Christ talked about in the book of Revelation with the church of Philadelphia. He said,
To the angel of the church in Philadelphia write: These are the words of him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open. I know your deeds. See, I have placed before you an open door that no one can shut (Rev. 3:7–8).
Christ is the one who opens and closes doors. With the church in Philadelphia, the open doors probably were opportunities for missions and evangelism. Paul said something similar to the Corinthians. “But I will stay on at Ephesus until Pentecost, because a great door for effective work has opened to me, and there are many who oppose me (1 Cor. 16:8–9).”
Paul realized it was God who opens and closes doors. Therefore, it led him to seek these openings through prayer.
Are you praying for open doors in your own life? Are you asking for open doors to be a light in your workplace or with your family? Are you asking for open doors for the church to reach more people, to train more students, and to be a blessing to the nations?
It should be remembered that Paul was imprisoned in Rome as he asked for open doors. The petition for open doors doesn’t make sense. He was under house arrest, chained to a Roman guard all day long. He couldn’t go anywhere. Yet, Paul looked at his chains and his imprisonment as nothing too great for God. Consider what he shared in his letter to the Philippians, which is another prison epistle:
Now I want you to know, brothers, that what has happened to me has really served to advance the gospel. As a result, it has become clear throughout the whole palace guard and to everyone else that I am in chains for Christ. Because of my chains, most of the brothers in the Lord have been encouraged to speak the word of God more courageously and fearlessly (Phil. 1:12–14).
While Paul was under house arrest in Rome, scores of Christians started to make a pilgrimage to see him (Acts 28:30–31). They listened to him preach and share his testimony every day, and even people in the palace of Caesar accepted Christ (Phil. 4:22). Christians throughout Rome became emboldened to share the Word of God in spite of persecution (Phil. 1:14). Even greater, while in prison Paul wrote four letters: Ephesians, Philippians, Colossians, and Philemon, which God included in the Canon, and they are still being used to reach the world today. Through the prayers of the Colossians, God opened the door for Paul’s ministry, even while he was in prison. Isn’t this an encouragement to ask for open doors for our ministry and others?
Like Paul, missional Christians constantly pray for open doors and seek others to pray for open doors for their ministry as well. Are you praying like Paul? What doors are you praying for?
As mentioned, Paul asked for prayer from the Colossians. Even though he was a great apostle, he still felt the need to seek the prayers of the saints. We see him do this often in his letters. Paul had a great confidence in prayer. Look at what he says to the Philippians: “For I know that through your prayers and the help given by the Spirit of Jesus Christ, what has happened to me will turn out for my deliverance” (Phil. 1:19).
Paul at this point was still in prison, and yet he was confident that he would be delivered because of the prayers of the saints and the Spirit of Jesus Christ. Did you hear this? No doubt, the church of Philippi was very small, as it was a new church, but Paul thought that the prayers of this small band of disciples were sufficient to thwart the plans of Rome. Do you have confidence in the prayers of others?
It takes humility to ask for others to pray for you. It takes humility to share your sins, your sicknesses, and your worries in order to have this power in your life. Many Christians lack this power because they lack humility. Pride keeps them from sharing their struggles or pain. I’ve seen many parents not even share their struggles with their own kids. How much more will they hide it from the church?
Devotion to prayer takes humility. How often do you ask for others to pray for you? What keeps you from seeking the prayers of others? If you really knew how powerful the prayers of the saints were, you undoubtedly would be constant in requesting their petitions.
Again, it must be remembered that Paul was in prison and could possibly die. However, he was not asking to be delivered but asking God to open doors for him to preach the Word of God. This is very important to see. No doubt Satan imprisoned Paul with the hope of stopping the mission. That certainly was the hope of the Jews who wanted to kill him while he was in prison (Acts 23:14). However, Paul in his prayer life was undistracted.
In fact, I believe this is one of Satan’s tactics. He brings trials and distractions that pull us away from God’s purpose for us in prayer. Many Christians start off focused and vigilant in prayer for their company, for their school, for their church, or for a lost friend, but not too soon after they become distracted by some trial.
I believe it is God’s will for us to be undistracted in prayer. This is what it means to be devoted. He puts people on assignment in the area of prayer. He assigns burdens that he desires for us to labor over even in the midst of trials. We see this with the watchmen he placed over Israel. Look at what God says in Isaiah 62:6–7:
I have posted watchmen on your walls, O Jerusalem; they will never be silent day or night. You who call on the LORD, give yourselves no rest, and give him no rest till he establishes Jerusalem and makes her the praise of the earth.
God said, “Give him no rest” until he accomplishes his purposes. This is how it should be for us as well in whatever mission God has called us to. We must be undistracted in our devotion to prayer until God has relinquished the burden. However, in that process we must be aware that Satan often seeks to distract. He often seeks to distract through trials or pleasures, which often make us self–focused instead of kingdom–focused. Prison was no distraction for Paul. He continued to pray for God to open doors even while he was in prison.
“Pray that I may proclaim it clearly, as I should” (Col. 3:4).
Paul not only requested prayer for open doors, but he also requested prayer for the preaching of the mystery of Christ (v. 3), the gospel. He asked that he may proclaim it clearly as he should. It should be noted that his desire was to be clear, not deep. When Christ restored his disciple Peter, he commanded him to feed the lambs, the newborn sheep (John 21:15). It seems like many preachers and teachers aim to use high-level speech to show how knowledgeable they are when the great goal should be to preach clearly in order to reach all people.
We should also notice that prayer and the Word of God always must come together. You cannot have one without the other. The apostles told the Jerusalem church that they must give themselves to “prayer and the ministry of the word” (Acts 6:4). In fact, we see Paul asking for prayer for his preaching at other times. Ephesians 6:19–20 says,
Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel, for which I am an ambassador in chains. Pray that I may declare it fearlessly, as I should.
Paul asked for prayer so that words may be given to him and also that he could preach it fearlessly. A word from God only comes as a result of devoted prayer, and these prayers also affect the manner of the preaching. It seems we have too many sermons in the church and very few words from God. A word from God only comes through prayer, and missional Christians understand this.
Similarly, listen to how Paul asked for prayer from the Thessalonians. First Thessalonians 3:1 says, “Finally, brothers, pray for us that the message of the Lord may spread rapidly and be honored, just as it was with you.”
Devoted prayer must be consumed with praying for the Word of God. Let us pray for our preachers each Sunday. Let us pray for our small group leaders. Let us pray for words to be given so we can proclaim the gospel clearly at work, with our families, and with people we have never even met before. This is what missional Christians do.
Let us be faithful in praying for words to go forth.
Application Question: What practices have you found helpful in seeking to be devoted to prayer?
“And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. Pray that I may proclaim it clearly, as I should” (Col. 4:3–4).
As mentioned previously, Paul asked the Colossians to partner with him in prayer: prayer for open doors and prayer for the Word of God to be proclaimed clearly. This is another practice necessary for the mission-driven life. It cannot be done alone. Christians who live a mission-driven life develop “strategic partnerships” in order to build the kingdom of God. This is true when one is a full-time missionary, and it is true for a professional working at a company.
In the same way, missionaries seek to foster strategic relationships by requesting prayer and sometimes financial support—so should a Christian student or employee. They should prayerfully consider approaching like-minded brothers and sisters about partnering in prayer for them and the ministry God has given them.
When Christ sent his disciples out, he sent them out in twos (Mark 6:7). They never went alone. When the church sent Paul out on his missionary journey, they sent him out with Barnabas (Acts 13). At the end of this letter, we actually see many of Paul’s ministry partners, both those who were with him and those who were away (Col. 4:7–18). Look at what Paul said at the end of 2 Timothy 4:11: “Only Luke is with me. Get Mark and bring him with you, because he is helpful to me in my ministry.”
Who is beneficial to you in ministry? Who are your ministry partners who lift you up in prayer and support you when you are weak? Listen to what Paul says about Timothy:
I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered when I receive news about you. I have no one else like him, who takes a genuine interest in your welfare (Phil. 2:19–20).
Who can you trust to take care of your most important investments? That is who Timothy was to Paul. Who are your ministry partners?
On a macro-level, churches should partner with churches and other ministries in building the kingdom of God. When Paul talks about the church being the body in 1 Corinthians 12:13, he is not just referring to the local church. He is referring to the entire body of Christ. We need each other. Some churches excel in teaching the Word, some in charismatic gifts, some in fighting sex trafficking, etc. We should not be separated by the fact that we are different; it’s our differences that make us need one another.
Jesus said it was through the body of Christ being “one” that the world would know that God sent the Son (John 17:20–23). Evangelism is the fruit of Christians partnering with one another.
Who are your ministry partners?
Application Question: Who are your strategic ministry partners and how do you benefit from one another? How should we seek out and foster these partnerships?
“Be wise in the way you act toward outsiders; make the most of every opportunity” (Col. 4:5).
What is the next characteristic of the mission-driven life? Paul exhorts the Colossians to be wise in the way they act toward outsiders. What does Paul mean by outsiders? It is clearly referring to unbelievers. Ephesians 2:12 says, “Remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world.”
In Ephesians, Paul describes Gentile unbelievers as being “without Christ, without hope, and without God in the world.” In the same way, here Paul is referring to those who are outside the blessings of Christ and a relationship with him. He says believers should be wise in how they act toward them.
Wisdom in this context means to choose the best and most appropriate actions in order for others to see and come to know Christ. It was always God’s will to show the nations of the world his wisdom through the people of God. Consider what Moses said to Israel:
See, I have taught you decrees and laws as the LORD my God commanded me, so that you may follow them in the land you are entering to take possession of it. Observe them carefully, for this will show your wisdom and understanding to the nations, who will hear about all these decrees and say, ‘Surely this great nation is a wise and understanding people’ (Deut. 4:5–6).
By observing the commands of God, the nations would see how wise Israel was and be drawn to God. It is the same for Christians today. Our lifestyles should be wise letters that draw people to Christ. Matthew 5:16 says, “In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven.”
Are we living a wise life in front of outsiders so that they can be drawn to God? Sadly, many Christians are not, and it actually turns people away from God. It has always been true that a master is often judged by his servants.
Interpretation Question: What does it mean to live wisely in the way we act toward outsiders?
Listen to what Paul told Timothy: “Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers” (1 Timothy 4:16).
He challenged Timothy to watch his life and doctrine closely because if he did he would save himself and his hearers. No doubt, the primary hearers Paul is talking about are believers in the church of Ephesus that Timothy was pastoring. However, it was not just believers that would be hearing and seeing Timothy. There would be unbelievers as well. Unbelievers are always watching the believer to see if his message aligns with his actions. Sadly, many don’t and that turns unbelievers away from God.
The wisest thing you can do around those who are outside is have a walk that matches your talk. Essentially, Paul could have said, “If you don’t watch your life and your doctrine, it will destroy your hearers.” Many people have fallen away from the church because of Christians whose lives did not match their master, and many unbelievers will never come to the church because of this reality. I believe this is part of the reason Satan sows “tares amongst the wheat” in the church (Matt. 13). He sows unbelievers who profess to be saved but live like the devil, to turn people away from God—to keep them from salvation.
The wisest thing you can do in your workplace, in your school, and around your unbelieving friends is to live an authentic Christian life. You must seek to be above reproach in your conversation, your entertainment, and your actions, because if you are not, you will push many away from Christ by how you live your life. We must live wisely by being authentic Christians.
“Be wise in the way you act toward outsiders; make the most of every opportunity” (Col. 4:5).
The phrase, “make the most of every opportunity” can also be translated as “buy up the time” or “redeem the time.” God may give you unlimited love, unlimited mercy, and unlimited grace, but he will not give you unlimited time. We all have a limited time here on this earth to complete the mission God has given us. Make the most of it at your workplace and when with your family and friends. Make the most of the opportunities God gives you for they are not unlimited.
In order to redeem our time and make the most of our opportunities, we must be conscious of opportunities to share the gospel or to encourage someone in the faith. That’s what it means to make the most of our opportunities.
Moreover, when you buy something, it also implies cost. Witnessing has a cost. You may have to give up other opportunities to focus on what is most important. Sometimes witnessing may cost a friendship. Certainly, we should not be pressuring people, but we must share the Word of God, and that may cause conflict at times. In many nations, it could cost our jobs or even our lives as it did the disciples. Jesus said we must be willing to take up our cross to be his disciples (Luke 14:27). Practically, it may cost us finances as we go on mission trips or other strategic opportunities, but these are wise investments and worth the cost. Let us buy up the time.
It should be noted that Paul uses the Greek word kairos in this passage instead of chronos. Chronos is chronological time, like seconds in a minute or days in a week. But kairos has to do with a season or a special or decisive moment.
People around us go through decisive and critical moments that we must be aware of and take advantage of for the kingdom of God. It may be a time when a person breaks up with her boyfriend or when someone is going through a divorce. It may be a time when someone is deathly ill and now they are open to the gospel when they were not before. Missional Christians must be aware of these seasons that God gives and make the most of them.
Application Question: Share a “kairos” moment where you were able to share the gospel or encourage someone in Christ. How did you recognize it?
First Corinthians 9:19–22 says,
Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some.
Paul learned the culture of others and used aspects of the culture that were not sin to reach the lost. One time Paul quoted one of the Athenians’ wise men in order to relate the gospel to them (Acts 17:28). We must be incarnational as well, which takes a lot of wisdom. We must become like the people in order to win the people. Obviously, this does not include taking on anything that would be sin or against God’s Word.
Application Question: What are some good examples of becoming incarnational to reach people for Christ?
Ephesians 5:15–18 says,
Be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil. Therefore do not be foolish, but understand what the Lord’s will is. Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit.
Paul says we are to be wise by being filled with God’s Spirit. To be filled with the Spirit means to be empowered by and controlled by him. When Christ lived on the earth, he lived a life in the power of the Holy Spirit (Luke 4:1). There was power in his words, his actions, and his prayers. In the same way, Christians should labor to be filled and empowered by the Holy Spirit each day. This power will enable them to not fall to temptation, to not compromise in their language, but it will also enable them to be a blessing to those around them.
Sadly, most Christians neglect this daily command to be filled with the Spirit and therefore live powerless Christian lives. They really look no different from those around them.
How can we be filled with the Spirit? The Spirit fills and controls those who live in the Word of God, those who live in worship, and those who are obedient (cf. Eph. 5:18–19; Col. 3:16).
When you see the story of Daniel working in Babylon, he was known as a man in whom the spirit of God dwelled. Listen to Daniel 4:8: “Finally, Daniel came into my presence and I told him the dream. (He is called Belteshazzar, after the name of my god, and the spirit of the holy gods is in him).”
Nebuchanezzar, the pagan king of Babylon, called him this. Even unbelievers recognized there was power in Daniel’s life.
We see this also with Joseph as he worked in the pagan government of Egypt. The Pharaoh said Joseph was somebody in whom the spirit of God dwelled and that is why he was selected to be second in command. Look at what the king said:
So Pharaoh asked them, ‘Can we find anyone like this man, one in whom is the spirit of God?’ Then Pharaoh said to Joseph, ‘Since God has made all this known to you, there is no one so discerning and wise as you. You shall be in charge of my palace, and all my people are to submit to your orders. Only with respect to the throne will I be greater than you’ (Gen. 41:38–40).
The world should notice something different about you. They should see the power of God in your life and the favor of God. This comes by being filled with the Spirit, which means to be “continually filled.” It is not a one–time experience; it is something we do daily as we abide in Christ (John 15:4–5). Being filled with the Spirit is one of the wisest things you can do as a Christian.
How else do we walk wisely before those who are in the world?
Paul said this to the Corinthians: “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?” (2 Cor. 6:14).
To be yoked means to be in relationships with unbelievers who are pulling us into sin or away from God. Yes, Christians are called to be the salt of the earth and the light of the world (Matt. 5:13–14). However, it is possible to dull our saltiness and dim our light by our relationships.
A good example for Christians to model is that of Christ and his relationship “circles.” He was a “friend of sinners,” but his most intimate relationships were with his disciples. It has been noted how Christ had five circles of friends. The most intimate were the strongest followers: Peter, James, and John, who he would often go away to pray with alone (cf. Matt, 17:1; Matt. 26:37–38). Then there were the other nine apostles. Then there were the seventy–two. Outside of that were other Christians. Then there was the world.
We must wisely reserve our closest friendships for those who will help us grow in our faith and hold us accountable. Proverbs 13:20 says, “He who walks with the wise grows wise, but a companion of fools suffers harm.”
Many Christians harm their testimony by friendships that cause them to fall further away from God. This actually contributes to their secular friends not coming to Christ. Secular people think, “If Christ doesn’t really change their lives then he must not be that important.” We must be wise by developing influential relationships with nonbelievers, while at the same time, not being influenced by them in such a way that would dishonor Christ.
This goes without saying: if Christians are going to act wisely among those who are outside, they must become wise people. Wisdom is different from simply accumulating knowledge. A person can have many degrees and not be wise. Wisdom is the application of knowledge. It is discerning what to do in various situations. Christians need to become wise people.
Interpretation Question: How do we develop wisdom?
Proverbs 9:10 says, “The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding.”
Fearing God’s wrath and revering his perfect attributes are the beginning of wisdom. Many Christians are not wise because they do not truly revere God. They do not really stand in awe of who he is, nor do they fear his wrath toward the disobedient. We must begin to fear God, and we do that by understanding him more through study and obedience to Scripture.
James 1:5 says, “If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.”
Wisdom comes through a life of prayer. James says God gives liberally to those who ask him. We should pray and ask the Lord for wisdom.
Psalm 19:7b says, “The statutes of the LORD are trustworthy, making wise the simple.”
The person who abides in the Word of God will grow in wisdom. This wisdom will show up in how he directs his affairs and how he counsels and ministers to others. The Word of God will overflow in him to build up himself and others.
Proverbs 13:20 says, “He who walks with the wise grows wise, but a companion of fools suffers harm.”
This includes being mentored by godly people, sitting under godly preachers, and reading the books of wise authors as they teach Scripture. As we do this, their anointing will start to flow over into our lives. Many people lack wisdom because they hang around the wrong people. Let us remember that the “companion of fools suffers harm” (Prov. 13:20b).
Application Question: In what way is God challenging you most to live a life that is wise in the way you act toward outsiders?
“Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone” (Col. 4:6).
What is the final characteristic of a missional life? It is godly speech. This is what Proverbs 17:27 says: “A man of knowledge uses words with restraint, and a man of understanding is even–tempered.” A wise man restrains his words when a fool proudly speaks his mind (cf. Eccl. 5:3; Prov. 10:19). If we are going to be missional toward those who are outside, we must carefully weigh our words in order to get the optimum effect. We shouldn’t vent every thought or emotion. We must become people who only say what God says. This is what Christ did while on the earth. He said that he only spoke what the Father said (John 12:49–50). In the same way, our words must be strategic, for there is power in our words. In fact, Jesus said we will be judged for every careless word (Matt. 12:36).
But I tell you that men will have to give account on the day of judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned (Matt. 12:36–37).
God will judge us by our words and so will the world. The world listens to what we say; it is by our words that we will be acquitted and by our words that we will be condemned.
Observation Question: What does the speech of a missional Christian look like according to Colossians 4:6?
The believer’s speech must always be full of grace. The word “full” has meaning of being controlled by, as seen in Ephesians 5:18’s command to be “filled with the Spirit.” To be filled with the Spirit means to be controlled by the Spirit. In the same way, we must be controlled by grace at all times in our speech. The word “grace” simply means “unmerited favor.” In the words that we speak, we should always seek to give people what they do not deserve. Our words should always seek to edify and build others up. They should give mercy even when others have hurt us.
Look at what the world said about Jesus: “All spoke well of him and were amazed at the gracious words that came from his lips. ‘Isn’t this Joseph’s son?’ they asked” (Luke 4:22).
In a messianic Psalm, this was actually prophesied about Christ. The Psalmist said, “You are the most excellent of men and your lips have been anointed with grace, since God has blessed you forever” (Ps. 45:2).
God anointed Christ’s lips with grace. People said this about Christ: “No one ever spoke the way this man does” (John 7:46). This should be the desire of every Christian. We should seek to have words that always give people grace and build them up. This is what Paul exhorted in Ephesians 4:29 (NKJV): “Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers.”
We should ask ourselves this as we are weighing our words:
Yes, the missional Christian is seeking to impart grace. He is not known for a multitude of words, but his words are necessary, edifying, and therefore gracious. His speech is full of grace.
Do you have gracious words?
Interpretation Question: What does it mean for one’s words to be seasoned with salt?
The metaphor of salt has many meanings.
Salt was so valuable during ancient times that it was often given as money. That is where the phrase “He is not worth his salt” came from. Wars were fought specifically over salt because of how precious it was. We should be sure that our speech is valuable and not just flippant words.
Salt in those days was a preservative. It would keep food from decay and rotting. In the same way, much of the world’s conversation is filthy and ungodly. It is full of cursing, complaining, and gossip. One of the ways our words act as a preservative is by turning conversations toward worthy, God–honoring topics. We do that by speaking Scripture, speaking with love and gratitude, and turning conversations away from things that dishonor God.
Our speech should be salty.
Salt had medicinal uses as well. If you put salt in a wound it might sting, but it will also cleanse and help bring healing. In the same way, sometimes our speech should sting others. Sometimes it should challenge them to be holy. Scripture says, “Faithful are the wounds of a friend” (Prov. 27:6 KJV). If you never wound anybody then you may not really be their friend.
Salt obviously has the ability to make people thirsty. In the same way, our speech should make people thirst for the satisfying water that comes only from Christ. Our speech must reveal the emptiness of the things of the world and show the fullness that is in Christ. Listen to what Christ said in John 4:13–14:
Jesus answered, ‘Everyone who drinks this water will be thirsty again, but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life.’
The wells of this earth simply leave people empty and dry, but it is Christ who satisfies. Our speech should have enough salt to make people thirst for Christ. It should make people say, “Whatever he has, I need.”
Does your speech make people thirsty? Does it make people thirst for more of God and more of God’s Word? If it is saturated with the things of God then it will.
What is another characteristic of the missional Christian’s speech?
“So that you may know how to answer everyone” (Col. 3:6b).
Paul says a person who practices always speaking with grace and salt will, by necessity, develop speech that is wise. He will know how to respond in any situation and with any person. Paul gives a result clause, “So that you may know how to answer everyone.” The person who speaks with grace and salt will “know how to answer everyone.”
If your conversations are commonly flippant or commonly given to coarse jokes, then when there is a need to give a word from God to sustain the weary or to encourage the hopeless, you will find that you don’t have the words to say. You must have a trained tongue, which comes by always practicing gracious and salty speech. Listen to what Isaiah 50:4 said about Christ: “The Sovereign LORD has given me an instructed tongue, to know the word that sustains the weary. He wakens me morning by morning, wakens my ear to listen like one being taught.”
This “instructed tongue” no doubt in part came from “always” having conversation that was graceful and seasoned with salt. But it also came from a disciplined life that got up early to be with the Lord in prayer and in his Word. He said that God woke him “morning by morning” to listen like one being taught. We must be like that as well if we are going to have speech that is wise.
Do you practice “always” having grace in your conversations, especially when somebody offends you? Do you practice “always” having salt in your conversations, turning ungodly conversations into something righteous and worthwhile? For those who do, God begins to anoint their speech. He anoints them because he can trust them. They always want to honor God with what they say, and therefore God gives them the words to answer someone.
This is the type of speech needed to live a mission-driven life. The speech must be gracious and salty, which results in speech that is ultimately wise.
Application Question: Why is the believer’s speech so important in reaching the lost for Christ? How is God challenging you to grow in being full of grace and salt with your speech?
What are characteristics of a mission-driven life, a life that is always seeking to draw the lost to God? Paul, as he closes this letter, exhorts Christians to mission. He calls them to partner in his mission and to be wise in ministering to those outside, those who are lost.
Many times we think of missions as leaving home to do ministry, but actually missions is all around us. In a sense, a mission-driven life flows from a heart attitude that always should be present within a Christian, whether they work in education, business, teaching, full–time ministry, or at home. It’s a heart attitude that sees everything and everybody around them as a valuable part of God’s mission to build his kingdom. Paul exhorts this church to live a life in view of those who are “outside,” living without hope, without God, and without Christ.
Are you still burdened for the lost? Are you still living a mission-driven life, one consumed with God’s coming kingdom? Or are you living for your kingdom and the things of this world?
How do we live a mission-driven life?
Application Question: In what ways has God challenged you to live a more mission-centered life?
Copyright © 2015 Gregory Brown
1 AudioEnglish: http://www.audioenglish.org/dictionary/vigilant.htm
“Tychicus will tell you all the news about me. He is a dear brother, a faithful minister and fellow servant in the Lord. I am sending him to you for the express purpose that you may know about our circumstances and that he may encourage your hearts. He is coming with Onesimus, our faithful and dear brother, who is one of you. They will tell you everything that is happening here. My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.) Jesus, who is called Justus, also sends greetings. These are the only Jews among my fellow workers for the kingdom of God, and they have proved a comfort to me. Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured. I vouch for him that he is working hard for you and for those at Laodicea and Hierapolis. Our dear friend Luke, the doctor, and Demas send greetings. Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house. After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea. Tell Archippus: ‘See to it that you complete the work you have received in the Lord.’ I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you” (Col. 4:7–18).
What should gospel–centered friendships look like?
In Paul’s letters, it is very clear that he had a lot of friends. In Romans 16 he mentions thirty–three friends,1 and in this passage we see eight friends who were with him in Rome while he was in prison, and he mentioned and greeted friends at two other churches, Colosse and Laodicea. The one thing that brought all these relationships together was Christ and the gospel they shared in common. They had all been saved by the gospel, and it was this gospel that energized them as they sought to reach the world for Christ.
What do gospel–centered friendships—friendships that are centered on Christ—look like? And, do our relationships with Christians reflect these characteristics?
Solomon said this about friendships:
Two are better than one, because they have a good return for their work: If one falls down, his friend can help him up. But pity the man who falls and has no one to help him up! Also, if two lie down together, they will keep warm. But how can one keep warm alone? (Eccl. 4:9–11).
We all need friendships that enable us to be more effective in our callings and that pick us up when we stumble. Proverbs says,
He who walks with the wise grows wise, but a companion of fools suffers harm (Prov. 13:20).
Iron sharpeneth iron; so a man sharpeneth the countenance of his friend (Prov. 27:17 KJV).
No doubt, the relationships Paul had with these people helped him become wiser and more effective in his service to God. They also encouraged him and sharpened his countenance. Paul could not serve God alone; he needed others. He had many friendships, and we can learn a great deal about specifically gospel–centered friendships through his conclusion to Colossians.
Big Question: What do gospel–centered friendships look like as we survey Paul’s list of intimate friendships at the end of Colossians?
“Tychicus will tell you all the news about me. He is a dear brother, a faithful minister and fellow servant in the Lord. I am sending him to you for the express purpose that you may know about our circumstances and that he may encourage your hearts. He is coming with Onesimus, our faithful and dear brother, who is one of you. They will tell you everything that is happening here” (Col. 4:7–9).
Interpretation Question: What does Paul’s identification of Tychicus and Onesimus as “dear brother” say about their relationship?
One of the ways that Paul identifies both Tychicus and Onesimus is by the phrase “dear brother” (vv. 7, 9). Paul saw and related to both of these men as family. Tychicus and Onesimus were sent to share Paul’s circumstances with the Colossians as he was in prison, and they also went to encourage the hearts of the saints (v. 8). Tychicus probably carried the letter of Colossians to the congregation and possibly the book of Philemon as well (cf. 4:9).2 This duty was not unfamiliar to him, as he also was the one who Paul sent to the Ephesian church with his epistle. Ephesians 6:21–22 says,
Tychicus, the dear brother and faithful servant in the Lord, will tell you everything, so that you also may know how I am and what I am doing. I am sending him to you for this very purpose, that you may know how we are, and that he may encourage you.
Tychicus was a trustworthy friend. We all need friends like this whom we can trust fully with any situation.
Onesimus was the runaway slave talked about in the book of Philemon. He had left his owner Philemon at Colosse and ran to Rome. By God’s sovereignty, Onesimus met Paul in Rome and was probably converted there. Paul is sending him back, not just as a slave but more than a slave, as a brother in Christ. Listen to what Paul said in Philemon 1:15–16:
Perhaps the reason he was separated from you for a little while was that you might have him back for good—no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a man and as a brother in the Lord.
Here we see that gospel friendships are more than friendships, they are like family relationships. Christ said the same thing about his disciples: “Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother” (Mark 3:34b–35).
Christ saw his relationships with those who were obedient to God as close or closer than regular family ties. In fact, Paul instructed Timothy to treat people in the church as regular family members in 1 Timothy 5:1–2. He said, “Do not rebuke an older man harshly, but exhort him as if he were your father. Treat younger men as brothers, older women as mothers, and younger women as sisters, with absolute purity.”
Paul said treat older men as fathers, older women as mothers, younger men as brothers, and younger women as sisters with absolute purity. Gospel friendships should be as close as family relationships. That’s how Paul talked about these two men.
In fact, let us hear that these close family ties are considered a reward of following Christ. It is the reward of discipleship. Listen to what Christ said to Peter in Mark 10:29–30:
‘I tell you the truth,’ Jesus replied, ‘no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age (homes, brothers, sisters, mothers, children and fields—and with them, persecutions) and in the age to come, eternal life.’
Christ tells his disciples that gaining new family members is the reward of leaving home and family for the gospel. Those who have given up career, comfort, family, etc., for the gospel will receive a hundred times more in this present age. That reward includes homes, brothers, sisters, mothers, children, and fields. What did Christ mean by this?
This means that those who take up the cost of faithfully building the kingdom will receive intimate relationships as their reward. New family members will open their homes to them. New mothers will clothe them, feed them, and care for them. It is a tremendous reward for gospel ministry.
I remember as an African-American youth pastor serving at a Korean church in Chicago (far away from my home in Texas) that the members of my church became like my family. As a single man, the mothers of the church would make sure I had enough food to eat. They would send me home after church with different Korean dishes and sometimes thank–you gifts. The older men became like fathers to me, looking after me, and even investing in my education. This was my reward as one who had left my own family to pursue serving the gospel.
This was Paul’s reward as well. He called them his dear brothers. They were his brothers and he cared a great deal for them.
Is the church like a family to you? Do you treat the older men as your fathers and the older women as your mothers?
I believe many people miss the fullness of this reward because they are unwilling to sacrifice anything for the gospel. Church is just a community of people to them; they are not family members. A special intimacy develops with the church when one becomes serious about Christ and his kingdom. It is truly a hundred times better than anything you give up on this earth.
Application Question: How have you experienced the intimacy of family with people in the church? How can you better demonstrate this familial intimacy in your relationships?
“My fellow prisoner Aristarchus sends you his greetings” (Col. 4:10).
Interpretation Question: What can we learn about Aristarchus by the way Paul identifies him as a “fellow prisoner?”
The next person mentioned is Aristarchus. This person seems to be very special to Paul. Paul simply calls him his fellow prisoner. This does not necessarily mean that Aristarchus was in prison as Paul was. More than likely, Aristarchus had chosen to partner with Paul and care for his needs while he was in prison. He was bearing Paul’s burden and caring for him as if he were in prison as well.
This was not the first time Aristarchus had suffered with or for Paul. We saw him in Acts 19 traveling with Paul and then taken by a mob in Ephesus (v. 29). Aristarchus also was shipwrecked with Paul while traveling to Rome (Acts 27:2). He was the kind of friend who would suffer with you.
It has often been said, “You can tell who your real friends are when you go through trials.” No doubt, this was true for Paul as well. While things were going great, churches were being planted, and people were being saved, he had many friends. But as soon as he went to prison for the gospel, he started to see who his real friends were. Listen to some of the things he said:
Because of my chains, most of the brothers in the Lord have been encouraged to speak the word of God more courageously and fearlessly. It is true that some preach Christ out of envy and rivalry, but others out of goodwill (Phil. 1:14–15).
While Paul was imprisoned in Rome, some were preaching the gospel out of envy and rivalry. Preachers mocked him while he was in prison. In his second imprisonment, many of the Christians deserted him and wanted to have nothing to do with him. Look at what Paul told Timothy: “You know that everyone in the province of Asia has deserted me, including Phygelus and Hermogenes” (2 Tim. 1:15).
Many turned their backs on Paul while he was in prison. People rejected him because if they remained loyal to him, it could potentially lead to their persecution. However, Scripture clearly teaches that we should remember those in prison as though we were fellow prisoners (Heb. 13:3). We should care for the persecuted church.
This is what Aristarchus did. He cared for Paul while he was in prison.
It should be no different for us in the church. We should bear one another’s burdens. We should reach out when somebody is sick, when somebody is in a financial difficulty, or when someone falls into sin. We should care for God’s people. Often, we have a tendency to not reach out and to not care for them. Sometimes we don’t reach out because we feel awkward or we don’t know what to say.
True gospel friendships stretch themselves past the initial awkwardness to care for one another, especially in hard times. Listen to what Paul said: “Carry each other’s burdens, and in this way you will fulfill the law of Christ” (Gal. 6:2).
We should be willing to bear one another’s burdens. We should be willing to take on their pain and take on their hardship because this is what Scripture and the example of Christ calls us to do. Christ took on the sin and pain of the world, and Christ calls us to love one another in the same way. He commands us to love one another as he loved us, which is sacrificially (John 13:34).
Consider how the early church, right after the Holy Spirit fell at Pentecost, sold all they had and gave to the poor in the church (Acts 2:45). This was radical, but this is what the gospel caused them to do. It should cause us to do the same as we seek to carry the burdens of others.
Scripture compares the church to the body (1 Cor. 12:13). When the body is sick, the whole body works together to heal itself. That’s what happens when you have a fever. The whole body is recruiting itself to bring healing to one infected part. This is what we should do as well.
We should all be like Aristarchus. If one member of the church is sick, we should be beside them. We should go to the hospital and care for them. If one person is mourning, we should mourn with them.
In addition, we should be humble like Paul was while in prison. He was willing to allow others to care for him. Some people are too prideful to be helped by others. They can accept no gifts and no words of encouragement because pride closes the door. As followers of Christ, we should not only be willing to accept help, but we should also be willing to ask for help. Christ asked his disciples to pray with him before going to the cross. They partnered with him while he was “weary unto death” (Matt. 26:38). We should be willing to do the same.
We must be like Aristarchus as we bear one another’s burdens, and we must also be like Paul as we humbly accept the care of others.
Application Question: How can we better identify and suffer with other Christians? Do you struggle with accepting help from others? Why or why not?
“He is coming with Onesimus, our faithful and dear brother, who is one of you. They will tell you everything that is happening here. My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.) Jesus, who is called Justus, also sends greetings. These are the only Jews among my fellow workers for the kingdom of God, and they have proved a comfort to me. Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured. . . . Our dear friend Luke, the doctor, and Demas send greetings. Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house (Col. 4:9–12; 14–15).
Observation Question: What are the different types of people seen in Paul’s list of friends, and what might this indicate about gospel friendships?
It seems Paul had eight people with him while in prison. Onesimus, Tychicus, Luke, Demas and Epaphras are Gentiles; Aristarchus, Mark, and Justus are Jews. When Paul mentions that the latter are the only Jews supporting him, this fact seems to be particularly important. The major persecutors of the early church were the Jews. In fact, Paul used to be one of them, as he took Christians to jail and had them stoned (cf. Acts 8:1; 9:1–2). One of the great reasons for this persecution was the fact that Christianity opened the door for the Gentiles to come to God and put them on equal standing. At that time, a tremendous antagonism separated the Gentiles and the Jews, but in Christ these two, Gentile and Jew, had been brought together (Eph. 2:11–13).
However, the gospel did not just bring together those of different ethnic backgrounds; it also brought together those from different social backgrounds. In Paul’s list, we see Onesimus, a runaway slave, and Luke, the doctor. Luke is the author of the gospel of Luke and the book of Acts, but he also was a medical doctor. He used his skills in medicine to further the kingdom of God. As he traveled with Paul, he probably also ministered to him. It is clear, at least, in Paul’s early ministry in Galatia that he was very sick (Gal. 4:14). The gospel had brought the slave, the rabbi, and the doctor together across social lines.
We also see that the gospel removed the separation in gender in this passage. Paul sends greetings to Nympha, as the church in Laodicea met in her home (v.15). This was radical. Strict rabbis would not even look at women. “Some Pharisees were called ‘the bruised and bleeding Pharisees’ because they shut their eyes whenever they saw a woman and so stumbled into the street, incurring pious bruises.”3 Jewish men would wake up every morning and say, “Thank you God for not making me a woman; thank you, God, for not making me a Gentile.”
This is one of the reasons why the disciples found it strange when Christ was talking to the woman at the well (John 4:27). There was a tremendous separation between men and women. However, in this passage, Paul sends greetings to Nympha and other believers who were meeting in her home. The gospel removes gender differences that throughout history have often separated people. Listen to what Galatians 3:28 says: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.”
There is equality in Christ. Now, this doesn’t change male and female roles in marriage or in the church, for those are ordained by God (cf. Col. 3:18; 1 Tim. 2:12). But it does teach the equality of the sexes, which historically hasn’t readily been accepted.
As we look at gospel friendships in the closing section of Colossians, we see that ethnic differences, social differences, and gender differences were removed. This is an aspect of gospel friendships.
It’s a shame to see that many people who profess Christ still hold on to many of these distinctions. They hold onto classism as they exalt the rich and dishonor the poor. James rebukes the Hebrew Christians for doing this in James 2:1–4 and declares they had shown favoritism and harbored evil thoughts in their hearts. Listen to what James says:
My brothers, as believers in our glorious Lord Jesus Christ, don’t show favoritism. Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. If you show special attention to the man wearing fine clothes and say, ‘Here’s a good seat for you,’ but say to the poor man, ‘You stand there’ or ‘Sit on the floor by my feet,’ have you not discriminated among yourselves and become judges with evil thoughts?
Scripture clearly teaches that we should not show favoritism toward the poor, the rich, the educated, or the non–educated because we are called to reflect God, who shows no partiality.
Sadly, many in the church promote distinction and separation among the races. It has been commonly said that the most divided time in the week is Sunday, as people gather amidst their own races to worship God. There certainly is racism in the church. This image does not fit with what Scripture teaches about Christ. In Revelation, we see a great multitude of every tribe and tongue worshiping God together.
After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice: ‘Salvation belongs to our God, who sits on the throne, and to the Lamb’ (Rev. 7:9–10).
The gospel exalts unity in diversity. We do not have to look the same, walk the same, talk the same, or dress the same. The reason we can be unified is because what we have in common is greater than anything that separates. Paul had intimate friendships with all these people because of their commonality in Christ.
Do your relationships reflect the unity that has come through the gospel? Is there diversity in your friendships? Or do you show favoritism toward people of diverse socioeconomic classes or races? This does not fit our heavenly position in Christ.
In fact, we even see our freedom in Christ in how Paul was willing to take on aspects of other cultures to better proclaim the gospel. Some have called this the “incarnational principle,” as it reflects how Christ took on flesh to minister to man. Look at what Paul said in 1 Corinthians 9:19–22:
Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some.
Paul did not demonstrate any “ethnocentrism,” any pride in his own race. He was not clinging to his Jewishness. He was willing to be whatever and do whatever, so others could be saved. Many allow their culture or the cultures of others to be hindrances to Christ. You can’t come to this church because you don’t have the right clothes. You can’t preach unless you dress like this. We should not be jealous for our traditions and cultures, but jealous for Christ alone. Paul used culture as a door to bring people in instead of as a wall to keep people out.
Instead of allowing culture to bring division, Paul took on other people’s cultures to better relate to them and spread the gospel. To the Jew, he was a Jew; to the Gentile, he was a Gentile; to the weak, he was weak. Paul used culture as an avenue for the gospel instead of a roadblock to the gospel. This brought him very colorful and rich relationships, as it should for every member of Christ’s church.
The gospel transcends social, ethnic, and gender divisions.
Application Question: In what ways have you seen or experienced how the gospel transcends social, ethnic, and gender divisions? In what ways have you seen these divisions still exercised in the church? How can we better apply this in our daily relationships?
“Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature assured. I vouch for him that he is working hard for you and for those at Laodicea and Hierapolis. Our dear friend Luke, the doctor, and Demas send greetings. Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house” (Col. 4:12–14).and fully
Observation Question: In what ways does Paul describe Epaphras’ ministry to the Colossian church, and what can we learn about gospel friendships from his example?
Another aspect of gospel friendships is that they should encourage prayer. Epaphras is probably the founder of the church in Colosse and one of its elders. He left Colosse to share with Paul the problems happening in the church and to get his counsel. It was in response to Epaphras’s visit that Paul wrote the letter.
Paul describes Epaphras as “always wrestling in prayer” for the Colossians (v. 12). His prayers were constant and fervent for this church he loved. He is praying for the church to stand firm in the will of God so they would not be led astray by the false teachers attacking the church. He is praying for them to be mature and fully assured of their faith.
Even though Epaphras is far away from the church, Paul says he is “working hard” for them (v. 13). This should be a characteristic of every gospel friendship. We should work hard for one another, even when separated, and especially in the area of prayer. No doubt, Paul and Epaphras often prayed together for the church in Colosse, as Paul uses a similar athletic word to describe his service and prayers for the Colossians. Look at what he says: “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” (Col. 2:1).
They both are struggling and wrestling for the church through prayer even though they are not with them. These words both have the same Greek root, agon, which is where we get the English word “agonize.” This should be a consistent characteristic of gospel friendships. They should always struggle in prayer for one another. They should also be partnering in prayer over issues or burdens.
In fact, Paul called this church to pray for him specifically in Colossians 4:3–4. Look at what he said: “And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. Pray that I may proclaim it clearly, as I should.”
Do you commonly pray for your friends? It is one of the best things you can do for them. Are you lifting up their spiritual lives, praying for them to become mature in Christ, and to stand firm in the will of God?
These are the types of prayers we also see Paul pray for the churches he ministered to. For the most part we don’t see him lifting up temporal prayers, but prayers that have to do with one’s spiritual life. He prays for the Ephesians to have the spirit of wisdom and revelation so that they may know God more (Eph. 1:17). He prays for them to be strengthened in the inner man and to know how much Christ loves them (Eph. 3:16–19). He prays for the Philippians that their love would grow in knowledge and discernment so that they may choose what is best (Phil. 1:9–10).
Do you pray these types of prayers for your friends? Do you wrestle over them? Do you agonize over them?
An important principle that is necessary for gospel friends to wrestle in prayer for one another is transparency. Many Christians cannot have these types of relationships because they are unwilling to share with one another. Epaphras knew and shared the problems happening in the church. Paul shared his prayer requests with his friends in Colosse. They were willing to share their pain, successes, and difficulties that they were going through. In order to have praying friendships, we must have transparency, which includes the confession of sin. James 5:16 says, “Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective.”
There is a lot of healing missing in the church because we are unwilling to confess our sins and problems. When sin came into the world, Adam and Eve put on fig leaves and hid from one another (Gen. 3:7). Because of sin, we struggle with transparency and intimacy. We would rather act like everything is all right and sometimes even lie rather than share our problems. I’ve seen parents hide their financial difficulties and their sicknesses from their children. In order to wrestle in prayer for one another we must have transparency.
Do you struggle for your friends in prayer? Are you willing to share your worries, cares, and sins in order to have intercessors?
Application Question: What are some reasons that Christians neglect sharing their prayer requests? Who are the friends with whom you share that pray for you? How can we become more effective intercessors for the church?
“After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea” (Col. 4:16).
Here is another aspect of gospel friendships. Gospel friendships encourage the study of Scripture. This is seen in how Paul expected the Colossian leaders to read this letter to everybody in the church and expected the Colossians to share it with the Laodiceans. It seems very clear that the early church was very connected. They would circulate the apostolic letters. After they received them, they would probably copy the letter and then send it by an official messenger to other nearby congregations.
We also see this connection in how the early church supported one another financially. In 2 Corinthians 8 we see how the poor Macedonian churches sent funds to the Jerusalem church and how the Corinthians were encouraged to do so as well (vv. 1–7). A great synergy radiated from the early churches, which no doubt explains why the gospel spread so rapidly.
But specifically in this scenario, we see these two churches called to share the Word of God with one another, essentially encouraging one another to study it.
What was this letter from the church of Laodicea that was to be shared?
We cannot be sure. But many theologians believe it was the letter to the Ephesians. The earliest manuscripts of the Ephesian letter actually do not contain the Ephesian’s name as seen in Ephesians 1:1. If this is true, then this letter was probably meant to be a circular letter that went to all the churches and not only to the Ephesians.4
When we study the book of Ephesians, we see very little personal information as typically seen in other letters. We are never told of any problems in the congregation, and no specific individuals are ever mentioned, even in the concluding greeting. This might support the case of it potentially being a circular letter instead of a letter sent to one congregation.
Regardless of whether it was the book of Ephesians or not, no doubt it was at least a doctrinal letter from Paul. These congregations supported one another in the study of the Word of God. This should be true of all gospel friendships. They should encourage and promote the study of Scripture. Listen to what Paul told Timothy in their friendship: “Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching” (1 Tim. 4:13).
Paul encourages Timothy to be devoted to the reading of Scripture and to the preaching and teaching of it. This is essentially the same thing Paul is encouraging the Colossians and the Laodicean churches with.
Let our friendships be centered around the Word of God. Let us not neglect getting together in groups to study it. Like Deuteronomy 6:7 encourages us, let us talk about it when we get up, when we lie down, when we are at home, and when we are on the way.
Let our relationships have accountability questions such as, “How has your devotional time in the Word been?” and “What has God been teaching you lately in his Word?” Let our relationships in the church encourage the study of Scripture.
Why is the study of Scripture so important? It is because it is through Scripture that God makes us into the men and women he has called us to be. It is through Scripture that he reveals our sins; it is through Scripture that he encourages righteousness, and, most importantly, it is through Scripture that we meet with God for fellowship. It’s there that we hear his words.
Listen to Christ’s prayer for the church: “Sanctify them by the truth; your word is truth” (John 17:17).
Gospel–centered friendships encourage the study of Scripture even as Paul encouraged the two churches and they encouraged one another.
Application Question: In what ways have you experienced accountability relationships that encourage the study of Scripture? Why is this important?
“My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.) . . . Our dear friend Luke, the doctor, and Demas send greetings. Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house. After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea” (Col. 4:10; 14–16).
Observation Question: What can we learn about gospel friendships from knowing the stories about Mark, Demas, and the Laodicean church (Acts 13:5–13; 2 Tim. 4:10; Rev. 3:14–20)?
Another aspect of gospel friendships we must recognize is that sometimes they discourage us. Becoming a Christian does not deliver us from being human. We still have struggles with our flesh; we still make mistakes. Christians often mess up terribly. Paul himself cried out, “The things I wouldn’t do, I do, who can save me from this body of sin?” in Romans 7. Similarly, though gospel friendships have tremendous advantages, they also have the most potential to harm us. When we open ourselves to others through transparency, when we pour ourselves into others through love, we become vulnerable.
We see pain and discouragement in Paul’s friendships through several examples in this text. The first one we see is in the person of Mark. Mark had a tremendous impact on the early church; he obviously wrote the Gospel of Mark. But his beginnings were not so good. In Paul’s first missionary journey, Mark abruptly left Paul and Barnabas (Acts 13:5–13). We are not told why. Maybe the task was harder than he initially thought. But what he started, he did not finish. In fact, later on this led to a split between Paul and Barnabas, as Mark wanted to go on another mission (Acts 15:36–39).
As mentioned, this story of discouragement has a good ending. Here in this letter Paul tells the Colossians to “welcome him” (v. 10). In fact, in 2 Timothy 4:11, Paul says that Mark is helpful to him. Look at what he says: “Only Luke is with me. Get Mark and bring him with you, because he is helpful to me in my ministry.”
Mark is an encouragement to all people who have started out in ministry and blown it. It is never too late to finish well. Our God uses even the worst failures for the good of those who love the Lord (Rom. 8:28). The pain Paul experienced with Mark was certainly worth it, as it was part of the process of enriching and training Mark to be a faithful servant.
Let us understand that this is normal for gospel friendships. Christ many times became discouraged with his disciples. He said, “O unbelieving and perverse generation . . . how long shall I stay with you? How long shall I put up with you?” (Matt. 17:17). Throughout their three years of serving together, these men blew it often. In fact, in the hour that counted most of all, they denied Christ.
However, their story is also a story with a good ending. All the pain and discouragement Christ encountered was not in vain as all of these men (save one) were used greatly to build the kingdom of God. Let us be sure of this: gospel friendships do come with pain, but they also many times come with some of the sweetest encouragement. Christ said, “Blessed are those who mourn for they shall be comforted” (Matt. 5:4).
But, it must be known that not all we minister to and minister with will be faithful in the end. In Paul’s list of friends we see two others who do not fare as well as Mark. Demas, who was an associate of Paul in many of his missionary journeys, in this passage is the only one who gets no form of identification or commendation. It just says, “Demas sends his greetings.” He isn’t called a fellow prisoner or a dear friend. At other times in the Scripture he did use these forms of identification. In Philemon 1:24, he is called one of Paul’s “fellow workers.”
Some have suggested that implied in this greeting from Paul is the fact that Demas was already showing areas of unfaithfulness. Look at what ultimately happened with Demas as stated in 2 Timothy 4:10: “For Demas, because he loved this world, has deserted me and has gone to Thessalonica. Crescens has gone to Galatia, and Titus to Dalmatia.”
Though he worked beside Paul and ministered with him, he ultimately fell away. Second Corinthians 11 vividly explains all the sufferings Paul went through. He was shipwrecked, stoned, imprisoned, homeless, hungry, etc. He suffered a great deal for the kingdom of God. Maybe this life of suffering became too much for Demas. He loved the world and its creature comforts (cf. 1 John 2:15), which turned him away from serving with Paul and probably, ultimately Christ. No doubt, this was a tremendous discouragement for Paul. While Mark started off bad and finished well, Demas started off well but ultimately did not finish at all. In both of these friendships there was pain.
We also see pain in the ultimate end of the Laodicean church that Paul was also writing to. Look at Christ’s final words to them in the book of Revelation:
To the angel of the church in Laodicea write: These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth. You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked. I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see. Those whom I love I rebuke and discipline. So be earnest, and repent. Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me (Rev. 3:14–19).
This church was lukewarm. It seems that this church around AD 90 had essentially died. They previously were very wealthy (v. 17). They were one of the historic churches where the gospel had initially gone and Paul had ministered to. Maybe this led to some of its popularity and wealth, but inwardly they were dead. Christ stands outside the door of this church and knocks (v. 19).
These are harsh words that Christ gives to this church. Many commentators believe that these words meant there wasn’t one true believer in the entire church. Instead of being rich and having every spiritual blessing in Christ (Eph. 1:3), they were poor. Instead of having eyes that had been opened by the gospel, they were blind. Instead of having robes, which represent Christ’s righteousness, they were naked. Instead of being indwelled by Christ, he was outside of the church knocking. Perhaps there wasn’t one truly born-again person in the entire church. They had a form of godliness but denied the power thereof (2 Tim. 3:5). At the end of their story, all they had was a profession but no life.
Much pain can come with gospel friendships. Christianity should decrease sin, but it does not eradicate sin, at least not on earth. The people you love, serve, and share with will at times fail you. No doubt, even through these failures, many of them, like Mark, will rise from the mess and one day be used greatly for the kingdom of God. However, some of them will not; some will ultimately fall away. It’s a sad reality of ministry.
I think Christ was trying to prepare the disciples for this when he taught them the parable of the sower in Matthew 13. As the disciples sowed the seeds of the Word of God, only one out of four ground types would ever produce fruit (v. 8). This was a discouraging reality, but it is the reality of every minister of Christ. Serving God will bring much discouragement and pain. Even Christ had a Judas around him, as Paul had a Demas.
We must not have rose-colored glasses on as we serve God and partner with others in ministry. True friendship is not based on what you get in return. It’s based on what you can give. You give because you love, regardless of what is received in return. That’s what agape love is and that is how Christ loves us, even though we fail him.
We must have a realistic view of Christian friendships. They are not perfect. One of the things that helps me serve while knowing and seeing this reality is having a strong theology of sin. Things are not the way they are supposed to be and that is why Christ had to die.
However, even with this reality of sin, we should know “love covers a multitude of sins” (1 Peter 4:8). We should love these people anyway and serve them in hopes of God bearing fruit in their lives. The results are up to God. We should plant and water, trusting that he is the one who brings the increase (1 Cor. 3:6).
Application Question: In what ways have you seen or experienced this pain or discouragement in the church? How do you stay faithful to God and continue to serve others in the midst of these failures?
“Tell Archippus: ‘See to it that you complete the work you have received in the Lord.’ I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you” (Col. 4:17–18).
Interpretation Question: What can we learn about Archippus through Paul’s encouragement to “complete the work” he had received from the Lord?
Finally, we see how Paul encourages a man named Archippus. He simply says to him “See to it that you complete the work you have received in the Lord.” We don’t know exactly what work God assigned to this man. What we can discern is that he was probably discouraged. Maybe he felt like giving up.
Since the church had been infiltrated by false teachers and a cult, many of the members were probably discouraged, and some had even left. Obviously, this man had a prominent role, and maybe he was one of the pastors. Paul encourages this man in the ministry God had given him.
This is a good picture of how gospel friendships should be. Gospel friendships do not deny reality or try to act like problems never happen or don’t exist. Ministry is full of ups and downs and discouragements. Moses had times where he prayed for God to take him home. He didn’t want to live anymore. Job said it would have been better if he were never born. Elijah, after a great victory, became sorely discouraged. He felt lonely; he told the Lord that he was the only prophet left. He also prayed that his life would be taken. Even greater than these, we see Christ who was weary unto death.
Each one of these great saints needed to be encouraged at times in their ministry, and it’s the same for us. We need godly Christians who are praying for us, who are speaking words of encouragement into our lives and challenging us to keep going in the callings that God has given us.
For those who do not know what their callings are or the way that God has gifted them, many times these things are revealed in the midst of gospel friendships. The prophet Samuel was used by God to tell Saul he was called to be king and also later David. The elders helped in discerning that Paul and Barnabas were to go on their missionary journey in Acts 13. Paul and the elders encouraged Timothy in his calling to be a pastor and conferred a spiritual gift to him (1 Tim. 4:14). Typically, God uses the body to help confirm the giftings and callings he has placed on us.
If we don’t know God’s gifting and calling on our lives, then we should get more involved in the body of Christ. Get involved with serving others and building up the church and you will typically find your gifts revealed as people confirm them. They will confirm the gift of teaching, worship, helps, administration, etc.
Do you have friendships that continually confirm and encourage you in your calling?
I love how one of my pastors always used to say, “In this church you have a license to gossip. You can say as many good things about people as you would like. Please gossip all the time.” We need to be a people who gossip, but only about good things.
Are you encouraging people in their callings? Are you encouraging those who serve and lead in your church?
Let’s add this: we often think that the people serving us in leadership don’t need encouragement, but the reality is that they do. They face the brunt of many attacks in the church, both from within and from without. Satan always works to discourage our leaders and their families. Therefore, we need to find ways to encourage them. Listen to what Paul said to the Galatian church: “Anyone who receives instruction in the word must share all good things with his instructor” (Gal. 6:6).
Paul says if we receive the Word of God from somebody, we should share all good things with our instructor. This is not just talking about supporting pastors financially but in many different ways. That’s why it says, “all good things.”
Those who serve us need encouraging words. They need prayer, they need help with their families, they need time to get away, and they need to know that they are loved. Paul, as one who understands the difficulties of ministry, speaks to Archippus and encourages him to not quit and to finish his ministry.
Are you encouraging your friends in their calling and ministry? This is what gospel–centered friendships do.
Application Question: Share some of the ways you have experienced discouragement in serving the Lord. How has God encouraged you through others? In what ways can you encourage the leaders of your church?
In the letter to the Colossians, Paul taught this church the centrality of Christ. He is the maker, the sustainer, and the firstborn above all creation. He is the head of the church—the hope of glory. We were crucified with him, raised with him, and therefore we should daily seek to look like him. As we finish this letter, we see Paul’s friendships and the difference that Christ had made in them.
We see eight people who ministered to Paul while he was imprisoned in Rome. But we also see the people he loved at Colosse and Laodicea. These relationships teach us a great deal about how the gospel should affect our friendships.
What do gospel–centered friendships look like? Are my relationships gospel–centered?
Copyright © 2015 Gregory Brown
1 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 294-295.
2 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 192.
3 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 149.
4 J. F. MacArthur Jr., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 198.
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Dyck, Drew, “The Leavers: Young Doubters Exit the Church.” Christianity Today: http://www.christianitytoday.com/ct/2010/november/27.40.html
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Kittel, G., Bromiley, G. W. & Friedrich, G., Theological Dictionary of the New Testament, Electronic ed. (Grand Rapids, MI: Eerdmans, 1964), 6:175.
Leadership Ministries Worldwide. Colossians: Teacher’s Outline and Study Bible. Leadership Ministries Worldwide, 1994.
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The Letters to the Philippians, Colossians, and Thessalonians. (Louisville: Westminster, 1975), 158.
Wiersbe, W. W. The Bible Exposition Commentary. Wheaton, IL: Victor Books, 1996.
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Copyright © 2015 Gregory Brown
Leading a small group using the Bible Teacher’s Guide can be done in various ways. One format for leading a small group is the “study group” model, where each member prepares and shares in the teaching. This appendix will cover tips for facilitating a weekly study group.
The strength of the study group is that members will be required to prepare their responses before the meeting, which will allow for easier discussion. In addition, each member will be given the opportunity to teach, which will further equip their ministry skills. The study group model has distinct advantages.
Copyright © 2015 Gregory Brown
Writing is one of the best ways to learn. In class, we take notes and write papers, and all these methods are used to help us learn and retain the material. The same is true with the Word of God. Obviously, all of the authors of Scripture were writers. This helped them better learn the Scriptures and also enabled them to more effectively teach it. In studying God’s Word with the Bible Teacher’s Guide, take time to write so you can similarly grow both in your learning and teaching.
Copyright © 2015 Gregory Brown
How can a person be saved? From what is he saved? How can someone have eternal life? Scripture teaches that after death each person will spend eternity either in heaven or hell. How can a person go to heaven?
Paul said this to Timothy:
But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, and how from infancy you have known the holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. 2 Timothy 3:14-15
One of the reasons God gave us Scripture is to make us wise for salvation. This means that without it nobody can know how to be saved.
Well then, how can a people be saved and what are they being saved from? A common method of sharing the good news of salvation is through the Romans Road. One of the great themes, not only of the Bible, but specifically of the book of Romans is salvation. In Romans, the author, Paul, clearly details the steps we must take in order to be saved.
How can we be saved? What steps must we take?
Romans 3:23 says, “For all have sinned and fall short of the glory of God.” What does it mean to sin? The word sin means “to miss the mark.” The mark we missed is looking like God. When God created mankind in the Genesis narrative, he created man in the “image of God” (1:27). The “image of God” means many things, but probably, most importantly it means we were made to be holy just as he is holy. Man was made moral. We were meant to reflect God’s holiness in every way: the way we think, the way we talk, and the way we act. And any time we miss the mark in these areas, we commit sin.
Furthermore, we do not only sin when we commit a sinful act such as: lying, stealing, or cheating. Again, we sin anytime we have a wrong heart motive. The greatest commandments in Scripture are to “Love God with all our heart, mind, and soul and to love others as ourselves” (Matt 22:36-40, paraphrase). Whenever we don’t love God supremely and love others as ourselves, we sin and fall short of the glory of God. For this reason, man is always in a state of sinning. Sadly, even if our actions are good, our heart is bad. I have never loved God with my whole heart, mind, and soul and neither has anybody else. Therefore, we have all sinned and fall short of the glory of God (Rom 3:23). We have all missed the mark of God’s holiness and we must accept this.
What’s the next step?
Why are we under the judgment of God? It is because of our sins. Scripture teaches God is not only a loving God, but he is a just God. And his justice requires judgment for each of our sins. Romans 6:23 says, “For the wages of sin is death.”
A wage is something we earn. Every time we sin, we earn the wage of death. What is death? Death really means separation. In physical death, the body is separated from the spirit, but in spiritual death, man is separated from God. Man currently lives in a state of spiritual death (cf. Eph 2:1-3). We do not love God, obey him, or know him as we should. Therefore, man is in a state of death.
Moreover, one day at our physical death, if we have not been saved, we will spend eternity separated from God in a very real hell. In hell, we will pay the wage for each of our sins. Therefore, in hell people will experience various degrees of punishment (cf. Lk 12:47-48). This places man in a very dangerous predicament—unholy and therefore under the judgment of God.
How should we respond to this? This leads us to our third step.
Romans 6:23 does not stop at the wages of sin being death. It says, “For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord.” Because God loved everybody on the earth, he offered the free gift of eternal life, which anyone can receive through Jesus Christ.
Because it is a gift, it cannot be earned. We cannot work for it. Ephesians 2:8-9 says, “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast.”
Going to church, being baptized, giving to the poor, or doing any other righteous work does not save. Salvation is a gift that must be received from God. It is a gift that has been prepared by his effort alone.
How do we receive this free gift?
If we are going to receive this free gift, we must believe in God’s Son, Jesus Christ. Because God loved us, cared for us, and didn’t want us to be separated from him eternally, he sent his Son to die for our sins. Romans 5:8 says, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” Similarly, John 3:16 says, “For God so loved the world that he gave his only begotten son that whosoever believeth in him should not perish but have eternal life.” God so loved us that he gave his only Son for our sins.
Jesus Christ was a real, historical person who lived 2,000 years ago. He was born of a virgin. He lived a perfect life. He was put to death by the Romans and the Jews. And he rose again on the third day. In his death, he took our sins and God’s wrath for them and gave us his perfect righteousness so we could be accepted by God. Second Corinthians 5:21 says, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” God did all this so we could be saved from his wrath.
Christ’s death satisfied the just anger of God over our sins. When God saw Jesus on the cross, he saw us and our sins and therefore judged Jesus. And now, when God sees those who are saved, he sees his righteous Son and accepts us. In salvation, we have become the righteousness of God.
If we are going to be saved, if we are going to receive this free gift of salvation, we must believe in Christ’s death, burial, and resurrection for our sins (cf. 1 Cor 15:3-5, Rom 10:9-10). Do you believe?
Romans 10:9-10 says,
That if you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved.
Not only must we believe, but we must confess Christ as Lord of our lives. It is one thing to believe in Christ but another thing to follow Christ. Simple belief does not save. Christ must be our Lord. James said this: “Even the demons believe and shudder” (James 2:19) but the demons are not saved—Christ is not their Lord.
Another aspect of making Christ Lord is repentance. Repentance really means a change of mind that leads to a change of direction. Before we met Christ, we were living our own life and following our own sinful desires. But when we get saved, our mind and direction change. We start to follow Christ as Lord.
How do we make this commitment to the lordship of Christ so we can be saved? Paul said we must confess with our mouth “Jesus is Lord” as we believe in him. Romans 10:13 says, “Everyone who calls on the name of the Lord will be saved.”
If you admit that you are a sinner and understand you are under God’s wrath because of them; if you believe Jesus Christ is the Son of God, that he died on the cross for your sins, and rose from the dead for your salvation; if you are ready to turn from your sin and cling to Christ as Lord, you can be saved.
If this is your heart, then you can pray this prayer and commit to following Christ as your Lord.
Dear heavenly Father, I confess I am a sinner and have fallen short of your glory, what you made me for. I believe Jesus Christ died on the cross to pay the penalty for my sins and rose from the dead so I can have eternal life. I am turning away from my sin and accepting you as my Lord and Savior. Come into my life and change me. Thank you for your gift of salvation.
Scripture teaches that if you truly accepted Christ as your Lord, then you are a new creation. Second Corinthians 5:17 says, “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” God has forgiven your sins (1 John 1:9), he has given you his Holy Spirit (Rom 8:15), and he is going to disciple you and make you into the image of his Son (cf. Rom 8:29). He will never leave you nor forsake you (Heb 13:5), and he will complete the work he has begun in your life (Phil 1:6). In heaven, angels and saints are rejoicing because of your commitment to Christ (Lk 15:7).
Praise God for his great salvation! May God keep you in his hand, empower you through the Holy Spirit, train you through mature believers, and use you to build his kingdom! “The one who calls you is faithful, he will do it” (1 Thess 5:24). God bless you!
Copyright © 2015 Gregory Brown