The Epistle of Paul to the Colossians: The Mystery-Christ in You, the Hope of Glory
Stanley Bruce Anstey
Table of Contents
Introduction: Colossians
The Occasion of the Epistle
The circumstance which brought forth this epistle to the Colossians was the emergence of a number of false doctrines emanating from Greek philosophy, heterodox Judaism, and Oriental mysticism. These errors were the beginning of what would later become known as Gnosticism. Gnosticism means “higher knowledge” and aptly describes what certain teachers were falsely professing to have. These false doctrines were troubling the early Church in various regions, and Colosse was one of those places. This line of teaching attempts to explain the existence of God, the creation, the origin of evil, etc., apart from the divine revelation of the Scriptures, professing to be of a higher revelation than those which the apostles had delivered to the Church (Jude 3). The worst of these errors was the denial of the deity and the true humanity of Christ. This blasphemy threatened to take the saints away from the truth of Christ’s Person and work, and needed to be refuted.
As in the epistle to the Philippians, Paul was being proactive in writing this epistle, rather than reactive, as he was in writing his epistles to the Corinthians and the Galatians. Thus, he was acting preventatively rather than correctively. The Colossians had not swallowed this teaching, but were in danger of it. Paul, therefore, warns them of the character of this evil and combats it by insisting on the truth of Christ’s Person and work.
The Epistle’s Present Application
While Gnosticism is not a threat to the Church today as it once was in the early centuries, this epistle still has a necessary place in the canon of Scripture. It has a present application in rebuking the tendency to use our imagination in interpreting the Scriptures—as one man tempted in this way once said: “You can often find more between the lines of Scripture than on the lines of Scripture!” Needless to say, speculating on God’s inspired Word is a dangerous thing. It is like an Israelite lifting up a “sharp (engraving) tool” upon God’s altar and carving something fancy on it. This was strictly forbidden (Ex. 20:25). Since the principles of interpretation are not clearly defined when one applies his imagination to the Scriptures in this way, it is not difficult to make God’s Word say almost anything we want! The great danger here is going beyond what God has revealed and getting into error. All such manipulation of God’s Word can be classed as mystical teaching.
The main difference between the mysticism in Gnosticism and the mysticism that lurks today is that the Gnostics made their erroneous statements and teachings apart from the divine revelation of Scripture; whereas, the form of mysticism we face today professes to use the Word of God to support its fanciful notions and interpretations.
Sad to say, what usually lies at the bottom of mystical teaching is spiritual pride, as Paul says in this epistle—“vainly puffed up by the mind of his flesh” (Col. 2:18). A person will take up with this line of things because it distinguishes him as having something that others do not have, as far as divine knowledge is concerned. He can intrigue his friends with his high-sounding thoughts, and this ministers to his pride. Over time, his penchant for looking for clues to what he thinks are hidden meanings in Scripture engulfs his mind, and it becomes his whole object. A phrase from Scripture will be taken and divorced from its context and interpreted to mean something that a person, under normal conditions would never see, apart from the mystic divulging it. When these ideas are presented with high-sounding, spiritual phraseology, and coupled with a life of outward holiness, unestablished believers can be taken by it and believe that it is really something special. What develops out of this is certain initiated ones imagining that they have an “inside track” to higher truth. Without question, the predominant characteristic of mystical teaching is the vague and cloudy expressions in which the ideas are presented. Those impressed with it will dismiss its vagueness as being deep truth.
Two Great Dangers in Christendom
Mysticism is one of two great dangers in the Christian profession. These are: to “draw back” from what has been revealed (Heb. 10:39) and to go “forward” or beyond what has been revealed (2 John 9). One is apostasy and the other is mysticism. The epistle to the Hebrews deals with apostasy and the epistle to the Colossians deals with mysticism. The Apostle’s remedy for all such mystical subversion was to direct the eyes of the Colossians to Christ in heaven to help them regain the sense of their union with Him there, which they had in some measure lost, or were in danger of losing, due to the intrusion of these speculative notions.
The Mystery
The epistle to the Colossians surely rebukes Christians engaging in mystical and philosophical teaching, but it has a more important purpose for being in our Bibles; it is one of just two epistles that disclose the truth of “the Mystery”—the highest of all truth. The Mystery is alluded to in Romans 16:25; 1 Corinthians 2:7; 4:1 and 1 Timothy 3:9, but it is only unfolded in Ephesians and Colossians.
We might have supposed that in using the word “mystery,” as Paul does here, that he is referring to something mysterious and hard to understand. But that is not what is meant. He is speaking of a “secret” that was “hid in God” that had not been revealed to the saints “in other ages,” but has now been made known through special revelations given to the apostles—and especially to the Apostle Paul (Rom. 16:25; Eph. 3:4-5, 9; Col. 1:26). W. Kelly said that the Mystery “does not mean something you cannot understand, but what you could not know before God told you....The mystery means that which was kept secret, not that which could not be understood, which is a human notion of mystery; but an unrevealed secret—a secret not yet divulged in the Old Testament but brought out fully in the New” (Lectures on the Epistle to the Ephesians, pp. 25, 114).
The Mystery is God’s crowning jewel that completes the divine revelation of truth (Col. 1:25). Since “all the treasures of wisdom and of knowledge” are found in it, there is nothing more to be revealed! (Col. 2:2-3—J. N. Darby Trans.) Paul emphasizes this fact to show the Colossians that they had been given everything so far as the revelation of truth is concerned. There was, therefore, no need for them to go outside of what God had disclosed in the Mystery in search for more truth—which is what the mystics were encouraging the saints to do.
The Mystery reveals God’s great purpose to glorify His Son in two spheres—in heaven and on earth—in the world to come (the Millennium), through a specially formed vessel of testimony, the Church, which is Christ’s body and bride (Eph. 1:8-10). The truth disclosed in the Mystery is not Christ’s holy and glorious Person, nor is it His life of perfect obedience as a Man who walked in this world, nor is it His death and resurrection and His coming again to set up His kingdom wherein He will reign over the world. These things were all spoken of in the Old Testament and known to those who were familiar with those Scriptures. The Old Testament clearly foretells of a Jewish Messiah reigning over the whole earth with Israel and the Gentile nations rejoicing under Him. But the Mystery reveals something more. When Christ will reign, He will have a heavenly complement at His side—the Church, His body and bride. God will use this special vessel to enhance the glory of Christ in that coming day of display (Rev. 21:9–22:5). Moreover, the Mystery reveals that Christ will not only reign over the earth, but over the whole universe (the heavens and the earth); it will all be under the administration of Christ and the Church.
The Relationship of Colossians to Ephesians
The epistles to the Ephesians and the Colossians have a great resemblance in character and could be called “companion” epistles. Someone pointed out that no less than 54 verses of the 155 verses in Ephesians are similar to those found in Colossians! Both were written from Rome while the Apostle was a prisoner there, and were sent on the same occasion (with the epistle to Philemon) by the same messenger—Tychicus (Eph. 6:21-22). Onesimus is added in the delivery of the Colossian epistle (Col. 4:7-9).
Together with Philippians, these three so-called “prison” epistles are found side by side in our Bibles, and, as far as the revelation of truth is concerned, complement one another. Ephesians and Colossians develop the truth of the Mystery in two different aspects, and in Philippians we see a man (Paul) walking in the good of the truth of the Mystery. Thus, it gives us a picture of the state of soul that should mark one who knows that great truth. The epistle to Philemon (a Colossian) was also written at the same time as the Colossian epistle and was carried by Onesimus to him.
Colossians is the counter-part of Ephesians. While the two epistles bear a remarkable resemblance, in many ways they contrast each other, giving the opposite (but complementary) side of the truth of the Mystery. For example:
• Ephesians develops the future side of the Mystery. That is, what will come into display when Christ and the Church reign over the universe according to God’s eternal purpose (Eph. 1:8-10). Whereas, Colossians emphasizes its present display of this great truth in this world through the saints (Col. 1:27).
• In Ephesians, the believer is seen seated in heavenly places with creation beneath him (Eph. 2:6), whereas in Colossians the believer is seen on earth with a hope of being in heaven before his soul (Col. 1:5).
• Ephesians views the saints “in Christ” (Eph. 1:3, etc.), whereas Colossians emphasizes Christ in the saints (Col. 1:27 – “Christ in you”).
• As to the union of Christ and the Church, Ephesians dwells on the privileges of the “body”—the body of Christ being the middle verse of the epistle (Eph. 4:12). Whereas Colossians reveals the fullness that resides in the “Head”—the Head being the middle verse of the epistle (Col. 2:19).
• In Ephesians, the Church is seen as the “fullness” of Him who fills all in all (Eph. 1:23), whereas in Colossians, Christ is the “fullness” of the Godhead and our completeness is in Him (Col. 2:9).
• In Ephesians, “the Holy Spirit” has a prominent place in the development of the truth in connection with the believer, but in Colossians “the Spirit” is mentioned but once (chap. 1:8).
• The “inheritance,” in Ephesians, is seen as the material things of this creation (Eph. 1:11, 14, 18), whereas, the inheritance in Colossians is our spiritual “portion” of blessings in Christ on high (Col. 1:12 – J. N. Darby Trans.).
• The two characteristic things of God with which man was originally created (“image” and “likeness” – Gen. 1:26), that were lost in the fall, are seen as recovered in the new creation race in these epistles. Ephesians dwells on likeness being regained (Eph. 4:21-32) and Colossians dwells on image being set right (Col. 3:5-14).
• Ephesians has no “ifs” of condition, but Colossians does (Col. 1:23, etc.).
• Using the typology in Israel’s conquest of Canaan, Ephesians sees the believer established in the good of the land, whereas Colossians sees the believer just over Jordan, judging himself at Gilgal. Hence, he is not yet in possession of the land.
The Development of Truth in Paul’s Epistles
It has been often said that the highest truth in the Bible is found in the epistles to the Ephesians and the Colossians. There is a distinct progression of truth in connection with our identification with Christ in Paul’s epistles. They are:
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The epistle to the Colossians does not present Christ as “crucified,” as do the epistles to the Romans and the Galatians. It begins with developing the truth concerning our identification with Christ as “dead,” “buried,” “quickened,” and “raised” with Him. It does not, however, rise to the height of Ephesians where the believer is seen “seated” in Him in heavenly places (Eph. 2:6). In Colossians, the believer is seen on earth with a hope laid up for him in heaven (Col. 1:5). The position of the believer in Colossians is similar to that of the Lord Himself after He rose from the dead, but had not yet ascended to His Father on high. J. N. Darby said, “Colossians is the risen man still on earth, the subjective state, what refers to heaven but not there, as Christ Himself for forty days—Jordan crossed, but not Canaan taken possession of” (Synopsis of the Books of the Bible, Loizeaux edition, footnote on Exodus 14, p. 98).
Two Different Views of Man in the Flesh in Paul's Epistles
The fallen condition of man is viewed in two different ways in Paul's epistles:
• In Colossians and Ephesians man is seen as dead in his sins (Eph. 2:1-3; Col. 2:13).
• In Romans and Galatians man is seen as alive in his sins (Rom. 1:32; Gal. 1:4).
Moreover, in Romans, Christ Himself is seen as alive on earth, “come of the seed of David according to the flesh, and declared to be the Son of God” (Rom. 1:3-4). Whereas in Colossians and in Ephesians, Christ is looked at as dead, and the power of God having been applied to Him in raising Him from the dead and setting Him at His own right hand (Eph. 1:19-21; Col. 1:18; 2:12).
The remedy for man’s twofold fallen condition is found in Christ in two ways—in His death and in His resurrection. In the Romans’ view of man, man is seen living on earth as a guilty sinner. He is so affected by the disorder of his sins and the dominion of his sin-nature, that he has no power to stop his sinful course of living. God's way of delivering him from his pitiful condition is to put him to death. This is the line of truth that is developed in Romans. Christ's death is brought in (and the believer’s identification therewith) as the remedy for that condition. Christ died and shed His blood (Rom. 3:25; 4:25; 5:6-8) to put away the believer's sins, but also to put an end to the sinner judicially before God, and thus breaking his link with that condition in which he lives (Rom. 6:1-11; Gal. 2:20). But in the Ephesians’ view of man, man is seen as dead in trespasses and sins (Eph. 2:1), and the remedy for him is found in the power of God that raised Christ from the dead, working to quicken him together with Christ (Eph. 2:5). Thus, he is delivered from the state of spiritual death by which he has been held. The epistle to the Colossians actually has both aspects (Col. 2:11-13).
The Writing of the Epistle
Paul was not the instrument through which the assembly at Colosse was formed. Many of the Colossians had never seen his face (Col. 2:1). Like the assembly at Rome, the assembly at Colosse had been established through the labours of other servants of the Lord. The Colossian assembly was likely the fruit of the labours of Epaphras (Col. 1:7; 4:12-13) who may have been saved through Paul at some earlier time (Acts 19:10).
We are not told why Epaphras was in Rome with Paul. He could have gone there to inform him of the problem regarding the new and spurious teaching that was circulating in the Colossian area, and to seek Paul’s counsel. All we know is that Epaphras somehow ended up a captive in Rome and was a “fellow-prisoner” with Paul (Philemon 23). This explains why Tychicus carried the letter to the Colossians, and not Epaphras (Col. 4:7-8). It appears that the epistle was written in response to Epaphras’ plea for help. Since Paul knew that Epaphras was sound in the truth, he heartily commended him and his ministry to the Colossians as something to be heeded (Col. 1:7).
Like the epistle to the Philippians, there is no quote from the Old Testament in this epistle. Paul may have avoided quoting it because the assembly there was mostly made up of converted Gentiles, and naturally, they wouldn’t have been familiar with them. Or, it may have been because there was a strong Judaic presence among the mystics who were trying to get a foothold among the Colossians, and they could have interpreted such quotations as being Paul’s approval of Law-keeping.
The Fulness That Resides in Christ: Colossians 1-2:3
(Chapters 1:1–2:3)
In view of what was troubling the Colossian saints, it is interesting that Paul does not begin with warning them of the spurious teaching circulating in their region and immediately launch into an exposure of the error. Rather, in this first chapter, he sets the glory of Christ before them so that they would get a true estimate of the greatness of His Person and His work. In doing this, the Colossians would see that they had all that they would ever need in Him, and thus they wouldn’t be tempted to turn aside after the novel ideas that were being put forth. Paul also shows the Colossians that Christians have been given “all the treasures of wisdom and of knowledge” in the Mystery (chap. 2:2-3), and that they are thus “complete in Him” (chap. 2:10). Having been given all of the truth of God, there was no need for them to be looking for something more. Hence, the Colossian saints needed to understand the fulness that resides in Christ. It is not until the second chapter that Paul exposes the enemy’s evil teaching and work. This order is instructive; it is God’s way of delivering souls from error. It is to ground the saints in the truth first, and then they will be able to readily identify error when it comes along, and reject it.
The Salutation
Vss. 1-2—In writing to the Philippians, Paul does not mention his apostleship, but spoke of Timothy and himself as “servants [bondmen]” of the Lord; whereas here, in writing to the Colossians, he employs his apostleship, stating that he was an “apostle of Christ Jesus, by God’s will.” This is significant; it brings in his official authority. Due to the nature of the problem that the Colossians faced, this was necessary. As mentioned, there was serious doctrinal error concerning the Person and work of Christ being pressed upon them by certain mystic teachers. Paul, therefore, used his apostolic authority to refute the error and to insist on the truth. Things were altogether different at Philippi; there was nothing there that required the use of his apostleship, and so he writes to them as “servants” of the Lord.
It is of note that Paul said that he was an apostle “of Christ Jesus.” (The KJV says “Jesus Christ,” but it should be rendered “Christ Jesus.”) When the Lord’s title (Christ) is placed before His Manhood name (Jesus), it refers to Him as having completed redemption and gone back into heaven as a glorified Man. Thus, Paul was indicating that he received his apostleship from Christ in heaven (1 Cor. 9:1). Peter, on the other hand, calls himself an apostle “of Jesus Christ” (1 Peter 1:1; 2 Peter 1:1). Stating the Lord’s Manhood name (Jesus) before His title (Christ) refers to Him as having come down from heaven to glorify God in His death. Accordingly, Peter received his apostleship from the Lord when the Lord was here on earth (Luke 6:13-16).
Paul adds, “By the will of God.” This means that his apostleship wasn’t something that he sought after and aspired to have; it was something that the Lord had chosen for him (Acts 9:15). Paul includes “Timothy” in the salutation, not because he was the co-author, but because he bore witness to the truth which Paul was about to give (2 Cor. 13:1).
Paul addressed the Colossians as “holy and faithful brethren in Christ Jesus.” Being “holy,” in the sense in which he was speaking here, is a result of what believers are before God through being sanctified by faith in Christ’s finished work on the cross (Heb. 10:10-14). (“Sanctified” and “holiness” are from the same root word in the Greek.) This aspect of sanctification has been called “positional sanctification,” because it refers to the believer being set apart from the mass of humanity into a holy place with Christ. The KJV translates “holy,” as “saints,” which means “sanctified ones,” or “set apart ones.” All the saints are “holy” brethren by virtue of what Christ has accomplished in redemption, but they may not all be “faithful brethren” This shows that a certain state of soul existed among the Colossians that made it possible for them to profit from the truth that Paul was about to give to them. F. B. Hole said, “All believers may rightly be called ‘holy’ brethren for all are ‘saints’ or ‘holy ones,’ that is, ‘ones set apart for God.’ But can we all be addressed as ‘faithful brethren?’ Are we all going forward in faith and faithfulness? Let us take these questions to heart for the unfaithful believer is not likely to appreciate much, or understand, the truth unfolded in this epistle” (Paul’s Epistles, vol. 2, p. 89).
Further to this, Paul speaks of the Colossian saints as being “in Christ Jesus.” As mentioned earlier, “Christ Jesus” refers to the Lord as a glorified Man at God’s right hand. By stating that the saints were “in Christ Jesus,” Paul was indicating that they stood, as far as their position before God is concerned, in the very same place of acceptance as Christ Himself! This is quite incredible, but it is just what grace has done. Simply put, to be “in Christ” is to be in Christ’s place before God. It is the position of all Christians, regardless of their state of soul. Old Testament saints are blessed of God in heaven, but they are not said to have this blessing and position. Believers in other ages are “accepted with” Him (Acts 10:35), but only Christians are said to be “accepted in” Him (Eph. 1:6). This link with Christ on high is through the indwelling presence of the Holy Spirit in believers. Thus, the position in which Christians are before God is a special position in God’s family (connected with sonship – Gal. 3:26) which all others in His family do not have.
Paul then says, “Grace be unto you and peace, from God our Father and the Lord Jesus Christ.” Thus, a fresh supply of divine grace from above was upon the Colossians (as it is upon all Christians), and thus they could count on God’s help in standing together against the inroads of the new mystical teaching that was coming in.
Paul’s Thanksgiving
Vss. 3-8—Paul begins by thanking God for the Colossians. He says, “We give thanks to God and the Father of our Lord Jesus Christ, praying always for you” (vs. 3). Thus, he would have them to know that he appreciated God’s work of grace in them and that he was praying for them.
Vss. 4-5—In an effort to help the Colossians regain a sense of their union with Christ as Head of the body—which they had lost, or were in danger of losing—Paul began at the point where they were at spiritually, and worked from there. This union, thankfully, can never be lost, but the practical realization of it can be. When this occurs, the saints cease to look to Christ for all their spiritual needs, and thus, do not hold the Head practically (chap. 2:19). Instead, they begin looking to other things which they think will give them spiritual fulfillment. This, more or less, was the situation of the Colossians. They were in danger of having their minds drawn away from Christ and their portion in Him. They were, in some measure, becoming intrigued with the high-sounding, philosophical ideas of the mystics, and thought that those things would fill their spiritual needs.
Beginning where he perceived the Colossians to be at spiritually, Paul mentions three Christian virtues which were evident among them—“faith,” “love,” and “hope”—and commends them for these things. He had “heard” this by way of report, having not been to Colosse personally. These virtues should accompany every conversion and should be seen in every believer's life as evidence that he is truly saved. These three things are grouped together in at least ten places in the New Testament (1 Cor. 13:13; Gal. 5:5-6; Eph. 1:15-18; 4:2-5; Col. 1:4-5; 1 Thess. 1:3; 5:8; Heb. 6:9-12; 1 Peter 1:3-8, 21-22) and are seen in Scripture as being essential to spiritual growth and practical Christian living. They are the springs that energize a Christian's life and cause him to live for unseen and eternal things which his faith has laid hold of.
Their faith was “in Christ Jesus” who is at God’s right hand in heaven and their love was to “all the saints” on earth. The latter shows that their love, like that of the Ephesians (Eph. 1:15), was not narrowed in upon themselves. They loved all God’s people, and this is commendable. We should have the same love for all Christians—not just those with whom we meet on the same ground of gathering. We may not be able, with good conscience, to walk in fellowship with all Christians on account of some holding bad doctrine (2 John 9-11; 2 Tim. 2:16-21) and others having bad moral practice (1 Cor. 5:11; 2 Tim. 3:1-5), but we can still love all the saints of God and pray for them.
The Colossians were also living in view of their hope of being “in heaven.” This, too, was commendable. They were marked by their steadfast waiting for the Lord to come. By saying, “On account of the hope,” Paul suggests that their love to all the saints was because they knew that all the saints share the same common hope of being together in heaven. With this “hope” before them, it produced right affections for God’s people who will all be together one day. In Scripture, hope is not used in the same way that it is in the common vernacular of today’s language. We use the word in our day to refer to something that we would like to see happen, but we have no guarantee that it will. In the Bible, hope is a deferred certainty; it has expectancy with assurance connected with it. Thus, we are sure that the Lord is coming because Scripture tells us that He will come again to receive us to Himself (John 14:2-3). These three virtues showed that the Colossians were generally in a good state.
Vs. 6—Moreover, since the gospel first came to them and they had received it in faith, it had been “bearing fruit and growing.” This means that they not only believed the good news themselves, but they were also sharing it with others, and those people were getting saved too. This was another sign that the Colossians were generally in a healthy state.
In saying that the gospel was going forth “in all the world,” Paul was not meaning that every last person in the world had heard the gospel, but that people from “every nation under heaven” in the habitable world were hearing it (Acts 2:5). Paul’s use of the word “as” here in verse 6 indicates that the Colossians had heard the very same message of grace that was being preached elsewhere in the world. And, in each place that it went forth there wasn’t the slightest hint given to anyone that they needed to seek for higher knowledge beyond what the apostles had delivered to them.
Two Spheres of Divine Knowledge
In the next few verses, Paul mentions two spheres of divine knowledge that are to govern the saints. He speaks of:
• Knowing “the grace of God in truth” (vs. 6), and,
• Growing in “the full knowledge of God” and “His will” (vss. 9-10).
W. Kelly said, “Knowing the grace of God in truth is not the same thing as being filled with the knowledge or full knowledge of His will” (Lectures on Colossians, p. 89). The first of these has to do with the truth of the gospel (vs. 6) and the second refers to the truth of the Mystery displayed in the saints’ walk (vss. 9-10). These things are intimately connected, and understanding both is necessary to “establish” the believer (Rom. 16:25). Having the knowledge of the forgiveness of sins and being justified by faith are not the ultimate end of the gospel. Rather, it is to have the believer intelligent as to the purpose of God in connection with the display of Christ’s glory in the Church, and this, so that he might be found promoting Christ’s glory in this world. This is what is unfolded in the Mystery.
It is significant that Paul credits the Colossians for having an understanding of the grace of God in the gospel, but not so with the knowledge of God’s will in the Mystery. The fact that he prays that they would be filled with that knowledge clearly shows that they weren’t as yet. Herein lies the crux of the problem with the Colossians. They had received and believed the gospel, but were deficient in their understanding of the Mystery. The enemy had taken note of this and was working through false teachers to seduce them, if possible, into thinking that they needed to seek for higher truth. Had the Colossians been established in the truth of the Mystery, they would have known that the claims of these mystics were false, for in the Mystery they had been given “all the treasures of wisdom and knowledge” (Col. 2:3).
The Colossians are not alone in this deficiency. Many Christians today know the truth of the gospel and have believed it but they are not clear as to the Mystery, which explains the true nature and calling of the Church as being a special company of blessed persons who will reign in heaven with Christ. Most have the old Reformers idea of merging the respective callings of Israel and the Church into one, known as “Covenant Theology.” Consequently, they have a completely different and erroneous view of God’s plan to publicly glorify His Son in the world to come. The practical ramifications of these “covenantal” doctrines are such that Christians don’t understand their true calling and service in the Lord. As a result, instead of seeking to put the truth of the Mystery into practice as Christians should, they are involving themselves in the political affairs of this world and are trying to set the world right through various programs and protests, etc. They earnestly believe that it is their duty to involve themselves these causes. This is a classic example of how our doctrine affects our practice—either for bad or for good.
Vs. 7—The gospel of God’s grace had reached the Colossians through Epaphras. Paul warmly commends him and his ministry to the saints at Colosse, speaking of him as “our beloved fellow-bondman, who is a faithful minister of Christ.” Epaphras had given the gospel to the Colossians and laboured earnestly in prayer for them (Col. 4:12-13). Commending Epaphras as he did, Paul sought to shore up the Colossians’ confidence in him, and thus assure them that what Epaphras had taught them was the truth, and that they needed to continue in what he had given, without looking for something new.
Vs. 8—Epaphras had also reported to Paul the Colossians’ genuine “love in the Spirit.” The Spirit of God had produced those divine feelings in them. It is significant that the Holy Spirit is only mentioned this one time in the epistle, and that incidentally. This is so different from Ephesians where there is not a chapter where the Person of the Holy Spirit is not mentioned as having an integral part in God’s work in souls, revealing truth, etc. The reason for this is that the Spirit is so intent on glorifying Christ and turning the focus of the Colossian saints toward Him that He purposely keeps Himself out of the picture (John 16:13-14). Moreover, due to the nature of the teaching that was coming in from the false teachers, which occupied people with unseen mystical things, dwelling on the Spirit’s work (which is unseen) might very well have encouraged the Colossians in a wrong direction. The Apostle, therefore, purposely does not enter upon the Spirit’s work in this epistle, but wisely de-emphasizes it, and thus waited for another time to speak to them about the Spirit’s work.
Paul’s Prayer
Vss. 9-14—The report of Epaphras concerning the Colossians had not only moved the Apostle to thanksgiving, but also to earnest prayer for them. Having learned of their state, the Apostle makes known to them what his desires were for them, by reiterating in writing a typical prayer of his for them. There is perhaps no greater service that we can do for the saints of God than to pray for them. Paul is a wonderful example of this, as we can see from the large place that he gives to prayer in his epistles. Epaphras is another example (Col. 4:12). This, of course, shouldn’t be our only service for the saints, but it’s where our service should start.
In his prayer, Paul emphasizes thoroughness and completeness in his requests for them regarding the truth and its practice, by repeatedly using superlatives such as: “full,” “all,” and “every.” The prayer consists of four main requests:
1) That they might be “filled with the full knowledge of His will in all wisdom and spiritual understanding” (vs. 9). As in the epistle to the Ephesians, the will of God is prominent in this epistle (Eph. 1:1; 5, 9, 11; 5:17; 6:6; Col. 1:1, 9; 4:12). Albeit, a different aspect of God’s will is in view in this epistle. In Ephesians, it is “the Mystery of His will” (Eph. 1:9), which has to do with God’s purpose to bring Christ and the Church into display in the Dispensation of the Fulness of Times in the world to come (Eph. 1:10; 2:7). Whereas, in Colossians, it is the practical working out of God’s will in the saints in connection with the truth of the Mystery, so that there would be a present manifestation of Christ and the Church in this world (Col. 1:26-27).
In this first prayer request, Paul mentions three things in connection with learning and applying the great truth of the Mystery:
• “Knowledge”—This has to do with having an intellectual grasp of the truth. Since the New Testament Scriptures have now been written, wherein the Mystery has been unfolded, this knowledge can be acquired through a careful study of the epistles—especially Ephesians and Colossians.
• “Wisdom”—This has to do with applying the knowledge of the Mystery practically. This is largely acquired through prayer.
• “Spiritual understanding”—This refers to having spiritual insight to discern the mind of God revealed by the Holy Spirit. It is acquired through reflection and meditation in the presence of the Lord.
Some have summarized these three things as: “K” (knowledge) plus “W” (wisdom) equals “U” (understanding)—but this might be an overly-simplistic explanation of how these things inter-connect with each other.
The aspect of God’s will which Paul refers to in verse 9 is not exactly knowing the mind of the Lord in practical matters in daily life—i.e. where we should live, which line of employment we should pursue, which house or car to buy, etc. Paul’s prayer here has to do with the saints having a full understanding of God’s will concerning the carrying out of the truth of the Mystery. If these dear Colossian saints understood this, they would immediately know that the mixture of philosophy, Judaism, and mysticism that was being propagated in that region was false. Thus, the greatest safeguard against error is an intimate acquaintance with the truth. Then, when error presents itself, it will be easily identified as such, and immediately rejected
2) That they might “walk worthily of the Lord unto all well-pleasing, bearing fruit in every good work, and growing by the true knowledge of God” (vs. 10). We see from this that Paul’s second prayer request for the saints was that in being filled with knowledge, wisdom, and understanding, they would not use it to compete with the philosophers of their day on the stage of intellectualism, but rather, that they would “walk” pleasing to the Lord.
This shows that the motive for learning the truth is never for the purpose of showing off one’s knowledge. Learning the truth always has in view the putting of it into practice in our life. However, this will not be possible without us first knowing what His will is. Quite naturally, then, this second item in Paul’s prayer grows out of the first. The key point here is that the truth of the Mystery should govern our walk. Walking worthy is mentioned at least four times in Paul’s epistles:
• Walk “worthy of God” (1 Thess. 2:12).
• Walk “worthy of the Lord” (Col. 1:10).
• Walk “worthily of the glad tidings” (Phil. 1:27).
• Walk “worthy of the calling wherewith ye have been called” (Eph. 4:1).
The practice of the truth is just as important as learning it. Thus, knowledge of the truth should result in “bearing fruit in every good work.” As we walk in the truth of the Mystery according to God’s will, we will grow “by the true knowledge of God.” This equates with the “understanding” that Paul has referred to in verse 9.
3) That they would be “strengthened with all power according to the might of His glory unto all endurance and longsuffering with joy.” We might have supposed that praying for the saints to be endowed with divine power, as Paul does here, would be in view of them performing mighty works in service, such as those recorded in the early chapters of the book of the Acts. But not so; it was to give them strength to withstand the opposition and persecution that they would surely encounter in putting the truth of the Mystery into practice. Thus, Paul prayed that they would have “endurance and longsuffering” patience, because they would need it living in a world that is opposed to Christ.
This shows that if we walk in the full revealed truth of God and exhibit the character of Christ in our lives, it will draw forth the hatred of the world. The world hates Christ, and if we exhibit Christ, it will hate us too (John 15:18-20). Strengthening of the saints for this kind of opposition is, therefore, necessary. Hence, Paul prays that the saints would have “power” from God, not to do some great work for Christ, but to suffer for Christ. He adds that our endurance and longsuffering is to be “with joyfulness.” Taking patiently the buffeting of the world is good and acceptable (1 Peter 2:20), but enduring it with joyfulness is better. It makes our faces to shine (1 Peter 4:14), and that renders a powerful testimony to all. A Christian martyr dying at the stake in flames, and doing it joyfully, is a manifestation of this kind of divine strength.
4) That they would be filled with the spirit of thanksgiving and praise. Paul says, “Giving thanks to the Father, who has made us fit for sharing the portion of the saints in light, who has delivered us from the authority [power] of darkness, and translated us into the kingdom of the Son of His love: in whom we have redemption, the forgiveness of sins” (vss. 12-14). thus, he prayed that the saints would be found in a spirit of thankfulness for the present “portion” into which they had been brought through grace. He mentions “the Father,” who is the Source of all blessing; and “the Son of His love,” who is the Channel through which blessing has come to us; and a “kingdom,” into which we have been brought that is governed by divine “light” and “love.” What a wonderful place to be! This surely calls for thanksgiving and praise.
We enter the kingdom through being born again (John 3:5), but new birth in itself does not make us “fit” for this blessed portion in Christ. We need something more; we need to be resting in faith on the finished work of Christ and sealed with the Holy Spirit (Eph. 1:13). This brings us into our full Christian position before God (Rom. 8:9). J. N. Darby said, “So we are taught in that verse [13] of Colossians 1, ‘Giving thanks to the Father, who hath made us meet to be partakers of the inheritance of the saints in light.’ A man’s being born again does not make him meet; his being quickened makes him feel the need of it; there is another thing needed that fits you for glory, and that is Christ’s work in grace” (Collected Writings, vol. 21, p. 193).
The “portion” that Paul refers to here is the whole scope of our heavenly blessings in Christ. It is an inheritance of spiritual things, whereas in Ephesians 1, the inheritance is material things of this creation in the heavens and on earth (Eph. 1:11, 14, 18). Thus, there are two aspects to the Christian’s inheritance in the New Testament. Acts 26:18, Colossians 1:12, and 1 Peter 1:4 refer to spiritual side in Christ “in heaven.” J. N. Darby spoke of this aspect of the inheritance as being “over our heads” (in the heavenlies), because those references view the believer as a pilgrim treading the path of faith on earth. In contrast to this, Mr. Darby spoke of the Ephesians’ aspect as something that stretches out “under our feet.” This is because in that epistle the believer is viewed as seated in heavenly places in Christ (Eph. 2:6) and everything in the universe is under him—even the angelic beings (Eph. 1:20-21). Mr. Darby distinguished these two aspects as follows: “The inheritance is the inheritance of all things that Christ created. But in 1 Peter, or in Colossians 1, the thing is in heaven” (Notes and Jottings, p. 101). To help distinguish these two things, his Translation of the Bible renders the spiritual side as “portion,” and the material side as “inheritance.”
In order for us to be made fit for such great blessing, deliverance had to reach us. Satan’s clutch on lost souls is referred to here as “the power of darkness” (Luke 22:53; Acts 26:18; Eph. 6:12). But the mighty power and grace of God has “delivered” us from that and has “translated” us into “the kingdom of the Son of His love.” There are at least ten different aspects of the kingdom mentioned in Scripture. In this passage, it has to do with our being in a sphere of privilege wherein we dwell in fellowship with the Father and the Son, and we enjoy their affection. Thus, in this kingdom, we are loved by God just as much as He loves His own Son! (John 17:23)
It is in the Son of His love that we have our “redemption.” In order for us to be made fit for this kingdom a “ransom” had to be paid, and this was done in Christ’s finished work on the cross (Matt. 20:28; 1 Tim. 2:6). Redemption signifies that the believer has been “bought back” to God and “set free” from the consequences of his sins, and from the power of sin, and Satan. Hence, Paul adds, “Even the forgiveness of sins.” This means that a full release from the eternal judgment of our sins has been granted to us! The expression “through His blood,” found in the KJV, has little manuscript authority, and really should not be in the text because the emphasis in the passage is on the Person who accomplished the work, rather than on the greatness of the work—which will come in later in the chapter.
The Glories of the Son in Whom We Have Redemption: Colossians 1-2:3
Vss. 15-22—As mentioned earlier, the Colossian saints needed to understand the fullness that resides in Christ. If they could see that everything they needed was in Him, they wouldn’t think of looking anywhere else to fill their spiritual needs. This would deliver them from giving their ear to the mystic teachers circulating in their region.
Having introduced us to the Son in His relationship to the Father—being the Object of His Father’s affection—Paul now dwells on the glory of the Son so that He would become the great Object of our hearts’ affections as well. Who then is “the Son of His love” in whom we have redemption? Under the guidance of the Holy Spirit, Paul proceeds to answer this with a grand presentation of the Person and work of Christ. In an attempt to add truth to the saints concerning Christ, the mystics had actually detracted from His glory with statements of outright blasphemy. Paul, on the other hand, sets before us the glories of Christ and magnifies the greatness of His Person. This confirms the old maxim that all true ministry which comes from God will exalt Christ.
Using the typology in Israel’s conquest of the land of Canaan, we have before us in this next series of verses the antitype of the vision that Joshua saw of “the Captain of the Host of the LORD” (Josh. 5:13-15). This glorious and mighty Captain met Joshua at Jericho and announced that He had come to lead the children of Israel into their promised inheritance in Canaan. Likewise, in this passage we are given a glimpse of the glorious Person of Christ as the One who leads the saints into the knowledge and enjoyment of their heavenly portion of blessing—of which Canaan is a type. With such a great Person before him, Joshua “fell on his face to the earth, and did worship.” The Captain said to him, “Loose thy shoe from off thy foot; for the place whereon thou standest is holy.” Similarly, when touching the subject of the Person of Christ, as we do in this chapter, we need to remember that we too are on holy ground, and to be careful how we handle this great subject. This chapter is one of three first chapters in our Bibles that magnify the glories of the Person of Christ—John 1, Colossians 1, and Hebrews 1.
Paul directs our attention to the glory of Christ in three ways: in relation to God, in relation to creation, and in relation to believers.
In Relation to God
(vs. 15a)
The first thing Paul states about Christ’s greatness and glory is that He is “the image of the invisible God.” This refers to His essential glory in deity. In Scripture, “image” has to do with something or somebody representing somebody else (Luke 20:24). Man, being created in God’s image (Gen. 1:26-27) was thus put in the place of representing God on earth. But he fell, and the image was marred. Though fallen, man is still in the image of God (Gen. 9:6; 1 Cor. 11:7), and therefore, still responsible to represent God—but sadly, he does it very poorly. Christ, on the other hand, perfectly represents God. The true character of God was perfectly brought into display in His life on earth as a living representation of God. Being divine, He is “the express image of His Person” (Heb. 1:3). This confirms His deity, for no less than a divine Person can fully reveal and perfectly represent a divine Person.
Since God is “invisible,” it is impossible for any creature to see Him. To reveal God as Father, a divine Person (Christ) had to come down from God to reveal His true character of light and love. Thus, it is in Christ the Son of God that we see who God is. “No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him” (John 1:18; 14:9).
It is interesting and instructive to note that of the two things that Scripture says of man when he was created (being made in the “image” and “likeness” of God), when it comes to Christ, Scripture says that He is the “image” of God (2 Cor. 4:4), but it doesn’t say He was in the “likeness” of God. The reason for this is that Christ is not like God—He is God (John 1:1). To say that He was like God might imply that He was not God. He was “made flesh” (John 1:14), but He was never made God, for He ever existed in the Godhead. Scripture does say that Christ was “made in the likeness of men” (Phil. 2:7; Rom. 8:3). That is, He was like man constitutionally, having a human spirit (John 13:21), a human soul (John 12:27), and a human body (Heb. 10:5). In this sense, He was “made like unto His brethren” (Heb. 2:17). However, He was not like man morally. In becoming a Man, He did not take sinful human flesh into union with Himself. He was “sin apart” (Heb. 4:15). This means that He was without a fallen sin-nature. The Lord Jesus Christ is still a Man today in a glorified state at God’s right hand on high.
In Relation to Creation
(Vss. 15b–17)
As to the creation of the universe, Christ is no less than the Creator of it all! Paul says that He is the “Firstborn of all creation,” and explains why: “Because by Him were created all things, the things in the heavens and the things upon the earth, the visible and the invisible, whether thrones, or lordships, or principalities, or authorities: all things have been created by Him and for Him. And He is before all, and all things subsist together by Him.” Thus, creation displays Christ’s creatorial glory (Psa. 19:1-3).
Some have thought that “Firstborn of all creation” means that the Lord was the first created being that God made. But that is not how the term “Firstborn” is used in Scripture. In Scripture, it has nothing to do with being first in birth order. It’s true that the Lord was born first in the family of Joseph and Mary (Matt. 1:25), but that is not what this term means. Rather, it is used to denote a person’s position above others—being first in rank, and thus having preeminence over others (Ex. 4:22; Rom. 8:29; Heb. 12:23). For example: David was not born first in Jesse’s family (1 Chron. 2:13-15), yet the Lord called him the “firstborn” (Psa. 89:27). Likewise, Ephraim was not born first in Joseph’s family (Gen. 48:14) but the Lord called him His “firstborn” (Jer. 31:9).
Christ, in coming into His creation, being who He was (God “manifest in flesh” – 1 Timothy 3:16) could have no other place than that of “Firstborn.” When here in this world, the Lord did not insist upon His rights as Firstborn—which He will do in a coming day when He takes possession of the inheritance of all created things at His Appearing. But He did have those rights, and those with faith recognized it.
This passage clearly shows that Christ is the Creator of “all things.” Many other passages confirm this (John 1:3, 10; Eph. 3:9; Heb. 1:2, 10; Rev. 4:11). The Bible says, “In the beginning God created the heavens and the earth” (Gen. 1:1). “God” (Elohim) is plural, meaning that all three Persons in the Godhead had a part in that creative work. Likewise, “Creator,” as used in Ecclesiastes 12:1, is plural. But when one Person in the Godhead is singled out as the Creator, it is always the Son. Such is the case here in Colossians 1.
In qualifying “all things” that the Lord created, Paul says, “the visible and the invisible.” This indicates the two exhaustive groups of created things. It is not by coincidence that Paul mentions invisible things here, for it was that side of things that was intriguing the Colossians. They needed to know that Christ was the Creator of all those invisible things, and being the Creator of them meant that He was superior to them. Why then be enamored with those things when we have been translated into the kingdom of the Son of His love and therein have the privilege of fellowship with the Creator Himself? To seek the things which the Creator has created rather than the Creator Himself is senseless. Understanding this would work to deliver the Colossians from moving in the direction of mystical things.
Likewise, it is not a coincidence that Paul mentions “thrones, or lordships, or principalities, or authorities.” These are invisible angelic creatures in various ranks and capacities, all of which have been created by Christ. The mystics were teaching that believers should worship these creatures (chap. 2:18). But why should Christians seek after and worship angels, when they have the Creator Himself to worship?
“He is before all, and all things subsist together by Him.” This statement shows that, being a divine and eternal Person, Christ exists outside of time. The use of the present tense “is” indicates this. Compare John 8:58. The fact that all things “subsist” through Him shows that He is not only the Creator of the universe, but that He is also the Sustainer of the universe. Even when He walked here as a lowly Man, the existence of the universe depended upon Him! This is truly astounding. The hymn-writer stated this fact as follows:
Thou Countenance transcendent!
Thou life-creating Sun!
To worlds on Thee dependent—
Yet bruised and spit upon.
L.F. #119
Christ’s glory in creation is an acquired glory; He acquired it through creating the heavens and the earth. There are three different prepositions used here to convey three different thoughts as to Christ and the creation:
• “In Him” means that all creative force (power) resides in Him.
• “By Him” means that He is the active instrument (agent) through which divine power works.
• “For Him” means that He is the divine end for which everything has been made; it is for His pleasure (Rev. 4:11).
In Relation to Believers
(Vss. 18-22)
Paul goes on to present the glories of Christ in connection with believers. The 18th verse shows that God has acted in the scene of death (in resurrection) for the purpose of bringing believers into a relationship with the Godhead so that they might be able to enjoy what He enjoys in His beloved Son. By virtue of His resurrection and ascension on high, Christ has become “the Head of the body” and “the Firstborn from among the dead.” Thus, He has an ecclesiastical glory as Head of the body and the glory of preeminence in connection with His place in the new creation race. Believers, therefore, have a double link with Christ at God’s right hand.
Firstly, we are viewed in Scripture as “members” of Christ’s body, of which He is the Head (Rom. 12:5; 1 Cor. 12:12-13). This link with Him was made when He ascended to God’s right hand and sent forth the Holy Spirit to dwell in believers (Acts 2). Secondly, we are viewed in Scripture as “brethren” in the new creation race of men, of which Christ is the Firstborn (Rom. 8:29; 2 Cor. 5:17; Gal. 3:28-29; 6:15; Eph. 2:10; 4:24; Col. 3:10-11; Heb. 2:12-13; Rev. 3:14) This link with Christ was established after He rose from the dead and breathed into the disciples, saying, “Receive the Holy Spirit” (John 20:22). Thus, He is “the beginning” of an altogether new race of men (Rev. 3:14), and as Firstborn in that race, He must have “preeminence” in all things. (Christ as Firstborn from the dead in verse 18 must not be confused with Christ as Firstborn of all creation in verse 15. These are two different spheres of Headship. As Firstborn of all creation, He is the Head of the natural creation; as Firstborn from among the dead, He is Head of the new creation.)
These two links with Christ on high are indicated by two expressions in Paul’s epistles. They are:
• “The Christ”—This usually refers to the members of the body and the Head being linked together in one unit (union), wherein are found our collective blessings and privileges in worship and ministry, as empowered by the Holy Spirit (1 Cor. 12:12-13; Eph. 1:10, etc. – J. N. Darby Translation).
• “In Christ”—This indicates our link with Christ as His brethren in the new creation race (2 Cor. 5:17, etc.), wherein are our individual blessings (Eph. 1:3).
The Incarnation of Christ
Vs. 19—Having set forth the glory of Christ’s Person as the Image of God, the Firstborn of all creation, the Head of the Church, and the Firstborn of the new creation, Paul turns our attention to more great glories of Christ—those having to do with Him becoming a Man and dying on the cross.
To set forth these glories, Paul takes us back to the incarnation of Christ, when He took manhood into union with His Person and became a Man (John 1:14; 1 Tim. 3:16). This was necessary, for in order for Him to stand in man’s place as man’s Sin-bearer to accomplish redemption, He had to become a Man. As a Man, “all the fulness of the Godhead was pleased to dwell” in Him. The three Persons of the Godhead were in Him in life and purpose (John 1:32; 14:10), and as a result, His every word and deed “pleased” the Father (Matt. 3:17; John 8:29) and was “justified in the Spirit” (1 Tim. 3:16). Thus, the incarnation brought Christ’s moral glory into view.
His incarnation has brought God into close proximity with man. Through it the One who is infinitely high has become intimately nigh! (1 John 1:1-2) Christ’s life and ministry on earth, which was “full of grace and truth,” has given men an opportunity to see who God is in moral character (John 1:14). There was a perfect display of moral grace among men, for Christ glorified God in all that He said and did (John 17:4). As He walked in this world, His moral glory shone out in every direction; it was something that could not be hidden.
The Cross of Christ
Vs. 20a—Paul then proceeds with another great glory of Christ in connection with His death—His redemption glory. This is a glory that the Lord acquired by going to the cross and glorifying God in regard to the whole question of sin. Paul says that He “made peace through the blood of His cross.” The incarnation could not bring about our union with Christ in His body, nor could it make us part of the new creation race. As mentioned earlier, these links wherein we are blessed with Christ could not be made until He rose from the dead and ascended on high. Neither could the incarnation of Christ bring man, who has gone far from God, back to God. No amount of moral glory displayed in Christ’s perfect life could bring man back. Speaking reverently, all the fulness of the Godhead dwelling in Christ, great as that was, could not effect this. A deeper work was needed, and this is what we see in Christ’s death on the cross. He made peace through the blood of His cross, and therein laid the foundation for blessing to come to man and for man to be reconciled to God (1 Peter 3:18).
It is important to understand that Christ’s work on the cross has taken care of more than just the sins of believers. He tasted death for “every thing” (Heb. 2:9). This means that His death on the cross has paid the price for every effect that sin has caused in the creation. Through His work on the cross, He has bought “the field” (the world) and everything in it (Matt. 13:38, 44). He now has title and right to it all as being His “purchased possession” and He awaits to redeem it (Eph. 1:14). This aspect of Christ’s work on the cross of tasting death for everything is called “propitiation” (Rom. 3:25; Heb. 2:17; 1 John 2:2; 4:10). It has to do with the vindicating of God’s holy nature in regard to the outbreak of sin, by rendering a full satisfaction to the claims of divine justice for it all.
Since “peace” has been made by the blood of the cross, no one is being asked to “make their peace with God” (as men mistakenly say), because it has already been made by Christ. Men couldn’t do it even if it were asked of them anyway! Christ’s having secured peace for all does not mean that all are justified and have “peace with God” (Rom. 5:1). To have this, one must believe on our Lord Jesus Christ and rest in faith on His finished work. Peace being made by the blood of the cross means that the price has been paid and the work has been accepted, and the way has been opened for God to announce to the world: “Come, for all things are now ready” (Luke 14:17). Thus, the finished work of Christ on the cross has given God a righteous basis on which to offer pardon and blessing to all who believe the gospel.
Reconciliation—Two Aspects
Vss. 20b-22—In setting before the saints the greatness of Christ’s work on the cross, Paul is led by the Spirit to focus on the broadest and farthest-reaching of all God’s works in grace—reconciliation. He explains that God’s purpose in making peace by the blood of the cross was “to reconcile all things unto Himself [Itself]; by Him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath He reconciled in the body of His flesh through death, to present you holy and unblameable and unreprovable in His [Its] sight.” Reconciliation has to do with God’s bringing back into harmony and fellowship with Himself everything that has gone away from Him through sin. Thus, the death of Christ is seen here as that which has laid the foundation for a twofold reconciliation to be effected—of all things on earth and in heaven (vs. 20), and of all persons who believe the gospel (vs. 21).
The Reconciliation of All Things
Vs. 20b—The reconciliation of “all things” is mentioned first. It has to do with setting all things right in relation to God. The whole creation has been ruined by sin and is in need of purification (Job 15:15; Heb. 9:23) and redemption (Eph. 1:14), and to be brought back to God so that it can be used for the purpose for which it was created. While the creation is definitely ruined by sin, it is not guilty. It didn’t come into its fallen state through an act of its own will (Rom. 8:20). Nonetheless, it is presently under “the bondage of corruption” and “groans together and travails in pain” (Rom. 8:21-22). The reconciling of created things will begin when Christ appears (Acts 3:20-21). One of His first acts will be to lift the bondage of corruption that is cast over the creation. But the work of reconciliation will not be complete until the Eternal State is reached, when every last taint of sin will be removed and everything is brought into accord with God (J. N. Darby, Synopsis of the Books of the Bible, Loizeaux Edition, on Colossians, p. 25; Notes & Jottings, p. 110). All the disorder in the creation will then be gone, and the earth and the heavens will be completely delivered from the power of evil and the effects of sin (1 Cor. 15:24-28). It is then that John 1:29 will be fulfilled—“Behold the Lamb of God which taketh away the sin of the world.”
It is interesting to note that when creation is in view, “the heavens” are mentioned before “the earth” (vs. 16), but when reconciliation is in view, “the earth” is put before “the heavens” (vs. 20). This shows the order in which they were created (Gen. 1:1, etc.) and the order in which they will be reconciled. Thus, the work of reconciliation will begin with things on earth, and then will widen out to reach things in the heavens. “Things under the earth [infernal beings],” mentioned in Philippians 2:10, are not included in reconciliation, and thus, they are not mentioned here. “Infernal” beings are fallen angels and unrepentant men under damnation in a lost eternity. They were not infernal when God created them, but became that through rebellion. They will be forced to bow the knee in submission to Christ’s Lordship as Philippians 2:10 indicates, but that is not salvation, nor is it reconciliation. (Reconciliation does not apply to unfallen angels; they haven’t gone away from God.)
It should also be noted that a more correct rendering indicates that the work of reconciliation is not “unto Himself” (as in the KJV), but “to Itself,” which refers to the whole Godhead. This shows that all three Persons in the Godhead will be involved in bringing everything back into accord with the mind of God.
The Reconciliation of Believers
Vss. 21-22—As previously mentioned, the reconciling of all things is a future thing; it is yet to happen. In the meanwhile, God is reconciling men through the gospel of His grace.
Perhaps the saddest result of the entrance of sin is the estranged relations that exist between men and God. Wrong thoughts and feelings now possess man's heart and mind toward God (vs. 21). Through sin, men in their fallen state have become "haters of God" (Rom. 1:30), and thus have great "enmity against God" (Rom. 8:7). This passage in Colossians 1 shows that man's fallen condition is two-fold: he has become an alien and an enemy of God. "Alienated" is what men are by nature; "enemies" are what they are by practice. As such, man is now far from God morally and spiritually, having no relationship with his Creator. This estrangement was not just with Adam who first sinned, but is true of the whole race under him (Rom. 5:19a). Hatred and enmity toward God exists in every lost person, in varying degrees. It is evident in the profanity with which men use His holy name (Psa. 139:20) and in the "wicked works" which they practice. These things have contributed to man’s estrangement from God. Men have a sense of having done wrong, and their accusing conscience keeps them away from Him whom they have wronged.
This condition of enmity is altogether on man's side; it is man who has sinned and gone away from God. Even though man's heart toward God has been corrupted, God's disposition toward man has not changed. He is still favourably disposed toward sinners, for He is the great Unchangeable God (Mal. 3:6). This can be seen in the fact that He “commends His love toward us....while we were yet sinners,” and has proven His love by the fact that “Christ died for us” (Rom. 5:8). Thus, in his confused state of thinking, man views God as an enemy, but He isn’t that at all. In fact, God is seeking the good and blessing of man! A change of heart is desperately needed in man, but not in God, for He has always loved man. Therefore, it is not God who needs to be reconciled to man, but man to God. To say that God needs to be reconciled denies His "everlasting love" for man (Jer. 31:3; John 3:16). Sometimes, when people are awakened to their need to be saved, they have the mistaken idea that since they have sinned and have gone away from God, they need to do something to turn God’s heart toward them. Some think that they need to shed tears; others think that they need to clean up their lives and get religious. But again, this is misunderstanding the heart of God; His heart has always been favourable toward man.
Since this is the case, Scripture does not present reconciliation as we know it today in the modern sense of the word. That is, in having to do with two parties that have been estranged, coming toward each other's position with some degree of compromise, so that relations between them can resume as they once were. Reconciliation, as found in the Bible, treats the subject as man being brought back to God. Hence, Scripture does not say that we are reconciled with God, which might imply this compromise, but rather that we are reconciled "to" God (Rom. 5:10; 2 Cor. 5:20; Eph. 2:16; Col. 1:20). Moreover, it is us ("we") who receive "the reconciliation," not God (Rom. 5:11). (Matthew 5:24 does use the word "reconciled" in the sense of two parties coming together, but it is a different word in the Greek and is not in connection with the gospel blessings that we are considering.)
God in grace has overcome man’s alienation and enmity by taking care of the sin question in the death of Christ, and then by sending out His servants to announce that He loves man and has provided a way for him to be brought back in peace. Thus, the gospel message that the servants of God carry to the world is: “Be reconciled to God” (2 Cor. 5:20). This does not mean that every person in the world is now reconciled, or that all will be reconciled, but that a provision has been made to reach and restore every person, if they are will come to Christ.
There are four main places in the New Testament where the reconciliation of persons is considered—each views the subject in a different aspect:
• Colossians 1:19-22—for the pleasure of the Godhead.
• Romans 5:1-11—for the believer's comfort and joy in God.
• Ephesians 2:11-16—to effect unity among the members of Christ's body.
• 2 Corinthians 5:19-21—as a testimony toward the world.
As noted above, Colossians 1:22 presents reconciliation from God's perspective, emphasizing what it accomplishes for God’s pleasure. Thus, it is the highest aspect of reconciliation. To be forgiven would have satisfied us, but it wouldn't satisfy God. The parable in Luke 15 illustrates this great fact. The father was not satisfied to give the prodigal the kisses of forgiveness—he would have him arrayed with the best robe, with a ring on his hand, and with the shoes on his feet, so that his eye could rest upon his son with complacency (Luke 15:20-23). Thus, we see from this that God works to effect reconciliation in order that we might be "holy and unblamable and unreproveable in His [Its] sight"—and this so that He can find His pleasure in us. Reconciliation includes, but goes beyond the forgiveness of sins and justification, to the bringing of the believer “nigh” to God in peace (Eph. 2:13). W. Kelly said, “Reconciliation therefore is a term of rich meaning, and goes far beyond repentance or faith, quickening or justification” (Notes on the Second Epistle to the Corinthians, p. 114). Thus, the incarnation has brought God to man and reconciliation brings men (believers) to God.
The main difference between the reconciliation of things and persons is that the reconciliation of things is universal; whereas, the reconciliation of persons is not. Not all the sons of fallen Adam get this great blessing; it is only those who believe the gospel and receive Christ as their Saviour. Another difference is that God reconciles things to Himself through the exercise of judgment, but He reconciles men through the power of His love and grace working in their hearts to dispel their hatred and enmity. He takes those who are aliens and enemies through sin, and converts and reconciles and transforms them into sons, wherein they “joy in God” (Rom. 5:11) and He has His pleasure in them!
Father, Thy sovereign love has sought
Captives to sin, gone far from Thee;
The work that Thine own Son hath wrought
Has brought us back in peace and free.
And now as sons before Thy face,
With joyful steps the path we tread,
Which leads us on to that blessed place
Prepared for us by Christ our Head.
L. F. #331
Summary of Christ’s Glories in Colossians
• As “the Image of God”—His essential glory in deity.
• As “the Firstborn of all creation”—His creatorial glory.
• As “the Head of the body”—His ecclesiastical glory.
• As “the Firstborn from among the dead”—His glory of preeminence in the new creation.
• As the One in whom “all the fulness of the Godhead dwelt”—His moral glory.
• In making “peace through the blood of His cross”—His redemption glory.
• In reconciling “all things to the Godhead”—His official kingdom glory.
A Warning
Vs. 23—Paul then adds a warning: “If ye continue [abide] in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard.” By using the word “if” here, he wasn’t implying that the saints at Colosse could lose their salvation if they didn’t go on steadfastly, but because there was a real possibility that some among their number were mere professors. Paul had reason to believe that there might have been some who were outwardly attached to the Christian company at Colosse, but were not vitally attached to Christ by faith. In other words, they were going to the meetings of the assembly in Colosse, but weren’t really saved. The “ye” in this verse, therefore, encompasses all who called on the name of the Lord in Colosse, including any who may have been merely professing faith. Those who were real believers would manifest it by continuing in the faith, and those who didn’t have faith would show it by not continuing. Thus, this word of caution was added to check mere profession. It shows that the wonderful blessings included in reconciliation are conditioned upon a person having real faith in Christ, and that continuing in the path of faith is the best way to prove one’s reality.
There are actually two kinds of “ifs” in Scripture: one is an “if” of condition, and the other is an “if” of argument. An “if” of condition assumes that there is a possibility of some sort of failure occurring in meeting the conditions involved in a certain matter. An “if” of argument, on the other hand, has to do with the writer laying down certain facts in his presentation, and then building on those facts to make a certain point. When this is the case, the word “since” could be substituted for “if.” (See chapters 2:20 and 3:1.) Paul was using an “if” of condition in this 23rd verse because there was a real possibility of some failing to believe the gospel, and this would be evident by their not continuing in the faith.
Those who were mere professors would also manifest themselves by accepting the blasphemous doctrines being put forth by the false teachers in the area. Note: Paul does not speak of them turning away, but of being “moved away.” This implies the influence of others being involved in their departure. The “hope of the gospel” in this passage is more than the saints being glorified with Christ at the Rapture. The context points to the glorious consummation of reconciliation being brought to fruition in both the heavens and the earth, in which the Godhead will find its full satisfaction.
In speaking of the gospel, Paul says that it had been “proclaimed in the whole creation.” He didn’t mean that everybody in the whole world had heard the message of God’s grace, but that its sphere of operation is no less than to every person in the whole creation.
Paul’s Two Ministries
Chaps. 1:23b–2:3—It is God’s desire that “every creature which is under heaven” would have an opportunity to hear these wonderful things and to be blessed in Christ by them (1 Tim. 2:4). In view of this, Paul goes on to speak of the two ministries which the Lord had given him to carry the truth to the world.
Having already spoken of “the gospel,” of which he says he had become a “minister” (vs. 23b), Paul expands on this and speaks of a further ministry which he had been given—the unfolding of the Mystery concerning Christ and the Church. He says, “Now I rejoice in [my] sufferings for you, and fill up that which is behind of the tribulations [afflictions] of Christ in my flesh for His body, which is the assembly [Church]; of which I became minister, according to the dispensation of God which is given me towards you to complete the Word of God, the mystery which has been hidden from ages and from generations, but has now been made manifest to His saints; to whom God would make known what are the riches of the glory of the mystery among the nations [Gentiles], which is Christ in you the hope of glory.”
Thus, Paul had two ministries: preaching “the gospel” to the lost and teaching the truth of “the Mystery” to the saints. The fact that they are mentioned together here, and also in Romans 16:25 and again in Ephesians 3:8-9, shows that these two things are connected and should always be treated as such. The truth of the gospel should flow into the truth of the Church. Sadly, many Christians have not seen this and focus their labours on gospel work without giving due attention to teaching their converts the truth of the Church. W. Kelly lamented over this and wrote: “One of the melancholy signs and proofs of where the Church is now, is that even in the most earnest children of God, there is but little thought of refreshing the hearts of the saints. Zeal is absorbed in the simple conversion of sinners. The glory of God in the Church goes for nothing....One says this not to lessen pity for the perishing, but to urge the claims of Christ’s glory and grace on the saved (The Epistles to Titus and Philemon, p. 148). We learn from this that the great end of the gospel is not merely to deliver a person from the penalty of his sins, wonderful as that is. It is to have the convert understand his place in the body of Christ (the Church), and thus to function together with the other members in the body in accordance with God’s plan to display the glory of His Son, both now in this world and in the world to come.
The Cost of Carrying the Truth to the Saints
Vs. 24—Paul then speaks of what it cost him to bring the truth to the saints. He had been bombarded with persecution which caused him much suffering (Acts 9:16; 2 Cor. 11:23-27), and this led to his being in “bonds” in Rome (Col. 4:3, 18). This shows that Satan doesn’t stand by quietly and let the gospel be preached and the truth taught. No, he stirs up opposition to it. We can be sure that whatever is introduced into this world concerning Christ, Satan will oppose it. He was opposed to Christ when He was here, and now that Christ has gone to heaven and formed His body to represent Him here below, Satan opposes it. If he can no longer persecute Christ, he will turn his energy towards persecuting His body. This can be seen in the question that the Lord asked Paul before he was converted: “Saul, Saul, why persecutest thou Me?” (Acts 9:4) This statement shows that to touch the members of Christ’s body is to touch Christ, because of the union that exists between the Head and the body. When Saul was converted, he became the chief minister of this very truth, and naturally, he bore the brunt of the persecution leveled at the saints. Satan targeted the vessel that had been specially raised up of God to bring out this truth.
If suffering had to be endured to bring the truth to the saints, then Paul was happy to suffer for the truth’s sake. He said, “Now I rejoice in [my] sufferings for you.” He explains that, in reality, it was the same character of suffering that Christ Himself endured in His life when He laboured to reconcile man to God (2 Cor. 5:19). Paul’s suffering filled up “that which is behind of the tribulations [afflictions] of Christ.” That is, when the Lord finished His ministry and went back to heaven, He left behind those sufferings for the truth’s sake for others to “fill up.” Thus, Paul’s sufferings were really an extension of Christ’s sufferings. These, of course, were the non-atoning, martyrdom sufferings of Christ. This was altogether different from the kind of suffering that the ascetics were advocating. They were mortifying their bodies “to the satisfaction of the flesh” (chap. 2:23), whereas Paul was suffering in his body for the spiritual benefit of Christ’s “body’s sake.”
Reviewing Paul’s exercises as a minister, we see that he not only prayed for the saints (vs. 9), and taught them by word and deed (vs. 28), but he was also prepared to suffer for them (vs. 24). These three things should go together in every servant’s ministry. A challenging question we can ask ourselves is: “Am I prepared to suffer for the saints?”
The Mystery
Vs. 25—Paul then speaks of his second ministry. He says that he was also “a minister, according to the dispensation of God which is given me,” which as we have said, has to do with the unfolding of the truth of “the Mystery.” Paul was the chief proponent of the Mystery. Other “holy apostles and prophets” had had this great truth revealed to them (Eph. 3:5), but Paul was especially commissioned of the Lord “to enlighten all with the knowledge” of it (Eph. 3:9).
As mentioned in the Introduction, the Mystery reveals God’s great purpose to glorify His Son in two spheres—in the heavens and on earth—in the world to come, through a specially formed vessel of testimony, the Church (Eph. 1:8-9). The Old Testament clearly foretells of a Jewish Messiah reigning over the whole earth with Israel and the Gentile nations rejoicing under Him. But the Mystery reveals something more. When Christ reigns, He will have a heavenly complement at His side—the Church, His body and bride. God will use this specially formed vessel to enhance the glory of Christ in that coming day of display (Rev. 21:9–22:5). Moreover, the Mystery reveals that Christ will not only reign over the earth, but over the whole universe—and the administration of the world to come will be under Him and the Church (Eph. 1:10 – “the Christ”).
Also mentioned in the Introduction are the two parts to the Mystery as presented in the epistles to the Ephesians and the Colossians. Ephesians emphasizes the future aspect when God’s great purpose concerning Christ and the Church will be brought into display in the world to come. Colossians gives the present aspect of the Mystery, which has to do with the features of Christ being worked out practically in the members of His body, so that the world would see a living demonstration of the union of Christ and the Church.
Paul says that bringing out this great truth would “fulfil [complete] the Word of God.” Thus, the Mystery is God’s crowning jewel that completes the divine revelation of truth. Having divulged this secret, there now remains no more truth to be revealed. “All the treasures of wisdom and of knowledge” are found in the Mystery, and they have all been disclosed to the saints (chap. 2:2-3). Completing the Word of God does not mean that Paul was the last to write the inspired Scriptures; we know that he was not. The Apostle John wrote his Gospel, and his epistles, and the book of Revelation some years later. However, those writings do not reveal any new truth concerning the Church—which is Paul’s point here. John’s epistles do not take up the truth of the Church, but rather the family of God. His Revelation of Jesus Christ has many visions and revelations connected with future events, but those things are an enlargement on subjects already introduced in the Old Testament. All such prophetic teachings are not new subjects of truth.
Vs. 26—Paul then enlarges on the fact that the truth in the Mystery is not an extension of truth given in the Old Testament. He makes it clear that it was something that was “hidden from ages and from generations” (Rom. 16:25; Eph. 3:5) and has only now in this present Dispensation of Grace been “made manifest to His saints.” It is not something that Old Testament saints could have known about. It was a “secret” (Rom. 16:25) that was not hidden in the Old Testament (as some have thought), but something that was “hid in God” (Eph. 3:9). There are images of Christ and the Church in the Old Testament types, such as: Adam and Eve (Gen. 2), Isaac and Rebekah (Gen. 24), Jacob and Leah (Gen. 29), Joseph and Zaphnath-paaneah (Gen. 41), etc., but these do not teach the truth of the Church. They do not disclose the nature of its union, etc. All such required a divine revelation, which is what the Mystery unfolds. We would not have seen those figures in the Old Testament had not the truth of the Church been revealed in the Mystery in the New Testament.
Vs. 27—Paul then defines the practical working out of the truth of the Mystery in the saints. He says that it is, “Christ in you the hope of glory.” Thus, the Mystery reveals that God would have persons here now in this world in the very place where Christ has been cast out and crucified, in whom the living characteristics of His Person would be seen. It is not that Christ personally dwells in those who compose this new company (as commonly thought), but that the characteristics of the life of Christ are seen in them. W. Kelly said, “It is Christ’s life in us in its full risen character of display” (Lectures on Colossians, p. 108). “You” is plural. This shows that it is God’s intention that there would be in this world a united reproduction of Christ in the saints. Seeing the saints moving together in happy fellowship, even though they are diverse in social standing, intellectual attainments, race distinctions, etc., renders a strong testimony as to what God is presently doing in this world through the gospel. The “hope” that he refers to here is the deferred certainty of our being with Christ in a glorified state.
Vs. 28—Having spoken of the Mystery in its present aspect, Paul says, “Whom we preach [announce], warning [admonishing] every man, and teaching every man in all wisdom; that we might present every man perfect in Christ Jesus.” We see from this that the objective of his twofold ministry was that people would not only have their souls saved eternally through believing the gospel, but that they would also go on after they were saved and reach full Christian maturity. “Perfect,” in the sense in which Paul uses the word here, refers to this. It means “full grown” and could be translated as such (1 Cor. 14:20; Phil. 3:15). All Christians are “in Christ Jesus” as to their position of acceptance before God in Christ, the risen, glorified Man. But to be “perfect in Christ Jesus” involves knowing the truth of the Mystery and seeking to walk with our fellow brethren in such a way that there would be a living demonstration of Christ. Thus, Paul was not interested in simply bringing people over the line of soul-salvation and leaving them there to make their own way in divine things––he laboured to establish them in the truth after they were saved. Hence, if the Colossians wanted Christian perfection, it would be found in the truth revealed in the Mystery, and not in what the false teachers in their area were propounding.
Note the switch from the plural (“you” – vs. 27) to the singular (“every man” – vs. 28). This is because when it comes to growth and progress in divine things, it is an individual thing. We cannot grow for someone else, and they can’t grow for us. On the believer’s part, spiritual progress requires obedience, diligence, and exercise of soul. It is also helpful to have instruction from gifted teachers, as was the case here with Paul’s instruction.
Vs. 29—In view of presenting every man perfect, Paul says, “Whereunto also I toil, combating according to His working, which works in me in power.” Combat refers to warfare. This shows that Paul saw his labours as a spiritual conflict. He clearly understood that the devil and his emissaries were working behind the scenes to resist the spread of the truth (2 Cor. 10:3-5; 1 Thess. 2:18; Eph. 6:11-13). In the world to come, there will be no combating with these evil foes to bring out the display of Christ and the Church, because they will all be confined to the bottomless pit (Isa. 24:21-22; Rev. 20:1-2). But in this world today there is a definite spiritual battle regarding the collective reproduction of the features of Christ in the saints.
Chap. 2:1—Paul knew that the saints in that region were in a perilous condition, and he wanted them to know his concern. He said, “For I would have you know what great conflict [combat] I have for you, and for them at Laodicea.” The mention of “Laodicea” here and “Hierapolis” later in the epistle (chap. 4:13) tells us that these neighbouring assemblies were in danger too. It shows the enemy’s efforts are relentlessness. If these false teachers couldn’t get the ear of the Colossians, they would try to get in at Laodicea, or at Hierapolis.
Vss. 2-3—Paul’s great desire for them was “that their hearts may be encouraged, being united together in love, and unto all riches of the full assurance of understanding, to the full knowledge of the mystery of God; in which are hid all the treasures of wisdom and of knowledge.” Being “knit together in love” was a matter of their “hearts” being lifted up in the Lord, and having “the full assurance of understanding” of the Mystery was a matter of their minds being instructed in the truth. This would garrison them against the deceptions of the enemy. If this state existed among the Colossians, it would be difficult for the enemy to get a foothold in the assembly. The “full assurance” that Paul was referring to here was not the assurance of their souls’ salvation; this they already had. It was that they would be fully assured of the fact that they had been given “all the treasures of wisdom and of knowledge” in the Mystery. Knowing this would deliver them from seeking truth anywhere else but in the Mystery. Thus, Paul’s conflict in prayer was that they would be in a right spiritual state to profit from the truth.
Using the typology in Israel’s journey from Egypt to Canaan, “the treasures of wisdom and knowledge” that Paul speaks of here is the antitype of Israel’s promised inheritance (portion) in Canaan. See Ephesians 1:3.
Hindrances to Carrying Out the Truth of the Mystery: Colossians 2:4-19
(Chapter 2:4-19)
Having spoken of the importance of understanding the Mystery, as well as the need for walking together in love with our brethren, whereby the truth of the Mystery is put into practice, Paul now warns of the dangers of being distracted from this objective. In this second chapter, he exposes the different wiles that the devil uses to draw the saints away from the simplicity that is in Christ. He also shows that Christ is the answer to all that the enemy would introduce to ensnare the saints.
Four Spiritual Dangers
Paul focuses on four main spiritual dangers that will move a person away from the truth of the Mystery—if he is not careful. These are:
• Enticing words of eloquence (vss. 4-7).
• Philosophical rationalism (vss. 8-15).
• Jewish ritualism (vss. 16-17).
• Oriental mysticism (vss. 18-19).
Even though these errors vary and are different in nature, they refer to the same class of teachers who were corrupting the saints with their spurious doctrines. H. Smith said, “It will be noticed that none of these evils are the gross things of the world, but rather things that would appeal to the intellect and religious side of man’s nature, and therefore are things that are a special snare to the Christian” (The Epistle to the Colossians, p. 30). This array of spiritual snares serves to remind us that we mustn’t underestimate the power and deception of the devil. Again, using the typology in Israel’s conquest of Canaan, if chapter 1:15-22 gives a view of the Captain of the Lord’s host, and chapter 2:2-3 answers to the inheritance of Canaan, chapter 2:4-19, which we are now about to look at, would give us a view of the enemies in the land. The Canaanites answer to the various kinds of spiritual wickedness that the believer meets with “in the heavenlies” (the realm of spiritual activity – Eph. 6:12).
Looking over these four things we see that the whole intent of the enemy of our souls could be summed up in the phrase—“And not after Christ” (vs. 8). Truly, the devil’s ABC’s are: “Anything But Christ.” It is significant that Paul begins each of these four warnings with: “Lest any man....” or, “Let no man....” (vss. 4, 8, 16, 18). This shows that the devil not only uses his angels and the elements of the world, but also men to do his evil work. It is also significant that while he uses these agents, he cannot use anything that is “according to Christ;” those things do not fit his evil program (vs. 8).
Each of these four things that the enemy would introduce through cunning men, is followed by an appropriate antidote, which if heeded, would preserve the saints from those seductions. As mentioned already, the answer for all of these intrusions is knowing what we have in Christ and walking in it. It is our great safeguard.
(First) Enticing Words of Eloquence
(Vss. 4-7)
The first thing that marked these false teachers was a great show of human eloquence. Paul says, “And this I say, lest any man should beguile [delude] you with enticing words.” Eloquence is the art of using language to stir the emotions. The Greeks were particularly impressed with it (Acts 12:21-22). Eloquence in itself is not necessarily bad (Acts 18:24). The danger is in using it with an agenda to further one’s erroneous views and heretical purposes of drawing people after oneself. Paul warned the Romans of this very danger, stating that by “good words and fair speeches” men with ulterior motives will “deceive the hearts of the simple [unsuspecting]” (Rom. 16:18). Unestablished souls are often swayed by high-sounding phraseology that appears spiritual, thinking that eloquence is spirituality. A case in point is the present day cults in the Christian profession. Their evil doctrines are usually wrapped in a beautiful exterior of fair words. Those who teach this kind of “systematized error” (Eph. 4:14) will often have an attractive demeanor, and this can be deceiving as well. “Hymenaeus (“wedding song”) and “Philteus” (“beloved”) are examples of this (2 Tim. 2:17). The meaning of their names suggests that these men had sweet and lovely characters—but in reality, they were overthrowing the faith of the saints with their erroneous doctrines! H. E. Hayhoe appropriately said, “Beware of nice men; love faithful men.”
Vs. 5—Paul rejoiced to know that the Colossians were continuing in the truth. He said that this was evident by “beholding” their “order” and the “firmness” of their “faith in Christ.” This fact proves that the Colossians had not swallowed the spurious doctrines that were being put forth. Nevertheless, they were in danger of it, and that was a concern to Paul.
The Remedy
Vss. 6-7—As mentioned, with each snare that the enemy would put in the path to trip up the believer, Paul gives an appropriate antidote that would meet that particular seduction. His remedy for the persuasive speech of those who would draw them away after strange doctrines was: “As ye have therefore received Christ Jesus the Lord, so walk ye in Him: rooted and built up in Him, and stablished [assured] in the faith, as ye have been taught, abounding therein with thanksgiving.” That is, they were to stay with the things that they knew and had been “taught” and to “walk” in them. “As” they had begun, so they were to continue. Instead of looking around for new truth, they were to be “rooted and built up” in the truth they had received, and to be “assured” of it. “Rooted” is the past tense, but “built up” is present tense. Thus, Paul would have them to be built up in what they had been given. They were not to let anyone draw them away from it, regardless of how persuasive their speech was. (Compare Galatians 1:8-9.) They needed to understand that they had been given all the treasures of truth in the Mystery; there was no higher truth to give. It is enough to fill and satisfy our hearts and minds, and to cause in us much “thanksgiving.”
(Second) Philosophical Rationalism
(Vss. 8-15)
The second dangerous thing that marked these false teachers was philosophical rationalism. That is, the use of human reasoning in divine things. Philosophy means, “the love of knowledge.” It is not wrong to want knowledge; Paul prayed for the saints to that end in chapter 1:9. The danger is to seek it apart from the revelations that God has given through the apostles and prophets of the New Testament. This is exactly what these false teachers were doing. They attempted to add philosophy to the gospel, but it was just the working of the human mind in the things of God. As a result, they erred from the truth with much bad doctrine. Since that was the case, Paul warned the Colossians: “Beware lest any man spoil you [lead you away] through philosophy and vain deceit, after the tradition [teaching] of men, after the rudiments [elements] of the world, and not after Christ.” As Paul points out here, the sad effect of this teaching was that it ultimately leads believers away from Christ.
Paul exposes this philosophic line of teaching as being “vain deceit” because it ministered to the pride in man. Since it emanates from the mind of men, all such human reasoning never takes into account the end of man in the flesh under God’s judgment at the cross, as does the gospel that Paul preached (Rom. 6:6; 8:3). This human line of teaching makes something of man in the flesh. It sees some good in man and seeks to cultivate it, and thus, ministers deceitfully to the vanity of man. This is why it is called vain deceit.
That Christians would seek knowledge in the matters of life from the unconverted Greek philosophers shows clearly that they don’t understand that “the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them for they are spiritually discerned” (1 Cor. 2:14). Simply put: those worldly philosophers cannot give the Christian the truth because they don’t have it! The very best that they can offer is but mere human reason. They may have great pretentions to having higher spiritual knowledge, but in reality Paul says that it is just the “rudiments [elements] of the world.” “The Greeks seek after wisdom” (1 Cor. 1:22), but it is “the wisdom of this world” (1 Cor. 2:6). Moreover, much of their worldly wisdom is filled with uncertainty. Each new generation of philosophers usually contradicts the previous generation so that the seeker of knowledge is left with no real hope on which to rest his soul. If we go in for philosophy and the wisdom of men, we will soon be filled with that sort of thing and Christ will be left outside.
Vss. 9-10—Contrariwise, in Christ “dwelleth all the fulness of the Godhead bodily.” Paul’s point in stating this is to show that in Christ on high there is everything that we could ever need or want. If we want “wisdom,” we have it in Him (1 Cor. 1:30) and in the Mystery (Col. 2:3). There is, therefore, no need to turn to worldly philosophers for illumination. Thus, Paul says that believers are “complete in Him.” As to our position before God and our portion in Christ, there is simply nothing that can be added to them. (Chapter 1:19 refers to the fulness of the Godhead dwelling in Christ as a Man on earth during His life and ministry, whereas here in chapter 2:9, it refers to Him as a glorified Man on high.)
Further to this, if anyone were to think that angelic beings were really something special and were objects to be admired (as these teachers were advocating), they needed to understand that Christ is the Creator of all those beings (Psa. 104:4), and as such, He is “the Head of all principality and power [authority].” This fact proves that He is incomparably superior to them. In reality, the position of those angelic creatures before God is actually inferior to that of Christians! As sons of God in the new creation order, we are in a position that is far higher than angels. Being seated together “in heavenly places in Christ Jesus,” we are “far above all principality, and power, and might, and dominion” (Eph. 1:21; 2:6). They are actually our servants, ordered by God to help us in various situations in life (Heb. 1:14). We are not said to be complete in these beings; our completeness is in Christ. Moreover, as members of Christ’s body we have a special union with Him as the Head, through the indwelling Holy Spirit—but these creatures don’t have that union. (Note: verse 10 refers to elect angels in their different capacities, whereas verse 15 refers to different ranks of fallen angels.)
The Remedy
Vss. 11-15—The remedy for all such human reason and speculation in the things of God is to understand the significance of the death and resurrection of Christ. Paul brings this in here, saying, “In whom also ye have been circumcised with circumcision not done by hand, in the putting off of the body of the flesh in the circumcision of Christ; buried with Him in baptism, in which ye have been also raised with Him through faith of the working of God who raised Him from among the dead.” Since these philosophical ideas are erroneous and derogatory to Christ’s Person and work, it is clear that they emanate from man in the flesh—that is, that whole order of life after the fallen sin-nature in man. This being the case, Paul states that in Christ’s death (which he refers to as “the circumcision of Christ”), God has condemned man in the flesh (which he calls “the body of the flesh”), and as such, He has set it aside as worthless. Hence, everything to do with man in the flesh—from his filthiest sins to his philosophical reasonings of so-called higher knowledge—has been judged by God in the death of Christ. Thus, His death has marked the judicial end of man in the flesh before God (Rom. 6:6; 8:3). The KJV has added the words “of the sins” in verse 11, but without sufficient manuscript authority, and therefore, shouldn’t be in the text. The subject in the verse is not the deeds of the flesh, but the flesh as an evil system in fallen man that controls his movements. The point here is that the Lord’s death has not only taken care of the fruit of the fallen sin-nature (the believer’s sins), but it has also condemned the very root which bore those sins and has put it all away before God.
Moreover, Christians, through their identification with Christ’s death, have been “circumcised with the circumcision made without hands,” and thus, before God they have been severed judicially from every connection they once had with the flesh. The believer is also viewed as being “buried” with Christ, as demonstrated in the ordinance of “baptism.” Moreover, the believer is also seen as “risen with Him.” Thus we are identified with a whole new order of life in Christ.
As noted above, Paul uses the words “circumcision” and “body” in a symbolical sense in this passage. Regarding his use of the word “body” in this passage, it describes the whole system of life after the flesh. Similarly, we might say, “The body of scientific knowledge,” or “the body of medical knowledge,” etc. J. A. Trench explained it as: "'The body of sin'—that is, its whole system and force, as we say, the body of a river....It is the whole system and totality of it" (Truth for Believers, vol. 2, pp. 77, 83). J. N. Darby said, "He [Paul] takes the totality and system of sin in man as a body which is nullified by death" (Synopsis of the Books of the Bible on Romans 6). E. Dennett said something similar: "It may be well to say that 'the body of sin' is the totality of sin in its dominating energy" (The Christian Friend, vol. 23, p. 182). Thus, Paul is not speaking of the human body here.
The practical conclusion to Christ’s death and resurrection, as applied to believers, is that Christians (characteristically) are done with the flesh. Their “baptism” signifies this (vs. 12). They, therefore, reject everything to do with the flesh and now live unto God as entirely disconnected from that old order of life. Applying this to the situation which the Colossians were facing meant that they were to reject the whole scheme of rationalistic teaching that was being put forth by the false teachers because it was of the flesh—and everything having to do with the flesh must go out of the believer’s life.
Vss. 13-15—Paul passes on to what has been accomplished in us and for us through Christ’s death and resurrection. He says, “And you, being dead in offences and in the uncircumcision of your flesh, He has quickened together with Him, having forgiven us all the offences; having effaced [blotted out] the handwriting in ordinances which stood out against us, which was contrary to us, He has taken it also out of the way, nailing it to the cross; having spoiled principalities and authorities, He made a show of them publicly, leading them in triumph by it.” As mentioned, the believer has been “quickened together” with Christ in a new sphere of life wherein he lives unto God. (See also Ephesians 2:5.) Verse 13a refers to believing Gentiles. This is indicated by the words “you” and “your,” for the Colossians were a company of converted Gentiles; whereas, verse 14 refers to believing Jews. This is indicated by the word “us.” Paul was speaking to his fellow countrymen, and thus he includes himself. (This is not uncommon in Paul’s writings (Compare Ephesians 1:12-13; 2:1-3, 17, etc.).
Paul focuses on three particular things that have resulted from the death and resurrection of Christ:
A) In regards to believers, Christ’s work on the cross has laid the foundation for their eternal forgiveness. Thus Paul says, “Having forgiven us all the offences.” (The “us” here refers to both Jews and Gentiles.) The knowledge of this great fact purges the conscience of guilt and gives the believer joy. He mentions this to show that in this new sphere of life with Christ risen, the question of the believer’s sins will never arise—it has been eternally settled.
B) In regards to the legal ordinances in Judaism to which Israel was bound, Paul says, “Having effaced [blotted out] the handwriting in ordinances which stood out against us.” The “us” here refers to Jewish believers, for the handwriting of ordinances was never against the Gentiles. They never put themselves under the legal obligations of the old covenant. In the days of Moses, Israel put their “handwriting” (their signature, so to speak) to the obligations of the Law, stating, “All the words which the Lord hath said will we do” (Ex. 24:3). Moses ratified their commitment to that legal covenant with the blood of a sacrifice, and they were thereby bound to it (Heb. 9:18-21). History sadly records that they failed to keep the Law in every way (Acts 7:53). Hence, those ordinances “stood out against” them in an accusatory sense.
However, in Christ’s finished work on the cross, He has not only borne the curse of the broken Law (Isa. 53:8b; Gal. 3:13; Psa. 88), but His death annulled the legal obligations of the Law which Israel had put themselves under. This does not mean that the Law has been removed; it still has its application to Israel nationally and to unbelieving sinners (1 Tim. 1:8-10). The Law is not dead and gone; it’s the believer who is dead and gone—through his identification with Christ’s death (Rom. 6:2-8). The believer on the Lord Jesus Christ is “dead to the Law” (Rom. 7:4-6), and the Law has no application to a dead man (Rom. 7:1). Hence, the whole legal system has been annulled for each Jew who believes in Christ. Christ’s death “took it (the obligation, not the Law) out of the way.” Paul, being a Jewish believer, uses the word “us” here to indicate what he and his fellow believing countrymen have been delivered from. He adds, “Nailing it to the cross.” This refers to the charge that stood out against the Jews for failing to keep the Law. It was cancelled and the statement of that fact was made a public declaration. It is an allusion to the Roman custom of nailing a statement of a criminal’s crime to the cross on which he died to indicate to all the nature of that person’s offence. (See John 19:19-22.)
C) In relation to our spiritual foes—Paul says, “Having spoiled principalities and authorities.” This refers to the fallen angelic beings (who were ranged against Christ) being completely and absolutely defeated. They tried to turn the Lord away from doing His Father’s will in going to the cross and drinking the cup of judgment. He overcame those forces of evil by simple obedience (John 18:11; 19:17). Christ now stands in total supremacy over these spiritual enemies, having gained an open victory over them at the cross (Col. 2:15) and at the grave (Heb. 2:14). Though defeated, these evil agents of Satan are not in the pit yet, and are presently opposed to the saints living in communion with God in the new sphere of life into which they have been introduced through being raised and quickened together with Christ. These enemies oppose the liberty of the saints and their enjoyment of their portion in Christ in heavenly places. But since the Lord has broken their power, a full provision has been made for us in the “armour of God” so that we can live in uninterrupted communion with God (Eph. 6:10-18).
(Third) Jewish Ritualism
(Vss. 16-17)
The third danger that threatened the spiritual progress of the Colossians is that of Jewish ritualism. Paul says, “Let no man therefore judge you in meat, or in drink, or in respect of a holyday [feast], or of the new moon, or of the Sabbath days; which are a shadow of things to come; but the body is of Christ.” These verses indicate that these false teachers were probably from a Jewish background, but had become heterodox in their doctrines. Since Jewish Christians have been removed from the legal obligations wherewith they were once bound through being “dead with Christ” (Rom. 6:8; 7:4), they were not to let anyone put them back under those legal ordinances. The death of Christ has ended all connections with that legal system for them. Paul uses the word “judge” here in connection with those who would find fault with saints who understood their liberty in Christ. Thus, the Colossians were not to let the criticisms of those who were not clear of Judaism to dissuade them (Gal. 5:1).
In mentioning “meat,” or “drink,” a “holyday [feast],” a “new moon,” and “sabbath days,” Paul was indicating that this deliverance was not merely from the Law of Ten Commandments, but also from the ceremonial laws and statutes and rituals that make up Judaism as a system. Those things were “a shadow of things to come” in Christ. In Old Testament times, the light of God was shining upon Him, and all those forms and ceremonies in the Levitical order of approach to God were but shadows cast by Him. But now, since Christ has come, those types and shadows have given way to the actual substance. Paul indicates this by adding, “But the body is of Christ.” In stating this, he is not referring to the physical body of Christ, nor is he referring to the mystical body of Christ, of which believers are members. Rather, he is using the word “body” to indicate that Christ is the substance that cast those shadows. F. B. Hole said, “But the body—that is, the substance—is of Christ” (Paul’s Epistles, vol. 2, p. 103).
Incidentally, the word “body” is used in six different ways in this epistle:
• For the mystical body of Christ (chap. 1:18, 24; 2:19; 3:15).
• For the Lord’s physical body (chap. 1:22).
• For the Lord’s glorified body (chap. 2:10).
• For the whole system of the flesh as an entity that God has judged (chap. 2:11).
• For the substance of Christ in Old Testament times casting a shadow of the good things that were to come (chap. 2:17).
• For the bodies of the saints (chap. 2:23).
Since those types and shadows have given way to the actual substance in Christ, the Judaic system with its forms and rituals has served its purpose in pointing forward to Christ. To teach that Christians are to approach God through outward forms and rituals as in Judaism is to deny the truth that has come to light in Christ’s death and resurrection. This is something that Christians have misunderstood for centuries. Instead of seeing the things in Judaism as being fulfilled in Christ, and not necessary in Christian worship, most Christian groups have established their worship along Judaic lines and have mixed the principles and practices of Judaism with that in Christianity. The result is a hybrid of both, which is something that God never intended for Christian worship.
The churches in Christendom have missed the plain teaching of Scripture that shows that the tabernacle is a figure of the true sanctuary into which Christians now have access by the Spirit (Heb. 9:8-9, 23-24). Instead, they have used the Old Testament tabernacle and temple as a pattern for their churches. They have borrowed many things in a literal sense from the Judaic order for their places of worship and religious services. This can be seen in the use of literal temples and cathedrals for places of worship, having a special caste of men who officiate on behalf of the congregation (i.e. the clergy), the use of musical instruments to aid worship, the use of a choir, the special robes on the “Ministers” and choir members, the practice of tithing, the observance of holy days and religious festivals, etc. It is true that many of these Judaic things have been altered somewhat to fit into a Christian context, but they still have the trappings of Judaism. Since this mixture of Jewish and Christian principles and practices has permeated the Christian testimony and has been around for so long, it has become accepted by the masses as God’s ideal. It is defended and upheld tenaciously by earnest (but mistaken) Christians. However, mixing these two distinct orders has destroyed the distinctness of each, and what has resulted from the mixture is neither Jewish nor Christian.
The Remedy
Paul’s remedy in verses 16-17 was that the Colossians were not to let anyone convince them that they needed to add the Judaic order of approach to God to their Christian worship. Regardless of what form Judaism may be packaged in—whether it is full-blown Judaism in the synagogues or the quasi-Judaic mixture found in the churches of Christendom—it has no place in Christianity. Clinging to that outward order of approach to God has a tendency to “dull” the Christian’s spiritual sensitivities and hinders his growth and progress. The net result is that the believer remains a “babe.” This was the case with those to whom the epistle to the Hebrews was written (Heb. 5:11-14).
(Fourth) Oriental Mysticism
(Vss. 18-19)
The fourth thing that marked these false teachers was mysticism. We define mysticism in this context as teaching that supposedly has hidden and secret meanings, which when understood, leads a person (supposedly) to higher knowledge and spirituality. This line of things was aimed at intriguing the saints with fanciful and novel ideas which had the appearance of being something really spiritual. But in effect, it caused the saints to look away from Christ for their spiritual needs and hindered their spiritual progress. Paul, therefore, warned the Colossians: “Let no man beguile [fraudulently deprive] you of your reward in a voluntary [doing his own will in] humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, and not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.” What Paul was particularly addressing in these verses was the pretention of having higher spiritual knowledge above what the apostles had delivered to the saints. Since all of the truth had already been revealed in the disclosure of the Mystery (vs. 3), the claims of these teachers were bogus.
To help the Colossians to see these teachers for what they really were, Paul exposed the manner in which they worked to gain peoples’ ears. They used a cloak of “humility” which gave the impression that they were true servants of God. Humility is a Christian virtue that should mark all believers. The enemy knows this and has his workers make a fair show of it—but with these men it was really just a sham. Sad to say, mock humility works like a charm among Christians generally. When the ideas of false teachers are presented with high-sounding spiritual phraseology, and coupled with what seems to be a life of holiness and humility, unestablished believers are often taken in by it.
The false humility of these mystics involved the veneration of “angels.” But by engaging in this practice, they exposed themselves. Since these unfallen creatures do not sin, and do only the will of God, God’s mind in this matter is known in their refusing worship (Rev. 22:8-9). Thus, these mystics were doing something that God clearly does not approve of. They were intruding (prying) into unseen things which they knew nothing about, and their ideas were mere imagination and speculation. Furthermore, their voluntary humility and worshipping of angels is a complete denial of the new creation order that has resulted from the death and resurrection of Christ. As mentioned earlier, there is now a new race of men under His Headship that is in a position that is superior to angels. Hence, in Christianity, men are no longer the inferior beings. It is, therefore, completely out of order for Christians to be doing obeisance to those inferior creatures. If angels are inferior to Christians, why would Christians worship them?
Without question the characteristic mark of mystical teaching is the vague and cloudy expressions with which the ideas are presented. Those who are impressed with such teaching will usually dismiss its vagueness as being deep truth. But Paul said that their novel ideas really came from their “fleshly mind” being “puffed up.” Thus, behind their show of humility was spiritual pride! As stated in the Introduction (p. 8), a person will be drawn to this line of things because he can distinguish himself as having knowledge in divine things that others do not have. He can intrigue his friends with his high-sounding thoughts, and this ministers to his pride.
Vs. 19—Sad to say, the result of this façade of pseudo-spirituality is that the saints become distracted with novelties and cease “holding fast the Head.” That is, they cease to look to Christ their Head for direction, guidance, and spiritual nourishment, and become occupied with things that, in effect, draw them away from Him. All true direction and spiritual sustenance comes from Christ, and we are to look to Him for it, but we receive it through the “joints and bands” of the body, which are the members whom He uses to minister the truth to us (Eph. 4:16). Spiritual food does not come from the members of the body, but from the Lord through the members of the body. In supplying our spiritual needs in this way, the members are of necessity interdependent upon one another. The result of this ministry is that the saints are “knit together” practically in love and they are edified together “with the increase of God.” The object of all ministry is that there would be an increase in the saints that is according to God. We do not want an increase in doctrine and knowledge merely, important as that is, but an increase that is of God. This is true spiritual development.
The Remedy
Paul’s simple and straightforward word to the Colossians was not to allow anyone to persuade them in this mystical direction, because it would “deprive” them of their “reward” for faithfully holding fast the truth. If the Colossians were deceived by this mystical line of teaching, and went in for it, their spiritual development would be hindered. Paul’s conclusion, therefore, was that since it was not of God and it would only hinder them, they were to “let no man” persuade them to take up with that line of things. They had all they needed in holding fast the Head.
The Believer's Identification With the Death and Resurrection of Christ: Colossians 3:1-11
Chapter 2:20–3:11
We now come to the practical part of the epistle wherein are the exhortations based on the truth that, as believers, we are dead and risen with Christ. The practical application of this great truth not only delivers believers from the four dangers mentioned in chapter 2, but it also leads to the setting forth of Christ characteristically in the saints, which answers to the Colossian aspect of the Mystery—“Christ in you, the hope of glory” (chap. 1:27).
Using again the typology in Israel’s journey to Canaan, the truth that is before us in this passage answers to Israel’s crossing of the Jordan river (Josh. 3-4). The Jordan River is a type of Christ’s death. Israel’s entrance into the riverbed answers to the believer’s death with Christ and Israel’s exit from the riverbed into the land of Canaan answers to the believer being risen with Christ. At that time, the children of Israel drew 12 stones out of the riverbed and placed them on Canaan’s shore for a memorial. This typifies the believer being risen, and seated in Christ, in heavenly places (Eph. 2:6).
The Practical Effect of Being Dead With Christ
Chap. 2:20-23—Paul speaks first of the practical ramifications of the believer being dead with Christ. He says, “If (since) ye have died with Christ from the elements of the world, why as if alive in the world do ye subject yourselves to ordinances?” Do not handle, do not taste, do not touch (things which are all for destruction in the using of them): according to the injunctions and teachings of men (which have indeed an appearance of wisdom in voluntary worship, and humility, and harsh treatment of the body, not in a certain honour), to the satisfaction of the flesh.” Paul’s point here is that since the saints have “died with Christ” to “the elements of the world,” why would they subject themselves to various ordinances of worldly religion that have been either invented by men or borrowed from Judaism? The believer is not only dead to the grosser things of the flesh, but also to worldly religion. Christians, generally, have not understood this and have mistakenly incorporated many carnal ordinances and rituals into their church services. W. Kelly said, “The great error of Christendom has always been a going back to ordinances” (Lectures on Colossians, p. 136). (Biblical Christianity has only two ordinances: baptism and the Lord’s Supper. Baptism is performed once in a person’s lifetime and the breaking of bread at the Lord’s Supper is to be done weekly – Acts 20:7.)
The fact that these false teachers had encouraged the saints to engage in carnal ordinances of earthly religion proved that they were promoting something that was not a part of real Biblical Christianity. To help the Colossians to see this more clearly, Paul exposed the folly of seeking spiritual attainment through carnal ordinances and ascetic practices (punishing the body in an attempt to keep it from obeying the lusts of the flesh). He gives an example of the rules and regulations that accompany many of these ordinances—“Touch not, taste not, handle not.” These are human injunctions, which he calls “the commandments and doctrines of men,” by which misguided religious people vainly seek to control the flesh and to attain a higher spiritual life. Religion made up of trusting in ordinances and outward rituals may appeal to a man “living in the world,” but it is totally inconsistent with the believer who accepts the truth that he has died with Christ. Identification with Christ’s death has severed him from all that. In a parenthesis, Paul explains that those things were not spiritual at all, but carnal, and would “perish with the using” of them (vs. 22a).
As mentioned already, asceticism denies the body certain things (food, sleep, natural comforts, etc.) in order to purify the human spirit and to control lust, but in reality it only gratifies the flesh with the feeling of having acted in what it thinks is praiseworthy. The proud fallen nature gains a measure of satisfaction in trying to keep the body down; a person can be proud of what he has suffered. In another parenthesis, Paul explains this, stating that these things have “a show of wisdom in will worship, and humility, and neglecting of the body” (vs. 23). After closing the parenthesis, he says that all such practice is only “to the satisfying of the flesh.” In spite of this air of pseudo-spirituality, thousands of monks have proved that these things do not control the indulgences of the flesh. They have starved their bodies, beaten their bodies, and made many earnest promises to God, etc., but no amount of will-power and physical suffering has changed the carnal mind of the flesh. The Lord taught this to Nicodemus. He said, “That which is born of the flesh is flesh” (John 3:6). That is, the flesh doesn’t change in man regardless of how many appliances are used to alter its propensities. After all such attempts to reform the flesh have been made it remains the same old flesh that it has always been.
In chapter 2:20-23, Paul does not describe a man who is striving to become dead. This is something that is not taught in Scripture, but sadly striven for by many well-meaning believers. They will say, “We have to die to ourselves so that Christ can live in us.” The truth is that the Christian is “dead with Christ” (vs. 20). He is also “dead to sin” (Rom. 6:2) and “dead to the Law” (Rom. 7:4). This is all a result of his identification with Christ’s death. Therefore, what is needed is not an effort to attain one’s death with Christ through ascetic practices, but to have the Spirit’s power to act on the fact that we have died with Him. This is taken up in detail in Romans 6-8.
The Practical Effect of Being Risen With Christ
Chapter 3:1-4—The counterpart to the believer’s identification with Christ’s death is the believer’s identification with Christ’s resurrection. Paul takes this up next. In chapter 2, he has shown that the practical effect of our death with Christ disconnects us from man’s world, man’s wisdom, and man’s religion. He now shows that the practical effect of our identification with Christ’s resurrection is to associate us with God’s world above and with all that is there. Hence, chapter 2:20-23 presents the negative side of this great truth and chapter 3:1-4 gives the positive side. The great difference between the two is that on the positive side we have an Object before us—Christ.
Paul says, “If (since) ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God.” Since it’s true that we are identified with Christ in His resurrection, we are to seek after those things which are in Christ on high. It may be asked, “What exactly are ‘those things which are above?’” They are our heavenly blessings and privileges that have been secured for us through Christ’s death, resurrection, and ascension. In Christ risen, we have been introduced into a whole new sphere of things which has come into existence through His being glorified and seated at the right hand of God. These things did not exist while Christ was on earth.
F. B. Hole explained what setting our “mind on things that are above” means. He said, “We set our minds upon things above, not by reposing in arm-chairs and indulging in dreamy and mystical imaginings as to things that may be in heaven, but rather by setting our minds supremely upon Christ and seeking in all things the furtherance of Heaven’s interests. The British ambassador in Paris sets his mind on British things by seeking British interests in French circumstances, and not by continually sitting down to try and recall to his memory what British scenery is like” (Paul’s Epistles, vol. 2, pp. 105-106). Thus, the Christian whose mind is set on heavenly things is busy on earth pursuing the heavenly interests of Christ. These things would be: spreading the gospel, learning and teaching the truth, shepherding God’s people, etc. The person who is engaged in such has set his mind on things above, because those interests are centered in Christ above and have their ultimate end in Christ above.
It’s true that we have to provide for our temporal needs through secular employment, but we don’t have to set our affection on those earthly responsibilities. The danger for us is in getting absorbed with earthly things: Hence Paul’s admonition to set our minds on things above, and “not on things on the earth.” He adds, “For ye are dead.” In saying this, Paul was not teaching that the Christian is dead to nature—that is, to the natural things of this creation. The believer is dead to sin and to the world, but when it comes to natural things, God “giveth us richly all things to enjoy” (1 Tim. 6:17). Hence, it is fleshly and worldly things on earth that the believer is dead to, not natural things.
Paul then tells the Colossians that they shouldn’t expect the world to understand their pursuit of heavenly things, because the Christian’s life is “hid with Christ in God” (vs. 3). From whom is this life hidden? It is hidden from the men of the world. The men of this world do not understand Christians, as far as our inner springs and motives are concerned. They cannot figure out why we live the way we do, and for the things we live for—it makes no sense to them. The unbelieving man of the world lives and moves and has all his thoughts on the temporal things of this earth; he thinks that everyone should do as he does. When he sees a Christian “marching to the beat of a different drum,” it is all an enigma to him.
Having a hidden life with Christ in the sense in which Paul speaks here does not mean that we hide ourselves from the world literally. To sequester ourselves in our dwelling places and live a secluded, monk-like life would be counterproductive to our Christian testimony. On the contrary, God’s people are to be “the light of the world” and as “a city upon a hill” that “cannot be hid,” and thus they should be a bright and shining testimony before the world (Matt. 5:14). The main thrust of this Colossian epistle is to have the saints move together on earth in such a way that there would be a display before the world of the truth of the Mystery, which is: “Christ in you, the hope of glory” (chap. 1:27).
Paul concludes by saying, “When Christ, who is our life shall appear, then shall ye also appear with Him in glory” (vs. 4). He brings this in to show that there is a day approaching when Christ and the Church will be manifested before the whole world (2 Thess. 1:10), and at that time it will be revealed before all what faith has led believers to do in this day. The revelation of that day will explain what we have been living for in this day (John 17:23). Correspondingly, Paul had only two days before him in his life and service: “this day” (Acts 20:26) and “that day” (2 Tim. 1:12, 18; 4:8). He lived his life in this present day of grace in view of that coming day of manifestation—and so should we.
A Character Change
Vss. 5-17—Being introduced into the life above with Christ necessitates that our old life which we once lived in our pre-conversion days, must go. The reason is simple: the two cannot go on together in a Christian’s life. Hence, what follows in this 3rd chapter is the exercise of divesting the character of the old life and putting on the character of the new, so that the divine objective of having a reproduction of Christ displayed in the saints would be achieved (chap. 1:27).
The Old Man
Hence, in this next series of verses, Paul makes a practical application concerning this character change based on the “old man” (vs. 9) and the “new man” (vs. 10). This is a subject that is not well understood. These two terms do not refer to the flesh and the new nature, as is commonly thought, but rather are abstract expressions that denote the corrupt state of the fallen race of Adam and the new moral order in the new creation race under Christ. The old man does not refer to Adam personally, but to what is characteristic of the fallen race of which he is the head. It is the embodiment of every ugly and sinful feature that marks that race. To see the old man properly we must look at the race as a whole, for it is unlikely that any one person would be marked by all of the features that characterize that corrupt state. For instance, one person may be characterized by being angry and deceitful, but he may not be immoral. Another person may not be known for losing his temper, nor for being deceitful, but he is terribly immoral. However, taking the race as a whole, we see a personification of all the ugly features that compose the old man.
This corrupt state has been condemned by God at the cross (Rom. 6:6; 8:3) and is something that is put off by the believer when he gets saved. He may not be conscious of doing so at the time, but by taking the Christian stand, the believer by his profession dissociates himself from that corrupt state, for it is not part of what constitutes a Christian. Hence, as Christians, we are no longer associated with that old corrupt state. This putting off is stated in the aorist tense in the Greek, which refers to having done it once for all time. The KJV mistakenly renders Ephesians 4:22 as an exhortation, making the putting off of the old man something that we are to do in our lives on a daily basis. But the passage should read: “Having put off according to the former conversation, the old man ... .” This shows that the putting off of the old man is a thing that has been done in a believer’s life and the exhortations to him that follow in the passage are based on that fact.
As mentioned, the "old man" is often confused with the old nature (the flesh). This is a widespread misunderstanding among Christians. They will say things such as: “The old man in us desires things that are sinful.” Or, “Our old man wants to do this or that evil thing ... ” These statements are confusing the old man with the flesh. Scripture does not use the term in that way. J. N. Darby remarked, “The old man is being habitually used for the flesh incorrectly” (Food for the Flock, vol. 2, p. 286). One difference is that the old man is never said to be in us, while the flesh most certainly is. F. G. Patterson said, “Nor do I find that Scripture will allow us to say that we have the old man in us—while it teaches most fully that we have the flesh in us” (A Chosen Vessel, p. 51). Hence, it is not accurate to speak of the old man as being a thing living in us with appetites, desires, and emotions, as does the flesh. H. C. B. G. said, “I know what a Christian means who loses his temper, and says it is ‘the old man, yet the expression is wrong: If he said it was ‘the flesh,’ he would have been more correct” (Food for the Flock, vol. 2, p. 287). Moreover, if the old man were the flesh, then Ephesians 4:22-23 (in the KJV) would be telling us that we need to put off the flesh! This is something that no Christian can do while living in this world. It won’t happen until we die, or when the Lord comes.
Hence, there are no exhortations in Scripture to put off the old man. There are, however, exhortations to put off the things that characterize the old man. Accordingly, Paul says, “Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection [vile passions], evil concupiscence [evil lust], and covetousness, which is idolatry” (vs. 5). These grosser manifestations of the flesh were common in the heathen world, but they have no place in Christian life. The fact that there is an exhortation to believers of this sort shows that when a person is converted his old sin-nature is not eradicated.
Christians are not called to “mortify” their bodies, but rather to mortify “the deeds” of the flesh which are manifested in their bodies (Rom. 8:13). In using the word “mortify,” we see the need of dealing with these sins unsparingly. F. B. Hole said, “Put to death is a strong and forcible expression. Our tendency is to parley with these things, and sometimes even play with them and make provision for them. Our safety, however, lies in action of a ruthless kind. Sword in hand, so to speak, we are to meet them without any idea of giving quarter. We should rather, meet them after the fashion of Samuel who hewed Agag in pieces before the Lord” (Paul’s Epistles, vol. 2, p. 106). Using again the typical teaching in Israel’s journey to Canaan, what is depicted here in Colossians 3 answers to Gilgal—the place where Israel cut off their flesh by circumcision (Josh. 5). This typifies the believer’s exercise of cutting off the manifestations of the flesh through self-judgment.
Note also, Paul was not speaking of mortifying the “members” of our bodies literally—the dismembering of our hands, feet, etc. He was using the word in a figurative way to describe the exercise of judging the flesh and keeping it in the place of death so that those corrupt things would not manifest themselves in our members. Mortifying our members is not done by making resolutions, fasting, depriving the body of natural comforts, etc. We are never told to crucify ourselves or to fight the flesh to keep it in line—these things lead to defeat. We are to put these things to death in their very conception (James 1:15).
Among these horrific moral disorders, Paul mentions “covetousness, which is idolatry.” Covetousness is allowing the desire for something to have an undue place in our hearts that displaces God, and anything that displaces God in our affections is an idol.
Vss. 6-7—Men think that they can commit these sins and escape the judgment of God, but Paul says that “the wrath of God comes upon the sons of disobedience” who take pleasure in these sins. This judgment is governmental (as they live in this world) and eternal (when they pass out of this world.)
Vss. 8-9—But there are other things, besides those mentioned in verse 5, that are of the old man which also must be put off. Paul says, “But now ye also put off all these: anger, wrath, malice, blasphemy, filthy communication out of your mouth, Lie not one to another, seeing that ye have put off the old man with his deeds.” Again, “put off” is stated in the aorist tense in the Greek. We once lived wrapped up in these things as a garment clad about us. When men looked at us, that is what they saw—a “garment spotted by the flesh” (Jude 23). Upon being saved, this is not to be seen any more. Hence, the old garment must be divested, and that is the essence of Paul’s exhortation here. Let us say again, the exercise is not to put off the old man—that has been done—but to put off the sinful character of the old man.
The New Man
Vss. 10-15—Having stated the negative side of things, Paul goes on to give the positive side in connection with the new man. He says, “Having put on the new [man], renewed into full knowledge according to the image of Him that has created him; wherein there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is everything, and in all.” As with the putting off of the old man, the putting on of the new man is a thing that was done when a person took the Christian stand. The practical exhortations that follow in verses 12-15 are based on this fact.
The “new man,” like the old man, is an abstract term. It denotes the moral perfection in the new creation race under Christ. While the old man is characterized by being “corrupt” and “deceitful,” the new man is characterized by “righteousness” and “holiness” (Eph. 4:22-24). The new man first came into view “in Jesus” (Eph. 4:21). That is, men first saw this moral perfection when the Lord Jesus walked here in this world. (“Jesus” is His Manhood name.) Just as the old man is not Adam personally, the new man is not Christ personally. G. Davison said, "The new man is not Christ personally, but it is Christ characteristically" (Precious Things, vol. 3, p. 260). As mentioned earlier, the new man is often confused with the new life and nature in the believer. People will mistakenly say, "The new man in us needs to feed on Christ." Or, "Our new man needs an Object—Christ." It would be more accurate to say that the new life in us needs to feed on Christ.
Vs. 11—Paul mentions four things that mark the old creation order that are not a part of the new creation order:
• “Greek nor Jew”—no national distinctions.
• “Circumcision nor uncircumcision”—no religious distinctions.
• “Barbarian, Scythian”—no intellectual distinctions.
• “Bond nor free”—no social distinctions.
Thus, the distinctions of race, religion, culture, and class are all transcended in the believer’s new position in Christ, the Head of the new creation. By adding, “Christ is everything, and in all,” Paul was indicating that everything in the new order of life in Christ takes its character from Him, for He is the Head of the new race (Rev. 3:14). He is “all and in all.”
Christ Seen in the Believer
Vss. 12-15—Passing on to the practical application of this, Paul says, “Put on, therefore, as the elect of God, holy and beloved, bowels of compassion, kindness, lowliness, meekness, long-suffering; forbearing one another, and forgiving one another, if any should have a complaint against any, even as Christ has forgiven you, so also do ye. And to all these add love, which is the bond of perfectness. And let the peace of Christ preside in your hearts, to which also ye have been called in one body, and be thankful.” This shows that since we have put on the new man, our life should manifest it practically. Hence, another garment, so to speak, is to be “put on” which manifests the character of the new man. This character change is illustrated typically in Elijah and Elisha. Elijah is a type of Christ who ascended into heaven and Elisha is a type of the believer. The sons of the prophets said of Elisha, “The spirit of Elijah doth rest on Elisha” (2 Kings 2:15). He had rent his own garment and had put on the garment of Elijah, and in doing so, he had no further use for the old robe, so it was cast aside.
“Holy and beloved” are what the saints are before God. Paul then proceeds to list ten moral characteristics of the new man which is how the saints should be seen before the world. These things are the moral features of Christ. When they are seen in the saints as they move together collectively, the truth of “Christ in you, the hope of glory” will be exhibited before the world (chap. 1:27):
• “Compassion” (Matt. 14:14; Mark 1:41).
• “Kindness” (Eph. 4:32).
• “Lowliness” (Matt. 11:29).
• “Meekness” (Matt. 11:29).
• “Longsuffering” (Heb. 12:3).
• “Forbearance” (Matt. 26:63; John 19:9).
• “Forgiveness” (Luke 23:34).
• “Love” (John 13:1).
• “Peace” (John 14:27).
• “Thankfulness” (Matt. 11:25).
In the midst of all these wonderful traits of Christ, Paul says, “And above all these things put on [add] love, which is the bond of perfectness” (vs. 14). This is the girdle, so to speak, that holds the new garment in place.
We can see why this passage has often been called “the Christian’s Changing Room.” It has to do with character change. As mentioned, it is the antitype of Israel circumcising themselves at Gilgal. In doing so, the Lord “rolled away the reproach of Egypt” from them (Josh. 5:9). Similarly, when a person first comes to Christ, he bears the marks of his life in the world, of which Egypt is a type. But in going through the exercise in this chapter of putting off that old garment and donning the new, he is no longer marked by the things of his old life. The shame and reproach of it is gone because there has been a character change.
Since the new man is patterned after “the image of Him who created him,” being part of the new creation race we are fully able to represent God in this world.
The Spiritual Power to Act on the Truth
Vss. 16-17—Paul has exhorted us to put on the moral characteristics of the new man, but the question is: “How?” He goes on to address this next. Some will say that we are to cultivate Christian graces by making an effort to act like Christ in all situations in life. However, Paul does not indicate that these things are put on by any conscious effort of the believer. Rather, he says, “Let the word of the Christ dwell in you richly, in all wisdom, teaching, and admonishing one another, in psalms, hymns, spiritual songs, singing with grace in your hearts to God. And everything, whatever ye may do in word and or in deed, do all things in the name of the Lord Jesus, giving thanks to God the Father by Him.” He speaks of two things here: the need for filling ourselves with the things of Christ through the various means that he states, and being engaged with things in life which can be done for the glory of Christ. When we are occupied with these things, the moral features of Christ will be formed in us by the Spirit quite naturally (2 Cor. 3:18). Similarly, a tree produces fruit as a natural result of the root system drinking in water and nutrients from the soil. It’s true that we are to “exercise” ourselves “unto godliness” (1 Tim. 4:7), but this is done by acting on the very principle that Paul touches on here—being filled with the things of Christ. The actual bearing of “fruit” is produced in us by the Spirit as we are occupied with Him and His interests (Gal. 5:22-25).
“The word of the Christ” is truth that pertains specifically to Christ and the Church. This is indicated in the expression “the Christ” which denotes the mystical union of the Head with the members of the body (1 Cor. 12:12-13). “Wisdom, teaching, and admonishing” are specific instructions pertaining to the carrying out of this truth in practice.
“Psalms, hymns, spiritual songs” are three kinds of Christian compositions that express spiritual thoughts and feelings in regard to the Lord, the truth, and the path on which we tread. “Psalms” are not, as some think, the Old Testament Psalms. These are compositions based on Christian experiences which the saints have passed through in walking with the Lord. If they were Old Testament psalms, the Spirit of God would have added the article “the” as in Luke 24:44 and Acts 13:33. The Old Testament Psalms are Jewish compositions expressing Jewish sentiments and experiences; they do not have a Christian setting and do not properly convey Christian knowledge and sentiment. For example, the name of the Father, which is characteristic of Christianity, is not known in them. Hence, eternal life is not in view in the Psalms (John 17:3). Moreover, the knowledge of Christ’s finished work is not known by the writers of the Psalms, nor is the believer’s acceptance in Christ before God through the indwelling Spirit. The Old Testament Psalms do not portray the feelings of one who has a purged conscience and knows peace with God. Consequently, they are composed with an element of fear of the judgment of God, even though they have faith. Furthermore, the hope in the Psalms is not heaven, but to live on earth in the kingdom of Israel’s Messiah (Psa. 25:13; 37:9, 11, 29, 34, etc.). The worship is also of a Jewish order in an earthly temple; the place of a Christian’s worship within the veil is entirely unknown. Moreover, the cry in many of the prayers in the Psalms is for vengeance on their enemies, which is not the attitude of a Christian who blesses those who curse him and prays for those who despitefully use him. Christians can read them and gain an understanding of the circumstances of the Jewish remnant in the coming Tribulation, and also to gather knowledge of God’s moral principles from them which are applicable to saints of all ages, and thus gain comfort and hope in their circumstances in life.
“Hymns” are compositions that express worship and address God the Father and the Lord Jesus Christ directly. These may take the form of prayers. “Spiritual songs” are compositions that contain spiritual truths in accord with the Christian revelation by which we are instructed and exhorted in the Christian pathway. They may be in the form of “teaching” us some aspect of New Testament truth, or “admonishing” us as to some practical point of Christian living.
When we are immersed in these spiritual things having to do with Christ, the Spirit’s power will be evident in our life, and Christ will be seen in us.
Earthly Relationships wherein Christ Is to Be Manifested: Colossians 3:18
(Chapter 3:18–4:6)
In this next section, Paul shows that a manifestation of the character of Christ is to be seen in every aspect of our lives—in the family circle, in our business life, and in reaching out to the lost in the world. In each relationship and in each sphere, the subordinate one is addressed first. The wife is exhorted before the husband, the children before the parents, and the servants before the masters.
Christ Expressed in the Family Circle: Colossians 3:18-21
Chap. 3:18-21—Paul addresses the family circle first. The relationships of husbands and wives, and parents and children have not come into existence through the introduction of Christianity—these relationships go back to man’s beginning. But what Christianity has brought to family life is the Lordship of Christ as being the new motivating factor for all right behaviour in these relationships. This is indicated in this next passage by the frequent use of the term—“the Lord.” It lifts the whole matter to a higher plane than what was known in Old Testament times.
It is appropriate that Paul would address the family unit first, for it is a prime target of the enemy. The disintegration of family life is one of the things that marks “the last days” in the Christian testimony (2 Tim. 3:1-2). But it need not be so. If we follow the basic principles that Paul touches on in these verses concerning love, submission, and the Lordship of Christ, we will be able to meet and defeat every design of the enemy against the family. He shows that there are certain obligations and responsibilities in domestic life, and when those things are applied, the Christian home will run according to God’s order and will have His blessing and protection from the inroads of the enemy.
Wives
(vs. 18)
The Christian wife is to “submit” to her husband, not because her husband insists on it, but because it is “fitting in the Lord.” It expresses the place in which the Church has been set in relation to Christ (Eph. 5:22-24). A motive for her submission may well be her love for her husband—and this, of course, is good. But as a Christian woman under the Lordship of Christ, she has a higher motive for her submission—she submits because it is what the Lord would have her to do. Since every Christian wife under normal conditions wants to please the Lord, she should be happy to do it, for it is the will of God.
Note: Paul does not say that the wife is to obey her husband, as the children and servants are told to do. This is because she doesn’t have the same relationship with the head of the household as they do. If obedience is demanded of the wife, it would make the relationship in a Christian marriage a legal thing. Submission is different than obedience. It is something that comes from the heart, whereas in obedience a person’s heart could be far from the act of obeying. Moreover, if trouble enters the marriage relationship, submission can heal a lot of the difficulties that arise. J. N. Darby said, “Submission is the healing principle of humanity.”
Occupying a place of submission in the marriage relationship implies that she is not to take on the role of leadership or to usurp her husband’s authority in the home.
Husbands
(vs. 19)
The Christian husband is to “love” his wife. He is to not only initiate love in the relationship, but he is also the one who is to maintain it. When a Christian woman knows that she is loved by her husband, it will go a long way in helping her to submit to him. If a husband is “bitter against” his wife, as Paul warns against here, it will only make the marriage more difficult.
Children
(vs. 20)
The children are to understand that when they “obey” their parents, they are doing something that is “well-pleasing unto the Lord.” Obeying “in all things” means even in things they may not like to do. Again, if the children know and are assured that they are loved by their parents, it will help greatly in their willingness to obey. It is well to note that the word “parents” is in plural. This checks the tendency of children obeying one parent and not the other—perhaps their father, but not so much their mother. Parents being plural also suggests that they are one in their desires for the children and that they are pulling in the same direction.
Fathers
(vs. 21)
The fathers are not to make unreasonable demands on their children whereby they “vex” them and they become “disheartened.” This is said to the fathers but not mothers, because fathers have a greater tendency to do this very thing.
Christ Expressed in the Work Place: Colossians 3:22-25
Chap. 3:22-25—The next sphere of responsibility that Paul addresses is the work place, wherein servants and masters have their respective roles.
Servants [Bondmen]
(Vss. 22-25)
These believers were slaves. Slavery is something that God never intended for man; it was introduced by perverse men for base means. It is interesting and instructive to see that in each of Paul’s epistles which address this subject, he does not encourage the believing slaves to make an effort to extricate themselves from their situation. Rather, he tells them how to behave in their situation so that the testimony of God's grace in the gospel would be furthered. This is because Christianity is not a force to correct social injustices in the world; that is not the object of the gospel. When the Lord came at His first coming, He did not attempt to reform the world by rectifying its social and political wrongs. He will do all that in a coming day when He intervenes in judgment at His Appearing. Then every crooked thing in this world will be set right (Isa. 40:3-5). Accordingly, Christians have not been called to set the world right, but to wait for that coming day. We are to leave the world as it stands, and to announce the gospel that calls men out of it for heaven. There is, therefore, no injunction in the epistles for Christians to set right the wrongs of slavery, or any other social injustice in the world. This is because we are “in” the world but not “of” the world (John 17:14). The Lord said that if His kingdom were "of this world," then His servants would fight in these causes (John 18:36). But since such is not the case, we are to "let the potsherd strive with the potsherds of the earth" (Isa. 45:9).
Paul knew how important it was for Christians to maintain a good testimony before the world. His great concern for Christian bondmen was that they would behave in an upright way so that “the name of God and His doctrine” would not be “blasphemed” (1 Tim. 6:1). These believing slaves were not to run away (as Onesimus did before he was saved – Philemon 15), but to remain in their station of life and glorify God before their masters by treating them with genuine respect, and not “with eyeservice as men pleasers.” If they served with “singleness of heart, fearing God,” it would render a powerful testimony of the reality of their faith in Christ. Thus, they were to work for their masters “heartily, as to the Lord” for in reality they were serving “the Lord Christ.” This shows that regardless of where a believer stands in his social status in society, he still has an opportunity to witness for Christ. We cannot all be missionaries, but we can all share the gospel with those whom we interact in our daily lives, and thus serve the Lord in that way.
To encourage these bondmen in this, Paul reminds them that the Lord was taking note of all that they did, and that He would “reward” them in a coming day with their possession of “the inheritance.” What a reversal was coming for these believing slaves! They had very few possessions in this world—they couldn’t own property, etc.—but they were destined to be joint-heirs with Christ over the inheritance of every created thing in the universe!
Masters
(Chapter 4:1)
Lastly, Paul addresses Christian masters. Again, we do not read of him telling them to cease from their involvement in slavery. Instead, he instructs them on how to behave as masters in a way that would honour God. They were to remunerate their servants with what was “just and equal” for their services rendered. Masters were to be conscious that they had a “Master in heaven” to whom they are responsible.
Living in the western world where slavery has long been abolished, we might be inclined to think that this passage has no application to us today. However, when we are gainfully employed at some firm in the workplace, we are, in principle, in the same position as these Christian servants. During the hours of our employment in our occupations, we render our services to various firms for wages. Therefore, the injunctions given here to servants have a practical application to us when we are employed in the work place. Likewise, employers who own a company and have employees, in principle, are in the position of masters, and they are to run their companies in a way that would honour the Lord.
Church history reveals that this injunction was generally heeded by Christian slaves—to the point that it was well-known in the world of slavery that a Christian slave commanded a higher price on the auction block. It is a tribute to the Christian faith. It should be the same today; any employer who can get a Christian employee ought to be thankful, because the Christian should look after his employer's business with due diligence and treat it as if it were his own (Eph. 6:5-8; 1 Peter 2:18).
Christ Expressed in the Spread of the Truth in the World: Colossians 4:2-6
(Chapter 4:2-6)
Chap. 4:2-6—In the previous section the exhortations were to specific groups of individuals, but now they broaden out to believers in general. The exhortations here have to do with the saints’ support of the spread of the truth through prayer and godly conduct. They are encouraged to pray for things in general, and particularly for the Lord’s servants in their work of communicating the truth, and also that the saints would maintain a proper testimony toward the lost.
Paul says, “Continue [persevere] in prayer, and watch in the same with thanksgiving” (vs. 2). Oftentimes we pray for something but give up. This is not good. The Lord taught that “men ought always to pray, and not to faint” (Luke 18:1). It has been said that we need to pray as much as we need to breathe! The soul flourishes in the atmosphere of prayer, but languishes without it. Persevering in prayer does not mean that we are to badger God regarding something we want, and to persist in asking for it until He gives it to us. This manifests an unbroken spirit that insists on having its own way. If that is our attitude, to teach us a lesson, God just might grant us our request but send leanness into our souls with it (Psa. 106:15). James tells us that over all our prayers we must add, “If the Lord will” (James 4:15; Matt. 26:39). This manifests a spirit of submission to the divine will and an acknowledgment that we ultimately want His will in the matter. To “watch in the same” is to watch for the Lord’s answer to our prayer requests. This manifests faith. To do it “with thanksgiving” manifests confidence in the Lord. It is to say, “Whatever the Lord gives as an answer (be it ‘yes’ or ‘no’), I know that it will be the best for me, so I’ll rejoice and give thanks even before He makes His mind known.”
As mentioned, more specifically, Paul desired the prayers of the saints for the work of spreading the truth. He says, “That God would open unto us a door of utterance to speak the Mystery of Christ” (vs. 3).
Vss. 5-6—As to their conduct, he said, “Walk in wisdom toward them that are without, redeeming the time [opportunities]. Let your word be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.” If we walk wisely in our daily lives, we will have “opportunities” to share the gospel with the lost (“them that are without”). Walking “toward” them implies a genuine seeking of their welfare. This opens doors when people see that we are genuinely interested in them. “Redeeming the time” refers to setting free (the meaning of redeem) time in our busy schedules to be used in service for the Lord. Paul speaks of it in Ephesians as well, but in connection with a different sphere (Eph. 5:15-21). Putting the two references together, we see that there are really only two spheres of service wherein we are to use our time:
• Redeeming time to be a help to those within the Christian community (“yourselves” – Eph. 5:19, 21).
• Redeeming time to be a help to those outside the Christian community (“them that are without” – Col. 4:5).
These verses, in Colossians 4, have to do with reaching out to the lost in the gospel. It is significant that “praying” is mentioned before reaching out to “them that are without.” This shows that all outreach work is to be done in felt dependence on the Lord.
“Let your word be always with grace, seasoned with salt” has to do with how we approach others. We should always conduct ourselves in a gracious, courteous, and kindly manner in all our interactions with the men of the world. This will work to win them for Christ. But our speech should also be “seasoned with salt.” This speaks of faithfulness. Thus, we are to remember to have a word for the conscience of the unbeliever, so that they might realize that they have to do with God, and that they need to be prepared to meet Him. Unbelievers’ consciences need to be touched, but we will cut off their ear if we “rag” on them all the time. Paul said that our speech is to be seasoned here and there with a faithful word to their consciences. We can be over-zealous in trying to save unbelievers and get known for pressing on men’s consciences too much. This turns people off and drives them away. Zealots like this seem to think that this verse reads: “Let your speech be always salt, seasoned with grace!” However, it is quite the other way around. Scripture indicates that it is possible to have “a zeal of God, but not according to knowledge” (Rom. 10:2). Zeal is good, but it needs to be guided by knowledge and wisdom. Paul said to the Galatians, “It is right to be zealous at all times in what is right” (Gal. 4:18). He adds here: “That ye may know how ye ought to answer every man.” This implies that if we walk in wisdom toward them that are without, we will stir their interest and they will “ask” of us of “a reason of the hope” that is in us (1 Peter 3:15). When they have this spirit, we can point them to Christ.
Summary of the Practical Part of the Epistle That Results in the Display of Christ in the Saints
The foregoing brings the main part of the epistle to a close. If it is followed by the saints with moral exercise, the character of Christ will be seen in the us. There are three links in the development of this truth:
• WHAT is to be manifested—the character of Christ (chap. 3:12-15).
• HOW it is to be manifested—by being filled with Christ and His interests in all that we say and do (chap. 3:16-17).
• WHERE it is to be manifested—in every sphere of the believer’s life (chaps. 3:18–4:6).
Closing Salutations: Colossians 4:7-18
(Chapter 4:7-18)
The closing salutations that Paul appends to the body of the epistle present a lovely picture of the grace, kindness, and mutual interest that will exist in the Christian circle when the saints are moving together according to the truth of the Mystery. They illustrate the happy conditions of fellowship among the saints in the body of Christ as they move together. A number of individuals are mentioned for various reasons:
Vss. 7-8—“Tychicus” (Acts 20:4; Eph. 6:21; 2 Tim. 4:12; Titus 3:12) is mentioned first. He was the one who carried the epistle to the Colossians. Epaphras might have been chosen to do it, being that he was a Colossian, but since he was incarcerated with Paul (Phile. 23), it was not possible. Tychicus was also to bear the personal news about Paul’s “state” of affairs in Rome. In mentioning this, we see that Paul knew that the Colossian saints would be interested in his personal welfare, even though they hadn’t seen his face before (chap. 2:1). This is normal Christianity.
Not much is said of Tychicus in Scripture except of what we read in this passage. Paul speaks of three things of him here. He was “a beloved brother.” He was “a faithful minister,” and he was “a fellowservant in the Lord.” To have love and faithfulness combined in one person is a rare combination. It is an ideal balance. Oftentimes when men seek to be faithful, they are unconsciously stern and ungracious. They tend to manifest little concern for the peace of mind in the saints. On the other hand, those who are marked by love can be gracious at the expense of faithfulness. Neither of these extremes characterized Tychicus; his love didn’t hinder his faithfulness. Paul adds, “That he might know your state and that he might encourage your hearts.” This is not meddling in others’ affairs, but showing a genuine care and concern for the brethren. This shows how Christian love delights in communicating.
Vs. 9—“Onesimus” was a slave who robbed his master and ran away. Somehow he crossed paths with Paul and the grace of God worked in his heart and he got saved. (See Paul’s epistle to Philemon for the whole story.) He was now “a faithful and beloved brother” and was to go with Tychicus to Colosse with the letter to Philemon. Faithfulness and love by which he was marked are the same two things that were said of Tychicus. However, nothing is said to indicate that he ministered the Word, as was the case with Tychicus. This is probably because he was still very young in the faith.
Vs. 10—The next three men were converts from Judaism—“the circumcision” (vs. 11). They requested that Paul would send their greetings to the Colossians. The first of these was “Aristarchus.” He was “a Macedonian of Thessalonica” who came to Rome with Paul in the memorable trip that suffered shipwreck on Melita (Acts 27:2). Judging by his name, he was probably a Gentile proselyte to Judaism, but having believed the gospel, he had converted to Christianity. Like Tychicus, Aristarchus had accompanied Paul on his third missionary journey (Acts 19:29; 20:4) and was used of the Lord in preaching and teaching (Phile. 24). Somewhere along the line, he had been arrested and was incarcerated with Paul. Thus, Paul calls him “my fellow-prisoner.”
“Marcus” (John Mark – Acts 12:12), who was “Barnabas’ cousin” (nephew), sent his greetings also. Twelve years earlier, he had “abandoned” Paul and Barnabas on their first missionary journey (Acts 13:13; 15:38), but having regained the confidence of the Apostle, was once again serving with him. Note: Mark is not said to be a faithful minister as were Tychicus, Onesimus, and Epaphras. We suppose that this is because he had failed in his service with them and had deserted the apostles at Perga. Since the saints at Colosse probably knew of Mark’s failure, Paul wanted them to know that he had regained the confidence of the brethren and was once again “profitable” in the ministry (2 Tim. 4:11). Thus, Paul commended him to the Colossians for their reception, if he were to come to them. In spite of being a failing servant, Mark was led later to write the second Gospel which portrays the Lord as the perfect Servant. The “commandments” that Paul speaks of are the apostolic decrees that were given to the Gentile believers (Acts 15:20, 29; 16:4; 21:25).
Vs. 11—“Jesus, which is called Justus” sent his greetings as well. The saints called him “Justus” rather than Jesus, because they evidently believed that the name of “Jesus”—which is the “name” that is “above every name” (Phil. 2:9)—should be reserved for the Lord alone. This verse has led brethren to encourage those who have been given the name Jesus by birth to change their name to something else when they get saved.
The above-named brethren were a real “comfort” to Paul. The Greek word translated “comfort” here is found in no other place in Scripture. It means to console, and is translated “consolation” in the J. N. Darby Translation. This shows that Paul felt the loss of his liberty and really missed the fellowship that he had once enjoyed among the brethren.
Vss. 12-13—Paul then sends greetings from three Gentile believers who were with him in Rome. The first of these is “Epaphras,” who was a Colossian (“one of you”). Paul draws special attention to this man’s fervency in prayer. He was a capable minister of the Word (chap. 1:7), and it is generally believed that it was through his labours that the Colossian assembly was formed. But it seems that his greatest ministry was that of prayer. Being in captivity with Paul, he was separated from his local brethren, but laboured in prayer on their behalf. As mentioned in our remarks on chapter 1:9, perhaps the greatest service that we can do for the saints is to pray for them.
We see from the way that Paul speaks of prayer here that there is definitely a spiritual conflict involved. He says that Epaphras was “always combating earnestly for you in prayers.” The marginal reading in the KJV says “striving.” (See also chapter 1:29–2:1 and Luke 22:44 in the J. N. Darby Translation.) There are wicked spirits “in the heavenlies”—the realm of spiritual activity—(Eph. 6:12) that work to hinder the prayers of the saints (Dan. 10:12-13). This is why we need to persevere in prayer (vs. 2).
Epaphras cared for the Colossians with “great zeal.” Thus, he had a pastor’s heart. The great objective in his prayers was that the saints at Colosse would stand “perfect and complete in all the will of God.” This refers to the saints being established in the truth of the Mystery. Paul prayed to that end as well (chap. 1:9). Sad to say, in spite of the prayers and labours of Paul and Epaphras, and others, the Colossian saints never reached this objective. Within four or five years these very saints in the province of Asia turned away from Paul and his doctrine (2 Tim. 1:15). They didn’t exactly turn away from the Lord. They remained Christians, for to give up their confession of being believers on the Lord Jesus Christ would be apostasy; this no real Christian will do. But they no longer wished to be identified with Paul’s teachings because of the reproach and persecution connected with it (2 Tim. 1:8, 16-18).
Epaphras’ zeal and care was not just for his local brethren in Colosse, but also for “them that are in Laodicea (9 miles from Colosse), and them in Heirapolis (12 miles from Colosse).” He knew that the bad doctrine would “spread like gangrene” (2 Tim. 2:17), and these neighouring assemblies would be in danger of the mystical teaching too.
Vs. 14—“Luke, the beloved physician,” sent his greetings also. Apparently, he remained with Paul to the very end of Paul’s life (2 Tim. 4:11).
“Demas” greeted them as well. But not a word is said of him. Paul does not say that he was beloved or faithful, as he states of the others. It makes us wonder whether he was drifting in his soul, and Paul had nothing commendable to say of him. He speaks of him in the same way in his epistle to Philemon that accompanied this epistle (Phile. 24). All we know is that the next time we read of him, Paul says, “Demas hath forsaken me, having loved this present world” (2 Tim. 4:10). Paul doesn’t say that Demas went to “the present evil world,” an expression used in his epistle to the Galatians (Gal. 1:4). This means that Demas didn’t go off and become a profligate, but rather, that he took a worldly approach to his interpretation of Christian principles and this led him to take a different path from that which Paul treaded.
Vss. 15-16—Paul desired that the Colossians would pass on his greetings to the assembly at Laodicea, since they were nearby—and especially to “Nymphas” who had the assembly meetings in his home. He also wanted this epistle to be read by the Laodicean assembly after it had been read to the Colossians. And vice versa, he desired that the letter “from (not “to”) Laodicea” to be read among the Colossians because the substance of the two letters was complimentary. For that reason, many Bible teachers believe that the epistle which the Laodiceans had was Paul’s epistle to the Ephesians. But why would they have the letter to the Ephesians? F. G. Patterson and others have explained that since the epistle to the Ephesians was not addressed to the assembly per se, but rather to “the saints” in that area, it was a circular letter that was to be passed around—although J. N. Darby notes that there is not much ground to support the idea. (See the footnote in his Translation on Ephesians 1:1.) Had the truth in the Colossian epistle been heeded by the Laodiceans, it would have preserved them from the spiritual slide in that assembly (Rev. 3:14-21). They degenerated to such a low state that instead of holding fast the Head of the Church, they had left Him outside their door!
Vs. 17—Before closing the epistle, Paul gives a word of encouragement to “Archippus.” He said, “Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.” It is supposed that Archippus was Philemon and Apphia’s son since he is mentioned together with them in their house (Phile. 1-2). It appears that Archippus was slack concerning the work which the Lord had given to him to do and that he needed this word of encouragement. There are many gifted and able men today in the Christian profession who need this same exhortation. Instead of using their gift, they are giving their attention to earthly and worldly things. Archippus may have grown weary and become discouraged. Whatever the case may be with us, if the Lord has given us something to do for Him, we should be glad to do it (Gal. 6:9; 1 Cor. 15:58). Has the Lord given us some work to do for Him? Then let us “take heed” to do it.
Vs. 18—Paul closes the epistle by adding, “The salutation by the hand of me, Paul.” This was a custom of his since there were men who had forged a letter stating that it was from him (2 Thess. 2:2). Signing the epistle by his own hand gave it its authenticity. This was his custom (1 Cor. 16:21; Gal. 6:11; 2 Thess. 3:17).