Colossians
Chapter Two
Chapter Two
1. For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;
This affirms without a doubt that Paul had not been to Colossae or Laodicea at the time that he wrote this letter. Consider what Paul is expressing here: for I am desiring ye to know how great a struggle that I am having concerning you (literal).1 We might wonder that Paul was so conflicted regarding those in Colossae, and why he wanted them to understand his struggle.
After Paul and Barnabas had returned to Antioch from establishing assemblies primarily in the region of Galatia, men from Judea came to Antioch teaching that faith in the Lord needed to be accompanied by obedience to the Law of Moses (Acts 15:1). Paul took strong exception to this teaching, and so it was determined that a delegation from Antioch would go to Jerusalem in order to settle this matter. However, this was such an accepted teaching in Jerusalem that, until Peter reminded everyone that the Lord had taken him to the Gentiles in order to show him that there was no difference between us and them, Paul was not even given an opportunity to relate what the Lord had done during his journey with Barnabas (Acts 15:8-9, 12). The resolution to this contention saw the Jerusalem leadership giving guarded approval of what the Lord was doing among the Gentiles, but what is glaringly missing from their communication with the Christians in Antioch is a condemnation of those who upheld the need to keep the Law of Moses along with faith in the Gospel (Acts 15:23-29). The Jews of Jerusalem had the opportunity to nip this error in the bud but they did not, and so we have the strongly corrective letter that Paul wrote to the Galatians in an effort to remove this very error from their midst. What seems quite evident is that the Christian Jews of Judea were very reluctant to relinquish their hold on keeping the Law of Moses, and Paul, fully aware of this hesitancy, was very concerned that the Gospel message should be proclaimed accurately and without such Jewish corruption. Paul had received the Gospel from the Lord Jesus (Galatians 1:12) and he was particularly protective of its message lest it be changed in any way; experience had taught him that especially the Jewish Christians from Judea were not to be trusted in this regard. Even though he seemed to be content that Epaphras had taught the Colossians well (Colossians 1:7), Paul still had a desire to confirm this for himself – and likewise for all of the Christians who had not been under his personal teaching.
2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;
Paul now outlines some of his struggles for those whom he has not seen, and what he would like to personally ensure is their experience.
The first thing is that their hearts would be encouraged (comforted). Comforted is from the Greek word parakaleo, which means to call to one’s side for the purpose of encouragement, exhortation, comfort, or even instruction – the context determining what is to be provided.2 As Paul and Barnabas ended their journey, we are told that they returned the way that they had come and visited the assemblies that they had just established “confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God” (Acts 14:22). Exhorting is from the Greek parakaleo: they encouraged them to remain faithful even though tribulations were inevitable – undoubtedly, parakaleo, in this case, included encouragement, exhortation and instruction, and became the means of confirming (strengthening) these disciples.3 Paul would like to personally confirm that those whom he has not seen, fully understand the reconciliation that Christ has accomplished for them, the inevitable challenges to their faith that they will face, and the grounding in the faith that the Lord provides.
The next phrase is to be united (knit together) in love. Love is from the Greek agape – love as an act of the will, not a product of the emotions.4 However, before the Ecumenist has time to say, “Aha,” the context moves on so that we have: to be united in love and in all of the greatness of complete confidence with understanding… (literal).5 Riches (ploutos), when referring to physical things means wealth, but within a spiritual context (like this) it refers to the abundance, or great value, of what we have in Christ.6 Understanding (sunesis) speaks of a perception that comes from bringing things together; in effect, it is combining what we have learned (in the mind) with what we observe (see/hear), making it much greater than simply knowing something.7 Paul identifies not only a unity in love but, more importantly in our day, also a unity in the confidence of knowing what Christ has done for us. The latter is not easily simulated, and so, unless we have a living faith-relationship with the Lord, any efforts on our part at this point are futile. The Ecumenical show love for their fellow-Ecumenists but look with contempt upon those who are too Biblically-minded (narrow-minded) to join with them; they show a great “love” for their own (even though the accommodation of error in others is not love), but they have none for those whose lives serve to prick their consciences. The unity in love, of which Paul is speaking, can only be found through faithful obedience to the Lord – our unity comes through our common love for the Lord. Jesus said: “As the Father hath loved me, so have I loved you: continue ye in my love [agape]. If ye keep my commandments [the protasis of this conditional statement; this is the condition that must be met in order for the apodosis to hold true], [then, the apodosis] ye shall abide in my love …” (John 15:9-10a);8 because He has loved us, He commands us to be loving toward one another (John 15:12).9 The unity that we have with those who are also in Christ does not come through our efforts but, rather, it is there because of the Lord Jesus. Jesus stated clearly that He would shepherd only one flock (John 10:16), and, in His prayer for all believers, He clarified: “Neither pray I for these [His eleven disciples] alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us …” (John 17:20-21a). Unity in love comes only through abiding in Christ. Ecumenical unity comes through compromising the truth and accommodating error – it is a manmade unity that is neither rooted in the agape (love) of God nor in obedience to His Word. The unity of love (knit together in love) that Paul speaks of is only the result of a living faith in the Lord (which requires obedience to His Word) and understanding fully what He has done for us.
We now discover the purpose that Paul sees in their unity in love and confidence with complete understanding: so that they will have full comprehension of the mystery of both God the Father and of Christ (literal).10 Once again we have reference made to the mystery. Earlier we learned of the formerly-hidden, but now-revealed, mystery as being the bringing of Jew and Gentile together into one through the work of the Lord Jesus upon the cross. To the Ephesians, Paul identified that one of his goals was “… to enlighten all [as to] the fellowship of the mystery, hidden from earliest times in God … (Ephesians 3:9, literal).11 This mystery, which is the one that we have been looking into, had been kept hidden by God through the passing ages until it was revealed through Christ. Although God did not open the mystery to those who were His through the ages before Christ, He did provide them with glimpses of what was in store; however, for the most part, the religious Jews of Jesus’ day did not see those prophetic snippets as being fulfilled before them. We noted earlier that Jesus told His disciples that it was given unto them to understand the mystery of the kingdom of God, but others, who would not open their calloused hearts to the truth of what God was doing, would only hear parables (Mark 4:11; Ephesians 4:18).
As John wrote of the persecution that would be mounted by the Antichrist, he said this: “And all that dwell upon the earth shall worship him [the Antichrist], whose names are not written in the book of life of the Lamb slain from the foundation of the world” (Revelation 13:8). This reveals that Jesus, Who was the Word in eternity past (John 1:1), was accounted as having died for the sins of the world before the foundation of the world was laid – before Adam was created. The Word (eternal God), before the creation of man and before He took on a body of flesh to be known as Jesus, was already identified as being the sacrificial Lamb Who would pay the penalty for the sins of man who was yet to be created in the image of God. God the Father, the Word and the Spirit (the triune oneness of eternal God) knew the cost that would have to be paid in order for their image-bearing creation (then fallen) to be able to choose fellowship with his Creator. The Lamb (the Word and Jesus) has a Book in which He is recording the names of those who are His – those who place their faith in Him for salvation. Written, as it appears in this text, is in the perfect tense and passive voice; this tells us that our names are recorded (passive voice) in this Book only once (perfect tense).12 Keep in mind that when I refer to our names, I mean those who have passed the age of accountability; Jesus made it very clear that the innocent are a part of His eternal kingdom (Mark 10:14), but from the age of accountability until we place our faith in Him, our name is not in the Book. When we place our faith in the Lord Jesus Christ, then our names are written into the Book of Life. We continue to remain in Christ by a life of faithfulness to Him: “As the Father hath loved me, so have I loved you: continue [meno – remain; a command] ye in my love. If ye keep my commandments, ye shall abide [meno – remain] in my love” (John 15:9-10a).13 It is as we remain in Christ that our names also remain in the Book of Life; to the elder of Sardis, Jesus declared: “He that overcometh [is overcoming; living victoriously in Christ (present tense)] … I will not blot out [erase] his name out of the book of life …” (Revelation 3:5).14 The clarity of the matter is this: your name is written into the Book of Life by faith in the Lord, but should you become faithless (lose the faith that saw your name recorded), then your name will be removed from the Book.
One further note on this matter: our individual names were not recorded in the Book of Life before the worlds were made. Calvinism asserts that God has chosen from eternity past those individuals whom He has pre-determined to receive salvation and has written their names into the Book of Life (the Unconditional Election of the Calvinist TULIP). Moreover, they contend that these individuals cannot do anything to lose their salvation for it is God’s pre-determination to save them (Calvinism’s Perseverance of the Saints). John recorded that those “whose names were not written in the book of life from the foundation of the world” will be amazed at the beast that is carrying the false religion, Babylon the Great (Revelation 17:8). If we read this in isolation from the rest of Scripture, then we might almost be persuaded to think that perhaps the Calvinists might have it right. However, we must guard against building a doctrine upon a single Scripture that is not viewed within the greater context of God’s Word. Paul explained to the Ephesians: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings [every spiritual blessing] in heavenly places in Christ: According as he [God] hath chosen us in him [Christ] before the foundation of the world …” (Ephesians 1:3-4a). It is in Christ, Who is the Way of salvation established before the worlds were created (Revelation 13:8), that we are chosen by God – in essence, it is similar to Christ being the Book of Life and, when we place our faith in Him for salvation, then our names are recorded in Him. Christ has been the only means of salvation from eternity past; He is eternally God, and when we come to Him in faith, then we are in Him Who is eternal and our names have been written into His Book of Life by faith! It is our faith in the Lord Jesus (the Lamb Who was deemed to be slain before the worlds) that places us among the chosen ones of God; it is not that God has chosen some individuals for redemption and left the rest for condemnation (Calvinism’s Limited Atonement), rather, He has chosen those who are in Christ – those who have placed their faith in Him and remain faithful to Him unto the end.15 Jesus stated: “he that shall endure [hupomeno – to remain faithful through trials] unto the end [our death or His return], the same shall [this is the one who will] be saved” (Matthew 24:13).16 He also clarified: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth [is doing (present tense)] the will of my Father which is in heaven” (Matthew 7:21).17 What is absolutely irrefutable is that faith establishes our relationship with the Lord (Romans 5:1) and, according to Jesus, it is faithfulness to Him unto our last day on earth that will bring us eternal salvation. Our salvation is not secured while we are in this life; it is only after living a life of faithfulness to the Lord that we will be welcomed into glory. “I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit [a branch that has lost its life-giving connection with the Vine (no faith)] he taketh away [is cutting off (present tense)] …” (John 15:1-2a).18 Faith is our life-giving connection with the Savior; James assures us that unless our faith in the Lord produces fruit (works in obedience to His Word, i.e., faithfulness), it is dead (James 2:17), and Jesus said that if we do not remain faithful, then we will be cut off. Could it be made any more clear for us? “Take heed, brethren (earlier they were called holy brethren [v. 1]), lest there be in any of you an evil heart of unbelief [apistia – literally: no belief (no persuasion); faithlessness], in departing [to become apostate] from the living God” (Hebrews 3:12).19
A thorough understanding (a precise and correct, or full, knowledge; acknowledgement) of the mystery of God the Father and of Christ will bring together: 1) the predetermined Sacrifice for sins, 2) faith (believing) is essential for the individual to appropriate the cleansing thus made available, and 3) this salvation is open to all of mankind. The New Covenant message of hope that was established through the shed blood of the Lord Jesus Christ (Luke 22:20) is that the full payment for sins has been made (Romans 6:23), faith in the Lord Jesus will apply that cleansing to the heart of the one who is believing in Him (Ephesians 2:8), remaining in that faith (through obedience) is essential to salvation (Matthew 24:13), and the Way to life eternal has been opened to all peoples (John 3:16). That which had remained hidden from understanding for many, many years (the mystery) was now being opened for all who had eyes to see. What is amazing is that even though the Lord’s prophets had lifted the veil of this mystery just a little on many occasions, the religious Jews could not see the fulfillment of their prophecies when Jesus stood in their midst – their theology prevented them from seeing and believing. Today the mystery of the New Covenant remains a hidden truth to so many and, once again, it is because their theologies prevent them from seeing and believing. “For the time will come [it’s now here!] when they will not endure [listen to] sound doctrine [correct teaching]; but after their own lusts [desires] shall they heap to [gather around] themselves teachers, having itching ears [they crave to hear only what is in accordance with their desires]; And they shall turn away their ears from the truth, and shall be turned unto fables [muthos – myths; that which is false; lies]” (2 Timothy 4:3-4).20 We must be alert so that we are not led astray by the well-polished theologies of men that do not find full support from God’s Word.
3. In whom are hid all the treasures of wisdom and knowledge.
In whom refers back to Christ, the One through Whom the hidden mysteries were fulfilled and revealed, and the New Covenant established. Literally: in Whom are all the hidden treasures of wisdom and knowledge; whom is masculine and singular in the Greek, which affirms that it is a reference to Christ alone.21
Hid (from the Greek apokruphos) means to be concealed or hidden away, and is an adjective that describes the treasures.22 Treasures is from the Greek thesaurus that can mean either the safe place where valued items are kept or the valuables themselves; in this case, the word is in the plural and, therefore, refers to the valuables.23 The treasures of wisdom and knowledge are hidden away in Christ; are is a present tense, plural verb indicating that these treasures are, at this moment, concealed in Christ.
Wisdom (sophia) speaks of a broad and full intelligence, and it begins with a proper fear of the Lord (Psalm 111:10).24 Knowledge (gnosis) can be considered to be a subset of wisdom where information is sought out, stored, and applied to life.25 Knowledge can be gained in a variety of areas, including the Word of God; it is from the place where we spend most of our time that we will acquire the greatest knowledge. Since wisdom begins with the fear of the Lord, it is important to spend time studying God’s Word in order to learn how we are to show reverence and awe for Him (fear) and, thereby, enhance our willingness to submit to the wise guidance of the Spirit of God. Paul challenged Timothy: “Study [make every effort, be diligent (a command)] to shew [to present] thyself approved [genuine, having passed the test] unto God, a workman that needeth not to be ashamed, rightly dividing [following and teaching accurately] the word of truth” (2 Timothy 2:15).26 A similar challenge was given to the Corinthians: “Examine [put to the test] yourselves, whether ye be in the faith; prove [examine carefully to ensure that you are genuine before God] your own selves” (2 Corinthians 13:5a);27 the challenge that Paul lays down is to determine if you are walking according to the dictates of your heart (i.e., that you are truly in the faith, and not a hypocrite) and to examine your heart in order to be sure that your faith is right before God. What becomes perfectly clear is that the one who professes faith in the Lord Jesus Christ cannot carry on in that faith without a growing understanding of God’s Word (2 Peter 3:18), and such an understanding can only be acquired through being immersed in it. It is only as we begin to understand the power and holiness of God as revealed through His Word that we will begin to lay the foundation for wisdom: the fear of the Lord.
We are told that this wisdom and knowledge has been hidden away in Christ – that does not mean that it is completely inaccessible, but neither is it laid out like a buffet for anyone and everyone to sample at will. We have already noted Paul’s exhortation to Timothy that he needs to make every effort to teach the Word of God with accuracy so that he will be found to be genuine before God (2 Timothy 2:15); from this, it is evident that a complete and accurate understanding of God’s Word will not come without effort on our part. However, there is another aspect to understanding the wisdom and knowledge that is hidden in Christ. The Psalmist observed this: “The secret [intimate counsel] of the LORD is with them that fear him; and he will shew [make known to] them his covenant” (Psalm 25:14);28 this sets out the fear of the Lord as the basis for God making His covenant known to us – clearly, God will not reveal His hidden truths to those who do not hold Him in reverence. Those who desire to know the deeper things of Christ must hold a Biblical view of Who God is, and not settle for the musings of men on the matter (theology).29 When Jesus’ disciples asked Him why He spoke to the people in parables, He said: “Because it is given unto you to know the mysteries [hidden things] of the kingdom of heaven, but to them [a reference to the people in general, and the religious Jews in particular] it is not given …”; then Jesus went on to explain why: “For this people’s heart is waxed gross [has become dull or insensitive], and their ears are dull of hearing [with difficulty they hear], and their eyes they have closed; lest at any time they should see with their eyes [the eyes should see], and hear with their ears [the ears should hear], and [they] should understand with their [the] heart, and should be converted [repent], and I should heal them.” (Matthew 13:11, 15).30 The problem was that the people had become calloused to the truth of God so that they were no longer able to recognize it (their eyes and ears were impaired) nor understand it; waxed gross can also mean stupid – they were spiritually blind, deaf and stupid.31 This was their state of being before Jesus came speaking the truth of God in parables – this was their choice! Remember Simeon (Luke 2:25) – not all of the Jews were blind to what God was doing, but those who followed the religious leaders of the Jews remained in ignorance and in submission to them. Jesus did not force anyone to accept His teachings; He called twelve to follow Him (Mark 3:14), He appointed 70 for a one-time ministry (Luke 10:1), and there were 120 who waited on the day of Pentecost (Acts 1:15). Out of the thousands who heard His teachings, ate of His miracles, and were healed of their diseases, this is truly only a small remnant. Nothing has changed; today, the hearts of most Evangelicals are waxed gross so that they are not open to hearing the truth of God – they have chosen their teachers who stroke them with smooth words of flattery and encouragement (these teachers can be in person, or via television, radio or print).
If we desire to be among those who access the wisdom and knowledge that is in Christ, then, obviously, we must begin by ensuring that we are in Him! Jesus said that it would be the one who is living faithfully for Him unto the very end of his time on earth who will be saved (Matthew 24:13). Therefore, we must realize that having prayed a prayer for salvation at some time in our lives does not qualify us to be among those who will be saved. We enter into a relationship with Christ through faith (Romans 11:20); however, if we are not showing forth works in keeping with that faith (obedience to His commands), then the faith that we claim, is dead (James 2:17). Paul reminded the Romans, and us, that if we are in Christ and living under the guidance of the Spirit of God, then we are free from being condemned by sin (Romans 8:1). Jesus, as eternal God in human flesh, died upon the cross and thereby condemned sin in the flesh (Romans 8:3) so that we are able to continually account ourselves as being dead unto sin and alive unto God (Romans 6:11) and, as a result, “the righteousness of the law [the Law of God, which by faith has been written upon our hearts and minds (Hebrews 10:16-17)] might [will] be fulfilled [passive voice, this is the work of God, and it is God’s purpose that this will take place in us] in us, who walk not [do not live] after [according to] the flesh, but after [according to] the Spirit” (Romans 8:4).32 God’s desire is for His righteousness to be evident in our lives, yet He will not do this work in us unless we allow Him to do so – He will not override the choices that we make. From the first moment that we place our faith in the Lord Jesus Christ, the presence of the Spirit of God comes to abide within us; whether He will remain with us is dependent upon the choices that we make in our walk with the Lord. Jesus said: “I will pray [ask] the Father, and he shall give you another [allos – another of the same, like unto Jesus] Comforter, that he may abide [will remain, it is His intention to stay, but His remaining is subject to the choices that we make] with you for ever” (John 14:16).33 The decision that we all face in our walk with the Lord is this: will we remain faithful to Him (obedient to His commandments), or will we choose to take a pathway with fewer troubles in this life; do we have an eternal perspective of the glory that awaits us if we remain faithful, or are we unduly influenced by the trials that will come our way because of the Lord? “And that [the Seed, the Word of God] which fell among thorns are they, which, when they have heard, go forth [begin to walk with the Lord], and are choked with [are dying from] cares and riches and pleasures of this life, and bring no fruit to perfection [the unfruitful branch is removed and burned (John 15:2a, 6)]” (Luke 8:14).
Wisdom and knowledge are hidden treasures that are to be found in Christ Jesus, and our access to them is opened by faith in the Lord. However, as the Scriptures have made so abundantly clear, our access is opened by faith, and fruitfulness in Christ is dependent upon the choices that we make. The Lord will not force us to live in obedience to Him, but unless we choose to do so, we will forfeit not only the wisdom and knowledge that is to be found there, but also our relationship with Him. “For we are made [have become (perfect tense, happened once in the past with ongoing evidences)] partakers [companions] of Christ, if [if indeed] we hold [hold fast (the condition upon which being made partakers rests)] the beginning of our confidence [our original conviction, ground of hope] stedfast [secure] unto the end” (Hebrews 3:14).34 If our faith fails, then we will lose our relationship with Christ and the glories of eternity with the Lord: “Take heed, brethren, lest there be in any of you an evil heart of unbelief [apistia – no belief; no persuasion, faithlessness], in departing [to become apostate] from the living God” (Hebrews 3:12); notice that an evil heart is one that has no faith in the Lord.35 Jesus said: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth [is doing (present tense)] the will of my Father which is in heaven” (Matthew 7:21).36 Jesus also said that if we are loving Him, then we must be living in obedience to His commandments (John 14:15); we are continually faced with the choice of whether to live in accordance with what the Lord requires, or not. This choice is really quite simple: will we permit the Lord to occupy that place of pre-eminence in our lives (Exodus 20:3) or will we quietly follow the lead of others while trying to maintain a façade of submission to the Lord? The former will make us overcomers for the Lord despite the trials that will come; the latter will lead to frustration, confusion, and destruction. Like Moses of old with the children of Israel, so the Lord says to us today: “… I have set before you life and death, blessing and cursing: therefore choose life …” (Deuteronomy 30:19).
4. And this I say, lest any man should beguile you with enticing words.
This is a demonstrative pronoun in the Greek that refers back to the hidden treasures of wisdom and knowledge that are in Christ and bound up in the mystery that is now being revealed. So far in his letter, Paul has rejoiced in the Colossians’ fruitful walk in the Gospel of the Lord Jesus (1:6), expressed his prayer that they will grow and mature in their understanding of the Lord (1:9-10), reiterated Who the Lord Jesus is and what He has done for us (1:15-18), and has unveiled one aspect of the mystery that is now opened: Christ in you, the hope of glory (1:27). In many respects, this epistle follows the pattern of the Ephesian letter where Paul reviews the foundation that we have in Christ, and does so in a manner that will permit everyone who has a desire for God’s truth to know that they are understanding the Gospel message correctly – he goes over the fundamentals very carefully before moving into a teaching section. It is essential that we all have a firm understanding of God’s Message to us so that we are able to build upon a solid foundation. Once again, we can see that Paul is ensuring that a sound, base foundation is laid so that what is build thereon will not fail to remain. Paul expressed this to the Philippians: “To write the same things to you, to me indeed is not grievous [bothersome], but for you it is safe [asphales (as-fal-ace’) – literally, not fail; engendering steadfastness and certainty]” (Philippians 3:1b).37 For the Colossians, whom Paul had never seen, he takes the time to ensure that they are all on the same page, and that a proper and firm understanding of the Gospel is in place.
Beguile is from the Greek word paralogizomai, which literally means to reckon (logizomai) incorrectly (para), and so to delude through false reasoning.38 Enticing words comes from one Greek word: pithanologia, which means persuasive (peitho) words (logia).39 Paul identifies the reason for the first part of his letter that culminates in Christ being declared to be the source of all wisdom and knowledge: so that no one (lest any man) is deluding (beguile – present tense, subjunctive mood) you (or us) by false reasoning with persuasive arguments (enticing words).40 Beguile, being in the subjunctive mood and part of a purpose statement, tells us that what Paul has presented thus far has been given in order to prevent us from being taken-in by error; the reality is that we can still either accept or reject the delusion that comes to us – we have a choice (we have been created in the image of God)! However, even though we might be faced with such a choice, it is essential that we have sufficient understanding of the Gospel message so that we are able to identify the false reasoning that underlies the persuasive arguments. John challenged us to not believe everyone, but to test them according to the Scriptures because many have gone out into the world who teach a falsehood that might appear to be the truth to the undiscerning (1 John 4:1). This is where many bearers of false doctrine gain a foothold: those who hear and are persuaded often do not know the Scriptures well enough to recognize the error, nor do they ever check anything other than the proof-texts that such purveyors of error use to support their teachings.
We read Paul’s words to the Philippian jailor: “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:31), and we might be tempted to stop there. Believe means to be persuaded of the truth of something – in this case it is about the Lord Jesus Christ; believe and you will be saved. However, believe is more than merely conferring mental acceptance; it requires sufficient understanding of the object (in this case, the Lord Jesus Christ) in order to be persuaded that what He has said, and what He represents, is the Truth. In other words, believing must lead directly to a conviction that is solid enough to impact how we live. The Philippian jailor was not ignorant of Who Christ was, for he framed the question: “Sirs, what must I do to be saved?” (Acts 16:30). However, even among Evangelicals today there is a tremendous ignorance of what the Lord requires, and so we find salvation being reduced to a mental assent without any understanding that there needs to be repentance – a change of life that is a result of the convictions that are formed by being convinced that Jesus is the only way to life eternal. James says this: “Thou believest [pisteuo – present tense] that there is one God; thou doest well: the devils also believe [pisteuo – present tense], and tremble [from extreme fear]. But wilt thou know [are you desiring to understand], O vain man, that faith without works is dead?” (James 2:19-20).41 James is saying that if believing does not go beyond that of the devils, then there is no faith (it is dead); unless our believing leads us into obedience to the Lord’s commands, then our faith is empty, vain and dead. Ignorance of what the Lord requires of us is no excuse, for we are counselled by the Lord Jesus to count the cost of following Him lest we should begin and fall away (Luke 14:25-33); we cannot count the cost unless we are also aware of what the Lord requires. Nevertheless, the Bible is increasingly becoming a closed book to those who profess to love the Lord – they are like fledglings in the nest: eager for the next regurgitated meal from their favored preacher but unwilling to spread their wings in order to discover the rich truths of God’s Word.
Paul is warning the Colossians, and us, against being persuaded to accept that which is based upon false reasoning. We are to be Bereans, examining all that comes our way against the Standard of God’s Word (Acts 17:10-11). If we will take the time to do so, then we will be able to unmask the many faces of Ecumenism and avoid its error, but most professing Christians seem content to accept the word of their spiritual hero and leave it there. However, if we would just think for a moment, then we should realize that our spiritual life flows from the Lord Jesus Christ, and not from some man or woman behind a pulpit or pen. Their eloquence should not dissuade us from carefully examining their words and lives to ensure that they are being true to God’s Word, nor should we be intimidated by the titles that they may use or the letters that might follow their names. If we are committed to living in faithfulness to the Lord, then He will enable us to withstand the trials that will come our way. Paul’s word to the Colossians and us, is that we need to understand what we have in Christ and be wary of the smooth words and well-honed theologies of men. He expressed this same concern to the Romans: “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple” (Romans 16:17-18). We are to identify those who seek to separate us from the truth of God’s Word (cause divisions) and throw stumbling blocks in our way (offences), and then turn away from them. We must measure their good words (deceptively smooth speech that may appear to be good; eloquence) and fair speeches (eulogia – typically translated as blessing or praise, but here it identifies language that has been crafted to captivate: flattery, or believable arguments) against the Scriptures so that we are not among the simple (naïve or unsuspecting) who are completely deceived by them.42 The simple are those who have not cultivated their spiritual life-connection with the Lord so that they are able to identify error when it comes calling; such nurturing can only take place by immersing ourselves in the Word of God and permitting His Spirit to open our eyes to the truth that is there.
The warning that Paul gives to the Colossians, and so to us, is most appropriate, and does not indicate that the Colossians were having a particular problem in this area. Even at the time of this letter, we know that there were other voices out there that sought to gain a following through their seemingly defensible arguments. Today, those voices are multiplied beyond comprehension, and we must avoid their messages (whether they come to us via radio, TV, magazine or book) and spend that time in God’s Word, allowing Him to mold our thoughts and renew our minds (Romans 12:1-2).
5. For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.
Even though Paul is away from (absent) the Colossians physically, he is with them in the spirit. Epaphras has told Paul all about this assembly, and it’s as though Paul has gained a strong sense of the spirit of these saints. He is rejoicing (joying) and perceiving (beholding) their orderly conduct (order) and, most significantly, the stability (stedfastness) of their faith in the Lord.43
It has been amazing to discover that a multitude of theologians over the past 150 years have speculated and waxed philosophical as they have expounded their theories as to the error of the Colossian Christians whom Paul is addressing. What is particularly amazing about this is that they have their favored texts that they will focus on as they develop their theories as to the error that had entered into the Colossian assembly, yet they fail to give equal credence to what we find in this verse. There are numerous philosophies as to what the error was that the Colossians had embraced, but they all seem to revolve around a common element of Gnosticism, which was, indeed, popular at this time. The emphasis of gnosis (knowledge) over all else served to emphasize the distinction between the spirit (the seat of gnosis) and the body (and the physical world at large); the physical world was generally considered to be the result of a great error made by a supreme being whom they call either Sophia (Wisdom) or the Logos.44 Sophia, they say, is the last emanation of what is known as the fullness of the divine hierarchy over which God (the One) presides as the supreme; it is to this higher world (separated from this fallen cosmic world) that the soul of man would eventually return.45 Consequently, the Gnostics generally led a life that was ascetic: because the physical was far less important than the spiritual, they emphasized the spiritual and denied the physical (to varying degrees). The Essenes were a mystical sect of the Jews who lived communally, separated from all others (many times this included separation from women), and practiced a rigid asceticism;46 some argue vehemently that, because Paul pointed to some Jewish traditions to be avoided, this was the cause of error within the Colossian assembly. However, what we do know is that the Colossian assembly did not exist in a vacuum – they were in the world; the many philosophies of the world swirled about them and they would have faced them on a daily basis within their own city. We can also assume with great surety that each one who was a part of this assembly had come into faith in Christ from a past that might have included Jewish traditions, paganism, and/or Gnostic thinking.
Permit me to make one further point on this matter. I think that we can all agree that Paul’s letter to the Galatians was a letter of correction because they were in the process of succumbing to the teaching of Judaizers who claimed that saving faith in Christ required both faith in Christ and keeping some of the traditions of the Jews (Acts 15:1, 5). Within Paul’s letter, you will not find a commendation of the Galatians’ stedfastness of faith in Christ; rather: “I marvel that ye are so soon removed [becoming apostate (removed is present tense)] from him that called you into the grace of Christ unto another [heteros – different] gospel” (Galatians 1:6).47 Paul assures them that if they accepted the corrupted gospel of the Judaizers (Galatians 1:7), then they have fallen from the grace of Christ (Galatians 5:4).
To the Colossians, Paul expressed thanks to God that they had heard the truth of the Gospel and that it was bearing fruit among them (Colossians 1:3-6). As has already been noted, Paul was an Apostle to the Gentiles and his passion was that they would hear the full Gospel message in clarity. Since the Colossian assembly was not one that had had the presence of Paul in their midst to provide instruction, he was going over everything in broad strokes because he wanted to be sure that they understood the Gospel thoroughly and accurately. Based upon the detailed report of the Colossian assembly that he had received from Epaphras, Paul assured them that he was rejoicing in their orderly conduct and the immoveable faith that they had in the Lord Jesus Christ. What has come before this glowing commendation is a review of what we have in Christ, and what follows is guidance for daily living, including warning everyone against the pitfalls that surround them so that they might become perfect (or mature) in Christ Jesus (Colossians 1:28-29).
6. As ye have therefore received Christ Jesus the Lord, so walk ye in him: 7. Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.
Paul’s first words here tell us that the Gospel that the Colossians had received was accurate; he commands them to live (walk) in the Lord in keeping with how they had received Him. A quick peek at the first part of Galatians tells us that Paul was not shy about defending the Gospel against those who might have a wrong idea of what it was. Therefore, this challenge to the Colossians further erodes any idea that they might have been in serious error and in need of correction (contrary to the opinion of most theologians). There was no need to correct their view of Who Christ was; as they had heard the truth of the Gospel, so they were to walk – Paul would never have said this to anyone who had not received the true message of Jesus Christ!
Rooted is from a Greek word (rhizoo) that means to cause to take root, and is used figuratively to mean firmly established or thoroughly grounded; it is in the passive voice (God does the establishing) and perfect tense (a past completed action with ongoing effects).48 In Colossians 1:23, we considered the work of the Lord in laying a firm foundation (grounded – themelioo) within us when we come to faith in Christ; there, too, the word bears the passive voice and perfect tense – although the Greek words that are used are different, it is clear that there is a similar message: upon establishing our faith-connection with the Lord Jesus Christ, God does a work within us in order to provide a basis from which to begin our new life in Him. To the Ephesians, Paul wrote: Christ to indwell by the faith in your hearts in love, you, having been firmly planted and established … to be filled with all the fullness of God (Ephesians 3:17, 19b, literal); he places these word pictures (rooted/firmly planted and grounded/established) side-by-side, and, as in the letter to the Colossians, both terms are in the perfect tense and passive voice.49 Earlier, when we considered grounded, we came to see that, upon placing our faith in the Lord, He provides the Holy Spirit to abide within and writes His Law upon our hearts – this establishes a very sure foundation upon which to build our lives with Him. Even though the thoughts of having a foundation laid (Colossians 1:23) and becoming rooted are very different, the concept is similar: when we place our faith in the Lord Jesus, we are then grounded and rooted in Him through God’s work in us (the abiding Spirit and His Law written within).
Built up (epoikodomeo) is in the present tense and passive voice, and is a very interesting concept considering what we have learned so far: its literal meaning is to build upon a foundation.50 We just reviewed the thought of a foundation that has been laid (grounded) as it pertains to our faith in the Lord, and we noted that it speaks of the abiding Spirit within and God’s Law being written upon our hearts and minds. Here Paul used a word that speaks of building upon a foundation that has been laid, and the present tense of the word tells us that this is to be an ongoing process, and its passive voice clarifies that it is God Who does the building. God lays His foundation within us only once (the perfect tense of grounded), but His activity of building upon that foundation is to be continuous (present tense). Peter wrote: “As newborn babes, desire [long for (imperative mood)] the sincere milk of the word [spiritual, pure milk], that ye may grow [increase (passive voice, this is the result from the desire)] thereby” (1 Peter 2:2).51 The command issued to spiritual babies is that they are to long for the pure, spiritual milk so that they will grow by it; we must note two things about this growth: 1) God will bring the spiritual increase (passive voice) in response to the desire, and 2) without the desire for spiritual nourishment, there will be no growth. Moreover, we are not to remain as spiritual babies, in spiritual immaturity (Hebrews 5:11-14 warns that this state will limit our understanding of spiritual truth); nevertheless, as already noted, the increase will not come without the desire being present. If we choose wisely: “There is therefore now no condemnation to them which are in Christ Jesus, who walk [are walking] … after [according to] the Spirit … God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law [God’s Law: His righteousness] might be fulfilled [will be made complete (passive voice, purpose clause)] in us, who walk [are walking] not after [according to] the flesh, but after [according to] the Spirit” (Romans 8:1, 3-4).52 God’s purpose for condemning sin in the flesh through His Son is so that the righteousness of His Law will find expression through us as we are living according to the leading of the Spirit of God. Jesus said that if we are loving Him, then we must live in obedience to His commands (John 14:15); it is that obedience (walking according to the Spirit) that will enable the Lord to work in us to show forth His righteousness and holiness. However, if we do not choose wisely: “For they that are after [in conformity with] the flesh do mind the things of the flesh [are setting their minds on a human perspective; a carnal mind] … to be carnally minded is death … Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God” (Romans 8:5-8).53 If we decide not to live in obedience to the Lord’s commandments, then we find ourselves in opposition to Him, living under His condemnation, and ultimately destined for the Lake of Fire (Revelation 20:15). Such a choice is absolutely not in keeping with being grounded and rooted by the Lord when we come to Him in faith; unless our choices align themselves with that initial working of God within us, we can be sure that His further working in us (built up) will be ended.
Therefore, when Paul speaks of being rooted and built up in Christ, this is securely linked to walking in Him, from the previous verse. The Lord will not work in us against our wills; He might smack us on the side of the head to get our attention (as He did for Paul, Acts 9:3-4), but unless our response expresses our willingness to follow Him (Acts 9:6), we will be like the wayside where the Seed of the Word is snatched away, and we will remain alone and spiritually lifeless (Luke 8:12).
In addition to the rooted and built up, Paul now adds stablished in the faith. Stablished, like built up, is in the present tense and passive voice, and means to be increased in your inner strength.54 This, too, is a continuous work in us that is to be done by the Lord, but, as before, this will not take place against our wills. Peter expressed it this way: “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while [you, having suffered a little],” He might have thoroughly prepared, supported, strengthened and established you (1 Peter 5:10; italics, literal).55 It was Peter’s hope that each of these would be worked into the lives of those who read his epistle; prepared/perfect, supported/stablish, strengthened/strengthen and established/settle are all in the optative mood, which expresses Peter’s wish or hope (his desire) for the readers; the optative mood holds less certainty than the subjunctive mood, which expresses possibility depending upon some factors (most frequently, someone’s choice).56 Whereas Peter voices a hope for the readers of his letter, Paul expresses rooted, built up and stablished as being descriptive of those who are walking in Christ (Colossians 2:6). – this is not a hope, but, rather, something that is to mark the lives of those who are living in faithfulness to the Lord, and all of this is the Lord’s work in us!
We now find the phrase: as ye have been taught. It seems very evident that Epaphras was carefully grilled by Paul as to what kind of teaching the Colossians had received and, what is equally apparent, is that their teaching in these matters had been accurate. Taught, which is the active verb in the noted phrase, is in the indicative mood – a statement of fact. Paul has just presented some significant teaching, and acknowledges that this is only a review for them – they had already heard all of this. To the Philippians, Paul wrote: “To write the same things to you, to me indeed is not grievous [troublesome], but for you it is safe [certain]” (Philippians 3:1b);57 he had no problem repeating the truths of the Gospel. A Russian proverb says: Repetition is the mother of learning;58 truly, we seldom learn something the first time that we hear it, and so hearing the same truth in different ways serves to solidify it in our minds. Therefore, Paul had no problem repeating the Message that he had been given, because, through repetition, someone might gain an understanding of the truth as never before.
The last phrase of our text is very interesting, particularly when you consider that so many have compiled lists of errors of which the Colossians are supposedly guilty: abounding therein with thanksgiving or, literally: excelling in the faith [it in Greek, referring to faith; therein (KJV)] with thankfulness.59 Someone who is abounding in their faith in the Lord cannot be walking contrary to the leading of the Spirit of God; the one who is not walking according to the leading of the Spirit is under God’s condemnation and is not abiding in Christ (Romans 8:1), nor abounding in their faith. Abounding is in the active voice: the Colossians were excelling in their walk in the Lord; they were not just getting by, but were living in obedience and faithfulness to the Lord – you cannot be abounding with anything less!
8. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.
This is one of the verses that is used by some as “evidence” that the Colossians were caught up with Gnostic teaching. Yes, Gnosticism is very definitely a philosophy (human wisdom) and an empty deception, but warning someone against something does not mean that he is involved in it. At this time, Gnosticism was a growing philosophy within society, and by the second century AD it was beginning to infiltrate Christian assemblies and was being merged with Christian teaching. The essence of Gnostic teaching was that matter was evil and spirit was good, that a divine spark is trapped in some humans and only this (the spark) is capable of redemption, and through a heightened secret knowledge (gnosis) these may attain salvation of the soul.60 What becomes immediately apparent is that God’s account of sin and the redemption that He had prepared (as expressed in the early chapters of Genesis) has no place within this philosophy. Not surprisingly, the early Christians (including those at the time that Paul wrote to the Colossians) completely rejected this humanistic thinking; nevertheless, there were undoubtedly a few who were being lured away from the Gospel into this error.
John also warned us to be alert because not everyone is as they might appear: “Little children, it is the last time [hora – hour]: and as ye have heard that antichrist [singular; a reference to the future Antichrist] shall come [is coming], even now are there [there have arisen (perfect tense – a completed action with Satan as the source)] many antichrists; whereby we know [are coming to understand] that it is the last time [hora – hour]. They [a reference to the many antichrists; anyone who is not with Christ is an antichrist (Matthew 12:30)] went out from us, but they were not of us; for if they had been of us, they would … have continued with us: but that they might be made manifest [rather, in order to become known] that they were [are] not all of us” (1 John 2:18-19).61 Some like to use this as an example for saying that these who have turned away from Christianity are apostate; however, this passage is written concerning the many antichrists who have departed from among the faithful – these people have never believed, so they cannot be apostate; they have been the religious pretenders who have feigned the appearance of faith in an effort to incur personal benefit. The scribes and Pharisees of Jesus’ day filled this role (Matthew 23:13), and Peter warns that there will be false teachers among us who will introduce vile heresies in an effort to lure us away from the truth (2 Peter 2:1). You can be sure that the vile heresies will include some aspects of the truth, which only serves to increase their danger since they may appear to be Biblical to the undiscerning; among the Lord’s faithful, Satan will never show himself as being evil, and so the many antichrists (his servants) will wear a façade of Biblical spirituality and give the illusion of being righteous (2 Corinthians 11:14-15). When faced with the plain truths of God’s Word being active in the lives of His slaves, these antichrists will find the “fellowship” distasteful and move on, thereby revealing their true allegiance – this is the essence of the text that John wrote. The warnings are issued in order to instill a sense of caution within us.
As we have noted before, providing a warning against something does not mean that the recipient of the warning is involved in it. Beware (blepo) primarily means to see or look at, but, within a spiritual context where it is used metaphorically, it includes the idea of understanding, or to be aware with discernment.62 The word, as used here, is in the present tense (it is to be continually active), active voice (we must be exercising the discernment), and imperative mood (this is a command to be heeded).63 A literal translation is this: You must be discerning lest someone will be leading you astray through human wisdom and empty deception.64 Discernment, by definition, requires the ability to identify the difference between two or more things;65 when we bring this into the spiritual realm, we recognize that, for Biblical discernment to take place, we must be very familiar with the Truth: both God’s Word (John 17:17) and the Lord Jesus Christ (John 14:6). Biblical discernment requires that we have the ability to weigh what we hear, see and read against the unalterable standard of God’s Word; unless we make the Scriptures our standard, our discernment will not be Biblical.
Herein is the downfall of most Evangelicals: they no longer possess a thorough understanding of the Scriptures so as to be able to distinguish between the Truth and anything else. They have been lulled into complacency by preachers and teachers who present well-polished theologies that appear to be Biblical to the naïve (Romans 16:18). Rather than testing all things, as the Scriptures admonish, Evangelicals surround themselves with their favorite teachers and gullibly accept their instruction as being truth (2 Timothy 4:3-4) – in essence, their faith is not in the Lord and His Word but in their preferred teacher(s). John warned: “Beloved, believe not every spirit, but try [dokimazo – test to see if something is genuine; spiritually, test them against the Word of God] the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1).66 A false prophet does not wear a label that identifies him as such; rather, he will appear to be a minister of righteousness wearing the façade of a child of God (Matthew 7:15; 2 Corinthians 11:15). The only antidote against succumbing to these antichrists is to have a love for the truth of God (2 Thessalonians 2:10), to allow the Spirit of God to lead and instruct (John 16:13; Romans 8:9), and a growing knowledge of the Scriptures (2 Timothy 2:15). A love for the truth of God will keep someone from being satisfied with a plausible argument and will motivate them to scour the Scriptures so as to be sure that what they heard is right; the Spirit of God within will guide the searching one to the Truth; a well-honed knowledge of the Scriptures will be a tool for the Spirit to use in identifying the problem Biblically. All of this requires a faithful commitment to the Lord (exemplified by obedience to His Word); anything less will result in the departure of the Spirit of God (Romans 8:1 – no condemnation before God only comes through being in Christ and living in compliance with the Spirit, cp. Romans 8:9). Paul calls on the Colossians (and us) to be continually alert and discerning (beware).
The warning is against someone being able to lead you away from (spoil) the Truth through persuasion (philosophy – human wisdom) and/or lies (vain deceit). We have just considered the guard that we can have against this happening, yet it continues to happen all around us. Some spend their lives studying the Scriptures and never coming to a Biblical understanding of the truth. Although this is deplorable, it should not be surprising to us; the scribes and Pharisees were the religious elite of Jesus’ day, yet in one discourse Jesus called them hypocrites seven times (Matthew 23), and taught that unless our righteousness exceeds theirs, we will certainly not enter heaven (Matthew 5:20). The scribes and Pharisees understood the letter of the Law of Moses, which they taught with great vigor, but they did not understand God’s intent for those instructions; Jesus warned His disciples: “All therefore whatsoever they [the scribes and Pharisees] bid you observe, that observe and do; but do not ye after their works: for they say, and do not [hence, He called them hypocrites]” (Matthew 23:3). Earlier, Jesus confronted this group with an example of how they were making “the commandment of God of none effect” by their tradition (Matthew 15:6), and, drawing from Isaiah, Jesus calls their worship of the Lord empty (vain) for their instruction of the people was in keeping with their traditions (commandments of men) and not according to God’s commandments (Matthew 15:9; Isaiah 29:13). Once again, the spiritual leaders of Israel were guilty of maintaining a façade of spirituality that brought the Lord’s condemnation (Isaiah 1:11-15).
The Lord described the heart of man to Jeremiah: “The heart is deceitful above all things [more than anything], and desperately wicked [incurable]: who can know it?” (Jeremiah 17:9).67 The religious leaders of Israel established traditions in accordance with their determinations – a product of their incurably deceitful hearts; Judaism had become a means for the religious elite to maintain their positions of authority over the people and still be held in high esteem by them. Not much has changed; today there are many religious leaders who have fine-tuned their theologies and their defense of them for the very same reasons. I once had a Calvinist ask me why I could not understand/accept the teachings of Calvinism because (in his mind) they all fit together so wonderfully; they fit together with themselves, but they absolutely do not fit with the Scriptures. The promoters of this sect, like most “Christian” sects, include references from the Bible that they use (generally in isolation) to support their understanding of God and man – these are carefully selected so as to ensure that they fit with their carefully crafted theology. The discerning child of God need only look outside of their selection of texts in order to discover where they have missed, or skewed, the message of God’s Word.
This affirms without a doubt that Paul had not been to Colossae or Laodicea at the time that he wrote this letter. Consider what Paul is expressing here: for I am desiring ye to know how great a struggle that I am having concerning you (literal).1 We might wonder that Paul was so conflicted regarding those in Colossae, and why he wanted them to understand his struggle.
After Paul and Barnabas had returned to Antioch from establishing assemblies primarily in the region of Galatia, men from Judea came to Antioch teaching that faith in the Lord needed to be accompanied by obedience to the Law of Moses (Acts 15:1). Paul took strong exception to this teaching, and so it was determined that a delegation from Antioch would go to Jerusalem in order to settle this matter. However, this was such an accepted teaching in Jerusalem that, until Peter reminded everyone that the Lord had taken him to the Gentiles in order to show him that there was no difference between us and them, Paul was not even given an opportunity to relate what the Lord had done during his journey with Barnabas (Acts 15:8-9, 12). The resolution to this contention saw the Jerusalem leadership giving guarded approval of what the Lord was doing among the Gentiles, but what is glaringly missing from their communication with the Christians in Antioch is a condemnation of those who upheld the need to keep the Law of Moses along with faith in the Gospel (Acts 15:23-29). The Jews of Jerusalem had the opportunity to nip this error in the bud but they did not, and so we have the strongly corrective letter that Paul wrote to the Galatians in an effort to remove this very error from their midst. What seems quite evident is that the Christian Jews of Judea were very reluctant to relinquish their hold on keeping the Law of Moses, and Paul, fully aware of this hesitancy, was very concerned that the Gospel message should be proclaimed accurately and without such Jewish corruption. Paul had received the Gospel from the Lord Jesus (Galatians 1:12) and he was particularly protective of its message lest it be changed in any way; experience had taught him that especially the Jewish Christians from Judea were not to be trusted in this regard. Even though he seemed to be content that Epaphras had taught the Colossians well (Colossians 1:7), Paul still had a desire to confirm this for himself – and likewise for all of the Christians who had not been under his personal teaching.
2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;
Paul now outlines some of his struggles for those whom he has not seen, and what he would like to personally ensure is their experience.
The first thing is that their hearts would be encouraged (comforted). Comforted is from the Greek word parakaleo, which means to call to one’s side for the purpose of encouragement, exhortation, comfort, or even instruction – the context determining what is to be provided.2 As Paul and Barnabas ended their journey, we are told that they returned the way that they had come and visited the assemblies that they had just established “confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God” (Acts 14:22). Exhorting is from the Greek parakaleo: they encouraged them to remain faithful even though tribulations were inevitable – undoubtedly, parakaleo, in this case, included encouragement, exhortation and instruction, and became the means of confirming (strengthening) these disciples.3 Paul would like to personally confirm that those whom he has not seen, fully understand the reconciliation that Christ has accomplished for them, the inevitable challenges to their faith that they will face, and the grounding in the faith that the Lord provides.
The next phrase is to be united (knit together) in love. Love is from the Greek agape – love as an act of the will, not a product of the emotions.4 However, before the Ecumenist has time to say, “Aha,” the context moves on so that we have: to be united in love and in all of the greatness of complete confidence with understanding… (literal).5 Riches (ploutos), when referring to physical things means wealth, but within a spiritual context (like this) it refers to the abundance, or great value, of what we have in Christ.6 Understanding (sunesis) speaks of a perception that comes from bringing things together; in effect, it is combining what we have learned (in the mind) with what we observe (see/hear), making it much greater than simply knowing something.7 Paul identifies not only a unity in love but, more importantly in our day, also a unity in the confidence of knowing what Christ has done for us. The latter is not easily simulated, and so, unless we have a living faith-relationship with the Lord, any efforts on our part at this point are futile. The Ecumenical show love for their fellow-Ecumenists but look with contempt upon those who are too Biblically-minded (narrow-minded) to join with them; they show a great “love” for their own (even though the accommodation of error in others is not love), but they have none for those whose lives serve to prick their consciences. The unity in love, of which Paul is speaking, can only be found through faithful obedience to the Lord – our unity comes through our common love for the Lord. Jesus said: “As the Father hath loved me, so have I loved you: continue ye in my love [agape]. If ye keep my commandments [the protasis of this conditional statement; this is the condition that must be met in order for the apodosis to hold true], [then, the apodosis] ye shall abide in my love …” (John 15:9-10a);8 because He has loved us, He commands us to be loving toward one another (John 15:12).9 The unity that we have with those who are also in Christ does not come through our efforts but, rather, it is there because of the Lord Jesus. Jesus stated clearly that He would shepherd only one flock (John 10:16), and, in His prayer for all believers, He clarified: “Neither pray I for these [His eleven disciples] alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us …” (John 17:20-21a). Unity in love comes only through abiding in Christ. Ecumenical unity comes through compromising the truth and accommodating error – it is a manmade unity that is neither rooted in the agape (love) of God nor in obedience to His Word. The unity of love (knit together in love) that Paul speaks of is only the result of a living faith in the Lord (which requires obedience to His Word) and understanding fully what He has done for us.
We now discover the purpose that Paul sees in their unity in love and confidence with complete understanding: so that they will have full comprehension of the mystery of both God the Father and of Christ (literal).10 Once again we have reference made to the mystery. Earlier we learned of the formerly-hidden, but now-revealed, mystery as being the bringing of Jew and Gentile together into one through the work of the Lord Jesus upon the cross. To the Ephesians, Paul identified that one of his goals was “… to enlighten all [as to] the fellowship of the mystery, hidden from earliest times in God … (Ephesians 3:9, literal).11 This mystery, which is the one that we have been looking into, had been kept hidden by God through the passing ages until it was revealed through Christ. Although God did not open the mystery to those who were His through the ages before Christ, He did provide them with glimpses of what was in store; however, for the most part, the religious Jews of Jesus’ day did not see those prophetic snippets as being fulfilled before them. We noted earlier that Jesus told His disciples that it was given unto them to understand the mystery of the kingdom of God, but others, who would not open their calloused hearts to the truth of what God was doing, would only hear parables (Mark 4:11; Ephesians 4:18).
As John wrote of the persecution that would be mounted by the Antichrist, he said this: “And all that dwell upon the earth shall worship him [the Antichrist], whose names are not written in the book of life of the Lamb slain from the foundation of the world” (Revelation 13:8). This reveals that Jesus, Who was the Word in eternity past (John 1:1), was accounted as having died for the sins of the world before the foundation of the world was laid – before Adam was created. The Word (eternal God), before the creation of man and before He took on a body of flesh to be known as Jesus, was already identified as being the sacrificial Lamb Who would pay the penalty for the sins of man who was yet to be created in the image of God. God the Father, the Word and the Spirit (the triune oneness of eternal God) knew the cost that would have to be paid in order for their image-bearing creation (then fallen) to be able to choose fellowship with his Creator. The Lamb (the Word and Jesus) has a Book in which He is recording the names of those who are His – those who place their faith in Him for salvation. Written, as it appears in this text, is in the perfect tense and passive voice; this tells us that our names are recorded (passive voice) in this Book only once (perfect tense).12 Keep in mind that when I refer to our names, I mean those who have passed the age of accountability; Jesus made it very clear that the innocent are a part of His eternal kingdom (Mark 10:14), but from the age of accountability until we place our faith in Him, our name is not in the Book. When we place our faith in the Lord Jesus Christ, then our names are written into the Book of Life. We continue to remain in Christ by a life of faithfulness to Him: “As the Father hath loved me, so have I loved you: continue [meno – remain; a command] ye in my love. If ye keep my commandments, ye shall abide [meno – remain] in my love” (John 15:9-10a).13 It is as we remain in Christ that our names also remain in the Book of Life; to the elder of Sardis, Jesus declared: “He that overcometh [is overcoming; living victoriously in Christ (present tense)] … I will not blot out [erase] his name out of the book of life …” (Revelation 3:5).14 The clarity of the matter is this: your name is written into the Book of Life by faith in the Lord, but should you become faithless (lose the faith that saw your name recorded), then your name will be removed from the Book.
One further note on this matter: our individual names were not recorded in the Book of Life before the worlds were made. Calvinism asserts that God has chosen from eternity past those individuals whom He has pre-determined to receive salvation and has written their names into the Book of Life (the Unconditional Election of the Calvinist TULIP). Moreover, they contend that these individuals cannot do anything to lose their salvation for it is God’s pre-determination to save them (Calvinism’s Perseverance of the Saints). John recorded that those “whose names were not written in the book of life from the foundation of the world” will be amazed at the beast that is carrying the false religion, Babylon the Great (Revelation 17:8). If we read this in isolation from the rest of Scripture, then we might almost be persuaded to think that perhaps the Calvinists might have it right. However, we must guard against building a doctrine upon a single Scripture that is not viewed within the greater context of God’s Word. Paul explained to the Ephesians: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings [every spiritual blessing] in heavenly places in Christ: According as he [God] hath chosen us in him [Christ] before the foundation of the world …” (Ephesians 1:3-4a). It is in Christ, Who is the Way of salvation established before the worlds were created (Revelation 13:8), that we are chosen by God – in essence, it is similar to Christ being the Book of Life and, when we place our faith in Him for salvation, then our names are recorded in Him. Christ has been the only means of salvation from eternity past; He is eternally God, and when we come to Him in faith, then we are in Him Who is eternal and our names have been written into His Book of Life by faith! It is our faith in the Lord Jesus (the Lamb Who was deemed to be slain before the worlds) that places us among the chosen ones of God; it is not that God has chosen some individuals for redemption and left the rest for condemnation (Calvinism’s Limited Atonement), rather, He has chosen those who are in Christ – those who have placed their faith in Him and remain faithful to Him unto the end.15 Jesus stated: “he that shall endure [hupomeno – to remain faithful through trials] unto the end [our death or His return], the same shall [this is the one who will] be saved” (Matthew 24:13).16 He also clarified: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth [is doing (present tense)] the will of my Father which is in heaven” (Matthew 7:21).17 What is absolutely irrefutable is that faith establishes our relationship with the Lord (Romans 5:1) and, according to Jesus, it is faithfulness to Him unto our last day on earth that will bring us eternal salvation. Our salvation is not secured while we are in this life; it is only after living a life of faithfulness to the Lord that we will be welcomed into glory. “I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit [a branch that has lost its life-giving connection with the Vine (no faith)] he taketh away [is cutting off (present tense)] …” (John 15:1-2a).18 Faith is our life-giving connection with the Savior; James assures us that unless our faith in the Lord produces fruit (works in obedience to His Word, i.e., faithfulness), it is dead (James 2:17), and Jesus said that if we do not remain faithful, then we will be cut off. Could it be made any more clear for us? “Take heed, brethren (earlier they were called holy brethren [v. 1]), lest there be in any of you an evil heart of unbelief [apistia – literally: no belief (no persuasion); faithlessness], in departing [to become apostate] from the living God” (Hebrews 3:12).19
A thorough understanding (a precise and correct, or full, knowledge; acknowledgement) of the mystery of God the Father and of Christ will bring together: 1) the predetermined Sacrifice for sins, 2) faith (believing) is essential for the individual to appropriate the cleansing thus made available, and 3) this salvation is open to all of mankind. The New Covenant message of hope that was established through the shed blood of the Lord Jesus Christ (Luke 22:20) is that the full payment for sins has been made (Romans 6:23), faith in the Lord Jesus will apply that cleansing to the heart of the one who is believing in Him (Ephesians 2:8), remaining in that faith (through obedience) is essential to salvation (Matthew 24:13), and the Way to life eternal has been opened to all peoples (John 3:16). That which had remained hidden from understanding for many, many years (the mystery) was now being opened for all who had eyes to see. What is amazing is that even though the Lord’s prophets had lifted the veil of this mystery just a little on many occasions, the religious Jews could not see the fulfillment of their prophecies when Jesus stood in their midst – their theology prevented them from seeing and believing. Today the mystery of the New Covenant remains a hidden truth to so many and, once again, it is because their theologies prevent them from seeing and believing. “For the time will come [it’s now here!] when they will not endure [listen to] sound doctrine [correct teaching]; but after their own lusts [desires] shall they heap to [gather around] themselves teachers, having itching ears [they crave to hear only what is in accordance with their desires]; And they shall turn away their ears from the truth, and shall be turned unto fables [muthos – myths; that which is false; lies]” (2 Timothy 4:3-4).20 We must be alert so that we are not led astray by the well-polished theologies of men that do not find full support from God’s Word.
3. In whom are hid all the treasures of wisdom and knowledge.
In whom refers back to Christ, the One through Whom the hidden mysteries were fulfilled and revealed, and the New Covenant established. Literally: in Whom are all the hidden treasures of wisdom and knowledge; whom is masculine and singular in the Greek, which affirms that it is a reference to Christ alone.21
Hid (from the Greek apokruphos) means to be concealed or hidden away, and is an adjective that describes the treasures.22 Treasures is from the Greek thesaurus that can mean either the safe place where valued items are kept or the valuables themselves; in this case, the word is in the plural and, therefore, refers to the valuables.23 The treasures of wisdom and knowledge are hidden away in Christ; are is a present tense, plural verb indicating that these treasures are, at this moment, concealed in Christ.
Wisdom (sophia) speaks of a broad and full intelligence, and it begins with a proper fear of the Lord (Psalm 111:10).24 Knowledge (gnosis) can be considered to be a subset of wisdom where information is sought out, stored, and applied to life.25 Knowledge can be gained in a variety of areas, including the Word of God; it is from the place where we spend most of our time that we will acquire the greatest knowledge. Since wisdom begins with the fear of the Lord, it is important to spend time studying God’s Word in order to learn how we are to show reverence and awe for Him (fear) and, thereby, enhance our willingness to submit to the wise guidance of the Spirit of God. Paul challenged Timothy: “Study [make every effort, be diligent (a command)] to shew [to present] thyself approved [genuine, having passed the test] unto God, a workman that needeth not to be ashamed, rightly dividing [following and teaching accurately] the word of truth” (2 Timothy 2:15).26 A similar challenge was given to the Corinthians: “Examine [put to the test] yourselves, whether ye be in the faith; prove [examine carefully to ensure that you are genuine before God] your own selves” (2 Corinthians 13:5a);27 the challenge that Paul lays down is to determine if you are walking according to the dictates of your heart (i.e., that you are truly in the faith, and not a hypocrite) and to examine your heart in order to be sure that your faith is right before God. What becomes perfectly clear is that the one who professes faith in the Lord Jesus Christ cannot carry on in that faith without a growing understanding of God’s Word (2 Peter 3:18), and such an understanding can only be acquired through being immersed in it. It is only as we begin to understand the power and holiness of God as revealed through His Word that we will begin to lay the foundation for wisdom: the fear of the Lord.
We are told that this wisdom and knowledge has been hidden away in Christ – that does not mean that it is completely inaccessible, but neither is it laid out like a buffet for anyone and everyone to sample at will. We have already noted Paul’s exhortation to Timothy that he needs to make every effort to teach the Word of God with accuracy so that he will be found to be genuine before God (2 Timothy 2:15); from this, it is evident that a complete and accurate understanding of God’s Word will not come without effort on our part. However, there is another aspect to understanding the wisdom and knowledge that is hidden in Christ. The Psalmist observed this: “The secret [intimate counsel] of the LORD is with them that fear him; and he will shew [make known to] them his covenant” (Psalm 25:14);28 this sets out the fear of the Lord as the basis for God making His covenant known to us – clearly, God will not reveal His hidden truths to those who do not hold Him in reverence. Those who desire to know the deeper things of Christ must hold a Biblical view of Who God is, and not settle for the musings of men on the matter (theology).29 When Jesus’ disciples asked Him why He spoke to the people in parables, He said: “Because it is given unto you to know the mysteries [hidden things] of the kingdom of heaven, but to them [a reference to the people in general, and the religious Jews in particular] it is not given …”; then Jesus went on to explain why: “For this people’s heart is waxed gross [has become dull or insensitive], and their ears are dull of hearing [with difficulty they hear], and their eyes they have closed; lest at any time they should see with their eyes [the eyes should see], and hear with their ears [the ears should hear], and [they] should understand with their [the] heart, and should be converted [repent], and I should heal them.” (Matthew 13:11, 15).30 The problem was that the people had become calloused to the truth of God so that they were no longer able to recognize it (their eyes and ears were impaired) nor understand it; waxed gross can also mean stupid – they were spiritually blind, deaf and stupid.31 This was their state of being before Jesus came speaking the truth of God in parables – this was their choice! Remember Simeon (Luke 2:25) – not all of the Jews were blind to what God was doing, but those who followed the religious leaders of the Jews remained in ignorance and in submission to them. Jesus did not force anyone to accept His teachings; He called twelve to follow Him (Mark 3:14), He appointed 70 for a one-time ministry (Luke 10:1), and there were 120 who waited on the day of Pentecost (Acts 1:15). Out of the thousands who heard His teachings, ate of His miracles, and were healed of their diseases, this is truly only a small remnant. Nothing has changed; today, the hearts of most Evangelicals are waxed gross so that they are not open to hearing the truth of God – they have chosen their teachers who stroke them with smooth words of flattery and encouragement (these teachers can be in person, or via television, radio or print).
If we desire to be among those who access the wisdom and knowledge that is in Christ, then, obviously, we must begin by ensuring that we are in Him! Jesus said that it would be the one who is living faithfully for Him unto the very end of his time on earth who will be saved (Matthew 24:13). Therefore, we must realize that having prayed a prayer for salvation at some time in our lives does not qualify us to be among those who will be saved. We enter into a relationship with Christ through faith (Romans 11:20); however, if we are not showing forth works in keeping with that faith (obedience to His commands), then the faith that we claim, is dead (James 2:17). Paul reminded the Romans, and us, that if we are in Christ and living under the guidance of the Spirit of God, then we are free from being condemned by sin (Romans 8:1). Jesus, as eternal God in human flesh, died upon the cross and thereby condemned sin in the flesh (Romans 8:3) so that we are able to continually account ourselves as being dead unto sin and alive unto God (Romans 6:11) and, as a result, “the righteousness of the law [the Law of God, which by faith has been written upon our hearts and minds (Hebrews 10:16-17)] might [will] be fulfilled [passive voice, this is the work of God, and it is God’s purpose that this will take place in us] in us, who walk not [do not live] after [according to] the flesh, but after [according to] the Spirit” (Romans 8:4).32 God’s desire is for His righteousness to be evident in our lives, yet He will not do this work in us unless we allow Him to do so – He will not override the choices that we make. From the first moment that we place our faith in the Lord Jesus Christ, the presence of the Spirit of God comes to abide within us; whether He will remain with us is dependent upon the choices that we make in our walk with the Lord. Jesus said: “I will pray [ask] the Father, and he shall give you another [allos – another of the same, like unto Jesus] Comforter, that he may abide [will remain, it is His intention to stay, but His remaining is subject to the choices that we make] with you for ever” (John 14:16).33 The decision that we all face in our walk with the Lord is this: will we remain faithful to Him (obedient to His commandments), or will we choose to take a pathway with fewer troubles in this life; do we have an eternal perspective of the glory that awaits us if we remain faithful, or are we unduly influenced by the trials that will come our way because of the Lord? “And that [the Seed, the Word of God] which fell among thorns are they, which, when they have heard, go forth [begin to walk with the Lord], and are choked with [are dying from] cares and riches and pleasures of this life, and bring no fruit to perfection [the unfruitful branch is removed and burned (John 15:2a, 6)]” (Luke 8:14).
Wisdom and knowledge are hidden treasures that are to be found in Christ Jesus, and our access to them is opened by faith in the Lord. However, as the Scriptures have made so abundantly clear, our access is opened by faith, and fruitfulness in Christ is dependent upon the choices that we make. The Lord will not force us to live in obedience to Him, but unless we choose to do so, we will forfeit not only the wisdom and knowledge that is to be found there, but also our relationship with Him. “For we are made [have become (perfect tense, happened once in the past with ongoing evidences)] partakers [companions] of Christ, if [if indeed] we hold [hold fast (the condition upon which being made partakers rests)] the beginning of our confidence [our original conviction, ground of hope] stedfast [secure] unto the end” (Hebrews 3:14).34 If our faith fails, then we will lose our relationship with Christ and the glories of eternity with the Lord: “Take heed, brethren, lest there be in any of you an evil heart of unbelief [apistia – no belief; no persuasion, faithlessness], in departing [to become apostate] from the living God” (Hebrews 3:12); notice that an evil heart is one that has no faith in the Lord.35 Jesus said: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth [is doing (present tense)] the will of my Father which is in heaven” (Matthew 7:21).36 Jesus also said that if we are loving Him, then we must be living in obedience to His commandments (John 14:15); we are continually faced with the choice of whether to live in accordance with what the Lord requires, or not. This choice is really quite simple: will we permit the Lord to occupy that place of pre-eminence in our lives (Exodus 20:3) or will we quietly follow the lead of others while trying to maintain a façade of submission to the Lord? The former will make us overcomers for the Lord despite the trials that will come; the latter will lead to frustration, confusion, and destruction. Like Moses of old with the children of Israel, so the Lord says to us today: “… I have set before you life and death, blessing and cursing: therefore choose life …” (Deuteronomy 30:19).
4. And this I say, lest any man should beguile you with enticing words.
This is a demonstrative pronoun in the Greek that refers back to the hidden treasures of wisdom and knowledge that are in Christ and bound up in the mystery that is now being revealed. So far in his letter, Paul has rejoiced in the Colossians’ fruitful walk in the Gospel of the Lord Jesus (1:6), expressed his prayer that they will grow and mature in their understanding of the Lord (1:9-10), reiterated Who the Lord Jesus is and what He has done for us (1:15-18), and has unveiled one aspect of the mystery that is now opened: Christ in you, the hope of glory (1:27). In many respects, this epistle follows the pattern of the Ephesian letter where Paul reviews the foundation that we have in Christ, and does so in a manner that will permit everyone who has a desire for God’s truth to know that they are understanding the Gospel message correctly – he goes over the fundamentals very carefully before moving into a teaching section. It is essential that we all have a firm understanding of God’s Message to us so that we are able to build upon a solid foundation. Once again, we can see that Paul is ensuring that a sound, base foundation is laid so that what is build thereon will not fail to remain. Paul expressed this to the Philippians: “To write the same things to you, to me indeed is not grievous [bothersome], but for you it is safe [asphales (as-fal-ace’) – literally, not fail; engendering steadfastness and certainty]” (Philippians 3:1b).37 For the Colossians, whom Paul had never seen, he takes the time to ensure that they are all on the same page, and that a proper and firm understanding of the Gospel is in place.
Beguile is from the Greek word paralogizomai, which literally means to reckon (logizomai) incorrectly (para), and so to delude through false reasoning.38 Enticing words comes from one Greek word: pithanologia, which means persuasive (peitho) words (logia).39 Paul identifies the reason for the first part of his letter that culminates in Christ being declared to be the source of all wisdom and knowledge: so that no one (lest any man) is deluding (beguile – present tense, subjunctive mood) you (or us) by false reasoning with persuasive arguments (enticing words).40 Beguile, being in the subjunctive mood and part of a purpose statement, tells us that what Paul has presented thus far has been given in order to prevent us from being taken-in by error; the reality is that we can still either accept or reject the delusion that comes to us – we have a choice (we have been created in the image of God)! However, even though we might be faced with such a choice, it is essential that we have sufficient understanding of the Gospel message so that we are able to identify the false reasoning that underlies the persuasive arguments. John challenged us to not believe everyone, but to test them according to the Scriptures because many have gone out into the world who teach a falsehood that might appear to be the truth to the undiscerning (1 John 4:1). This is where many bearers of false doctrine gain a foothold: those who hear and are persuaded often do not know the Scriptures well enough to recognize the error, nor do they ever check anything other than the proof-texts that such purveyors of error use to support their teachings.
We read Paul’s words to the Philippian jailor: “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:31), and we might be tempted to stop there. Believe means to be persuaded of the truth of something – in this case it is about the Lord Jesus Christ; believe and you will be saved. However, believe is more than merely conferring mental acceptance; it requires sufficient understanding of the object (in this case, the Lord Jesus Christ) in order to be persuaded that what He has said, and what He represents, is the Truth. In other words, believing must lead directly to a conviction that is solid enough to impact how we live. The Philippian jailor was not ignorant of Who Christ was, for he framed the question: “Sirs, what must I do to be saved?” (Acts 16:30). However, even among Evangelicals today there is a tremendous ignorance of what the Lord requires, and so we find salvation being reduced to a mental assent without any understanding that there needs to be repentance – a change of life that is a result of the convictions that are formed by being convinced that Jesus is the only way to life eternal. James says this: “Thou believest [pisteuo – present tense] that there is one God; thou doest well: the devils also believe [pisteuo – present tense], and tremble [from extreme fear]. But wilt thou know [are you desiring to understand], O vain man, that faith without works is dead?” (James 2:19-20).41 James is saying that if believing does not go beyond that of the devils, then there is no faith (it is dead); unless our believing leads us into obedience to the Lord’s commands, then our faith is empty, vain and dead. Ignorance of what the Lord requires of us is no excuse, for we are counselled by the Lord Jesus to count the cost of following Him lest we should begin and fall away (Luke 14:25-33); we cannot count the cost unless we are also aware of what the Lord requires. Nevertheless, the Bible is increasingly becoming a closed book to those who profess to love the Lord – they are like fledglings in the nest: eager for the next regurgitated meal from their favored preacher but unwilling to spread their wings in order to discover the rich truths of God’s Word.
Paul is warning the Colossians, and us, against being persuaded to accept that which is based upon false reasoning. We are to be Bereans, examining all that comes our way against the Standard of God’s Word (Acts 17:10-11). If we will take the time to do so, then we will be able to unmask the many faces of Ecumenism and avoid its error, but most professing Christians seem content to accept the word of their spiritual hero and leave it there. However, if we would just think for a moment, then we should realize that our spiritual life flows from the Lord Jesus Christ, and not from some man or woman behind a pulpit or pen. Their eloquence should not dissuade us from carefully examining their words and lives to ensure that they are being true to God’s Word, nor should we be intimidated by the titles that they may use or the letters that might follow their names. If we are committed to living in faithfulness to the Lord, then He will enable us to withstand the trials that will come our way. Paul’s word to the Colossians and us, is that we need to understand what we have in Christ and be wary of the smooth words and well-honed theologies of men. He expressed this same concern to the Romans: “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple” (Romans 16:17-18). We are to identify those who seek to separate us from the truth of God’s Word (cause divisions) and throw stumbling blocks in our way (offences), and then turn away from them. We must measure their good words (deceptively smooth speech that may appear to be good; eloquence) and fair speeches (eulogia – typically translated as blessing or praise, but here it identifies language that has been crafted to captivate: flattery, or believable arguments) against the Scriptures so that we are not among the simple (naïve or unsuspecting) who are completely deceived by them.42 The simple are those who have not cultivated their spiritual life-connection with the Lord so that they are able to identify error when it comes calling; such nurturing can only take place by immersing ourselves in the Word of God and permitting His Spirit to open our eyes to the truth that is there.
The warning that Paul gives to the Colossians, and so to us, is most appropriate, and does not indicate that the Colossians were having a particular problem in this area. Even at the time of this letter, we know that there were other voices out there that sought to gain a following through their seemingly defensible arguments. Today, those voices are multiplied beyond comprehension, and we must avoid their messages (whether they come to us via radio, TV, magazine or book) and spend that time in God’s Word, allowing Him to mold our thoughts and renew our minds (Romans 12:1-2).
5. For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.
Even though Paul is away from (absent) the Colossians physically, he is with them in the spirit. Epaphras has told Paul all about this assembly, and it’s as though Paul has gained a strong sense of the spirit of these saints. He is rejoicing (joying) and perceiving (beholding) their orderly conduct (order) and, most significantly, the stability (stedfastness) of their faith in the Lord.43
It has been amazing to discover that a multitude of theologians over the past 150 years have speculated and waxed philosophical as they have expounded their theories as to the error of the Colossian Christians whom Paul is addressing. What is particularly amazing about this is that they have their favored texts that they will focus on as they develop their theories as to the error that had entered into the Colossian assembly, yet they fail to give equal credence to what we find in this verse. There are numerous philosophies as to what the error was that the Colossians had embraced, but they all seem to revolve around a common element of Gnosticism, which was, indeed, popular at this time. The emphasis of gnosis (knowledge) over all else served to emphasize the distinction between the spirit (the seat of gnosis) and the body (and the physical world at large); the physical world was generally considered to be the result of a great error made by a supreme being whom they call either Sophia (Wisdom) or the Logos.44 Sophia, they say, is the last emanation of what is known as the fullness of the divine hierarchy over which God (the One) presides as the supreme; it is to this higher world (separated from this fallen cosmic world) that the soul of man would eventually return.45 Consequently, the Gnostics generally led a life that was ascetic: because the physical was far less important than the spiritual, they emphasized the spiritual and denied the physical (to varying degrees). The Essenes were a mystical sect of the Jews who lived communally, separated from all others (many times this included separation from women), and practiced a rigid asceticism;46 some argue vehemently that, because Paul pointed to some Jewish traditions to be avoided, this was the cause of error within the Colossian assembly. However, what we do know is that the Colossian assembly did not exist in a vacuum – they were in the world; the many philosophies of the world swirled about them and they would have faced them on a daily basis within their own city. We can also assume with great surety that each one who was a part of this assembly had come into faith in Christ from a past that might have included Jewish traditions, paganism, and/or Gnostic thinking.
Permit me to make one further point on this matter. I think that we can all agree that Paul’s letter to the Galatians was a letter of correction because they were in the process of succumbing to the teaching of Judaizers who claimed that saving faith in Christ required both faith in Christ and keeping some of the traditions of the Jews (Acts 15:1, 5). Within Paul’s letter, you will not find a commendation of the Galatians’ stedfastness of faith in Christ; rather: “I marvel that ye are so soon removed [becoming apostate (removed is present tense)] from him that called you into the grace of Christ unto another [heteros – different] gospel” (Galatians 1:6).47 Paul assures them that if they accepted the corrupted gospel of the Judaizers (Galatians 1:7), then they have fallen from the grace of Christ (Galatians 5:4).
To the Colossians, Paul expressed thanks to God that they had heard the truth of the Gospel and that it was bearing fruit among them (Colossians 1:3-6). As has already been noted, Paul was an Apostle to the Gentiles and his passion was that they would hear the full Gospel message in clarity. Since the Colossian assembly was not one that had had the presence of Paul in their midst to provide instruction, he was going over everything in broad strokes because he wanted to be sure that they understood the Gospel thoroughly and accurately. Based upon the detailed report of the Colossian assembly that he had received from Epaphras, Paul assured them that he was rejoicing in their orderly conduct and the immoveable faith that they had in the Lord Jesus Christ. What has come before this glowing commendation is a review of what we have in Christ, and what follows is guidance for daily living, including warning everyone against the pitfalls that surround them so that they might become perfect (or mature) in Christ Jesus (Colossians 1:28-29).
6. As ye have therefore received Christ Jesus the Lord, so walk ye in him: 7. Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.
Paul’s first words here tell us that the Gospel that the Colossians had received was accurate; he commands them to live (walk) in the Lord in keeping with how they had received Him. A quick peek at the first part of Galatians tells us that Paul was not shy about defending the Gospel against those who might have a wrong idea of what it was. Therefore, this challenge to the Colossians further erodes any idea that they might have been in serious error and in need of correction (contrary to the opinion of most theologians). There was no need to correct their view of Who Christ was; as they had heard the truth of the Gospel, so they were to walk – Paul would never have said this to anyone who had not received the true message of Jesus Christ!
Rooted is from a Greek word (rhizoo) that means to cause to take root, and is used figuratively to mean firmly established or thoroughly grounded; it is in the passive voice (God does the establishing) and perfect tense (a past completed action with ongoing effects).48 In Colossians 1:23, we considered the work of the Lord in laying a firm foundation (grounded – themelioo) within us when we come to faith in Christ; there, too, the word bears the passive voice and perfect tense – although the Greek words that are used are different, it is clear that there is a similar message: upon establishing our faith-connection with the Lord Jesus Christ, God does a work within us in order to provide a basis from which to begin our new life in Him. To the Ephesians, Paul wrote: Christ to indwell by the faith in your hearts in love, you, having been firmly planted and established … to be filled with all the fullness of God (Ephesians 3:17, 19b, literal); he places these word pictures (rooted/firmly planted and grounded/established) side-by-side, and, as in the letter to the Colossians, both terms are in the perfect tense and passive voice.49 Earlier, when we considered grounded, we came to see that, upon placing our faith in the Lord, He provides the Holy Spirit to abide within and writes His Law upon our hearts – this establishes a very sure foundation upon which to build our lives with Him. Even though the thoughts of having a foundation laid (Colossians 1:23) and becoming rooted are very different, the concept is similar: when we place our faith in the Lord Jesus, we are then grounded and rooted in Him through God’s work in us (the abiding Spirit and His Law written within).
Built up (epoikodomeo) is in the present tense and passive voice, and is a very interesting concept considering what we have learned so far: its literal meaning is to build upon a foundation.50 We just reviewed the thought of a foundation that has been laid (grounded) as it pertains to our faith in the Lord, and we noted that it speaks of the abiding Spirit within and God’s Law being written upon our hearts and minds. Here Paul used a word that speaks of building upon a foundation that has been laid, and the present tense of the word tells us that this is to be an ongoing process, and its passive voice clarifies that it is God Who does the building. God lays His foundation within us only once (the perfect tense of grounded), but His activity of building upon that foundation is to be continuous (present tense). Peter wrote: “As newborn babes, desire [long for (imperative mood)] the sincere milk of the word [spiritual, pure milk], that ye may grow [increase (passive voice, this is the result from the desire)] thereby” (1 Peter 2:2).51 The command issued to spiritual babies is that they are to long for the pure, spiritual milk so that they will grow by it; we must note two things about this growth: 1) God will bring the spiritual increase (passive voice) in response to the desire, and 2) without the desire for spiritual nourishment, there will be no growth. Moreover, we are not to remain as spiritual babies, in spiritual immaturity (Hebrews 5:11-14 warns that this state will limit our understanding of spiritual truth); nevertheless, as already noted, the increase will not come without the desire being present. If we choose wisely: “There is therefore now no condemnation to them which are in Christ Jesus, who walk [are walking] … after [according to] the Spirit … God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law [God’s Law: His righteousness] might be fulfilled [will be made complete (passive voice, purpose clause)] in us, who walk [are walking] not after [according to] the flesh, but after [according to] the Spirit” (Romans 8:1, 3-4).52 God’s purpose for condemning sin in the flesh through His Son is so that the righteousness of His Law will find expression through us as we are living according to the leading of the Spirit of God. Jesus said that if we are loving Him, then we must live in obedience to His commands (John 14:15); it is that obedience (walking according to the Spirit) that will enable the Lord to work in us to show forth His righteousness and holiness. However, if we do not choose wisely: “For they that are after [in conformity with] the flesh do mind the things of the flesh [are setting their minds on a human perspective; a carnal mind] … to be carnally minded is death … Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God” (Romans 8:5-8).53 If we decide not to live in obedience to the Lord’s commandments, then we find ourselves in opposition to Him, living under His condemnation, and ultimately destined for the Lake of Fire (Revelation 20:15). Such a choice is absolutely not in keeping with being grounded and rooted by the Lord when we come to Him in faith; unless our choices align themselves with that initial working of God within us, we can be sure that His further working in us (built up) will be ended.
Therefore, when Paul speaks of being rooted and built up in Christ, this is securely linked to walking in Him, from the previous verse. The Lord will not work in us against our wills; He might smack us on the side of the head to get our attention (as He did for Paul, Acts 9:3-4), but unless our response expresses our willingness to follow Him (Acts 9:6), we will be like the wayside where the Seed of the Word is snatched away, and we will remain alone and spiritually lifeless (Luke 8:12).
In addition to the rooted and built up, Paul now adds stablished in the faith. Stablished, like built up, is in the present tense and passive voice, and means to be increased in your inner strength.54 This, too, is a continuous work in us that is to be done by the Lord, but, as before, this will not take place against our wills. Peter expressed it this way: “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while [you, having suffered a little],” He might have thoroughly prepared, supported, strengthened and established you (1 Peter 5:10; italics, literal).55 It was Peter’s hope that each of these would be worked into the lives of those who read his epistle; prepared/perfect, supported/stablish, strengthened/strengthen and established/settle are all in the optative mood, which expresses Peter’s wish or hope (his desire) for the readers; the optative mood holds less certainty than the subjunctive mood, which expresses possibility depending upon some factors (most frequently, someone’s choice).56 Whereas Peter voices a hope for the readers of his letter, Paul expresses rooted, built up and stablished as being descriptive of those who are walking in Christ (Colossians 2:6). – this is not a hope, but, rather, something that is to mark the lives of those who are living in faithfulness to the Lord, and all of this is the Lord’s work in us!
We now find the phrase: as ye have been taught. It seems very evident that Epaphras was carefully grilled by Paul as to what kind of teaching the Colossians had received and, what is equally apparent, is that their teaching in these matters had been accurate. Taught, which is the active verb in the noted phrase, is in the indicative mood – a statement of fact. Paul has just presented some significant teaching, and acknowledges that this is only a review for them – they had already heard all of this. To the Philippians, Paul wrote: “To write the same things to you, to me indeed is not grievous [troublesome], but for you it is safe [certain]” (Philippians 3:1b);57 he had no problem repeating the truths of the Gospel. A Russian proverb says: Repetition is the mother of learning;58 truly, we seldom learn something the first time that we hear it, and so hearing the same truth in different ways serves to solidify it in our minds. Therefore, Paul had no problem repeating the Message that he had been given, because, through repetition, someone might gain an understanding of the truth as never before.
The last phrase of our text is very interesting, particularly when you consider that so many have compiled lists of errors of which the Colossians are supposedly guilty: abounding therein with thanksgiving or, literally: excelling in the faith [it in Greek, referring to faith; therein (KJV)] with thankfulness.59 Someone who is abounding in their faith in the Lord cannot be walking contrary to the leading of the Spirit of God; the one who is not walking according to the leading of the Spirit is under God’s condemnation and is not abiding in Christ (Romans 8:1), nor abounding in their faith. Abounding is in the active voice: the Colossians were excelling in their walk in the Lord; they were not just getting by, but were living in obedience and faithfulness to the Lord – you cannot be abounding with anything less!
8. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.
This is one of the verses that is used by some as “evidence” that the Colossians were caught up with Gnostic teaching. Yes, Gnosticism is very definitely a philosophy (human wisdom) and an empty deception, but warning someone against something does not mean that he is involved in it. At this time, Gnosticism was a growing philosophy within society, and by the second century AD it was beginning to infiltrate Christian assemblies and was being merged with Christian teaching. The essence of Gnostic teaching was that matter was evil and spirit was good, that a divine spark is trapped in some humans and only this (the spark) is capable of redemption, and through a heightened secret knowledge (gnosis) these may attain salvation of the soul.60 What becomes immediately apparent is that God’s account of sin and the redemption that He had prepared (as expressed in the early chapters of Genesis) has no place within this philosophy. Not surprisingly, the early Christians (including those at the time that Paul wrote to the Colossians) completely rejected this humanistic thinking; nevertheless, there were undoubtedly a few who were being lured away from the Gospel into this error.
John also warned us to be alert because not everyone is as they might appear: “Little children, it is the last time [hora – hour]: and as ye have heard that antichrist [singular; a reference to the future Antichrist] shall come [is coming], even now are there [there have arisen (perfect tense – a completed action with Satan as the source)] many antichrists; whereby we know [are coming to understand] that it is the last time [hora – hour]. They [a reference to the many antichrists; anyone who is not with Christ is an antichrist (Matthew 12:30)] went out from us, but they were not of us; for if they had been of us, they would … have continued with us: but that they might be made manifest [rather, in order to become known] that they were [are] not all of us” (1 John 2:18-19).61 Some like to use this as an example for saying that these who have turned away from Christianity are apostate; however, this passage is written concerning the many antichrists who have departed from among the faithful – these people have never believed, so they cannot be apostate; they have been the religious pretenders who have feigned the appearance of faith in an effort to incur personal benefit. The scribes and Pharisees of Jesus’ day filled this role (Matthew 23:13), and Peter warns that there will be false teachers among us who will introduce vile heresies in an effort to lure us away from the truth (2 Peter 2:1). You can be sure that the vile heresies will include some aspects of the truth, which only serves to increase their danger since they may appear to be Biblical to the undiscerning; among the Lord’s faithful, Satan will never show himself as being evil, and so the many antichrists (his servants) will wear a façade of Biblical spirituality and give the illusion of being righteous (2 Corinthians 11:14-15). When faced with the plain truths of God’s Word being active in the lives of His slaves, these antichrists will find the “fellowship” distasteful and move on, thereby revealing their true allegiance – this is the essence of the text that John wrote. The warnings are issued in order to instill a sense of caution within us.
As we have noted before, providing a warning against something does not mean that the recipient of the warning is involved in it. Beware (blepo) primarily means to see or look at, but, within a spiritual context where it is used metaphorically, it includes the idea of understanding, or to be aware with discernment.62 The word, as used here, is in the present tense (it is to be continually active), active voice (we must be exercising the discernment), and imperative mood (this is a command to be heeded).63 A literal translation is this: You must be discerning lest someone will be leading you astray through human wisdom and empty deception.64 Discernment, by definition, requires the ability to identify the difference between two or more things;65 when we bring this into the spiritual realm, we recognize that, for Biblical discernment to take place, we must be very familiar with the Truth: both God’s Word (John 17:17) and the Lord Jesus Christ (John 14:6). Biblical discernment requires that we have the ability to weigh what we hear, see and read against the unalterable standard of God’s Word; unless we make the Scriptures our standard, our discernment will not be Biblical.
Herein is the downfall of most Evangelicals: they no longer possess a thorough understanding of the Scriptures so as to be able to distinguish between the Truth and anything else. They have been lulled into complacency by preachers and teachers who present well-polished theologies that appear to be Biblical to the naïve (Romans 16:18). Rather than testing all things, as the Scriptures admonish, Evangelicals surround themselves with their favorite teachers and gullibly accept their instruction as being truth (2 Timothy 4:3-4) – in essence, their faith is not in the Lord and His Word but in their preferred teacher(s). John warned: “Beloved, believe not every spirit, but try [dokimazo – test to see if something is genuine; spiritually, test them against the Word of God] the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1).66 A false prophet does not wear a label that identifies him as such; rather, he will appear to be a minister of righteousness wearing the façade of a child of God (Matthew 7:15; 2 Corinthians 11:15). The only antidote against succumbing to these antichrists is to have a love for the truth of God (2 Thessalonians 2:10), to allow the Spirit of God to lead and instruct (John 16:13; Romans 8:9), and a growing knowledge of the Scriptures (2 Timothy 2:15). A love for the truth of God will keep someone from being satisfied with a plausible argument and will motivate them to scour the Scriptures so as to be sure that what they heard is right; the Spirit of God within will guide the searching one to the Truth; a well-honed knowledge of the Scriptures will be a tool for the Spirit to use in identifying the problem Biblically. All of this requires a faithful commitment to the Lord (exemplified by obedience to His Word); anything less will result in the departure of the Spirit of God (Romans 8:1 – no condemnation before God only comes through being in Christ and living in compliance with the Spirit, cp. Romans 8:9). Paul calls on the Colossians (and us) to be continually alert and discerning (beware).
The warning is against someone being able to lead you away from (spoil) the Truth through persuasion (philosophy – human wisdom) and/or lies (vain deceit). We have just considered the guard that we can have against this happening, yet it continues to happen all around us. Some spend their lives studying the Scriptures and never coming to a Biblical understanding of the truth. Although this is deplorable, it should not be surprising to us; the scribes and Pharisees were the religious elite of Jesus’ day, yet in one discourse Jesus called them hypocrites seven times (Matthew 23), and taught that unless our righteousness exceeds theirs, we will certainly not enter heaven (Matthew 5:20). The scribes and Pharisees understood the letter of the Law of Moses, which they taught with great vigor, but they did not understand God’s intent for those instructions; Jesus warned His disciples: “All therefore whatsoever they [the scribes and Pharisees] bid you observe, that observe and do; but do not ye after their works: for they say, and do not [hence, He called them hypocrites]” (Matthew 23:3). Earlier, Jesus confronted this group with an example of how they were making “the commandment of God of none effect” by their tradition (Matthew 15:6), and, drawing from Isaiah, Jesus calls their worship of the Lord empty (vain) for their instruction of the people was in keeping with their traditions (commandments of men) and not according to God’s commandments (Matthew 15:9; Isaiah 29:13). Once again, the spiritual leaders of Israel were guilty of maintaining a façade of spirituality that brought the Lord’s condemnation (Isaiah 1:11-15).
The Lord described the heart of man to Jeremiah: “The heart is deceitful above all things [more than anything], and desperately wicked [incurable]: who can know it?” (Jeremiah 17:9).67 The religious leaders of Israel established traditions in accordance with their determinations – a product of their incurably deceitful hearts; Judaism had become a means for the religious elite to maintain their positions of authority over the people and still be held in high esteem by them. Not much has changed; today there are many religious leaders who have fine-tuned their theologies and their defense of them for the very same reasons. I once had a Calvinist ask me why I could not understand/accept the teachings of Calvinism because (in his mind) they all fit together so wonderfully; they fit together with themselves, but they absolutely do not fit with the Scriptures. The promoters of this sect, like most “Christian” sects, include references from the Bible that they use (generally in isolation) to support their understanding of God and man – these are carefully selected so as to ensure that they fit with their carefully crafted theology. The discerning child of God need only look outside of their selection of texts in order to discover where they have missed, or skewed, the message of God’s Word.
John MacArthur
Permit me to provide one example. As John MacArthur writes on the subject of apostasy, he includes a reference to Matthew 13:20-22 where Jesus explains the parable of the soils. MacArthur’s context is the rocky and weedy soils of those who “never really believe the truth” (his emphasis), and “ultimately their own shallowness or worldliness make it impossible for God’s Word to take root.”68 Central to his argument is that he sees those who receive the Word into rocky or weedy soil as being “unregenerate and unbelieving.”69 A quick check of the referenced passage shows that believe is not there; the word that the KJV translators use is receive.70 However, this is not the only time that the writers of the Gospels recorded this parable. Consider Luke’s account of Jesus’ interpretation of this parable: “They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe [pisteuo, are believing (present tense)], and in time of temptation fall away. And that which fell among thorns are they, which, when they have heard, go forth [poreuomai – they are pursuing the journey onto which they have entered (i.e., they are living for the Lord)], and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection” (Luke 8:13-14).71 Jesus says that those with the rocky soil were believing until a trial came along, and those with weedy soil began to walk with Him until the weeds of life overwhelmed them; MacArthur says that neither one ever believed, yet Jesus notes that both rocky and weedy believed! Who is the authority in this case? Nevertheless, MacArthur conveniently glosses over what Matthew wrote and completely ignores what is recorded in Luke in an effort to strengthen his Calvinistic concept of apostasy; undoubtedly, there will be very few who will check the Scriptures and discover that MacArthur dared to contradict the words of the Lord Jesus! Just as the scribes and Pharisees stood against the Lord during His ministry, even today we have those who are so bold as to oppose Him.
Paul’s warning is against being drawn in by those who would desire to lead you away from a narrow understanding of God’s Word through philosophy or deception. Philosophy (philo and sophia, which literally means loving knowledge, or wisdom72) is defined as “the rational investigation of the truths and principles of being, knowledge, or conduct”;73 rational, in turn, identifies this as being man-centered – it is man’s reasoning on a matter that has been drawn together into the semblance of a cohesive hypothesis. Such a hypothesis can vary from being defensible (making it more broadly accepted) to being daft (vain deceit; deception that is without any truth);74 frequently, the longer that it is bandied about, the stronger that it will become or even split to form two or more somewhat similar philosophies – many times we see this in religions. Consider the chart included, which provides a picture of the development of what we call Seventh-Day Adventism today.75 What began as a religious philosophy with William Miller has split several times to form several sects with their own leaders and religious philosophies; despite each of these sects holding many contradictions to the Scriptures, each one draws a following with varying degrees of success. The subtlety of religious philosophy, as it pertains to Christendom, is that it can hold a measure of Biblical truth so as to attract some who are not well-grounded in the Scriptures nor sensitive to the Spirit’s guidance.
Earlier we looked at 1 John 4:1 – “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” From this we noted that it is important to use the Scriptures to test (try) everyone, even those who may sound Biblical, so that we are able to determine if they are truly Biblical or if they are among the false prophets whom we are to avoid. Today, it is common for Evangelicals to refuse to name anyone who is teaching error – at the most, they might be referred to in broad generalities. Paul identified just how narrow our determination is to be: “Now I beseech you, brethren, mark [look out for] them which cause divisions [dichostasia – standing apart; disunity from the Lord] and offences [skandalon – the bait of a trap; an enticement to sin or stumbling] contrary to [para – alongside of; implies possible nearness yet not being a part of] the doctrine which ye have learned; and avoid [turn away from] them. For they that are such [a demonstrative Greek pronoun specifically identifying those who bring disunity from Christ (divisions) and seduce others into sin (offences)] serve not [are not being subject to] our Lord Jesus Christ, but their own belly [desires]; and by good words [fine speaking; eloquence] and fair speeches [flattery] deceive [are thoroughly deceiving] the hearts of the simple [naïve, unsuspecting, innocent]” (Romans 16:17-18).76 The theologies and philosophies of men will frequently appear to be logical, cohesive, and supported by the Scriptures; unless we are prepared to test all such against the full message of God’s Word, we may become the next unsuspecting victim to be completely deceived. MacArthur’s Calvinism might appear to be sound within its own right, but the light of God’s Word will expose the cracks and flaws for those who have eyes to see.
Paul issues a warning to the Colossians to be alert to the allure of well-honed theologies and philosophies; frequently they will be in agreement with (after) what has been passed down from generation to generation (it’s not new; it has history), or in keeping with the guiding principles of this world (kosmos – humanity under the control of Satan). Paul’s summarizing statement is that these philosophies are not in agreement with (after) Christ. Whether they are well-reasoned philosophies, theologies that appear to be logical, or simply the teachings of someone who is out of his mind, unless they align with the teachings of Christ, they are to be avoided. Once again, we are brought back to the importance of knowing the Word of God – not what we have been told about it, but through our own careful and prayerful study of the Scriptures so that we are able to correctly understand His Truth (Acts 17:10-11; 2 Timothy 2:15) – the Spirit of God will only reveal what is truth. “For there shall arise [be raised up (passive mood, which identifies Satan’s influence behind what is false)] false Christs, and false prophets, and shall shew great signs and wonders [since Satan raises them up, he will also provide the persuasive visuals]; insomuch that, if it were possible [it is possible; if the false are sufficiently persuasive], they shall deceive [so as to lead astray] the very [even the] elect [those who are believing and in faithful service to the Lord]” (Matthew 24:24).77 Contrary to popular belief, this does not say that it is not possible for the elect to be led astray; Jesus confirms this by continuing: “Behold, I have told you before [I have forewarned you]” (Matthew 24:25)78 – in other words, now that I have told you, My disciples, what is coming, you can be alert so as to not be caught off-guard and led astray.
9. For in him dwelleth all the fulness of the Godhead bodily.
Paul now provides the reason that we are not to be persuaded by those philosophies that are not Biblical: because in Him is dwelling the full measure of the Divine nature in bodily form.79 Once again, Paul emphasizes that Jesus is completely God in bodily form; he presented this truth earlier (Colossians 1:19) after declaring Jesus to be eternal, the Creator, the Sustainer, the Head of the ekklesia, and the Firstborn Who would never again die (Colossians 1:16-18). This time he has identified Christ as the Source of wisdom and knowledge (Colossians 2:3), but, as we have seen, this is only accessible to those who are in Him – those who permit the Lord to spiritually build and strengthen them so that they are able to live in faithful obedience to Him (Colossians 2:6-7). Paul follows this with a warning against being conned into accepting a philosophy (human wisdom) that is not in keeping with the wisdom of Christ, and now provides the basis for his warning: dwelling within Christ is the fullness of God – He is God Who came in the flesh!
The wisest, most well-thought-out philosophy that man can prepare will pale in comparison to the wisdom that is found in Christ. To be sufficiently persuaded by a philosophy or religion so as to set the truth of God aside means that you have decided that the created (man) is wiser than the Creator (God). This is the essence of Satan’s fall from glory: “For thou [Satan, Lucifer (the shining one); a created being] hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High” (Isaiah 14:13-14).80 Satan’s aspiration to become like the Most High began a religion that was centered on him; through his deception of Eve, mankind was introduced to Satan’s religion that he touted as being able to make one wise – a religion that he willingly adapts and molds in order to fit everyone’s desires. Every religion on earth today harkens back to Satan – he is the mastermind behind all of them. Philosophy, strictly speaking, varies from religion in that it is based entirely upon someone reasoning through the questions of life: the god of philosophy is man and his ability to think, the philosophical man’s god is called logic and reason, and every attempt is made to find his way through the mysteries of life without any reference to the supernatural. Nevertheless, very frequently the two (philosophy and religion) will mix, and you will have a religion that is filled with man’s reasoning, or a philosophy that draws upon the mystical to fill in where logic fails to bridge the gap.
I’ve already referred to the Calvinist who was shocked that I couldn’t understand and accept his doctrines, because, in his mind, they all fit together so perfectly; this is a religion that has been reasoned into existence. Yet the Lord has explained the problem to us with this scenario: “For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” (Isaiah 55:8-9). If it is our determination that our religion fits together perfectly, then it appears that we have lost sight of the Lord – clearly, it is impossible for us to think like Jehovah, so any religion that has been reasoned-together by man will be fraught with problems (even if it seems to come together seamlessly)! The difficulty, from our perspective, is that the problems will only be visible under the light of God’s Word – under the examination of man’s favorable logic, nothing will seem to be out of order. We must have a passion for the truth of God that will lead us beyond the religions or philosophies of men (Satan) in order to discover His truth. Jesus assured us that if we will seek, then we will find (Matthew 7:7), but, more often than not, no one is seeking for the Truth. Paul wrote of the coming Antichrist, that Wicked, that He will come in the power of Satan and will deceive many “… because they received [accepted] not the love of the truth, that they might be saved [for the purpose of being saved]” (2 Thessalonians 2:10).81 Jesus said that He is the Truth and that there is no way to the Father except through Him (John 14:6); what is needed for salvation is a love for the Savior (the Truth) that yields a life of obedience to Him (John 14:15). Too often, what is evident in a person and their ministry is a solid commitment to their theology that they will support with carefully selected Scriptures. That is NOT the love of the truth that the Lord had in mind when Paul penned those words to the Thessalonians; those of Berea were commended when they took the Gospel that Paul preached back to the Scriptures to ensure that it was Biblically correct (Acts 17:10-11).
Today, Evangelicals are too indifferent and lazy to expend any energy to ensure that what they are being taught is Biblically accurate – they are satisfied to just accept the word of their favored teacher. “For the time will come when they will not endure [put up with] sound doctrine [accurate teaching]; but after their own lusts shall they heap [accumulate] to themselves teachers, having itching ears; And they shall turn away [active voice; they turn away] their ears from the truth, and shall be turned [passive voice; by turning away (from the truth) the result is that they are turning to something else] unto fables [muthos: myths, falsehood]” (2 Timothy 4:3-4).82 It is as they turn to the instruction of their favored teacher that they are also turning away from the truth of God’s Word; the Scriptures are no longer their Standard against which they will measure all that comes their way – they have opted to accept the word of their teacher as being the truth. They have turned their eyes away from the Word of God (one of Jesus’ many names – Revelation 19:13), and have placed their hope in man.
Calvinists have placed their hope in the teachings of those who have included specific Scriptures in an effort to provide a façade of being Biblically accurate, but they are not alone in having a misplaced faith. No one is exempt from taking this stance; Baptists, Anglicans, Roman Catholics, Pentecostals, Mormons, Seventh-Day Adventists, and Jehovah’s Witnesses (to name a few) have all done the same thing. When it comes to those recognized as being cults, we might readily concur that they are following teachers and teachings, and have not applied God’s Word either carefully or accurately. However, when I questioned an elderly Baptist minister about something that was happening under his watch, he told me that he was a Baptist by conviction and would not respond to me questioning an accepted Fundamental Baptist position: “I believe our faith and practice is absolutely inline with what the Word of God teaches.”83 That is a very telling statement: his faith is that his Baptist position is Biblically accurate – he believes that (he has been persuaded that it is so), but there is no indication that he has tested his theology against the Bible, and he was definitely not prepared to have anyone else do so. Anyone who commits to following a person, a denomination, or a theology without applying the full spectrum of light from God’s Word is in danger of being led astray – we must look beyond the supporting texts that are used in order to test the accuracy of any teaching.
The Lord Jesus Christ is wholly God Who took on a body of flesh in order to qualify to pay the price for the sins of mankind (2 Corinthians 5:21), thereby dealing Satan a death-blow as promised in Genesis 3:15 (Hebrews 2:14). As Jesus spoke with His disciples about future events, He openly declared that those who are His would face many difficulties and false prophets who would try to deceive them (Matthew 24:9-12); however, He followed the promise of trials with: “But he that shall endure unto the end, the same shall be saved” (Matthew 24:13). Let’s consider carefully what He is saying. Endure is from the Greek word hupomeno, which means to remain faithful even through the hardships of life (namely, being hated for bearing Jesus’ name, withstanding false prophets, and facing heartlessness – all of which Jesus had just identified).84 Understand that Jesus is specifically addressing the one who will live faithfully for Him unto the end – either our death or His return in the clouds of the air for those who are His. He then says, the same; in the Greek, this is a demonstrative pronoun that points back specifically to the one who will remain faithful to the Lord unto the end, despite the trials of life.85 The final phrase, shall be saved, comes from the Greek word sozo (sode’-zo) that means to save; however, it is in the future tense (it has yet to take place), passive voice (it is the work of God to save), and indicative mood (it is a statement of fact).86 Our salvation that is available only through faith in the Lord Jesus Christ, will not be complete until we are finished with this life, and then only if we have remained faithful to the Lord unto the very end. Christ is the fullness of God; He paid the full price for the sins of all of mankind (1 John 2:2) so that we might enjoy the glories of heaven with Him. However, that final inheritance of the saints (Colossians 1:12) is dependent upon our being in Christ through faith in His payment for our sins and our remaining faithful to Him unto the end of our days on this earth. In Christ we have every spiritual blessing from God, but unless we continue to abide in Him, we will be cast away as a dead branch and burned (John 15:6); we are in Christ by faith and remain in Christ by faithfulness (the evidence of that faith).
10. And ye are complete in him, which is the head of all principality and power:
Complete is in the perfect tense (a completed past action with ongoing results) and passive voice (this is not something that we have done but has been accomplished in us by God).87 This has taken place only because we are in Him (Christ) by faith! Let’s pause for a moment and ponder the fullness of this thought.
Peter tells us: “Forasmuch as ye know that ye were not redeemed with corruptible things … But with the precious blood of Christ …Who verily was foreordained [proginosko – to know beforehand (perfect tense, passive voice)] before the foundation [beginning] of the world, but was manifest in these last times for you … that your faith and hope might be in God” (1 Peter 1:18-21).88 God knew before creation that Jesus, as the Word become flesh (John 1:14), would pay the price for the sins of mankind; it was known to Him (the Father, the Word and the Spirit – 1 John 5:7), before the worlds were formed, that the Word would come into His own creation (John 1:3) in order to provide redemption for the creatures who would be made in His own image, because they chose sin over obedience.
To the faithful in Christ, Paul wrote: “God … hath blessed us with [every spiritual blessing] … in Christ: According as [so, in this way] he [God] hath chosen us in him [Christ] before the foundation [beginning] of the world, … [we being (present tense)] holy and without blame before him [in love He has foreordained] us unto … adoption [huiothesia – this Greek word brings together a son and to make; of children is not in the Greek and was added by the translators, yet this is something that is understood in the word adoption] … by [through] Jesus Christ to himself, according to the good pleasure of his will” (Ephesians 1:1-5).89 As Paul writes to the saints at Ephesus and, more broadly, to the faithful in Christ Jesus, he clarifies that God has favored us (the saints and faithful) with every spiritual blessing in Christ, and, in this way (by being in Christ), we are among those whom He has chosen from before creation; what cannot be overstated is that it is those who are in Christ who are the chosen – if we are not in Christ, then we are not among God’s chosen ones. It is, therefore, critically important that we understand how we can be in Christ and what it takes to remain in Him.
Consider the words of John the Baptist: The one who is believing on the Son is having life everlasting, and the one who is disobeying the Son will not see life but the wrath of God is remaining on him (John 3:36, literal).90 Each of the words in bold is in the present tense (it is something that is continuous), and the first three of these relate specifically to the one who (the last one has the wrath of God as its subject). The first word, believing (pisteuo), means: through evaluation to be persuaded of the truth of something (in this case, it is Jesus as the Son of God), and, as such, it requires the one who (anyone or whoever) to evaluate the Lord Jesus and His message and, if he is convinced that He is true, then he is believing (active voice), and must continue to do so (present tense).91 Having (the second word – having eternal life), is also linked to the one who, but in this case it is dependent upon a present and active believing; it is while the believing is active that the having is also in place – should the believing cease, the having, likewise, will be gone. Notice that the contrast to believing is disobeying (apeitheo; the third word),92 which reveals a critical aspect of believing: unless our belief in the Son of God results in obeying Him, we are not truly believing; unless we are prepared to live in accordance with our belief (which is called faith), we have no basis for saying that we really believe (or hold that faith). John also wrote: And in this we are coming to know that we have known Him, if we are keeping His commandments (1 John 2:3, literal);93 in other words, if we are living in obedience to the Lord, then our present understanding that we have come to know Him, will increase. Therefore, we come to be in Christ through believing (with the full understanding of being fully persuaded of His Truth), and our believing will grow as we live in obedience to His commandments. Peter commands us to “grow [present tense; be growing] in grace, and in the knowledge [and understanding] of our Lord and Saviour Jesus Christ” (2 Peter 3:18).94 It is our action of believing that brings us into that place of abiding in Him, and it is the working out of that belief (or faith) in accordance with the guiding work of the Spirit of God that will ensure that we remain in Him. “There is therefore now no condemnation to them which are in Christ Jesus, who walk [are living (present tense)] not after [according to] the flesh, but after [according to] the Spirit” (Romans 8:1).95 Jesus said that it is the one who does not produce fruit while being in Him who will be removed and burned (John 15:2, 6); James echoed that truth: “Even so [the] faith, if it hath not works, is dead, being alone” (James 2:17) – there is an unmistakable and inseparable relationship between faith and works of holiness and righteousness (Ephesians 4:24).
Let’s look, again, at Ephesians 1:4 for a moment; after clarifying that we have been chosen by God from before creation because we are in Christ (the basis for the selection), the KJV says: “that we should be holy and without blame before him ….” This makes it sound like this is a desired result of being in Christ, and it is the word should that adds an element of doubt to this being a reality. However, the Greek does not include this doubt: we (the saints and faithful) being holy and without fault before Him [God; this is because we are in Christ], in love He has foreordained us to adoption through Jesus Christ.96 Adoption, within this context, is very similar to the illustration that Paul used to explain that non-Jews (a wild olive branch) could be grafted into Christ by faith (Romans 11:17); the grafting only takes when the faith remains (and, as we have seen, faith will only remain alive if it is accompanied by works of obedience). The original branches of Israel were broken off because of unbelief (apistia: literally, no belief, or faithlessness), and, since we are grafted into Christ by faith, Paul warns us lest God deal with us in a similar fashion (Romans 11:20-21; a further warning against apistia is given in Hebrews 3:12).97 Jesus made it very clear: “Every branch in me that beareth not fruit he [the Father] taketh away …” (John 15:2a). Before his grafting illustration, Paul identified eight things that belonged to true Israel: “the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises … the fathers, and of whom as concerning the flesh Christ came” (Romans 9:4-5). Interestingly, the first item is adoption; within the context of our study, it seems evident that Israel, too, was grafted into the Olive Tree by faith, for it was through unbelief (apistia, faithlessness) that their branches were removed. Consider the words of Jehovah after He had taken Israel out of Egypt: “Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure [a valued property] unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation” (Exodus 19:5-6a).98 God’s desire was for Israel to hold a highly favored position that was very near to Him – a position of adoption that could only be achieved through obedience to the voice and Covenant of God, which would, subsequently, result in them becoming priests of the Lord and a people of holiness to a lost world!
Therefore, it is as we are living in faithfulness to the Lord that we, being holy and without blame before the Lord, are brought into an adoptive relationship with Him – in the words of Paul to the Romans, we, as a wild olive tree, have been grafted to draw life from the Olive Tree (Romans 11:17). Nevertheless, Jesus’ words still hold true: “Every branch in me that beareth not fruit he [the Father] taketh away …” (John 15:2a). Our grafting (adoption) is based upon our faith in the Lord Jesus Christ; it was because of unbelief (apistia) that the natural branches (Israel) were removed, and that same unbelief (faithlessness) is able to undo our adoption (graft). “Take heed, brethren, lest there be in any of you an evil heart of unbelief [apistia; literally, no belief, or faithlessness], in departing [to become apostate] from the living God” (Hebrews 3:12).99 Our relationship with the Lord is established by faith, and it is a life of faithfulness to Him that will ensure that the Father will not remove us as an unfruitful branch. Jesus said, “And ye shall be hated of all men for my name’s sake: but he that shall endure [hupomeno – to remain faithful despite trials; the active voice tells us that this is something that we must do] unto the end, the same shall be saved [this one will be saved]” (Mark 13:13).100 It is our choice to remain faithful to the Lord that will ensure that He will save us one day; it is as we abide in Christ that He will abide in us, and we abide in His love as we attend carefully to His commandments (John 15:4, 10). We are complete in Christ as we abide in Him and live in obedience to His Word.
Paul now refers to Jesus as being the head of all principality and power, which is a parallel to Colossians 1:16 where He is noted as the Creator of all things, both visible and invisible. Head is from the Greek word (kephale) that identifies the physical head of man and creature; here it is used metaphorically to place Christ over every (all; the Greek pas is singular) principality and power.101 As we learned earlier, principality (arche) is that which holds pre-eminence either as being first or supreme; power (exousia) identifies authority, and the inherent right and freedom to command or act.102 Christ, in Whom we are complete (pleroo), is “far above all [every (again, it is singular)] principality, and power …” (Ephesians 1:21) and is now “sat down on the right hand of the Majesty on high” (Hebrews 1:3).103 Christ, Who is the express image of Jehovah and the Word Who was made flesh, lives eternally in a glorified body – eternally identified with those whom He, as the Lamb of God, came to save (Hebrews 1:3; John 1:14; Hebrews 2:9; Revelation 5:6). As we are in Him, we become totally filled (complete) with the One Who is over everything – He Who is one with the Father (John 10:30). Since three are testifying in the heaven: the Father, the Word, and the Holy Spirit; even these, the Three, are One (1 John 5:7, literal);104 Jesus is the Word having taken on a body of flesh – fully God and sinless man. Consider what we have in Him: “There is therefore now no condemnation to them which are in Christ Jesus, who walk [are living (present tense)] not after [according to] the flesh, but after [according to] the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death [the Mosaic Law that condemned has been replaced (Ephesians 2:15)]. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law [the Law of God, the Law of Moses has been ended] might be fulfilled [pleroo – will be made complete (this is part of a purpose statement)] in us, who walk not after [according to] the flesh, but after [according to] the Spirit” (Romans 8:1-4).105 In Christ, we stand before God without condemnation, and the righteousness of God’s Law will be made complete in us: we become God’s expression of holiness and righteousness in a world that does not know Him (Ephesians 4:24) – a light in a dark world that will bring glory to Him (Matthew 5:16).
11. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12. Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.
In whom refers to the Lord Jesus Christ, Who bears the fullness of God and in Whom we are made complete. Paul now expands on what we have if we are in Him.
Circumcision (meaning to cut around) was something that, for the Jews, began with Abraham.106 Paul explained this very carefully to the Romans: “And he [Abraham] received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised [literally: he being the father of all who are believing in a state of uncircumcision]; that righteousness might be imputed unto them also [in order to reckon also to them the righteousness]” (Romans 4:11).107 The point that Paul is making is that Abraham was declared to be righteous (Genesis 15:6) before the Lord gave him the sign of circumcision (Genesis 17:10) – a sign of the covenant that the Lord made with Abraham and his descendants: to be their God. Circumcision was the sign for Abraham and his descendants that they were mindful of Jehovah’s covenant to be their God, yet, with the passing years, it became an empty tradition that had lost its spiritual significance. Paul now draws the historical into the reality of being in Christ: circumcision, a physical sign that was given to Abraham by Jehovah that He is his God, is now brought into the spiritual and described as being made without hands – it is not physical. He writes: ye are circumcised – the passive voice means that this is something that has been done for us as we come to be in Christ by faith. However, despite the transition into the spiritual, it is clearly a sign of our commitment to the Lord Jehovah – unless we willingly turn from the old to the new in Christ, this spiritual circumcision will not take place.
Paul describes the spiritual sign of circumcision as “putting off the body of the sins of the flesh.” To the Romans, he explained: “For in that he [Christ] died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise [in this manner] reckon [consider] ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Romans 6:10-11).108 Since Christ died for sins (and having placed our faith in Him), we must consider ourselves to be dead to sin, yet alive unto God through Christ – we have been freed from sin, and we have become enslaved to God (Romans 6:22a, literal).109 To the Ephesians, Paul explained it this way: “That ye put off [put away from you] concerning the former conversation [way of life] the old man … And be renewed [being renewed (present tense – an ongoing activity, passive voice – it is God Who does the renewing)] in the spirit of your mind; And that ye put on [to be clothed in] the new man, which after [according to] God is created in righteousness and true holiness [holiness of the truth]” (Ephesians 4:22-24).110 In each case, we see the necessity of removing (putting off ) the body of the sins of the flesh: having put the old man away, we are dead indeed unto sin. This (the putting off, accounting as dead, and put off ) is what is meant by the circumcision of Christ. As we put the former manner of living away, simultaneously, we are being clothed in the righteousness of Christ; as we come to faith in Christ, we are being saved from the power of darkness and being brought into the kingdom of Christ (Colossians 1:13), and as we continue faithfully in the Lord, we, freed from sins, are being enslaved to righteousness (Romans 6:22a). The putting off and putting on requires that we must understand repentance and believe on the Lord Jesus Christ. Herein is the significant difference between the physical circumcision of Abraham and the spiritual circumcision of Christ: the former is a physical sign of God’s promise to be a God to Abraham’s descendants; the latter is what takes place internally when we place our faith in the Lord Jesus Christ and are saved from sin unto His righteousness.
For Abraham and his descendants, the sign of circumcision was to be a reminder of the covenant that the Lord had made to be their God – a remembrance of His holiness and their dependence upon Him. Under the New Covenant that was instituted through the shed blood of the Lord Jesus, the physical sign that was given to Abraham was ended: “For in Jesus Christ neither circumcision availeth any thing [is valid ], nor uncircumcision” (Galatians 5:6, 6:15).111 This tells us that the covenant sign that was given to Abraham no longer holds any merit before God (something that the Jews from Jerusalem were having difficulty accepting, hence Paul’s letter to the Galatians), but clearly, its symbolism was still appropriate. Abraham’s sign of circumcision speaks of when we put away from us that body of fleshly thinking and living, and consider it to be dead through the finished work of Christ – this is the from part of our salvation in Christ. Christ died on the cross, and we must account our old man to have died with Him.
In mid-stream, Paul switches from the metaphor of Abraham’s sign of circumcision to the symbolism of baptism. This now becomes the outward sign of our commitment to the Lord; just as Christ was buried, so our descent into the waters of baptism is a picture of His burial; the body of sins that we have put off is now reckoned to be buried with Christ – it is dead! The new metaphor continues: as Christ was raised from the dead on the third day, so we come up out of the waters of baptism; Christ was raised by the power of God to live forever in a physically glorified body, and so we, through that same power, are raised to a new life in Christ. “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should [are to; as part of a purpose clause, the subjunctive mood of walk does not suggest possibility, but God’s intent in raising Christ from the dead] walk in newness of life. For if [since] we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection [certainly also of the resurrection we will be]: Knowing this, that our old man is [has been] crucified with him, that the body of sin might be destroyed [made useless], that henceforth we should not serve sin [we no longer to be serving the sin]” (Romans 6:4-6).112 As we begin to understand the symbolism of baptism, we can identify its portrayal of putting our old nature away and being raised by the power of God to a life that shows forth His righteousness and holiness.
The Greek word baptizo (to baptize) means to dip or to immerse;113 as we apply this to what Christ has done for mankind through His death, burial and resurrection, we can see that, in order to accurately symbolize what He has done, only baptism by complete immersion fits. Nevertheless, baptism within the Catholic and Protestant/Reformed traditions generally includes infants being sprinkled, which really does not fit with the symbolism that Paul presented. Baptism, within these traditions, is also believed to be a sacrament, that is, a means of imparting God’s grace into the one who is baptized; whereas we look upon it as an ordinance – an established ceremony that bears symbolic significance within the Body of Christ. Let’s consider this a bit more.
For the Catholics, baptism is one of seven sacraments: “the sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us.”114 In their catechism, they provide a definition of baptism: “Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit … and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission.”115 For Catholics, baptism is the first step in their life as a participant in the Catholic Church: the one who is baptized (generally an infant) receives the Spirit, is eligible to participate in the other six sacraments, is freed from sin (all sins are forgiven), becomes a child of God, and a member of Christ and the Catholic Church.116 All of this takes place in an infant (typically), and because it is considered to be a sacrament, this becomes his first step toward a salvation that is dependent upon his participation in all of the sacraments and abiding by the teachings of the Church. However, the Church also includes the following in their definition of a sacrament: “They [referring to the sacraments] bear fruit in those who receive them with the required dispositions”;117 in other words, if the sacraments do not lead to salvation, then it is because the recipient did not participate in the sacrament with “proper motives and intentions and the fulfillment of all the conditions required by God and the Church.”118 Every Catholic who will spend eternity in the Lake of Fire will do so because of his own failure – the Church seeks to absolve itself of all responsibility in this matter. Indeed, the “Roman Catholic Church” is just the structure of a religious system that is totally corrupt; it is the popes and clerics who have crafted and enforced the heresies through the years who will bear the full responsibility. Nevertheless, everyone who is drawn into its heresies is equally destined for destruction because they have chosen to walk that broad road; Jesus warned that the Way to life is narrow, and only a few will find it (Matthew 7:13-14).
Paul issues a warning to the Colossians to be alert to the allure of well-honed theologies and philosophies; frequently they will be in agreement with (after) what has been passed down from generation to generation (it’s not new; it has history), or in keeping with the guiding principles of this world (kosmos – humanity under the control of Satan). Paul’s summarizing statement is that these philosophies are not in agreement with (after) Christ. Whether they are well-reasoned philosophies, theologies that appear to be logical, or simply the teachings of someone who is out of his mind, unless they align with the teachings of Christ, they are to be avoided. Once again, we are brought back to the importance of knowing the Word of God – not what we have been told about it, but through our own careful and prayerful study of the Scriptures so that we are able to correctly understand His Truth (Acts 17:10-11; 2 Timothy 2:15) – the Spirit of God will only reveal what is truth. “For there shall arise [be raised up (passive mood, which identifies Satan’s influence behind what is false)] false Christs, and false prophets, and shall shew great signs and wonders [since Satan raises them up, he will also provide the persuasive visuals]; insomuch that, if it were possible [it is possible; if the false are sufficiently persuasive], they shall deceive [so as to lead astray] the very [even the] elect [those who are believing and in faithful service to the Lord]” (Matthew 24:24).77 Contrary to popular belief, this does not say that it is not possible for the elect to be led astray; Jesus confirms this by continuing: “Behold, I have told you before [I have forewarned you]” (Matthew 24:25)78 – in other words, now that I have told you, My disciples, what is coming, you can be alert so as to not be caught off-guard and led astray.
9. For in him dwelleth all the fulness of the Godhead bodily.
Paul now provides the reason that we are not to be persuaded by those philosophies that are not Biblical: because in Him is dwelling the full measure of the Divine nature in bodily form.79 Once again, Paul emphasizes that Jesus is completely God in bodily form; he presented this truth earlier (Colossians 1:19) after declaring Jesus to be eternal, the Creator, the Sustainer, the Head of the ekklesia, and the Firstborn Who would never again die (Colossians 1:16-18). This time he has identified Christ as the Source of wisdom and knowledge (Colossians 2:3), but, as we have seen, this is only accessible to those who are in Him – those who permit the Lord to spiritually build and strengthen them so that they are able to live in faithful obedience to Him (Colossians 2:6-7). Paul follows this with a warning against being conned into accepting a philosophy (human wisdom) that is not in keeping with the wisdom of Christ, and now provides the basis for his warning: dwelling within Christ is the fullness of God – He is God Who came in the flesh!
The wisest, most well-thought-out philosophy that man can prepare will pale in comparison to the wisdom that is found in Christ. To be sufficiently persuaded by a philosophy or religion so as to set the truth of God aside means that you have decided that the created (man) is wiser than the Creator (God). This is the essence of Satan’s fall from glory: “For thou [Satan, Lucifer (the shining one); a created being] hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High” (Isaiah 14:13-14).80 Satan’s aspiration to become like the Most High began a religion that was centered on him; through his deception of Eve, mankind was introduced to Satan’s religion that he touted as being able to make one wise – a religion that he willingly adapts and molds in order to fit everyone’s desires. Every religion on earth today harkens back to Satan – he is the mastermind behind all of them. Philosophy, strictly speaking, varies from religion in that it is based entirely upon someone reasoning through the questions of life: the god of philosophy is man and his ability to think, the philosophical man’s god is called logic and reason, and every attempt is made to find his way through the mysteries of life without any reference to the supernatural. Nevertheless, very frequently the two (philosophy and religion) will mix, and you will have a religion that is filled with man’s reasoning, or a philosophy that draws upon the mystical to fill in where logic fails to bridge the gap.
I’ve already referred to the Calvinist who was shocked that I couldn’t understand and accept his doctrines, because, in his mind, they all fit together so perfectly; this is a religion that has been reasoned into existence. Yet the Lord has explained the problem to us with this scenario: “For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” (Isaiah 55:8-9). If it is our determination that our religion fits together perfectly, then it appears that we have lost sight of the Lord – clearly, it is impossible for us to think like Jehovah, so any religion that has been reasoned-together by man will be fraught with problems (even if it seems to come together seamlessly)! The difficulty, from our perspective, is that the problems will only be visible under the light of God’s Word – under the examination of man’s favorable logic, nothing will seem to be out of order. We must have a passion for the truth of God that will lead us beyond the religions or philosophies of men (Satan) in order to discover His truth. Jesus assured us that if we will seek, then we will find (Matthew 7:7), but, more often than not, no one is seeking for the Truth. Paul wrote of the coming Antichrist, that Wicked, that He will come in the power of Satan and will deceive many “… because they received [accepted] not the love of the truth, that they might be saved [for the purpose of being saved]” (2 Thessalonians 2:10).81 Jesus said that He is the Truth and that there is no way to the Father except through Him (John 14:6); what is needed for salvation is a love for the Savior (the Truth) that yields a life of obedience to Him (John 14:15). Too often, what is evident in a person and their ministry is a solid commitment to their theology that they will support with carefully selected Scriptures. That is NOT the love of the truth that the Lord had in mind when Paul penned those words to the Thessalonians; those of Berea were commended when they took the Gospel that Paul preached back to the Scriptures to ensure that it was Biblically correct (Acts 17:10-11).
Today, Evangelicals are too indifferent and lazy to expend any energy to ensure that what they are being taught is Biblically accurate – they are satisfied to just accept the word of their favored teacher. “For the time will come when they will not endure [put up with] sound doctrine [accurate teaching]; but after their own lusts shall they heap [accumulate] to themselves teachers, having itching ears; And they shall turn away [active voice; they turn away] their ears from the truth, and shall be turned [passive voice; by turning away (from the truth) the result is that they are turning to something else] unto fables [muthos: myths, falsehood]” (2 Timothy 4:3-4).82 It is as they turn to the instruction of their favored teacher that they are also turning away from the truth of God’s Word; the Scriptures are no longer their Standard against which they will measure all that comes their way – they have opted to accept the word of their teacher as being the truth. They have turned their eyes away from the Word of God (one of Jesus’ many names – Revelation 19:13), and have placed their hope in man.
Calvinists have placed their hope in the teachings of those who have included specific Scriptures in an effort to provide a façade of being Biblically accurate, but they are not alone in having a misplaced faith. No one is exempt from taking this stance; Baptists, Anglicans, Roman Catholics, Pentecostals, Mormons, Seventh-Day Adventists, and Jehovah’s Witnesses (to name a few) have all done the same thing. When it comes to those recognized as being cults, we might readily concur that they are following teachers and teachings, and have not applied God’s Word either carefully or accurately. However, when I questioned an elderly Baptist minister about something that was happening under his watch, he told me that he was a Baptist by conviction and would not respond to me questioning an accepted Fundamental Baptist position: “I believe our faith and practice is absolutely inline with what the Word of God teaches.”83 That is a very telling statement: his faith is that his Baptist position is Biblically accurate – he believes that (he has been persuaded that it is so), but there is no indication that he has tested his theology against the Bible, and he was definitely not prepared to have anyone else do so. Anyone who commits to following a person, a denomination, or a theology without applying the full spectrum of light from God’s Word is in danger of being led astray – we must look beyond the supporting texts that are used in order to test the accuracy of any teaching.
The Lord Jesus Christ is wholly God Who took on a body of flesh in order to qualify to pay the price for the sins of mankind (2 Corinthians 5:21), thereby dealing Satan a death-blow as promised in Genesis 3:15 (Hebrews 2:14). As Jesus spoke with His disciples about future events, He openly declared that those who are His would face many difficulties and false prophets who would try to deceive them (Matthew 24:9-12); however, He followed the promise of trials with: “But he that shall endure unto the end, the same shall be saved” (Matthew 24:13). Let’s consider carefully what He is saying. Endure is from the Greek word hupomeno, which means to remain faithful even through the hardships of life (namely, being hated for bearing Jesus’ name, withstanding false prophets, and facing heartlessness – all of which Jesus had just identified).84 Understand that Jesus is specifically addressing the one who will live faithfully for Him unto the end – either our death or His return in the clouds of the air for those who are His. He then says, the same; in the Greek, this is a demonstrative pronoun that points back specifically to the one who will remain faithful to the Lord unto the end, despite the trials of life.85 The final phrase, shall be saved, comes from the Greek word sozo (sode’-zo) that means to save; however, it is in the future tense (it has yet to take place), passive voice (it is the work of God to save), and indicative mood (it is a statement of fact).86 Our salvation that is available only through faith in the Lord Jesus Christ, will not be complete until we are finished with this life, and then only if we have remained faithful to the Lord unto the very end. Christ is the fullness of God; He paid the full price for the sins of all of mankind (1 John 2:2) so that we might enjoy the glories of heaven with Him. However, that final inheritance of the saints (Colossians 1:12) is dependent upon our being in Christ through faith in His payment for our sins and our remaining faithful to Him unto the end of our days on this earth. In Christ we have every spiritual blessing from God, but unless we continue to abide in Him, we will be cast away as a dead branch and burned (John 15:6); we are in Christ by faith and remain in Christ by faithfulness (the evidence of that faith).
10. And ye are complete in him, which is the head of all principality and power:
Complete is in the perfect tense (a completed past action with ongoing results) and passive voice (this is not something that we have done but has been accomplished in us by God).87 This has taken place only because we are in Him (Christ) by faith! Let’s pause for a moment and ponder the fullness of this thought.
Peter tells us: “Forasmuch as ye know that ye were not redeemed with corruptible things … But with the precious blood of Christ …Who verily was foreordained [proginosko – to know beforehand (perfect tense, passive voice)] before the foundation [beginning] of the world, but was manifest in these last times for you … that your faith and hope might be in God” (1 Peter 1:18-21).88 God knew before creation that Jesus, as the Word become flesh (John 1:14), would pay the price for the sins of mankind; it was known to Him (the Father, the Word and the Spirit – 1 John 5:7), before the worlds were formed, that the Word would come into His own creation (John 1:3) in order to provide redemption for the creatures who would be made in His own image, because they chose sin over obedience.
To the faithful in Christ, Paul wrote: “God … hath blessed us with [every spiritual blessing] … in Christ: According as [so, in this way] he [God] hath chosen us in him [Christ] before the foundation [beginning] of the world, … [we being (present tense)] holy and without blame before him [in love He has foreordained] us unto … adoption [huiothesia – this Greek word brings together a son and to make; of children is not in the Greek and was added by the translators, yet this is something that is understood in the word adoption] … by [through] Jesus Christ to himself, according to the good pleasure of his will” (Ephesians 1:1-5).89 As Paul writes to the saints at Ephesus and, more broadly, to the faithful in Christ Jesus, he clarifies that God has favored us (the saints and faithful) with every spiritual blessing in Christ, and, in this way (by being in Christ), we are among those whom He has chosen from before creation; what cannot be overstated is that it is those who are in Christ who are the chosen – if we are not in Christ, then we are not among God’s chosen ones. It is, therefore, critically important that we understand how we can be in Christ and what it takes to remain in Him.
Consider the words of John the Baptist: The one who is believing on the Son is having life everlasting, and the one who is disobeying the Son will not see life but the wrath of God is remaining on him (John 3:36, literal).90 Each of the words in bold is in the present tense (it is something that is continuous), and the first three of these relate specifically to the one who (the last one has the wrath of God as its subject). The first word, believing (pisteuo), means: through evaluation to be persuaded of the truth of something (in this case, it is Jesus as the Son of God), and, as such, it requires the one who (anyone or whoever) to evaluate the Lord Jesus and His message and, if he is convinced that He is true, then he is believing (active voice), and must continue to do so (present tense).91 Having (the second word – having eternal life), is also linked to the one who, but in this case it is dependent upon a present and active believing; it is while the believing is active that the having is also in place – should the believing cease, the having, likewise, will be gone. Notice that the contrast to believing is disobeying (apeitheo; the third word),92 which reveals a critical aspect of believing: unless our belief in the Son of God results in obeying Him, we are not truly believing; unless we are prepared to live in accordance with our belief (which is called faith), we have no basis for saying that we really believe (or hold that faith). John also wrote: And in this we are coming to know that we have known Him, if we are keeping His commandments (1 John 2:3, literal);93 in other words, if we are living in obedience to the Lord, then our present understanding that we have come to know Him, will increase. Therefore, we come to be in Christ through believing (with the full understanding of being fully persuaded of His Truth), and our believing will grow as we live in obedience to His commandments. Peter commands us to “grow [present tense; be growing] in grace, and in the knowledge [and understanding] of our Lord and Saviour Jesus Christ” (2 Peter 3:18).94 It is our action of believing that brings us into that place of abiding in Him, and it is the working out of that belief (or faith) in accordance with the guiding work of the Spirit of God that will ensure that we remain in Him. “There is therefore now no condemnation to them which are in Christ Jesus, who walk [are living (present tense)] not after [according to] the flesh, but after [according to] the Spirit” (Romans 8:1).95 Jesus said that it is the one who does not produce fruit while being in Him who will be removed and burned (John 15:2, 6); James echoed that truth: “Even so [the] faith, if it hath not works, is dead, being alone” (James 2:17) – there is an unmistakable and inseparable relationship between faith and works of holiness and righteousness (Ephesians 4:24).
Let’s look, again, at Ephesians 1:4 for a moment; after clarifying that we have been chosen by God from before creation because we are in Christ (the basis for the selection), the KJV says: “that we should be holy and without blame before him ….” This makes it sound like this is a desired result of being in Christ, and it is the word should that adds an element of doubt to this being a reality. However, the Greek does not include this doubt: we (the saints and faithful) being holy and without fault before Him [God; this is because we are in Christ], in love He has foreordained us to adoption through Jesus Christ.96 Adoption, within this context, is very similar to the illustration that Paul used to explain that non-Jews (a wild olive branch) could be grafted into Christ by faith (Romans 11:17); the grafting only takes when the faith remains (and, as we have seen, faith will only remain alive if it is accompanied by works of obedience). The original branches of Israel were broken off because of unbelief (apistia: literally, no belief, or faithlessness), and, since we are grafted into Christ by faith, Paul warns us lest God deal with us in a similar fashion (Romans 11:20-21; a further warning against apistia is given in Hebrews 3:12).97 Jesus made it very clear: “Every branch in me that beareth not fruit he [the Father] taketh away …” (John 15:2a). Before his grafting illustration, Paul identified eight things that belonged to true Israel: “the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises … the fathers, and of whom as concerning the flesh Christ came” (Romans 9:4-5). Interestingly, the first item is adoption; within the context of our study, it seems evident that Israel, too, was grafted into the Olive Tree by faith, for it was through unbelief (apistia, faithlessness) that their branches were removed. Consider the words of Jehovah after He had taken Israel out of Egypt: “Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure [a valued property] unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation” (Exodus 19:5-6a).98 God’s desire was for Israel to hold a highly favored position that was very near to Him – a position of adoption that could only be achieved through obedience to the voice and Covenant of God, which would, subsequently, result in them becoming priests of the Lord and a people of holiness to a lost world!
Therefore, it is as we are living in faithfulness to the Lord that we, being holy and without blame before the Lord, are brought into an adoptive relationship with Him – in the words of Paul to the Romans, we, as a wild olive tree, have been grafted to draw life from the Olive Tree (Romans 11:17). Nevertheless, Jesus’ words still hold true: “Every branch in me that beareth not fruit he [the Father] taketh away …” (John 15:2a). Our grafting (adoption) is based upon our faith in the Lord Jesus Christ; it was because of unbelief (apistia) that the natural branches (Israel) were removed, and that same unbelief (faithlessness) is able to undo our adoption (graft). “Take heed, brethren, lest there be in any of you an evil heart of unbelief [apistia; literally, no belief, or faithlessness], in departing [to become apostate] from the living God” (Hebrews 3:12).99 Our relationship with the Lord is established by faith, and it is a life of faithfulness to Him that will ensure that the Father will not remove us as an unfruitful branch. Jesus said, “And ye shall be hated of all men for my name’s sake: but he that shall endure [hupomeno – to remain faithful despite trials; the active voice tells us that this is something that we must do] unto the end, the same shall be saved [this one will be saved]” (Mark 13:13).100 It is our choice to remain faithful to the Lord that will ensure that He will save us one day; it is as we abide in Christ that He will abide in us, and we abide in His love as we attend carefully to His commandments (John 15:4, 10). We are complete in Christ as we abide in Him and live in obedience to His Word.
Paul now refers to Jesus as being the head of all principality and power, which is a parallel to Colossians 1:16 where He is noted as the Creator of all things, both visible and invisible. Head is from the Greek word (kephale) that identifies the physical head of man and creature; here it is used metaphorically to place Christ over every (all; the Greek pas is singular) principality and power.101 As we learned earlier, principality (arche) is that which holds pre-eminence either as being first or supreme; power (exousia) identifies authority, and the inherent right and freedom to command or act.102 Christ, in Whom we are complete (pleroo), is “far above all [every (again, it is singular)] principality, and power …” (Ephesians 1:21) and is now “sat down on the right hand of the Majesty on high” (Hebrews 1:3).103 Christ, Who is the express image of Jehovah and the Word Who was made flesh, lives eternally in a glorified body – eternally identified with those whom He, as the Lamb of God, came to save (Hebrews 1:3; John 1:14; Hebrews 2:9; Revelation 5:6). As we are in Him, we become totally filled (complete) with the One Who is over everything – He Who is one with the Father (John 10:30). Since three are testifying in the heaven: the Father, the Word, and the Holy Spirit; even these, the Three, are One (1 John 5:7, literal);104 Jesus is the Word having taken on a body of flesh – fully God and sinless man. Consider what we have in Him: “There is therefore now no condemnation to them which are in Christ Jesus, who walk [are living (present tense)] not after [according to] the flesh, but after [according to] the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death [the Mosaic Law that condemned has been replaced (Ephesians 2:15)]. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law [the Law of God, the Law of Moses has been ended] might be fulfilled [pleroo – will be made complete (this is part of a purpose statement)] in us, who walk not after [according to] the flesh, but after [according to] the Spirit” (Romans 8:1-4).105 In Christ, we stand before God without condemnation, and the righteousness of God’s Law will be made complete in us: we become God’s expression of holiness and righteousness in a world that does not know Him (Ephesians 4:24) – a light in a dark world that will bring glory to Him (Matthew 5:16).
11. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12. Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.
In whom refers to the Lord Jesus Christ, Who bears the fullness of God and in Whom we are made complete. Paul now expands on what we have if we are in Him.
Circumcision (meaning to cut around) was something that, for the Jews, began with Abraham.106 Paul explained this very carefully to the Romans: “And he [Abraham] received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised [literally: he being the father of all who are believing in a state of uncircumcision]; that righteousness might be imputed unto them also [in order to reckon also to them the righteousness]” (Romans 4:11).107 The point that Paul is making is that Abraham was declared to be righteous (Genesis 15:6) before the Lord gave him the sign of circumcision (Genesis 17:10) – a sign of the covenant that the Lord made with Abraham and his descendants: to be their God. Circumcision was the sign for Abraham and his descendants that they were mindful of Jehovah’s covenant to be their God, yet, with the passing years, it became an empty tradition that had lost its spiritual significance. Paul now draws the historical into the reality of being in Christ: circumcision, a physical sign that was given to Abraham by Jehovah that He is his God, is now brought into the spiritual and described as being made without hands – it is not physical. He writes: ye are circumcised – the passive voice means that this is something that has been done for us as we come to be in Christ by faith. However, despite the transition into the spiritual, it is clearly a sign of our commitment to the Lord Jehovah – unless we willingly turn from the old to the new in Christ, this spiritual circumcision will not take place.
Paul describes the spiritual sign of circumcision as “putting off the body of the sins of the flesh.” To the Romans, he explained: “For in that he [Christ] died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise [in this manner] reckon [consider] ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Romans 6:10-11).108 Since Christ died for sins (and having placed our faith in Him), we must consider ourselves to be dead to sin, yet alive unto God through Christ – we have been freed from sin, and we have become enslaved to God (Romans 6:22a, literal).109 To the Ephesians, Paul explained it this way: “That ye put off [put away from you] concerning the former conversation [way of life] the old man … And be renewed [being renewed (present tense – an ongoing activity, passive voice – it is God Who does the renewing)] in the spirit of your mind; And that ye put on [to be clothed in] the new man, which after [according to] God is created in righteousness and true holiness [holiness of the truth]” (Ephesians 4:22-24).110 In each case, we see the necessity of removing (putting off ) the body of the sins of the flesh: having put the old man away, we are dead indeed unto sin. This (the putting off, accounting as dead, and put off ) is what is meant by the circumcision of Christ. As we put the former manner of living away, simultaneously, we are being clothed in the righteousness of Christ; as we come to faith in Christ, we are being saved from the power of darkness and being brought into the kingdom of Christ (Colossians 1:13), and as we continue faithfully in the Lord, we, freed from sins, are being enslaved to righteousness (Romans 6:22a). The putting off and putting on requires that we must understand repentance and believe on the Lord Jesus Christ. Herein is the significant difference between the physical circumcision of Abraham and the spiritual circumcision of Christ: the former is a physical sign of God’s promise to be a God to Abraham’s descendants; the latter is what takes place internally when we place our faith in the Lord Jesus Christ and are saved from sin unto His righteousness.
For Abraham and his descendants, the sign of circumcision was to be a reminder of the covenant that the Lord had made to be their God – a remembrance of His holiness and their dependence upon Him. Under the New Covenant that was instituted through the shed blood of the Lord Jesus, the physical sign that was given to Abraham was ended: “For in Jesus Christ neither circumcision availeth any thing [is valid ], nor uncircumcision” (Galatians 5:6, 6:15).111 This tells us that the covenant sign that was given to Abraham no longer holds any merit before God (something that the Jews from Jerusalem were having difficulty accepting, hence Paul’s letter to the Galatians), but clearly, its symbolism was still appropriate. Abraham’s sign of circumcision speaks of when we put away from us that body of fleshly thinking and living, and consider it to be dead through the finished work of Christ – this is the from part of our salvation in Christ. Christ died on the cross, and we must account our old man to have died with Him.
In mid-stream, Paul switches from the metaphor of Abraham’s sign of circumcision to the symbolism of baptism. This now becomes the outward sign of our commitment to the Lord; just as Christ was buried, so our descent into the waters of baptism is a picture of His burial; the body of sins that we have put off is now reckoned to be buried with Christ – it is dead! The new metaphor continues: as Christ was raised from the dead on the third day, so we come up out of the waters of baptism; Christ was raised by the power of God to live forever in a physically glorified body, and so we, through that same power, are raised to a new life in Christ. “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should [are to; as part of a purpose clause, the subjunctive mood of walk does not suggest possibility, but God’s intent in raising Christ from the dead] walk in newness of life. For if [since] we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection [certainly also of the resurrection we will be]: Knowing this, that our old man is [has been] crucified with him, that the body of sin might be destroyed [made useless], that henceforth we should not serve sin [we no longer to be serving the sin]” (Romans 6:4-6).112 As we begin to understand the symbolism of baptism, we can identify its portrayal of putting our old nature away and being raised by the power of God to a life that shows forth His righteousness and holiness.
The Greek word baptizo (to baptize) means to dip or to immerse;113 as we apply this to what Christ has done for mankind through His death, burial and resurrection, we can see that, in order to accurately symbolize what He has done, only baptism by complete immersion fits. Nevertheless, baptism within the Catholic and Protestant/Reformed traditions generally includes infants being sprinkled, which really does not fit with the symbolism that Paul presented. Baptism, within these traditions, is also believed to be a sacrament, that is, a means of imparting God’s grace into the one who is baptized; whereas we look upon it as an ordinance – an established ceremony that bears symbolic significance within the Body of Christ. Let’s consider this a bit more.
For the Catholics, baptism is one of seven sacraments: “the sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us.”114 In their catechism, they provide a definition of baptism: “Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit … and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission.”115 For Catholics, baptism is the first step in their life as a participant in the Catholic Church: the one who is baptized (generally an infant) receives the Spirit, is eligible to participate in the other six sacraments, is freed from sin (all sins are forgiven), becomes a child of God, and a member of Christ and the Catholic Church.116 All of this takes place in an infant (typically), and because it is considered to be a sacrament, this becomes his first step toward a salvation that is dependent upon his participation in all of the sacraments and abiding by the teachings of the Church. However, the Church also includes the following in their definition of a sacrament: “They [referring to the sacraments] bear fruit in those who receive them with the required dispositions”;117 in other words, if the sacraments do not lead to salvation, then it is because the recipient did not participate in the sacrament with “proper motives and intentions and the fulfillment of all the conditions required by God and the Church.”118 Every Catholic who will spend eternity in the Lake of Fire will do so because of his own failure – the Church seeks to absolve itself of all responsibility in this matter. Indeed, the “Roman Catholic Church” is just the structure of a religious system that is totally corrupt; it is the popes and clerics who have crafted and enforced the heresies through the years who will bear the full responsibility. Nevertheless, everyone who is drawn into its heresies is equally destined for destruction because they have chosen to walk that broad road; Jesus warned that the Way to life is narrow, and only a few will find it (Matthew 7:13-14).
John Calvin
Those who broke from the Roman Catholic Church did not go far when it came to their understanding of baptism. John Calvin, the leader of what became known as the Reformed movement, held that baptism “is the initiatory sign by which we are admitted to the fellowship of the Church, that being ingrafted into Christ we may be accounted children of God.”119 His basis for making this statement is that “baptism has been substituted for circumcision, and performs the same office.”120 Therein is the reason that they feel justified in baptising infants (pedobaptism); since, in their minds, baptism has replaced the rite of circumcision, then it follows that it is necessary to extend it to infants as well. Despite how well their doctrines might fit together for some, it is only through their neglect of the Scriptures in favor of their theology that they are able to sustain this teaching.
Within the Lutheran tradition, baptism “brings about forgiveness of sins, redeems from death and the devil, and gives eternal salvation to all who believe it ….”121 What is evident is that they, too, did not depart far from their Mother Church (the Roman Catholic Church). They declare that forgiveness of sins comes through baptism (typically administered to infants), and that it provides eternal salvation if you believe that it does – like the Catholics, they hold no responsibility for those who receive their baptism and yet will be eternally lost. The Lutherans teach that the sacrament of baptism is the means that God has chosen to “bring us His Spirit and the forgiveness of sins”; they subscribe to “baptismal regeneration” where the infant is brought into the family of faith – it is performed by Christ through the human agent in order to impart “life and salvation.”122
Within the Anglican tradition, baptism is “the actual instrument (or means) God uses to bring people into the Body of Christ.”123 Moreover, they consider it to be a “sign of Regeneration” wherein “the promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed.”124 Once again, there is no great departure from the tenets of the Roman Catholic Church, and they, too, feel justified in baptising infants.
It is interesting that the Roman Catholic, Reformed, Lutheran and Anglican teachings on baptism are very, very similar. The latter three all broke away (or were expelled) from the Roman Catholic Church, and it is very evident that, on the matter of baptism, they retained the Catholic tradition.
As Paul goes from the symbolism of circumcision into baptism, he does so by looking specifically at the spiritual circumcision that is done by Christ in the heart of the one who is believing in Him. When we account our sin-nature to be dead with Christ, we have permitted Him to circumcise our hearts (it is His work), and that’s where the symbolism of circumcision ends. By moving on into the symbolism of baptism, Paul is able to complete the illustration of what Christ has done for those who are His. “Buried with him in baptism” takes the spiritual application of circumcision to its conclusion – the old man is dead; but the reality of the New Covenant goes on to a new life in Christ: “risen with him” through identifying with Christ Who was raised from the dead! It is the faith of Abraham that brings righteousness before God (a faith expressed through obedience), and it is the symbolism of baptism that pictures the change within: dying to sin and living according to the leading of the abiding Spirit of God! The rite of baptism does not replace that of circumcision (as Calvin supposed) but, rather, it is a sign under the New Covenant of the change that has already taken place within the heart of the child of God. As Philip explained the Scriptures concerning Jesus, the Ethiopian asked: “See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest [art believing (present tense), something that the Ethiopian had to do (active voice)] with all thine heart, thou mayest. And he answered and said, I believe [am believing] that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him” (Acts 8:36b-38).125 Baptism followed the confession of the Ethiopian that he understood and believed, they both went into the water and Philip baptised him (immersed him).126 Within the NT, baptism always followed repentance or a confession of believing – it never preceded the individual’s understanding of Who Jesus is and what He did for them. Baptism symbolizes what has taken place within the heart and mind of the individual: dying to sin (repentance) and being filled with new life through the indwelling Spirit of God. Even as the dying thief was assured of being with the Lord in paradise (without being baptised), so we understand that the rite of baptism holds no saving grace – there is no salvation in baptism.
Because we, through faith, are thereby identified with Christ, Paul says that we are also risen with Him; are risen with is one word in the Greek and, most significantly, it is in the passive voice – it is the same power that brought Christ to life again that also works to raise us with Him into a new life. We exercise faith in Christ (believing and obeying Him), and God does the rest! It is baptism by immersion that is the Biblical symbol for what has transpired between the redeemed sinner and his Redeemer-God.
13. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;
Before Paul changes the subject somewhat, he makes the transition by reviewing what he has just laid out in some detail: you were dead in sins and have been made alive with Christ, with the conclusion that the sign given to Abraham (circumcision) has ended and baptism is now the ordinance that expresses this spiritual rebirth. It is as we are alive in Christ that we can claim His forgiveness: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1). The foundation for this state of forgiveness (no condemnation) is that we are both in Christ and living according to the leading of (after) the Spirit. Earlier Paul explained: “Know ye not, that to whom ye yield [are offering (present tense)] yourselves servants [doulos, slaves] to obey, his servants [slaves] ye are to whom ye obey [are obeying (present tense)]; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16).127 The insight that Paul gives is that everyone is a slave – it is only a question of who our master is; being slaves to sin (dead in your sins) is death but being slaves to obedience in Christ (that place of forgiveness and no condemnation) leads to righteousness and life!
Before faith in Christ, we were dead in sins, and now that we have been made alive (quickened) together with Christ, we must account ourselves to be dead to sin (Romans 6:11); in Christ we have been freed from sin and have become enslaved to His righteousness (Romans 6:18).128 What we must never lose sight of is the fact that we have been made alive by the power of God along with Christ when He rose from the dead – it is God Who makes us alive, and He does it along with Christ’s resurrection. Apart from the work of God and Christ, we remain dead in our sins; it is our faith in the work of the Lord Jesus Christ that triggers this mighty work of resurrection to life within us (Romans 6:4-6). Jesus said: you must remain in Me; I in you – just as a branch is not able to bear fruit in itself if it does not remain in the vine, thus not even you if not in Me you remain ... for apart from Me ye have no ability to be doing nothing (John 15:4-5, literal; the double negative in the Greek serves to emphasize the impossibility of a matter).129 God has blessed us with every spiritual blessing in Christ (Ephesians 1:3); everything that we have is inextricably linked to our being in Him – apart from Him, we are nothing! One of the blessings that God has for those who are in Christ is that He has forgiven you all transgressions (trespasses).
It is only as we are in Christ that we are numbered among those whom God has chosen from before the foundation of the world (Ephesians 1:4). “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1); Paul defines what it means to be in Christ: those who are in Christ are not living (walk) according to (after) the flesh but according to the Spirit.130 Being in this place of no condemnation and being forgiven all trespasses is only accorded to the one who is living in keeping with the guidance of the Spirit of God. Jesus said: “If ye love me, keep my commandments” (John 14:15), and: “If ye keep my commandments, ye shall abide in my love …” (John 15:10). The guidance of the Spirit will always lead us to live in obedience to the commands of the Lord, and it is only as we live in that place of obedience that we will remain in Him (in my love). Paul explained that it is imperative that we yield unto God (Romans 6:13), and then we become the slave of the One to Whom we are yielding – our Master, the Lord Jesus Christ (Romans 6:16). We don’t like thinking in terms of slavery, yet that is the basic premise of our relationship with the Lord. Twice Paul stated: “ye are bought with a price” (1 Corinthians 6:20; 7:23), and to the elders of Ephesus, he declared that the ekklesia (the assembly of God’s called-out ones) Christ has purchased with His own blood (Acts 20:28). Bought (agorazo) means to buy in the marketplace, and the term is applied to buying a slave’s freedom by paying the market price;131 purchased (peripoieomai) means to acquire at a price.132 The spiritual application is that we were slaves in the marketplace (being the slaves of sin), and Christ, through His shed blood, paid the price for our freedom from sin – in truth, we are bought out of slavery to sin, and are now owned by the Lord (He purchased us)! What we must never lose sight of is the role that we fill in Christ: He is our Lord, not just because He is God but because He paid the required price to buy us out of sin – the price of sin is death (Romans 6:23) and Jesus paid the full price so that we now belong to Him. Peter wrote: “But ye are a chosen generation [a select race], a royal priesthood, an holy nation, a peculiar people [a people acquired] …” (1 Peter 2:9);133 apart from understanding the fullness of Christ (as eternal God) buying us out of sin, we cannot begin to fathom the depth of His love for the creatures who bear His image.
Forgiven (charizomai) means to cancel a debt or to extend pardon for wrongs committed;134 the Greek comes from the root charis or grace – the pardon extended for all of our transgressions is the expression of God’s unmerited favor (grace) toward us. However, we must understand this forgiveness correctly lest we hold a casual attitude towards its tremendous cost. The OT priests offered sacrifices continually for the people of Israel so that, through faith in the promises of God, they could obtain a temporary cleansing from sin. Unlike those priests, Jesus “needeth not daily … to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself” (Hebrews 7:27) – this means that Jesus died one time, and there is no further need for any sacrifice to be made. “For if we sin [are sinning] wilfully [intentionally] after that we have received [accepted] the knowledge [full knowledge] of the truth, there remaineth no more sacrifice for sins …” (Hebrews 10:26).135 This shows that in the same way that Jesus died one time for the sins of mankind, we can come to believe in Him Who is the Truth, only one time; if we turn away from Him, then there is no longer a sacrifice available to restore our relationship with Him. What is also evident from this verse is that it is possible for the child of God to fall away from Him into eternal destruction (apostasy); the one who turns away from the Lord shows their disdain for the blood that Jesus shed for their pardon, and “hath counted [has considered] the blood of the covenant [the blood that Jesus shed to bring the New Covenant in], wherewith [identifying the blood that Jesus shed] he was sanctified [made holy], an unholy thing” (Hebrews 10:29).136 This is someone who was numbered among the brethren of the Lord Jesus (made holy through Jesus’ shed blood), who now has no belief in the Son of God: “Take heed, brethren [someone who is made holy in Christ], lest there be in any of you an evil heart of unbelief [apistia – no belief, faithlessness], in departing [to become apostate] from the living God” (Hebrews 3:12).137 Jesus said that the branch that is not producing fruit (the righteousness and holiness of God – Ephesians 4:24) will be removed (John 15:2), and the branch that is no longer in Him (the Vine) will be burned (John 15:6). Apostasy is real – as a child of God, it is possible to fall away from the Lord Jesus and, without hope, be destined for hell because there is no longer a Sacrifice available to restore life in Christ (Hebrews 6:4-6).138 The Scriptures are clear: it is the faithful one who will enjoy eternal glory with the Savior of mankind (Matthew 24:13); faith without obedience to the Lord is dead (James 2:17), and spiritual works without faith in Him are iniquity (Matthew 7:22-23).
As Paul moves on with the subject of being made alive with Christ and the forgiveness that we find in Him, he does so by emphasizing that we have been forgiven all things, but that this is dependent upon our remaining in Him, for without Him we are nothing (John 15:5).
14. Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;
Having just reminded us of what we have with Christ, Paul moves on to provide more instruction on the forgiveness that we can find in what Christ accomplished by His death upon the cross.
Blotting out is having removed; it is in the active voice, meaning that Jesus is the One Who accomplished this removal – it accompanies His forgiveness!139 Jesus removed from us the record of indebtedness, which was opposed to us because of the laws;140 the Mosaic Law (given specifically to Israel) resulted in an accumulation of failures against the one living under it, but even beyond that, the Law of God (the Ten Commandments that are for all men) served to increase that record of debts for the Israelites and produces a similar record for the non-Jews. Paul said: “I had not known sin, but by the law” (Romans 7:7) – for the Jews, their focus became the Mosaic Law that governed their daily activities, including their sacrifices and offerings to Jehovah. However, in Romans 7:7 Paul refers specifically to the Tenth Commandment to illustrate from his own life how the Law of God served to expose his own failure. He goes on to make the point that “without the law sin was dead” (Romans 7:8b); in other words, without a definition of sin (which comes through the Law) there is no sin. However, Paul had earlier made it clear that there has never been a time when man has been without the Law of God: death, which is the just recompense for sin, which is a transgression of God’s law (Romans 6:23), reigned (held dominion over all) from Adam to Moses (Romans 5:14)141 – there has never been a time when man did not know what God required of him (i.e., he has always been under God’s Law). Adam, in the Garden of Eden, heard the Lord say: “of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis 2:17) – sin was defined and its consequences made clear. The Lord said that Abraham “obeyed my voice, and kept my charge, my commandments, my statutes, and my laws” (Genesis 26:5); hundreds of years before the Lord provided Israel with His written Laws and the Laws of Moses, Abraham lived in obedience to the commandments and laws of the Lord.
Paul draws on the Law of God (although given to Israel, it is intended for all of mankind) to demonstrate that it, as well as the Law of Moses or any other written decree (ordinance) that we might be under, will result in a record of offences against us. Even though the Law brought death (the just recompense for its violation), Paul assures us that the Law is holy (Romans 7:12) – it is not the Law that is wrong, it is the offender! Therefore, we must understand that the Law of God (for all men) and the Law of Moses (specifically for the Jews) were not the problem (after all, they were decrees from God), but they serve to accumulate a record of offences against everyone who has ever lived. In the midst of making his case for the holiness of the Law, Paul declared: “For I was alive without [apart from] the law once [this can only refer to when he was a child (when he was innocent) – those who are a part of the kingdom of God (Luke 18:16)]: but when the commandment came [became known – at the age of accountability], sin revived [became suddenly active], and I died [spiritually]” (Romans 7:9).142 From here, Paul goes on to acknowledge that the tendency to sin that remains with him (in his flesh) wars against his commitment to live according to God’s Law (by the Spirit). Paul’s conclusion is this: “So then with the mind I myself [truly] serve [douleuo – am obeying as a slave (present tense)] the law of God; but with the flesh the law of sin” (Romans 7:25).143 What we must not forget is the groundwork that Paul laid in Romans 6:11 (literal): And thus you, be accounting yourselves to be dead indeed to sin, and living to God because of Christ Jesus our Lord.144 Therein is the key to living victoriously in the Lord: we must continually keep in mind that we are dead to sin through Christ’s sacrifice, and alive unto God through His resurrection power!
It is this condemning record of offences that Jesus has removed from those who have placed their faith in Him – He has taken it (the record) out of the way by nailing it to His cross. This is the essence of our reckoning ourselves to be dead to sin – if we are in Christ by faith, then Jesus has removed our record of sins through His death upon the cross. Paul makes it very clear that it is through the Law that we understand our sin and the penalty of death that comes along with sin (Romans 6:23), but Christ bore our sins on the cross (1 Peter 2:24), paid for them through His death (Hebrews 2:9), and is risen again so that we might also live in Him (Romans 6:4). However, that does not mean that we are at liberty to live according to our own dictates; I have heard Evangelicals say that we are free because we are no longer under the law [nomos], but under grace (Romans 6:14),145 and they use this (without any regard to its context) to both justify their actions and rationalize their failures. Paul takes a moment to pose a question that is designed to make us consider who we are in Christ: “Know ye not [have you not understood], that to whom ye yield [offer] yourselves servants [doulos – slaves] to obey, his servants [doulos] ye are to whom ye obey [are obeying]; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16).146 What we must understand from this question is that it is not a matter of whether or not we are slaves, but rather to what, or whom, are we enslaved, and what is the end result? Jesus said: “He that is not with me is against me; and he that gathereth not with me scattereth abroad” (Matthew 12:30), from which we understand that there are only two options in life: we are either for the Lord (through faith and obedience to Him that will lead to righteousness) or we are for Satan (through sin that leads to death) – this places life within understandable parameters. With this understanding as a foundation, Paul provides us with his evaluation of the Roman Christians’ lives: “Being then made free [having been freed] from sin, ye became the servants of [have become enslaved to] righteousness” (Romans 6:18).147
How does this relate to the Law of God in our lives? We can understand that the Mosaic Law was fulfilled in Christ and has been removed, but what about God’s Law (the Ten Commandments)? “There is therefore now no condemnation to them which are in Christ Jesus [our record of debts has been nailed to the cross by Christ], who walk [are living (present tense)] not after [according to] the flesh [that which is against God (Romans 8:8)], but after [according to] the Spirit. For the law [nomos – the same Greek word used in Romans 6:14 in not under the law] of the Spirit of life in Christ Jesus hath made me free from the law [nomos] of sin and death. For what the law [nomos] could not do, in that it was weak through the flesh, God sending [having sent] his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That [so that] the righteousness of the law [nomos] might be fulfilled [will be accomplished; the subjunctive mood within a purpose clause (such as this) means that this will be the outcome because God condemned sin in the flesh] in us, who walk [are living (present tense)] not after the flesh, but after the Spirit [these phrases modify us] ” (Romans 8:1-4).148 It is the law of the Spirit of life that has freed us from the law of sin and death – we have been freed from a law of destruction by a law of life: we have been made free from sin and have become enslaved to the righteousness of God (Romans 6:18). For what purpose? So that the righteousness of the Law of God will be lived out through us by the enabling work of the Spirit in us; God’s righteousness will only be evident in our lives when we live in obedience to the commands of the Lord (in Christ and living in accordance with the Spirit) – beginning with the Law of God (the Ten Commandments) that has been placed onto our hearts and written upon our minds (Hebrews 10:16). Jesus said: “If ye love me, keep my commandments” (John 14:15); a love for the Savior must lead to obeying His commands – no obedience, no love.
We can rejoice in the fact that, through the Lord, we can have our record of debts removed, but what do we know about those whose records aren’t blotted out? “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works” (Revelation 20:12). At the great white throne judgment where all of those from death (those who died with the vanishing of the earth) and Hades will stand before God, the books are opened that contain the records of all of the works of the unrighteous (the record of debts) – these are records that Jesus couldn’t remove because the unrighteous failed to accept a love for the truth so that they might be saved (2 Thessalonians 2:10). Jesus paid the price for their sins, but they did not appropriate the redemption that He made available to them. Notice that the Book of Life is also opened when the dead are judged; those from the Millennium who trusted in the Lord, no longer have a record of debts and their names are recorded in the Book of Life (Jesus removed their record as He recorded their names). “And whosoever was not found written in the book of life was cast into the lake of fire” (Revelation 20:15).
For the child of God, has the record of debts been removed forever without qualification? During His ministry, Jesus related a parable about His kingdom that speaks to this very matter. “Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants [slaves]. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents [an incalculable debt149]. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed [did pardon] him, and forgave him [cancelled] the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence [an easily repayable debt150]: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave [cancelled] thee all that debt, because thou desiredst [begged] me: Shouldest not thou also have had compassion [mercy] on thy fellowservant, even as I had pity [mercy] on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses” (Matthew 18:23-35).151 The main character of this parable is a slave who came to owe his lord a massive amount of money, and when he begged for mercy so that he might repay this debt, his lord graciously pardoned him and cancelled the debt. At that moment, this slave owed his lord nothing – he was free from the condemnation that came with such a debt. However, when he found one of his fellow slaves who owed him a paltry sum (by comparison), he threw him into debtors’ prison until his debt should be repaid. When the lord of this slave heard about this unmerciful act, he called the slave to stand before him because he had some news for him: because he did not learn mercy from his lord’s great act of forgiveness, the slave’s massive debt was reinstated and he was forced to do what he could to repay his lord. The application that Jesus made is this: if we do not extend forgiveness to our fellowman for what is done against us, then, as a child of God, He will reinstate our debt of sin after it has been removed.
However, lest we rationalize and miss the thrust of this parable, the writer of Hebrews picks up this same theme but in a slightly different context. “For if we sin wilfully [For us, intentionally sinning] after that we have received the knowledge [a full knowledge] of the truth, there remaineth [is remaining] no more [no longer a] sacrifice for sins, But a certain fearful looking for of judgment [but only a terrible expectation of condemnation] and fiery indignation [fierceness of fire], which shall devour the adversaries. He that despised [the one who rejected] Moses’ law died without mercy under two or three witnesses: Of how much sorer [greater] punishment, suppose ye, shall he be thought worthy, who hath trodden under foot [despised] the Son of God, and hath counted [considered] the blood of the covenant [the blood that Jesus shed to establish the New Covenant], wherewith he was sanctified [made holy], an unholy thing [common], and hath done despite unto [insulted or mocked] the Spirit of grace?” (Hebrews 10:26-29).152 From Jesus’ parable, we learned that a spirit of unforgiveness is sin that can lead us to being removed from the kingdom of God and left with our reinstated debt of sin that we cannot hope to pay; here we are advised that if we should live in a state of sin (which could be an unforgiving spirit or, on a broader plain, anything that God has identified as being sin) after we have become a child of God, then there is no longer a sacrifice available for our transgressions. After having been born again, a life of sinfulness shows a rejection of Jesus as Savior and Lord, indicates a total disregard for the blood that Jesus shed in order to make that one holy who was once sinful, and is an insult to the Spirit of God Who was sent to abide within us and guide us into all truth – such rejection, disregard, and insult leads to a reinstatement of the debt of sin from which we had been freed. The one who is sinning after this manner, is not only under condemnation once again, but is also without hope because there is no longer a sacrifice that can remove such sinfulness. Truly, “the latter end is worse with them than the beginning” (2 Peter 2:20b).
Before we leave this subject, permit me to take a moment to identify one state of sinfulness that has become particularly contagious among Evangelicals – perhaps there may still be some who can repent and return to the Lord before it is too late. I am referring to the sin of Ecumenical participation. Let me explain it again, very carefully. Jesus said: “He that is not with me is against me; and he that gathereth not with me scattereth abroad” (Mathew 12:30); from this we learn that there are only two positions to be taken in this world: we are either in Christ or we are with Satan – there is no fence to straddle, and no gray area between the two. In God’s Word we read: “And what concord hath Christ with Belial? [a rhetorical question that calls for nothing to be the correct answer] … Wherefore come out [active voice, something that we must do, and a command] from among them, and be ye separate [passive voice, something that happens when we come out], saith the Lord, and touch not [do not be clinging to (a command)] the unclean thing; and [then] I will receive you” (2 Corinthians 6:15, 17). The Lord’s acceptance of us is conditional upon our complete departure from what is unclean; it is as we come out that we will enter that place of being separated from what is unclean – that place where the Lord will accept us. It is, therefore, very important that we understand what is unclean so that we can come out from it.
Jesus said: “I am the way, the truth, and the life: no man [not even one] cometh unto the Father, but by me” (John 14:6).153 In very simple terms, Jesus explained the He is the narrow way that leads to life – the Way that so few will ever find (Matthew 7:14); there is absolutely no other way to heaven (the dwelling place of the Father) – it is only accessible through the Lord Jesus Christ. This is the narrow, exclusive message of the Gospel that is attainable only through faith in the Lord Jesus, for there is absolutely no salvation in any other, for no other name is under heaven given to men in which it is necessary for us to be saved (Acts 4:12, literal).154 “For through him [the Lord Jesus] we both [the Jew and the formerly-alienated Gentile] have access by one Spirit unto the Father” (Ephesians 2:18). The Scriptures are clear: there is only one Way to the Father and that is through the Lord Jesus Christ.
Within the Lutheran tradition, baptism “brings about forgiveness of sins, redeems from death and the devil, and gives eternal salvation to all who believe it ….”121 What is evident is that they, too, did not depart far from their Mother Church (the Roman Catholic Church). They declare that forgiveness of sins comes through baptism (typically administered to infants), and that it provides eternal salvation if you believe that it does – like the Catholics, they hold no responsibility for those who receive their baptism and yet will be eternally lost. The Lutherans teach that the sacrament of baptism is the means that God has chosen to “bring us His Spirit and the forgiveness of sins”; they subscribe to “baptismal regeneration” where the infant is brought into the family of faith – it is performed by Christ through the human agent in order to impart “life and salvation.”122
Within the Anglican tradition, baptism is “the actual instrument (or means) God uses to bring people into the Body of Christ.”123 Moreover, they consider it to be a “sign of Regeneration” wherein “the promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed.”124 Once again, there is no great departure from the tenets of the Roman Catholic Church, and they, too, feel justified in baptising infants.
It is interesting that the Roman Catholic, Reformed, Lutheran and Anglican teachings on baptism are very, very similar. The latter three all broke away (or were expelled) from the Roman Catholic Church, and it is very evident that, on the matter of baptism, they retained the Catholic tradition.
As Paul goes from the symbolism of circumcision into baptism, he does so by looking specifically at the spiritual circumcision that is done by Christ in the heart of the one who is believing in Him. When we account our sin-nature to be dead with Christ, we have permitted Him to circumcise our hearts (it is His work), and that’s where the symbolism of circumcision ends. By moving on into the symbolism of baptism, Paul is able to complete the illustration of what Christ has done for those who are His. “Buried with him in baptism” takes the spiritual application of circumcision to its conclusion – the old man is dead; but the reality of the New Covenant goes on to a new life in Christ: “risen with him” through identifying with Christ Who was raised from the dead! It is the faith of Abraham that brings righteousness before God (a faith expressed through obedience), and it is the symbolism of baptism that pictures the change within: dying to sin and living according to the leading of the abiding Spirit of God! The rite of baptism does not replace that of circumcision (as Calvin supposed) but, rather, it is a sign under the New Covenant of the change that has already taken place within the heart of the child of God. As Philip explained the Scriptures concerning Jesus, the Ethiopian asked: “See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest [art believing (present tense), something that the Ethiopian had to do (active voice)] with all thine heart, thou mayest. And he answered and said, I believe [am believing] that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him” (Acts 8:36b-38).125 Baptism followed the confession of the Ethiopian that he understood and believed, they both went into the water and Philip baptised him (immersed him).126 Within the NT, baptism always followed repentance or a confession of believing – it never preceded the individual’s understanding of Who Jesus is and what He did for them. Baptism symbolizes what has taken place within the heart and mind of the individual: dying to sin (repentance) and being filled with new life through the indwelling Spirit of God. Even as the dying thief was assured of being with the Lord in paradise (without being baptised), so we understand that the rite of baptism holds no saving grace – there is no salvation in baptism.
Because we, through faith, are thereby identified with Christ, Paul says that we are also risen with Him; are risen with is one word in the Greek and, most significantly, it is in the passive voice – it is the same power that brought Christ to life again that also works to raise us with Him into a new life. We exercise faith in Christ (believing and obeying Him), and God does the rest! It is baptism by immersion that is the Biblical symbol for what has transpired between the redeemed sinner and his Redeemer-God.
13. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;
Before Paul changes the subject somewhat, he makes the transition by reviewing what he has just laid out in some detail: you were dead in sins and have been made alive with Christ, with the conclusion that the sign given to Abraham (circumcision) has ended and baptism is now the ordinance that expresses this spiritual rebirth. It is as we are alive in Christ that we can claim His forgiveness: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1). The foundation for this state of forgiveness (no condemnation) is that we are both in Christ and living according to the leading of (after) the Spirit. Earlier Paul explained: “Know ye not, that to whom ye yield [are offering (present tense)] yourselves servants [doulos, slaves] to obey, his servants [slaves] ye are to whom ye obey [are obeying (present tense)]; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16).127 The insight that Paul gives is that everyone is a slave – it is only a question of who our master is; being slaves to sin (dead in your sins) is death but being slaves to obedience in Christ (that place of forgiveness and no condemnation) leads to righteousness and life!
Before faith in Christ, we were dead in sins, and now that we have been made alive (quickened) together with Christ, we must account ourselves to be dead to sin (Romans 6:11); in Christ we have been freed from sin and have become enslaved to His righteousness (Romans 6:18).128 What we must never lose sight of is the fact that we have been made alive by the power of God along with Christ when He rose from the dead – it is God Who makes us alive, and He does it along with Christ’s resurrection. Apart from the work of God and Christ, we remain dead in our sins; it is our faith in the work of the Lord Jesus Christ that triggers this mighty work of resurrection to life within us (Romans 6:4-6). Jesus said: you must remain in Me; I in you – just as a branch is not able to bear fruit in itself if it does not remain in the vine, thus not even you if not in Me you remain ... for apart from Me ye have no ability to be doing nothing (John 15:4-5, literal; the double negative in the Greek serves to emphasize the impossibility of a matter).129 God has blessed us with every spiritual blessing in Christ (Ephesians 1:3); everything that we have is inextricably linked to our being in Him – apart from Him, we are nothing! One of the blessings that God has for those who are in Christ is that He has forgiven you all transgressions (trespasses).
It is only as we are in Christ that we are numbered among those whom God has chosen from before the foundation of the world (Ephesians 1:4). “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1); Paul defines what it means to be in Christ: those who are in Christ are not living (walk) according to (after) the flesh but according to the Spirit.130 Being in this place of no condemnation and being forgiven all trespasses is only accorded to the one who is living in keeping with the guidance of the Spirit of God. Jesus said: “If ye love me, keep my commandments” (John 14:15), and: “If ye keep my commandments, ye shall abide in my love …” (John 15:10). The guidance of the Spirit will always lead us to live in obedience to the commands of the Lord, and it is only as we live in that place of obedience that we will remain in Him (in my love). Paul explained that it is imperative that we yield unto God (Romans 6:13), and then we become the slave of the One to Whom we are yielding – our Master, the Lord Jesus Christ (Romans 6:16). We don’t like thinking in terms of slavery, yet that is the basic premise of our relationship with the Lord. Twice Paul stated: “ye are bought with a price” (1 Corinthians 6:20; 7:23), and to the elders of Ephesus, he declared that the ekklesia (the assembly of God’s called-out ones) Christ has purchased with His own blood (Acts 20:28). Bought (agorazo) means to buy in the marketplace, and the term is applied to buying a slave’s freedom by paying the market price;131 purchased (peripoieomai) means to acquire at a price.132 The spiritual application is that we were slaves in the marketplace (being the slaves of sin), and Christ, through His shed blood, paid the price for our freedom from sin – in truth, we are bought out of slavery to sin, and are now owned by the Lord (He purchased us)! What we must never lose sight of is the role that we fill in Christ: He is our Lord, not just because He is God but because He paid the required price to buy us out of sin – the price of sin is death (Romans 6:23) and Jesus paid the full price so that we now belong to Him. Peter wrote: “But ye are a chosen generation [a select race], a royal priesthood, an holy nation, a peculiar people [a people acquired] …” (1 Peter 2:9);133 apart from understanding the fullness of Christ (as eternal God) buying us out of sin, we cannot begin to fathom the depth of His love for the creatures who bear His image.
Forgiven (charizomai) means to cancel a debt or to extend pardon for wrongs committed;134 the Greek comes from the root charis or grace – the pardon extended for all of our transgressions is the expression of God’s unmerited favor (grace) toward us. However, we must understand this forgiveness correctly lest we hold a casual attitude towards its tremendous cost. The OT priests offered sacrifices continually for the people of Israel so that, through faith in the promises of God, they could obtain a temporary cleansing from sin. Unlike those priests, Jesus “needeth not daily … to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself” (Hebrews 7:27) – this means that Jesus died one time, and there is no further need for any sacrifice to be made. “For if we sin [are sinning] wilfully [intentionally] after that we have received [accepted] the knowledge [full knowledge] of the truth, there remaineth no more sacrifice for sins …” (Hebrews 10:26).135 This shows that in the same way that Jesus died one time for the sins of mankind, we can come to believe in Him Who is the Truth, only one time; if we turn away from Him, then there is no longer a sacrifice available to restore our relationship with Him. What is also evident from this verse is that it is possible for the child of God to fall away from Him into eternal destruction (apostasy); the one who turns away from the Lord shows their disdain for the blood that Jesus shed for their pardon, and “hath counted [has considered] the blood of the covenant [the blood that Jesus shed to bring the New Covenant in], wherewith [identifying the blood that Jesus shed] he was sanctified [made holy], an unholy thing” (Hebrews 10:29).136 This is someone who was numbered among the brethren of the Lord Jesus (made holy through Jesus’ shed blood), who now has no belief in the Son of God: “Take heed, brethren [someone who is made holy in Christ], lest there be in any of you an evil heart of unbelief [apistia – no belief, faithlessness], in departing [to become apostate] from the living God” (Hebrews 3:12).137 Jesus said that the branch that is not producing fruit (the righteousness and holiness of God – Ephesians 4:24) will be removed (John 15:2), and the branch that is no longer in Him (the Vine) will be burned (John 15:6). Apostasy is real – as a child of God, it is possible to fall away from the Lord Jesus and, without hope, be destined for hell because there is no longer a Sacrifice available to restore life in Christ (Hebrews 6:4-6).138 The Scriptures are clear: it is the faithful one who will enjoy eternal glory with the Savior of mankind (Matthew 24:13); faith without obedience to the Lord is dead (James 2:17), and spiritual works without faith in Him are iniquity (Matthew 7:22-23).
As Paul moves on with the subject of being made alive with Christ and the forgiveness that we find in Him, he does so by emphasizing that we have been forgiven all things, but that this is dependent upon our remaining in Him, for without Him we are nothing (John 15:5).
14. Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;
Having just reminded us of what we have with Christ, Paul moves on to provide more instruction on the forgiveness that we can find in what Christ accomplished by His death upon the cross.
Blotting out is having removed; it is in the active voice, meaning that Jesus is the One Who accomplished this removal – it accompanies His forgiveness!139 Jesus removed from us the record of indebtedness, which was opposed to us because of the laws;140 the Mosaic Law (given specifically to Israel) resulted in an accumulation of failures against the one living under it, but even beyond that, the Law of God (the Ten Commandments that are for all men) served to increase that record of debts for the Israelites and produces a similar record for the non-Jews. Paul said: “I had not known sin, but by the law” (Romans 7:7) – for the Jews, their focus became the Mosaic Law that governed their daily activities, including their sacrifices and offerings to Jehovah. However, in Romans 7:7 Paul refers specifically to the Tenth Commandment to illustrate from his own life how the Law of God served to expose his own failure. He goes on to make the point that “without the law sin was dead” (Romans 7:8b); in other words, without a definition of sin (which comes through the Law) there is no sin. However, Paul had earlier made it clear that there has never been a time when man has been without the Law of God: death, which is the just recompense for sin, which is a transgression of God’s law (Romans 6:23), reigned (held dominion over all) from Adam to Moses (Romans 5:14)141 – there has never been a time when man did not know what God required of him (i.e., he has always been under God’s Law). Adam, in the Garden of Eden, heard the Lord say: “of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis 2:17) – sin was defined and its consequences made clear. The Lord said that Abraham “obeyed my voice, and kept my charge, my commandments, my statutes, and my laws” (Genesis 26:5); hundreds of years before the Lord provided Israel with His written Laws and the Laws of Moses, Abraham lived in obedience to the commandments and laws of the Lord.
Paul draws on the Law of God (although given to Israel, it is intended for all of mankind) to demonstrate that it, as well as the Law of Moses or any other written decree (ordinance) that we might be under, will result in a record of offences against us. Even though the Law brought death (the just recompense for its violation), Paul assures us that the Law is holy (Romans 7:12) – it is not the Law that is wrong, it is the offender! Therefore, we must understand that the Law of God (for all men) and the Law of Moses (specifically for the Jews) were not the problem (after all, they were decrees from God), but they serve to accumulate a record of offences against everyone who has ever lived. In the midst of making his case for the holiness of the Law, Paul declared: “For I was alive without [apart from] the law once [this can only refer to when he was a child (when he was innocent) – those who are a part of the kingdom of God (Luke 18:16)]: but when the commandment came [became known – at the age of accountability], sin revived [became suddenly active], and I died [spiritually]” (Romans 7:9).142 From here, Paul goes on to acknowledge that the tendency to sin that remains with him (in his flesh) wars against his commitment to live according to God’s Law (by the Spirit). Paul’s conclusion is this: “So then with the mind I myself [truly] serve [douleuo – am obeying as a slave (present tense)] the law of God; but with the flesh the law of sin” (Romans 7:25).143 What we must not forget is the groundwork that Paul laid in Romans 6:11 (literal): And thus you, be accounting yourselves to be dead indeed to sin, and living to God because of Christ Jesus our Lord.144 Therein is the key to living victoriously in the Lord: we must continually keep in mind that we are dead to sin through Christ’s sacrifice, and alive unto God through His resurrection power!
It is this condemning record of offences that Jesus has removed from those who have placed their faith in Him – He has taken it (the record) out of the way by nailing it to His cross. This is the essence of our reckoning ourselves to be dead to sin – if we are in Christ by faith, then Jesus has removed our record of sins through His death upon the cross. Paul makes it very clear that it is through the Law that we understand our sin and the penalty of death that comes along with sin (Romans 6:23), but Christ bore our sins on the cross (1 Peter 2:24), paid for them through His death (Hebrews 2:9), and is risen again so that we might also live in Him (Romans 6:4). However, that does not mean that we are at liberty to live according to our own dictates; I have heard Evangelicals say that we are free because we are no longer under the law [nomos], but under grace (Romans 6:14),145 and they use this (without any regard to its context) to both justify their actions and rationalize their failures. Paul takes a moment to pose a question that is designed to make us consider who we are in Christ: “Know ye not [have you not understood], that to whom ye yield [offer] yourselves servants [doulos – slaves] to obey, his servants [doulos] ye are to whom ye obey [are obeying]; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16).146 What we must understand from this question is that it is not a matter of whether or not we are slaves, but rather to what, or whom, are we enslaved, and what is the end result? Jesus said: “He that is not with me is against me; and he that gathereth not with me scattereth abroad” (Matthew 12:30), from which we understand that there are only two options in life: we are either for the Lord (through faith and obedience to Him that will lead to righteousness) or we are for Satan (through sin that leads to death) – this places life within understandable parameters. With this understanding as a foundation, Paul provides us with his evaluation of the Roman Christians’ lives: “Being then made free [having been freed] from sin, ye became the servants of [have become enslaved to] righteousness” (Romans 6:18).147
How does this relate to the Law of God in our lives? We can understand that the Mosaic Law was fulfilled in Christ and has been removed, but what about God’s Law (the Ten Commandments)? “There is therefore now no condemnation to them which are in Christ Jesus [our record of debts has been nailed to the cross by Christ], who walk [are living (present tense)] not after [according to] the flesh [that which is against God (Romans 8:8)], but after [according to] the Spirit. For the law [nomos – the same Greek word used in Romans 6:14 in not under the law] of the Spirit of life in Christ Jesus hath made me free from the law [nomos] of sin and death. For what the law [nomos] could not do, in that it was weak through the flesh, God sending [having sent] his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That [so that] the righteousness of the law [nomos] might be fulfilled [will be accomplished; the subjunctive mood within a purpose clause (such as this) means that this will be the outcome because God condemned sin in the flesh] in us, who walk [are living (present tense)] not after the flesh, but after the Spirit [these phrases modify us] ” (Romans 8:1-4).148 It is the law of the Spirit of life that has freed us from the law of sin and death – we have been freed from a law of destruction by a law of life: we have been made free from sin and have become enslaved to the righteousness of God (Romans 6:18). For what purpose? So that the righteousness of the Law of God will be lived out through us by the enabling work of the Spirit in us; God’s righteousness will only be evident in our lives when we live in obedience to the commands of the Lord (in Christ and living in accordance with the Spirit) – beginning with the Law of God (the Ten Commandments) that has been placed onto our hearts and written upon our minds (Hebrews 10:16). Jesus said: “If ye love me, keep my commandments” (John 14:15); a love for the Savior must lead to obeying His commands – no obedience, no love.
We can rejoice in the fact that, through the Lord, we can have our record of debts removed, but what do we know about those whose records aren’t blotted out? “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works” (Revelation 20:12). At the great white throne judgment where all of those from death (those who died with the vanishing of the earth) and Hades will stand before God, the books are opened that contain the records of all of the works of the unrighteous (the record of debts) – these are records that Jesus couldn’t remove because the unrighteous failed to accept a love for the truth so that they might be saved (2 Thessalonians 2:10). Jesus paid the price for their sins, but they did not appropriate the redemption that He made available to them. Notice that the Book of Life is also opened when the dead are judged; those from the Millennium who trusted in the Lord, no longer have a record of debts and their names are recorded in the Book of Life (Jesus removed their record as He recorded their names). “And whosoever was not found written in the book of life was cast into the lake of fire” (Revelation 20:15).
For the child of God, has the record of debts been removed forever without qualification? During His ministry, Jesus related a parable about His kingdom that speaks to this very matter. “Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants [slaves]. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents [an incalculable debt149]. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed [did pardon] him, and forgave him [cancelled] the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence [an easily repayable debt150]: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave [cancelled] thee all that debt, because thou desiredst [begged] me: Shouldest not thou also have had compassion [mercy] on thy fellowservant, even as I had pity [mercy] on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses” (Matthew 18:23-35).151 The main character of this parable is a slave who came to owe his lord a massive amount of money, and when he begged for mercy so that he might repay this debt, his lord graciously pardoned him and cancelled the debt. At that moment, this slave owed his lord nothing – he was free from the condemnation that came with such a debt. However, when he found one of his fellow slaves who owed him a paltry sum (by comparison), he threw him into debtors’ prison until his debt should be repaid. When the lord of this slave heard about this unmerciful act, he called the slave to stand before him because he had some news for him: because he did not learn mercy from his lord’s great act of forgiveness, the slave’s massive debt was reinstated and he was forced to do what he could to repay his lord. The application that Jesus made is this: if we do not extend forgiveness to our fellowman for what is done against us, then, as a child of God, He will reinstate our debt of sin after it has been removed.
However, lest we rationalize and miss the thrust of this parable, the writer of Hebrews picks up this same theme but in a slightly different context. “For if we sin wilfully [For us, intentionally sinning] after that we have received the knowledge [a full knowledge] of the truth, there remaineth [is remaining] no more [no longer a] sacrifice for sins, But a certain fearful looking for of judgment [but only a terrible expectation of condemnation] and fiery indignation [fierceness of fire], which shall devour the adversaries. He that despised [the one who rejected] Moses’ law died without mercy under two or three witnesses: Of how much sorer [greater] punishment, suppose ye, shall he be thought worthy, who hath trodden under foot [despised] the Son of God, and hath counted [considered] the blood of the covenant [the blood that Jesus shed to establish the New Covenant], wherewith he was sanctified [made holy], an unholy thing [common], and hath done despite unto [insulted or mocked] the Spirit of grace?” (Hebrews 10:26-29).152 From Jesus’ parable, we learned that a spirit of unforgiveness is sin that can lead us to being removed from the kingdom of God and left with our reinstated debt of sin that we cannot hope to pay; here we are advised that if we should live in a state of sin (which could be an unforgiving spirit or, on a broader plain, anything that God has identified as being sin) after we have become a child of God, then there is no longer a sacrifice available for our transgressions. After having been born again, a life of sinfulness shows a rejection of Jesus as Savior and Lord, indicates a total disregard for the blood that Jesus shed in order to make that one holy who was once sinful, and is an insult to the Spirit of God Who was sent to abide within us and guide us into all truth – such rejection, disregard, and insult leads to a reinstatement of the debt of sin from which we had been freed. The one who is sinning after this manner, is not only under condemnation once again, but is also without hope because there is no longer a sacrifice that can remove such sinfulness. Truly, “the latter end is worse with them than the beginning” (2 Peter 2:20b).
Before we leave this subject, permit me to take a moment to identify one state of sinfulness that has become particularly contagious among Evangelicals – perhaps there may still be some who can repent and return to the Lord before it is too late. I am referring to the sin of Ecumenical participation. Let me explain it again, very carefully. Jesus said: “He that is not with me is against me; and he that gathereth not with me scattereth abroad” (Mathew 12:30); from this we learn that there are only two positions to be taken in this world: we are either in Christ or we are with Satan – there is no fence to straddle, and no gray area between the two. In God’s Word we read: “And what concord hath Christ with Belial? [a rhetorical question that calls for nothing to be the correct answer] … Wherefore come out [active voice, something that we must do, and a command] from among them, and be ye separate [passive voice, something that happens when we come out], saith the Lord, and touch not [do not be clinging to (a command)] the unclean thing; and [then] I will receive you” (2 Corinthians 6:15, 17). The Lord’s acceptance of us is conditional upon our complete departure from what is unclean; it is as we come out that we will enter that place of being separated from what is unclean – that place where the Lord will accept us. It is, therefore, very important that we understand what is unclean so that we can come out from it.
Jesus said: “I am the way, the truth, and the life: no man [not even one] cometh unto the Father, but by me” (John 14:6).153 In very simple terms, Jesus explained the He is the narrow way that leads to life – the Way that so few will ever find (Matthew 7:14); there is absolutely no other way to heaven (the dwelling place of the Father) – it is only accessible through the Lord Jesus Christ. This is the narrow, exclusive message of the Gospel that is attainable only through faith in the Lord Jesus, for there is absolutely no salvation in any other, for no other name is under heaven given to men in which it is necessary for us to be saved (Acts 4:12, literal).154 “For through him [the Lord Jesus] we both [the Jew and the formerly-alienated Gentile] have access by one Spirit unto the Father” (Ephesians 2:18). The Scriptures are clear: there is only one Way to the Father and that is through the Lord Jesus Christ.
The leading force within the Ecumenical movement today is the Roman Catholic Church; they have always considered that they were the catholic (universal) church and, therefore, they feel that it is only fitting that they should take the lead in all things Ecumenical (universal).155 The Catholic Church has stated: “Taken up to heaven she [Mary] did not lay aside this salvific duty, but by her constant intercession continued to bring us the gifts of eternal salvation … Therefore the Blessed Virgin is invoked by the Church under the titles of Advocate, Auxiliatrix, Adjutrix, and Mediatrix. This, however, is to be so understood that it neither takes away from nor adds anything to the dignity and efficaciousness of Christ the one Mediator” (emphasis added).156 This was published under the authority of Pope Paul VI on November 21, 1964, but the foundation for this was laid in AD431 at the Third Ecumenical Council at Ephesus where Mary was declared to be the Theotokos – the Mother of God (or the Birth-giver to God).157 Although the Catholic Church is very careful to place Mary’s mediatorial work under Christ, yet as Pope John Paul II openly clarified: “Mary places herself between her Son and mankind.”158 What becomes undeniable, despite the Catholic efforts to use semantics to cover their heresy, is that the position of the Catholic Church is that people are to address their petitions to Mary, and as Theotokos she will present them to Christ. Although there is some hesitancy to call Mary a Co-Redemptrix with Christ (even though she has been unofficially given that title since the 15th century,159 and there is a lay movement that is seeking to pressure the Church to accept this as another of her titles160), the same pope admitted that “the Church sees the Blessed Mother of God in the saving mystery of Christ” and “in the Incarnation she [the Roman Catholic Church] encounters Christ and Mary indissolubly joined”;161 they may be reluctant to officially sanction the term, yet there can be no denying that that is exactly what she is to the Catholics. They are always very careful to place her roles as Mediatrix and Co-Redemptrix as subordinate to Christ; furthermore, it is revealed that these titles for Mary are generally omitted from their documents because of the “separated brethren – especially Protestants” who have great difficulty understanding them, even though they (the titles) are “perfectly correct.”162 Although it is quite a task to obtain the official dogma of the Roman Catholic Church on this matter, and equally daunting to sort through the unofficial writings to find the heart of the religious Catholics on this matter, there is sufficient evidence to document (as above) various popes’ acceptance of Mary as being a participant with Christ in His saving work.
Pope John-Paul II
In summary, the Roman Catholic Church places Mary as a mediator between humanity and Christ, as the conveyor of saving grace to humanity, and as the Theotokos (Mother of God) being forever bound together with Christ even in His salvation for mankind. Their assurance that Mary’s role is always subordinate to Christ, does not reduce her participation as a mediator and redeemer – particularly when she is placed between Christ and humanity. Therefore, when Jesus said that He was the only way to the Father, the Roman Catholics will agree but they add Mary as an advocate with Jesus on our behalf, which is why they can join together with Evangelicals and Protestants without any qualms – yes, Jesus is the only way but (they say under their breath) what the separated brethren don’t understand is that Mary is working alongside of Jesus all the way. Truly, this is an “alongside of the Scriptures” teaching, and, as such, we are to avoid it: “Now I beseech you, brethren, mark them which cause divisions and offences contrary to [para – alongside of ] the doctrine which ye have learned; and avoid [turn away from] them” (Romans 16:17).163
Paul used the illustration of a marriage relationship when explaining Christ’s relationship with His ekklesia: “… a man … shall be joined unto [proskollao – glued to] his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church [ekklesia]” (Ephesians 5:31-32); “… he that is joined unto [kollao – being glued to] the Lord is one spirit” (1 Corinthians 6:17).164 The one who is in Christ by faith has been glued to the Lord spiritually, like a husband is glued to his wife through marriage; an adulterous relationship (coming under the broad category of fornication) can strain, or even break, the marriage glue, and taking up with a faith that is not in keeping with the Scriptures (like that of the Roman Catholic Church) is an act of spiritual fornication that will break the bond that we have with the Lord. Unless we repent early of any involvement in that which causes us to separate from the Lord and His Word, we will bear the penalty of having departed from the Lord into apostasy. “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing [do not cling to what is unclean]; and I will receive you” (2 Corinthians 6:17).165 Anything that is not pure before the Lord qualifies as being unclean; a religion that promotes a teaching that is not in keeping with the Scriptures (a teaching that is not pure before the Lord) is unclean – the Roman Catholic Church is unclean! As the Catholic Church is the primary promoter of all that is Ecumenical today, this alone makes everything that is Ecumenical unclean! Nevertheless, the same case could be made for not joining together with most any denomination that you might choose to name, and this might be more difficult to accept; yet we are told that Satan has made war with the remnant who “keep the commandments of God, and have the testimony of Jesus Christ” (Revelation 12:17) – it is a remnant, a small remaining part.166 It is incumbent upon us to test all that comes our way (whether literature, TV, radio, or personal contacts) to be sure that the message that they carry is in keeping with God’s Word; “Beloved, believe not [do not be believing (present tense – a continuous action)] every spirit, but try [be examining, scrutinizing, putting to the test] the spirits whether they are of [from] God: because many false prophets are gone out into the world” (1 John 4:1).167 We must remain alert lest we become entangled in one of Satan’s religious webs.
Jesus has removed the record of debts that was against us (it has been nailed to the cross), but it is necessary for us to walk faithfully with Him. Jesus said: “And ye shall be hated of all men for my name’s sake [because of My name]: but he that endureth [hupomeno – to remain faithful through trials] to the end [a demonstrative pronoun was not translated: this one] shall [will (future tense)] be saved” (Matthew 10:22).168 It is through faithfully enduring that we will become one of the Lord’s overcomers, and “He that overcometh shall inherit all things; and I will be his God, and he shall be my son” (Revelation 21:7).
15. And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
Paul now goes on to explain what else Christ accomplished at the same time that He nailed our record of debts to the cross.
In Colossians 2:10, we learned that Christ is over all principalities and powers (those who exercise rule and authority – thinking particularly of those in the spiritual realm), and it is in Him that we have been made complete. The Lord’s promise to Satan was this: “And I will put enmity between thee and the woman, and between thy seed and her seed; it [He (this is a masculine, singular pronoun in Hebrew] shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15).169 Adam had just relinquished dominion over the earth to Satan, but God set in motion His pre-creation plan for man’s redemption from sin – the fulfillment of which would see Satan’s head crushed (bruise) when the Lord Jesus conquered death (the just consequence for sin – Romans 6:23). Through the Lord’s willing payment for the sins of mankind and His resurrection from the dead, He crushed the power of Satan and became victorious over him and his demons. Prior to this, Satan would come before Jehovah to accuse the children of God (Job 1:9-11), but with the victory that Jesus won, he no longer has access to heaven as the accuser of our brethren, but has been cast out (Revelation 12:9-10). By breaking the power of death, Jesus disarmed, or rendered helpless (spoiled), the enemy (Satan) who had come between God and man when Adam sinned, and who took great pleasure in speaking to God against the faithful OT saints.170 When the Lord willingly relinquished His life to the Father while on the cross: 1) He fulfilled and ended (katargeo; abolished) the Mosaic Law (Ephesians 2:15) – symbolized by the parting of the veil that hung before the Holy of Holies in the temple (Matthew 27:51); 2) as the sinless Sacrifice, He forever ruined (katargeo) the power of Satan and the hold of death (Hebrews 2:14).171 The forgiveness of sins was always available to all men through faith in Jehovah and His promise expressed through the shedding of blood in an acceptable sacrifice to Him, but, with the instituting of the New Covenant (Luke 22:20), the Lord’s salvation was brought to mankind in new power. With the defeat of Satan at the cross, Jesus brought in a whole new expression of what it means to live in faithfulness to Him.
Under the Old Covenant of Moses, the many laws that impacted daily living ensured that everyone who endeavored to live by them was well aware of their sinfulness and of God’s holy requirements. Holding faith in Jehovah and His promise of a coming Savior, individuals could make sacrifices through the priests to provide a temporary covering for sin, but it was necessary for these to be made continually (Hebrews 10:1). This is the first significant change that was a part of the New Covenant: the temple rituals were ended – no more sacrifices, no more priesthood, no more temple. The Law of Moses, with all of its details that impacted an individual’s daily living and his spiritual relationship with Jehovah, was ended forever (Ephesians 2:15; Hebrews 8:13); Jesus became that fulfilling Sacrifice for sins. As we, through faith, identify with the sacrifice that Jesus made, we account ourselves to have died with Him on the cross so that we might also join Him in new resurrection-life unto God (Romans 6:11). However, beyond that, the Spirit of God then comes to abide within us so that through His enablement we will show forth the righteousness of God’s Law (Romans 8:4, 9). The Law of Moses focused on the priesthood and the sacrifices that were made at the tabernacle/temple, which was central to the physical and spiritual lives of Israel. Under the New Covenant, we are that temple: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile [phtheiro: is ruining (present tense)] the temple of God, him shall God destroy [phtheiro; ruin – eternally (Matthew 10:28)]; for the temple of God is holy, which temple ye are” (1 Corinthians 3:16-17).172 We must still live in a prescribed manner (Ephesians 2:10), but we now have the Spirit of God abiding within to guide us in our obedience to the Lord’s commands; the righteousness and holiness of God will shine forth as we yield to His Spirit. This must be understood, for we have been purchased out of sin by the shed blood of the Lamb of God – we are His blood-bought slaves! Here’s our choice: “Know ye not [have you no known], that to whom ye yield [are presenting] yourselves servants [slaves] to obey [for obedience], his servants [slaves] ye are to whom ye obey [are obeying]; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16).173 Notice that there are only two choices; Jesus said that we are either with Him (slaves to obedience unto righteousness) or we are against Him (slaves to sin unto death) and for the adversary, Satan (Matthew 12:30).
Christ is not only over principalities and powers, but through His death and resurrection He has broken their power; Jesus (as eternal God) took on a body of flesh so that “through death he might destroy him that had the power of death, that is, the devil” (Hebrews 2:14). As the Lord Jesus bore the sins of the world, we are told that there was war in heaven (Revelation 12:7) – the Archangel Michael and his angels fought against the devil and his demons, and the result was that Satan and his forces were cast out of heaven (Revelation 12:8-9). Once again, we have to look to the context in order to determine which heaven this is; it cannot be the dwelling place of God for Isaiah describes Satan has having fallen from his place before God (the perfect tense makes this a completed past action) because of his arrogance (Isaiah 14:12).174 It wouldn’t seem likely that heaven would refer to the earth’s atmosphere (since he was cast from heaven into the earth), and so, we are left with the vast universe that God created. This was a war between spirit beings, and therefore, it would not have been a visible battle to those dwelling on the earth, yet it took place where it would have been openly visible to all spirit beings. Satan’s defeat was on full display to everyone who could witness the battle that took place that day; he was cast into the earth without any further access to God in order to bring accusations against His children (Revelation 12:10). In confidence (openly), Jesus has exposed the forces of evil, having triumphed over them when He disarmed (spoiled) them at the cross.175
A brief word of explanation as to why I place this war in heaven at the time that Jesus bore the sins of the world upon the cross. As a result of being defeated, Satan was cast out of heaven into the earth; at the moment that this takes place, John hears a voice in heaven declaring: “Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for [because] the accuser of our brethren is cast down, which accused them before our God day and night” (Revelation 12:10).176 The New Covenant came through the shed blood of the Lord Jesus (Luke 22:20), and along with it, the full price for sin has been paid for all of eternity, the Spirit of God is given to everyone who places their faith in the Lord for salvation and God writes His Law upon our hearts and minds – there is a new vitality to becoming a child of God. This new vitality came at the same time that the accuser of our brethren was cast down – both came with the victory that Christ won through His death and resurrection.
16. Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: 17. Which are a shadow of things to come; but the body is of Christ.
What now follows is because of what Christ accomplished (therefore): the removal of our record of debts and the defeat of Satan and his forces. Beyond that, it is also important that we keep in mind that, at the same time, Christ also removed the Mosaic Laws that governed every aspect of the Jews’ life: “For he is our peace, who hath made both one [the Jew and the Gentile], and hath broken down the middle wall of partition [barrier of separation] between us; Having abolished [destroyed by replacement (the Old Covenant replaced by the New – Hebrews 8:13)] in his flesh the enmity, even the law of commandments contained in ordinances [the Mosaic Law]; for to make in himself of twain [Jew and Gentile] one new man, so making peace” (Ephesians 2:14-15).177 For the faithful child of God, His Law (the Ten Commandments) has been written upon our hearts and minds, and the Spirit of God now abides within – this is new and has come through the Lord’s death and resurrection (Luke 22:20). With this firmly in mind, let’s move on.
Because of what Christ completed on the cross: do not let anyone be condemning you (literal);178 this is then followed by a listing of things that are not to become a basis for criticism. Judge (krino) means to choose or to separate (the word, in itself, is neither positive nor negative) – the evaluating has been done and the decision is now made; within a court of law, this could mean either acquittal (if the evidence is positive) or condemnation (if the evaluation proved to be negative).179 Within this context, the tone is that of negative criticism, and so there is an implication of condemnation from others – this is what Paul is addressing. Before we carefully consider the listing that follows, let’s take a moment to establish Paul’s purpose for this instruction to the Colossians.
Paul used the illustration of a marriage relationship when explaining Christ’s relationship with His ekklesia: “… a man … shall be joined unto [proskollao – glued to] his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church [ekklesia]” (Ephesians 5:31-32); “… he that is joined unto [kollao – being glued to] the Lord is one spirit” (1 Corinthians 6:17).164 The one who is in Christ by faith has been glued to the Lord spiritually, like a husband is glued to his wife through marriage; an adulterous relationship (coming under the broad category of fornication) can strain, or even break, the marriage glue, and taking up with a faith that is not in keeping with the Scriptures (like that of the Roman Catholic Church) is an act of spiritual fornication that will break the bond that we have with the Lord. Unless we repent early of any involvement in that which causes us to separate from the Lord and His Word, we will bear the penalty of having departed from the Lord into apostasy. “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing [do not cling to what is unclean]; and I will receive you” (2 Corinthians 6:17).165 Anything that is not pure before the Lord qualifies as being unclean; a religion that promotes a teaching that is not in keeping with the Scriptures (a teaching that is not pure before the Lord) is unclean – the Roman Catholic Church is unclean! As the Catholic Church is the primary promoter of all that is Ecumenical today, this alone makes everything that is Ecumenical unclean! Nevertheless, the same case could be made for not joining together with most any denomination that you might choose to name, and this might be more difficult to accept; yet we are told that Satan has made war with the remnant who “keep the commandments of God, and have the testimony of Jesus Christ” (Revelation 12:17) – it is a remnant, a small remaining part.166 It is incumbent upon us to test all that comes our way (whether literature, TV, radio, or personal contacts) to be sure that the message that they carry is in keeping with God’s Word; “Beloved, believe not [do not be believing (present tense – a continuous action)] every spirit, but try [be examining, scrutinizing, putting to the test] the spirits whether they are of [from] God: because many false prophets are gone out into the world” (1 John 4:1).167 We must remain alert lest we become entangled in one of Satan’s religious webs.
Jesus has removed the record of debts that was against us (it has been nailed to the cross), but it is necessary for us to walk faithfully with Him. Jesus said: “And ye shall be hated of all men for my name’s sake [because of My name]: but he that endureth [hupomeno – to remain faithful through trials] to the end [a demonstrative pronoun was not translated: this one] shall [will (future tense)] be saved” (Matthew 10:22).168 It is through faithfully enduring that we will become one of the Lord’s overcomers, and “He that overcometh shall inherit all things; and I will be his God, and he shall be my son” (Revelation 21:7).
15. And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
Paul now goes on to explain what else Christ accomplished at the same time that He nailed our record of debts to the cross.
In Colossians 2:10, we learned that Christ is over all principalities and powers (those who exercise rule and authority – thinking particularly of those in the spiritual realm), and it is in Him that we have been made complete. The Lord’s promise to Satan was this: “And I will put enmity between thee and the woman, and between thy seed and her seed; it [He (this is a masculine, singular pronoun in Hebrew] shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15).169 Adam had just relinquished dominion over the earth to Satan, but God set in motion His pre-creation plan for man’s redemption from sin – the fulfillment of which would see Satan’s head crushed (bruise) when the Lord Jesus conquered death (the just consequence for sin – Romans 6:23). Through the Lord’s willing payment for the sins of mankind and His resurrection from the dead, He crushed the power of Satan and became victorious over him and his demons. Prior to this, Satan would come before Jehovah to accuse the children of God (Job 1:9-11), but with the victory that Jesus won, he no longer has access to heaven as the accuser of our brethren, but has been cast out (Revelation 12:9-10). By breaking the power of death, Jesus disarmed, or rendered helpless (spoiled), the enemy (Satan) who had come between God and man when Adam sinned, and who took great pleasure in speaking to God against the faithful OT saints.170 When the Lord willingly relinquished His life to the Father while on the cross: 1) He fulfilled and ended (katargeo; abolished) the Mosaic Law (Ephesians 2:15) – symbolized by the parting of the veil that hung before the Holy of Holies in the temple (Matthew 27:51); 2) as the sinless Sacrifice, He forever ruined (katargeo) the power of Satan and the hold of death (Hebrews 2:14).171 The forgiveness of sins was always available to all men through faith in Jehovah and His promise expressed through the shedding of blood in an acceptable sacrifice to Him, but, with the instituting of the New Covenant (Luke 22:20), the Lord’s salvation was brought to mankind in new power. With the defeat of Satan at the cross, Jesus brought in a whole new expression of what it means to live in faithfulness to Him.
Under the Old Covenant of Moses, the many laws that impacted daily living ensured that everyone who endeavored to live by them was well aware of their sinfulness and of God’s holy requirements. Holding faith in Jehovah and His promise of a coming Savior, individuals could make sacrifices through the priests to provide a temporary covering for sin, but it was necessary for these to be made continually (Hebrews 10:1). This is the first significant change that was a part of the New Covenant: the temple rituals were ended – no more sacrifices, no more priesthood, no more temple. The Law of Moses, with all of its details that impacted an individual’s daily living and his spiritual relationship with Jehovah, was ended forever (Ephesians 2:15; Hebrews 8:13); Jesus became that fulfilling Sacrifice for sins. As we, through faith, identify with the sacrifice that Jesus made, we account ourselves to have died with Him on the cross so that we might also join Him in new resurrection-life unto God (Romans 6:11). However, beyond that, the Spirit of God then comes to abide within us so that through His enablement we will show forth the righteousness of God’s Law (Romans 8:4, 9). The Law of Moses focused on the priesthood and the sacrifices that were made at the tabernacle/temple, which was central to the physical and spiritual lives of Israel. Under the New Covenant, we are that temple: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile [phtheiro: is ruining (present tense)] the temple of God, him shall God destroy [phtheiro; ruin – eternally (Matthew 10:28)]; for the temple of God is holy, which temple ye are” (1 Corinthians 3:16-17).172 We must still live in a prescribed manner (Ephesians 2:10), but we now have the Spirit of God abiding within to guide us in our obedience to the Lord’s commands; the righteousness and holiness of God will shine forth as we yield to His Spirit. This must be understood, for we have been purchased out of sin by the shed blood of the Lamb of God – we are His blood-bought slaves! Here’s our choice: “Know ye not [have you no known], that to whom ye yield [are presenting] yourselves servants [slaves] to obey [for obedience], his servants [slaves] ye are to whom ye obey [are obeying]; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16).173 Notice that there are only two choices; Jesus said that we are either with Him (slaves to obedience unto righteousness) or we are against Him (slaves to sin unto death) and for the adversary, Satan (Matthew 12:30).
Christ is not only over principalities and powers, but through His death and resurrection He has broken their power; Jesus (as eternal God) took on a body of flesh so that “through death he might destroy him that had the power of death, that is, the devil” (Hebrews 2:14). As the Lord Jesus bore the sins of the world, we are told that there was war in heaven (Revelation 12:7) – the Archangel Michael and his angels fought against the devil and his demons, and the result was that Satan and his forces were cast out of heaven (Revelation 12:8-9). Once again, we have to look to the context in order to determine which heaven this is; it cannot be the dwelling place of God for Isaiah describes Satan has having fallen from his place before God (the perfect tense makes this a completed past action) because of his arrogance (Isaiah 14:12).174 It wouldn’t seem likely that heaven would refer to the earth’s atmosphere (since he was cast from heaven into the earth), and so, we are left with the vast universe that God created. This was a war between spirit beings, and therefore, it would not have been a visible battle to those dwelling on the earth, yet it took place where it would have been openly visible to all spirit beings. Satan’s defeat was on full display to everyone who could witness the battle that took place that day; he was cast into the earth without any further access to God in order to bring accusations against His children (Revelation 12:10). In confidence (openly), Jesus has exposed the forces of evil, having triumphed over them when He disarmed (spoiled) them at the cross.175
A brief word of explanation as to why I place this war in heaven at the time that Jesus bore the sins of the world upon the cross. As a result of being defeated, Satan was cast out of heaven into the earth; at the moment that this takes place, John hears a voice in heaven declaring: “Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for [because] the accuser of our brethren is cast down, which accused them before our God day and night” (Revelation 12:10).176 The New Covenant came through the shed blood of the Lord Jesus (Luke 22:20), and along with it, the full price for sin has been paid for all of eternity, the Spirit of God is given to everyone who places their faith in the Lord for salvation and God writes His Law upon our hearts and minds – there is a new vitality to becoming a child of God. This new vitality came at the same time that the accuser of our brethren was cast down – both came with the victory that Christ won through His death and resurrection.
16. Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: 17. Which are a shadow of things to come; but the body is of Christ.
What now follows is because of what Christ accomplished (therefore): the removal of our record of debts and the defeat of Satan and his forces. Beyond that, it is also important that we keep in mind that, at the same time, Christ also removed the Mosaic Laws that governed every aspect of the Jews’ life: “For he is our peace, who hath made both one [the Jew and the Gentile], and hath broken down the middle wall of partition [barrier of separation] between us; Having abolished [destroyed by replacement (the Old Covenant replaced by the New – Hebrews 8:13)] in his flesh the enmity, even the law of commandments contained in ordinances [the Mosaic Law]; for to make in himself of twain [Jew and Gentile] one new man, so making peace” (Ephesians 2:14-15).177 For the faithful child of God, His Law (the Ten Commandments) has been written upon our hearts and minds, and the Spirit of God now abides within – this is new and has come through the Lord’s death and resurrection (Luke 22:20). With this firmly in mind, let’s move on.
Because of what Christ completed on the cross: do not let anyone be condemning you (literal);178 this is then followed by a listing of things that are not to become a basis for criticism. Judge (krino) means to choose or to separate (the word, in itself, is neither positive nor negative) – the evaluating has been done and the decision is now made; within a court of law, this could mean either acquittal (if the evidence is positive) or condemnation (if the evaluation proved to be negative).179 Within this context, the tone is that of negative criticism, and so there is an implication of condemnation from others – this is what Paul is addressing. Before we carefully consider the listing that follows, let’s take a moment to establish Paul’s purpose for this instruction to the Colossians.
As we look at this list, we get the impression that these have to do with religious activities: meat, drink, holyday, new moon and sabbath all carried great significance within Judaism, and even within many pagan festivities. To the Corinthians, Paul wrote concerning eating (brosis) that which had been offered to idols (1 Corinthians 8:4); his evaluation of the matter was that even though we know that idols are nothing (and so, in theory, there is no problem with eating such food), there may be some who do not hold this understanding and are stumbled by the awareness that the food has been offered to idols. Paul’s determination is this: since meat (broma) does not enhance our position with God, then “take heed lest by any means this liberty of yours become a stumblingblock to them that are weak [in conscience]” (1 Corinthians 8:8-9, 12).180 This would have been a very real problem in Corinth where most would have come out of such pagan idolatry into faith in Christ; any association with the common idolatrous practices could lure them back into their former habits, but Colossae was a long way from Corinth. However, it was in very close proximity to the region of Galatia where a different problem had arisen. It was into the area of Galatia that the Jews from Jerusalem came to spread their tainted gospel of faith and the Law of Moses (Acts 15:5); therefore, it is very possible that Paul is endeavoring to address the restrictions of Judaism (the Law of Moses) as he writes to the Colossians, in the event that the Judaizers’ heresies had spread as far as Colossae (which was very possible). Within this broader understanding, what governs our activities as a child of God must not become a means of incurring criticism – we need to have a clear understanding of what God’s desire is for us. What follows then, is a warning to the Colossians against being taken in by the Judaizers who are holding to the Law of Moses – something that had been fulfilled and ended in Christ (Ephesians 2:14-15). With this understanding, let’s consider that which is not to become a reason for criticism.
Meat (brosis) can be simply the act of eating or, in a broader application (as here), a reference to the food that is consumed.181 On one occasion, Jesus’ disciples went to purchase food for a meal and returned to find Jesus speaking with a Samaritan woman; when they urged Him to eat, He said: “I have meat [brosis; food] to eat [phago] that ye know not of” (John 4:32).182 What we just learned from Paul’s instruction to the Corinthians, finds expression in: “For the kingdom of God is not meat [brosis] and drink [posis]; but righteousness, and peace, and joy in the Holy Ghost” (Romans 14:17).183 Within the Jewish traditions, careful attention was given to the meat and drink offerings that needed to be made to the Lord through the priests at the tabernacle/temple; these represented the devotion to the Lord of the fruit of man’s labors – a portion of these were burned (meat) and poured out (drink) as an offering to the Lord, and the remainder belonged to the priests. What was once an integral sign of the devotion of the Jew to the Lord, is now to be a continual attitude with a view to bringing glory to God: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31).
Drink (posis), like meat can refer to the act of drinking or (as here) to the drink itself.184 Once again, this must not become an area open to criticism. Paul counselled the Ephesians that they must not become “drunk with wine,” but were to be filled with the Spirit of God – i.e., they were to live in obedience to the leading of the Spirit (Ephesians 5:18). On the other hand, Paul also advised Timothy to take a little wine for the sake of his stomach – use wine medicinally (1 Timothy 5:23). We must be alert and discerning so that we do not offend a weaker brother who may have come out of alcoholism; nor, in our “liberty,” are we to flagrantly partake without any consideration for our testimony of being faithful disciples of Christ. There are two aspects to drink: the first is that of moderation so as not to become a stumblingblock, and the second is that the Law of Moses has been removed. The temple traditions of the Jews included many regulations regarding the offerings of food and drink, but with the sacrifice that Christ made upon the cross, all of these ordinances of Moses were fulfilled and removed (Ephesians 2:14-15).
Do not let anyone condemn you … in respect of an holyday, or with regard to a feast (literal), which is understood to be in reference to a Jewish festival.185 This provides affirmation that Paul is focusing in on the error of the Jews that was brought into the region of Galatia – a matter with which he dealt quite forcefully in his letter to the assemblies of that region. Today it is not uncommon for Messianic groups to celebrate all of the feast-days of Judaism, and even some Evangelicals have been drawn into keeping these festivals. There are two perspectives to not being open to criticism in this matter: 1) what is taught in Scripture is that Jesus fulfilled the Law of Moses at the cross and has, thereby, rendered these traditions abolished – rendered useless by virtue of having been replaced by something better (Ephesians 2:15).186 These traditions are all a part of the Old Covenant that the Lord made with Israel, and when Jesus established a New Covenant through His shed blood, “he hath made the first old [declared it to be obsolete]” (Hebrews 8:13a).187 Therefore, it is evident that the Law of Moses is now obsolete in favor of (has been replaced by) the New Covenant where the Ten Commandments (the Law of God) are written upon the hearts and minds of the faithful (Hebrews 10:16) and the Spirit of God abides within in order to guide us into all Truth (John 16:13). The Scriptures are clear: Jesus made an end of the Law of Moses, and that includes its feast days. Therefore, in order to avoid criticism regarding the Judaic feast days, the Biblical stand is to deem them ended. 2) Within the minds of those involved in Messianic groups, it is important to continue these because they have chosen to relabel them as being God’s festivals.188 The festivals embedded in the Law of Moses are suddenly extended to all people (even though they do acknowledge that God did give them to the Jews), and so they seek to introduce an element of confusion and error into a proper understanding of the Scriptures. Too frequently their response is emotional; they demonstrate little regard for Jewish traditions that would have been practiced in the time of Jesus versus what shows up within modern Jewish customs (and, yes, the two can be very, very different). In essence, “for many Jewish affinity Christians, the details are less important than the feelings such activities generate” (emphasis added).189 Jewish affinity Christians is the name given to those who love to incorporate Jewish customs into their lives (whether ancient or modern), thrill over all things Jewish, and are blindly pro-Israel – in essence, anything Jewish overrides their “Christianity,” which is typically shallow and ill-defined.
As we bring these two perspectives together, it becomes a matter of determining which one is the most Biblical. Although the Jewish affinity Christians seek to exude a dynamic spirituality, it clearly lacks a strong Biblical basis. What the Scriptures clearly teach as having been removed by the Lord through His sacrifice on the cross, they are intent on reviving for an emotional high. Within the context of Paul’s instructions to the Colossians (and so to us), it is clear that our choice must be Biblical (not emotional); our concern must be against being held up to criticism that we are not following the Word of God correctly, and not that we might displease an aberrant group that largely ignores Biblical instruction in favor of personal pleasure (such as those with an affinity to Judaism). If we are to be criticised, then let it be for carefully adhering to the Scriptures; Peter counselled: “For it is better, if the will of God be so, that ye suffer for well doing [doing right], than for evil doing [doing wrong (not carefully observing God’s Word)]” (1 Peter 3:17).190
As we consider the “new moon” and “sabbath days,” it is within the same context as what we have just learned regarding the holyday. The sighting of the new moon marked the beginning of a new month within ancient Jewish tradition (Exodus 12:1-3).191 During the year, the first day of the month (the new moon) included special sacrifices (Numbers 28:11-15) and the sounding of trumpets (Numbers 10:10); although not a feast day, the new moon did include some special considerations. The exception to this was the first day of the seventh month (which became known as the Feast of Trumpets) that was to be kept somewhat like a Sabbath (as a day of rest) and an holy convocation (a sacred assembly of Israel) during which there was no servile work done (the work of occupation/employment or business) – Leviticus 23:24-25.192 This seventh month was very significant within the Mosaic calendar (perhaps its unique first-day celebrations announced such); on the tenth day of this month was the Day of Atonement – that one day in the year when the high priest would enter the Holy of Holies and sprinkle blood to make cleansing from sin available for himself, his family and all of the children of Israel. The Day of Atonement is the only celebration where the day was to be kept in the same manner as the weekly Sabbath – it was a day of fasting in which no work was to be done (Leviticus 23:27-28). Following this, on the 15th day, began the Feast of Booths, an eight-day celebration of their exodus from Egypt – for the first-day and eighth-day servile work was forbidden (Leviticus 23:34-36). The new moon (the beginning of each month) marked time for Israel, and the holy days of each month were counted from that first day; it came to hold significance within Jewish tradition, even to the extent that business ceased for the day of the new moon (Amos 8:5).193
“Sabbath days” is plural in the Greek (sabbaton);194 a word that can be plural but is also frequently taken as being singular, context becoming the deciding factor.195 Without a doubt, this is a contentious issue for some and a neglected issue for most today, and yet if we are prepared to accept the teachings of the Scriptures on this matter, it is clear. To deal with it thoroughly at this time would detract from the thrust of Paul’s teachings to the Colossians, so I will present what I believe to be the Biblical perspective on what is referred to here as “Sabbath days.”196 Understanding that the Greek word is plural (and is so translated) does not conclusively make this a reference to Sabbaths. We must take a moment to consider its context. What immediately precedes sabbaton are references to several matters that are decidedly Jewish in flavor: food (meat), drink, a feast day (holyday) and new moon; what follows is the explanation that all of these things are a shadow of things to come. The writer of Hebrews explained that “the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect” (Hebrews 10:1) – thereby identifying that the Mosaic Law could never bring freedom from sin because it was only a shadow of what was coming. Again, it is evident that Paul is identifying the Law of Moses to the Colossians, and it is within this framework that we must consider sabbaton (sabbaths).
The next matter to determine is if this is a plural or singular application for a word that can be used either way – keeping in mind that the focus is on the Law of Moses. Within the seven feast days that the Lord prescribed for Israel (all of which fall under the laws and ordinances given to Moses) two bear a similarity to the seventh-day Sabbath as the Lord explained to Israel how they were to keep them. Before the Lord listed the seven feasts for Israel, He began by reminding them of the seventh-day Sabbath: “Six days shall work [mᵉla’kah – service, employment, occupation, business] be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work [mᵉla’kah] therein: it is the sabbath of the LORD in all your dwellings” (Leviticus 23:3).197 From their experience with God’s provision of the manna, the Israelites had learned that they were to gather and prepare twice as much on the sixth day so that they would have food for the seventh-day Sabbath, because they were not permitted to prepare the manna (Exodus 16:23). On the Feast of Trumpets (celebrated on the first day of the seventh month, a new moon day) they were told to have a Sabbath – it was to be a day of sacred assembly (a holy convocation), and no servile work was to be done (Leviticus 23:24-25). Although the translators identified a difference for this day from the Sabbath (no servile work rather than simply no work), it’s not very clear as to what that difference might be. We can learn about this from two explanations that the Lord makes concerning the first and last days of the Feast of Unleavened Bread: “And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you” (Exodus 12:16); “In the first day [of the Feast of Unleavened Bread] ye shall have an holy convocation: ye shall do no servile work therein” (Leviticus 23:7). As we bring these two together, we understand that although no servile work saw all business, service, occupational and employed labor halted, it did permit the preparation of food – even though this was a day of rest somewhat like unto the seventh-day Sabbath, it is clarified that food preparation was permitted. Therefore, even though the first day of the seventh month was a day of rest, family food preparation was allowed.
The second feast that the Lord likened to the Sabbath was the Day of Atonement: “Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God” (Leviticus 23:27-28). This Feast was kept in the same manner as the weekly Sabbath – there was to be no work done, not even food preparation. This was that one day in the year when the high priest would enter into the Holy of Holies in order to sprinkle the blood from the sacrifices before Jehovah for cleansing from sin for everyone who had faith in the Lord; this was also the time when the tabernacle was again sanctified before the Lord (Leviticus 16:15-17). The Day of Atonement was the pinnacle of the sacrifices and the work of the high priest; for the faithful of Israel, this was the reason for all of the Mosaic traditions: a restored relationship with their Creator.
What we have confirmed through our examination of the food (meat), drink, holyday, new moon and Sabbaths, is that these were all central to the workings of the Mosaic traditions as given by God to the children of Israel. What is not included within this is the attendance to the weekly Sabbath. The commandment of Jehovah regarding this day is: “Remember [a verb in the active voice with an understood singular you: thou shalt be remembering] the sabbath day, to keep it holy [set apart]. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work [all work must stop], thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it” (Exodus 20:8-11).198 This not only prescribes the cessation of all work, but it provides the basis for doing so: God worked for six days to create all things physical, and then He ceased His creative acts and rested the seventh day – a day that He set apart and declared to be sanctified or holy (Genesis 2:2-3). This was a command that the Lord inscribed upon tables of stone with His finger (Exodus 31:18), a command that was for all of mankind and not just Israel – its establishment at the time of creation makes this a universal truth. For Israel, the Lord delineated some specific prohibitions that might not otherwise be included within the spirit of the Fourth Commandment: gathering sticks that was punishable by death (Numbers 15:32, 36), gathering food (Exodus 16:26), buying or selling (Nehemiah 10:31; 13:15), harvesting (Exodus 34:21), bearing a burden (Jeremiah 17:21) and doing your own pleasure (Isaiah 58:13-14); for Israel, the Lord also added the death penalty for anyone who violated the sanctity of the Sabbath (Exodus 31:14). It was God’s desire to keep Israel pure so that they would be a light to the world – a kingdom of priests and a holy nation (Exodus 19:6). From this we understand that what God required of Israel regarding the seventh-day Sabbath goes well beyond the Fourth Commandment, and includes further restrictions and a penalty that were included within the Mosaic Law (now replaced through the Lord’s sacrifice).
In addition to the added qualifications for attendance to the weekly Sabbath, the Lord also introduced a year-long Sabbath to be kept every seventh year (Leviticus 25:4) in order to provide rest for the land – there was to be no sowing or harvesting, but you could gather what grew of its own accord. This was also a year when debts between Israelites were cancelled (Deuteronomy 15:1-3).199 After seven Sabbatical years, the fiftieth year was called a year of Jubilee (an additional Sabbatical year with its own special provisions) when not only would the land rest, but everyone would return to their original allotment of land – if anyone had sold their land, on this fiftieth year that land would again be theirs, which ensured that the Israelites would not lose their inheritance (Leviticus 25:10-13). The Lord built into the Jewish laws a guard against continuous cropping, and also a system to prevent a few people from owning all of the land – these are two accepted elements of modern farming.
What we must understand is that there were elements of the weekly Sabbath for Israel that were contained in the ordinances given through Moses, and that the Lord extended the Sabbath rest to the land every seven years, which after seven Sabbatical years (49 years) culminated in an additional year of rest for the land (the Jubilee). This is what became the sign between God and Israel: “Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep [the weekly Sabbath with its additional restrictions, the Sabbatical year and the year of Jubilee]: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you” (Exodus 31:13). There are some who claim that the weekly Sabbath was the sign between the Lord and Israel, but, through our study, it is evident that this sign included far more than just the seventh-day that is declared to be holy in the Ten Commandments. Therefore, when Paul writes about the unique traditions of the Jews (meat, drink, holyday, new moon and Sabbaths), he is referring to those things that are a part of the Mosaic Law that was ended at the cross: the feast days that were kept like unto a Sabbath (or exactly like the Sabbath, in the case of the Day of Atonement), Sabbatical years and the year of Jubilee were all “Sabbaths” that found fulfillment in Christ. Although the seventh-day Sabbath incurred some specific restrictions under the Law of Moses, and all violators were to be awarded the death penalty, it has not been removed because it is a part of the Law of God and, although an important part of the Law of Moses, it was not initiated through Moses – it was established at creation by the Creator: “For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it [qadash – set apart as sacred; the imperfect mood describes an incomplete action – something that will be repeated]” (Exodus 20:11). “And God blessed the seventh day, and sanctified it [qadash (imperfect mood)]: because that in it he had rested from all his work which God created and made” (Genesis 2:3).200 God set that first seventh-day apart, not in specific finality, but with a continuous sanctification in mind.201
Returning to our verses, Paul notes some of the significant traditions within Judaism and identifies them as being a shadow of things that are coming: which is a shadow of things that are coming – now, the Body of Christ (literal).202 A shadow is cast by an object intercepting light;203 the shadow is seldom exactly the same shape as the object, and so it bears a somewhat indistinct, two-dimensional likeness to the object. Paul likens the Mosaic traditions to being such a shadow that has neither substance nor depth, and contrasts them with the Body of Christ. In other words, don’t let anyone condemn you regarding matters related to keeping the traditions of the Mosaic Law, because they were a mere shadow of the now present Body of Christ – they foreshadowed the coming of the One Who would forever establish a Way for everyone to be restored to his Creator. “For the law [of Moses] having a shadow of good things to come [coming; the forward anticipation of the cross], and not the very image of the things …” (Hebrews 10:1a);204 the Law of Moses with its many ordinances, sacrifices, the priesthood and the tabernacle/temple all pointed forward to the time when Christ would come, fulfill it all, and establish a New Covenant where the presence of God and His Word would abide within everyone who remained faithfully in Christ. For such a person, there is now no condemnation (Romans 8:1): the shadow of the Mosaic traditions has passed away (Hebrews 8:13) and the Object of our faith has been revealed! Why would we become occupied with shadows when the Light Who cast those shadows has come and declared Himself to be the Way, the Truth, and the Life (John 14:6)?
Paul holds the Body of Christ in contrast to the elements of the Jewish traditions – the shadow. At this point it is necessary to bring in his teachings to the Ephesians on this significant change that took place through Christ’s sufferings, death and resurrection. “Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands [a reminder of the separation that existed between the Gentiles and the Jews: between the unclean and the clean]; That at that time ye were without Christ, being aliens [separated] from the commonwealth [community] of Israel, and strangers from [estranged from] the covenants of promise [these covenants began with Abraham, the physical father of the Jews: the promise is the Lord Jesus], having no hope, and without God in the world: But now in Christ Jesus ye who sometimes [formerly] were far off are made nigh by the blood of Christ. For he is our peace, who hath made both [the Jew and the Gentile] one, and hath broken down [done away with] the middle wall of partition [dividing wall of separation] between us; Having abolished [katargeo – removed by replacement] in his flesh the enmity, even the law of commandments contained in ordinances [the Law of Moses]; for to make in himself of twain one new man, so making peace; And that he might reconcile both [the Jew and the Gentile] unto God in one body [the Body of Christ, the ekklesia, the kingdom of God] by the cross, having slain the enmity [the Law of Moses was the hostility that stood between the Jew and the Gentile – slain by being fulfilled] thereby [in Himself]: And came and preached peace to you which were afar off, and to them that were nigh.” (Ephesians 2:11-17).205 As Jesus began His earthly ministry, He said: “Think not that I am come to destroy [kataluo – to annul] the law, or the prophets: I am not come to destroy [kataluo], but to fulfil” (Matthew 5:17);206 it’s not that He, by a word, declared the Law of Moses to no longer be in effect, but rather He became the fulfillment of it: all of the sacrifices, the priesthood, and even the temple that served to provide Israel (and the stranger – Exodus 12:49) with a means of temporary cleansing from sin, and the daily rituals and requirements that were intended to keep them pure before God – these were all fulfilled in the Lord Jesus. “In that he saith, A new covenant, [a reference back to the words of the Lord through Jeremiah that He would establish a New Covenant] he hath made the first old [declared the first to be obsolete (perfect tense – a past completed action)]. Now that which decayeth [is becoming old] and waxeth old [is becoming obsolete] is ready to vanish away [near to distruction]” (Hebrews 8:13).207 Within a few years of these words being written, the temple and all of Jerusalem were completely destroyed by the Romans through the instigation of the Jewish zealots; all that Jesus fulfilled, was removed: the temple and Jerusalem were completely gone (just as Jesus had predicted, there was not one stone that was left in place – Luke 19:41-44), and the Jews were either killed or taken captive – the exercise of the Law of Moses came to a halt (the central aspects of the priesthood and the temple were wiped out – it was like they had vanished).208 But the Body of Christ, a kingdom that is not of this world (John 18:36), is alive and Jesus is building His ekklesia of those who place their faith in Him.
As we consider the bigger picture of the Jewish practices that were a part of the Law of Moses, we must acknowledge that they have been removed through the work of the Lord Jesus Christ on the cross – fulfilled and ended. When Jesus died, the heavy veil of the temple that hid the Holy of Holies was torn from top to bottom as a sign that God (Who is the only One Who could tear it beginning at the top) had opened the way to the Father through Jesus; He is the Way, the Truth and the Life, and no one can come to Jehovah except through Him (John 14:6). What the Lord has fulfilled and ended, we must not seek to perpetuate. Paul calls upon the Colossians to not let anyone condemn them regarding any of these Jewish traditions – in other words, do not practice the Jewish ordinances that have been removed. If some are disapproving because we do not keep the traditions of the Mosaic Law, we may have no fear of their criticism because it is they who do not practice what the Bible teaches.
18. Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,
Paul begins here with something that sounds like we must be careful lest someone cheat us out of a reward. In the Greek, the primary word within this phrase (katabrabeuo, beguile) is literally, an umpire ruling against you.209 A more fitting translation is: let no one be judging you unworthy.210 If we are counted as being unworthy by our Lord, then we will have lost much more than just a reward. Jesus said: “He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me” (Matthew 10:37-38); unless the Lord is given that first place within our hearts and lives, we are not worthy of Him – this is obedience to the First Commandment (Exodus 20:3), and failure is idolatry!
If we place this within the context of what Paul has just been teaching, then we can understand that we must not be keeping the ordinances of the Mosaic Law – those things that were mere shadows of what was coming, and have been fulfilled and ended through the work of the Lord Jesus. In other words, do not be clinging to what Christ has removed so that no one is able to judge you as being unworthy of the Lord. This is amply illustrated in Paul’s instructions to the Galatians. Paul warned them that if they persisted in making Jewish traditions necessary for salvation, then 1) they have returned to the paganism out of which they had been saved (Galatians 4:9), and 2) they are fallen from grace (Galatians 5:4b). Retaining the Jewish traditions that were ended with Christ did not enhance their relationship with the Lord, but, rather, it severed it. The lesson is this: what Christ has fulfilled and ended, we must not seek to continue.
Paul goes on with what will characterize the one who will judge you as being unworthy. Let no one be judging you unworthy, taking pleasure in false humility and the worship of angels whom, having not seen, he is using as his authority; without cause he is becoming arrogant through the way of thinking of his flesh (literal).211 This is someone who will exemplify a humility so as to heighten his persuasiveness, yet his authority for judging is based upon a special understanding that he claims to have received from an angelic source. After departing from Laban, we read of Jacob being met by a host of angels (Genesis 32:1-2); as the children of Israel departed from Egypt, an angel provided them with protection (Exodus 14:19); Daniel was given understanding of his visions through the mediation of an angel named Gabriel (Daniel 8:15-17). The Hebrew word malak (angel) means a representative, or a messenger; it was understood that they were from the Lord – they were heavenly and had been sent to earth to deliver a message or to provide some form of assistance.212 However, the one who judges the faithful child of God to be unworthy will feign a humble spirit (an attractive quality that kindles trust from others), and will combine that with words that purportedly come from a spirit source. How many times have we heard: “the Lord told me …” or “the Lord has shown me …,” and, too frequently, what follows is not Biblical. The intent is to remove any possibility of doubt in the listener’s mind – after all, if their message comes from the Lord, then how can I contradict it? Yet the Lord has charged us to test what we hear and see according to His truth, lest we be led astray by those who speak with great eloquence about what the Lord has “revealed to them” (1 John 4:1; Romans 16:18). “Prove all things [a command to be continually examining everything so as to determine if it is Biblically genuine]; hold fast that which is good [that which passes the examination]” (1 Thessalonians 5:21).213
Meat (brosis) can be simply the act of eating or, in a broader application (as here), a reference to the food that is consumed.181 On one occasion, Jesus’ disciples went to purchase food for a meal and returned to find Jesus speaking with a Samaritan woman; when they urged Him to eat, He said: “I have meat [brosis; food] to eat [phago] that ye know not of” (John 4:32).182 What we just learned from Paul’s instruction to the Corinthians, finds expression in: “For the kingdom of God is not meat [brosis] and drink [posis]; but righteousness, and peace, and joy in the Holy Ghost” (Romans 14:17).183 Within the Jewish traditions, careful attention was given to the meat and drink offerings that needed to be made to the Lord through the priests at the tabernacle/temple; these represented the devotion to the Lord of the fruit of man’s labors – a portion of these were burned (meat) and poured out (drink) as an offering to the Lord, and the remainder belonged to the priests. What was once an integral sign of the devotion of the Jew to the Lord, is now to be a continual attitude with a view to bringing glory to God: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31).
Drink (posis), like meat can refer to the act of drinking or (as here) to the drink itself.184 Once again, this must not become an area open to criticism. Paul counselled the Ephesians that they must not become “drunk with wine,” but were to be filled with the Spirit of God – i.e., they were to live in obedience to the leading of the Spirit (Ephesians 5:18). On the other hand, Paul also advised Timothy to take a little wine for the sake of his stomach – use wine medicinally (1 Timothy 5:23). We must be alert and discerning so that we do not offend a weaker brother who may have come out of alcoholism; nor, in our “liberty,” are we to flagrantly partake without any consideration for our testimony of being faithful disciples of Christ. There are two aspects to drink: the first is that of moderation so as not to become a stumblingblock, and the second is that the Law of Moses has been removed. The temple traditions of the Jews included many regulations regarding the offerings of food and drink, but with the sacrifice that Christ made upon the cross, all of these ordinances of Moses were fulfilled and removed (Ephesians 2:14-15).
Do not let anyone condemn you … in respect of an holyday, or with regard to a feast (literal), which is understood to be in reference to a Jewish festival.185 This provides affirmation that Paul is focusing in on the error of the Jews that was brought into the region of Galatia – a matter with which he dealt quite forcefully in his letter to the assemblies of that region. Today it is not uncommon for Messianic groups to celebrate all of the feast-days of Judaism, and even some Evangelicals have been drawn into keeping these festivals. There are two perspectives to not being open to criticism in this matter: 1) what is taught in Scripture is that Jesus fulfilled the Law of Moses at the cross and has, thereby, rendered these traditions abolished – rendered useless by virtue of having been replaced by something better (Ephesians 2:15).186 These traditions are all a part of the Old Covenant that the Lord made with Israel, and when Jesus established a New Covenant through His shed blood, “he hath made the first old [declared it to be obsolete]” (Hebrews 8:13a).187 Therefore, it is evident that the Law of Moses is now obsolete in favor of (has been replaced by) the New Covenant where the Ten Commandments (the Law of God) are written upon the hearts and minds of the faithful (Hebrews 10:16) and the Spirit of God abides within in order to guide us into all Truth (John 16:13). The Scriptures are clear: Jesus made an end of the Law of Moses, and that includes its feast days. Therefore, in order to avoid criticism regarding the Judaic feast days, the Biblical stand is to deem them ended. 2) Within the minds of those involved in Messianic groups, it is important to continue these because they have chosen to relabel them as being God’s festivals.188 The festivals embedded in the Law of Moses are suddenly extended to all people (even though they do acknowledge that God did give them to the Jews), and so they seek to introduce an element of confusion and error into a proper understanding of the Scriptures. Too frequently their response is emotional; they demonstrate little regard for Jewish traditions that would have been practiced in the time of Jesus versus what shows up within modern Jewish customs (and, yes, the two can be very, very different). In essence, “for many Jewish affinity Christians, the details are less important than the feelings such activities generate” (emphasis added).189 Jewish affinity Christians is the name given to those who love to incorporate Jewish customs into their lives (whether ancient or modern), thrill over all things Jewish, and are blindly pro-Israel – in essence, anything Jewish overrides their “Christianity,” which is typically shallow and ill-defined.
As we bring these two perspectives together, it becomes a matter of determining which one is the most Biblical. Although the Jewish affinity Christians seek to exude a dynamic spirituality, it clearly lacks a strong Biblical basis. What the Scriptures clearly teach as having been removed by the Lord through His sacrifice on the cross, they are intent on reviving for an emotional high. Within the context of Paul’s instructions to the Colossians (and so to us), it is clear that our choice must be Biblical (not emotional); our concern must be against being held up to criticism that we are not following the Word of God correctly, and not that we might displease an aberrant group that largely ignores Biblical instruction in favor of personal pleasure (such as those with an affinity to Judaism). If we are to be criticised, then let it be for carefully adhering to the Scriptures; Peter counselled: “For it is better, if the will of God be so, that ye suffer for well doing [doing right], than for evil doing [doing wrong (not carefully observing God’s Word)]” (1 Peter 3:17).190
As we consider the “new moon” and “sabbath days,” it is within the same context as what we have just learned regarding the holyday. The sighting of the new moon marked the beginning of a new month within ancient Jewish tradition (Exodus 12:1-3).191 During the year, the first day of the month (the new moon) included special sacrifices (Numbers 28:11-15) and the sounding of trumpets (Numbers 10:10); although not a feast day, the new moon did include some special considerations. The exception to this was the first day of the seventh month (which became known as the Feast of Trumpets) that was to be kept somewhat like a Sabbath (as a day of rest) and an holy convocation (a sacred assembly of Israel) during which there was no servile work done (the work of occupation/employment or business) – Leviticus 23:24-25.192 This seventh month was very significant within the Mosaic calendar (perhaps its unique first-day celebrations announced such); on the tenth day of this month was the Day of Atonement – that one day in the year when the high priest would enter the Holy of Holies and sprinkle blood to make cleansing from sin available for himself, his family and all of the children of Israel. The Day of Atonement is the only celebration where the day was to be kept in the same manner as the weekly Sabbath – it was a day of fasting in which no work was to be done (Leviticus 23:27-28). Following this, on the 15th day, began the Feast of Booths, an eight-day celebration of their exodus from Egypt – for the first-day and eighth-day servile work was forbidden (Leviticus 23:34-36). The new moon (the beginning of each month) marked time for Israel, and the holy days of each month were counted from that first day; it came to hold significance within Jewish tradition, even to the extent that business ceased for the day of the new moon (Amos 8:5).193
“Sabbath days” is plural in the Greek (sabbaton);194 a word that can be plural but is also frequently taken as being singular, context becoming the deciding factor.195 Without a doubt, this is a contentious issue for some and a neglected issue for most today, and yet if we are prepared to accept the teachings of the Scriptures on this matter, it is clear. To deal with it thoroughly at this time would detract from the thrust of Paul’s teachings to the Colossians, so I will present what I believe to be the Biblical perspective on what is referred to here as “Sabbath days.”196 Understanding that the Greek word is plural (and is so translated) does not conclusively make this a reference to Sabbaths. We must take a moment to consider its context. What immediately precedes sabbaton are references to several matters that are decidedly Jewish in flavor: food (meat), drink, a feast day (holyday) and new moon; what follows is the explanation that all of these things are a shadow of things to come. The writer of Hebrews explained that “the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect” (Hebrews 10:1) – thereby identifying that the Mosaic Law could never bring freedom from sin because it was only a shadow of what was coming. Again, it is evident that Paul is identifying the Law of Moses to the Colossians, and it is within this framework that we must consider sabbaton (sabbaths).
The next matter to determine is if this is a plural or singular application for a word that can be used either way – keeping in mind that the focus is on the Law of Moses. Within the seven feast days that the Lord prescribed for Israel (all of which fall under the laws and ordinances given to Moses) two bear a similarity to the seventh-day Sabbath as the Lord explained to Israel how they were to keep them. Before the Lord listed the seven feasts for Israel, He began by reminding them of the seventh-day Sabbath: “Six days shall work [mᵉla’kah – service, employment, occupation, business] be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work [mᵉla’kah] therein: it is the sabbath of the LORD in all your dwellings” (Leviticus 23:3).197 From their experience with God’s provision of the manna, the Israelites had learned that they were to gather and prepare twice as much on the sixth day so that they would have food for the seventh-day Sabbath, because they were not permitted to prepare the manna (Exodus 16:23). On the Feast of Trumpets (celebrated on the first day of the seventh month, a new moon day) they were told to have a Sabbath – it was to be a day of sacred assembly (a holy convocation), and no servile work was to be done (Leviticus 23:24-25). Although the translators identified a difference for this day from the Sabbath (no servile work rather than simply no work), it’s not very clear as to what that difference might be. We can learn about this from two explanations that the Lord makes concerning the first and last days of the Feast of Unleavened Bread: “And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you” (Exodus 12:16); “In the first day [of the Feast of Unleavened Bread] ye shall have an holy convocation: ye shall do no servile work therein” (Leviticus 23:7). As we bring these two together, we understand that although no servile work saw all business, service, occupational and employed labor halted, it did permit the preparation of food – even though this was a day of rest somewhat like unto the seventh-day Sabbath, it is clarified that food preparation was permitted. Therefore, even though the first day of the seventh month was a day of rest, family food preparation was allowed.
The second feast that the Lord likened to the Sabbath was the Day of Atonement: “Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God” (Leviticus 23:27-28). This Feast was kept in the same manner as the weekly Sabbath – there was to be no work done, not even food preparation. This was that one day in the year when the high priest would enter into the Holy of Holies in order to sprinkle the blood from the sacrifices before Jehovah for cleansing from sin for everyone who had faith in the Lord; this was also the time when the tabernacle was again sanctified before the Lord (Leviticus 16:15-17). The Day of Atonement was the pinnacle of the sacrifices and the work of the high priest; for the faithful of Israel, this was the reason for all of the Mosaic traditions: a restored relationship with their Creator.
What we have confirmed through our examination of the food (meat), drink, holyday, new moon and Sabbaths, is that these were all central to the workings of the Mosaic traditions as given by God to the children of Israel. What is not included within this is the attendance to the weekly Sabbath. The commandment of Jehovah regarding this day is: “Remember [a verb in the active voice with an understood singular you: thou shalt be remembering] the sabbath day, to keep it holy [set apart]. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work [all work must stop], thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it” (Exodus 20:8-11).198 This not only prescribes the cessation of all work, but it provides the basis for doing so: God worked for six days to create all things physical, and then He ceased His creative acts and rested the seventh day – a day that He set apart and declared to be sanctified or holy (Genesis 2:2-3). This was a command that the Lord inscribed upon tables of stone with His finger (Exodus 31:18), a command that was for all of mankind and not just Israel – its establishment at the time of creation makes this a universal truth. For Israel, the Lord delineated some specific prohibitions that might not otherwise be included within the spirit of the Fourth Commandment: gathering sticks that was punishable by death (Numbers 15:32, 36), gathering food (Exodus 16:26), buying or selling (Nehemiah 10:31; 13:15), harvesting (Exodus 34:21), bearing a burden (Jeremiah 17:21) and doing your own pleasure (Isaiah 58:13-14); for Israel, the Lord also added the death penalty for anyone who violated the sanctity of the Sabbath (Exodus 31:14). It was God’s desire to keep Israel pure so that they would be a light to the world – a kingdom of priests and a holy nation (Exodus 19:6). From this we understand that what God required of Israel regarding the seventh-day Sabbath goes well beyond the Fourth Commandment, and includes further restrictions and a penalty that were included within the Mosaic Law (now replaced through the Lord’s sacrifice).
In addition to the added qualifications for attendance to the weekly Sabbath, the Lord also introduced a year-long Sabbath to be kept every seventh year (Leviticus 25:4) in order to provide rest for the land – there was to be no sowing or harvesting, but you could gather what grew of its own accord. This was also a year when debts between Israelites were cancelled (Deuteronomy 15:1-3).199 After seven Sabbatical years, the fiftieth year was called a year of Jubilee (an additional Sabbatical year with its own special provisions) when not only would the land rest, but everyone would return to their original allotment of land – if anyone had sold their land, on this fiftieth year that land would again be theirs, which ensured that the Israelites would not lose their inheritance (Leviticus 25:10-13). The Lord built into the Jewish laws a guard against continuous cropping, and also a system to prevent a few people from owning all of the land – these are two accepted elements of modern farming.
What we must understand is that there were elements of the weekly Sabbath for Israel that were contained in the ordinances given through Moses, and that the Lord extended the Sabbath rest to the land every seven years, which after seven Sabbatical years (49 years) culminated in an additional year of rest for the land (the Jubilee). This is what became the sign between God and Israel: “Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep [the weekly Sabbath with its additional restrictions, the Sabbatical year and the year of Jubilee]: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you” (Exodus 31:13). There are some who claim that the weekly Sabbath was the sign between the Lord and Israel, but, through our study, it is evident that this sign included far more than just the seventh-day that is declared to be holy in the Ten Commandments. Therefore, when Paul writes about the unique traditions of the Jews (meat, drink, holyday, new moon and Sabbaths), he is referring to those things that are a part of the Mosaic Law that was ended at the cross: the feast days that were kept like unto a Sabbath (or exactly like the Sabbath, in the case of the Day of Atonement), Sabbatical years and the year of Jubilee were all “Sabbaths” that found fulfillment in Christ. Although the seventh-day Sabbath incurred some specific restrictions under the Law of Moses, and all violators were to be awarded the death penalty, it has not been removed because it is a part of the Law of God and, although an important part of the Law of Moses, it was not initiated through Moses – it was established at creation by the Creator: “For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it [qadash – set apart as sacred; the imperfect mood describes an incomplete action – something that will be repeated]” (Exodus 20:11). “And God blessed the seventh day, and sanctified it [qadash (imperfect mood)]: because that in it he had rested from all his work which God created and made” (Genesis 2:3).200 God set that first seventh-day apart, not in specific finality, but with a continuous sanctification in mind.201
Returning to our verses, Paul notes some of the significant traditions within Judaism and identifies them as being a shadow of things that are coming: which is a shadow of things that are coming – now, the Body of Christ (literal).202 A shadow is cast by an object intercepting light;203 the shadow is seldom exactly the same shape as the object, and so it bears a somewhat indistinct, two-dimensional likeness to the object. Paul likens the Mosaic traditions to being such a shadow that has neither substance nor depth, and contrasts them with the Body of Christ. In other words, don’t let anyone condemn you regarding matters related to keeping the traditions of the Mosaic Law, because they were a mere shadow of the now present Body of Christ – they foreshadowed the coming of the One Who would forever establish a Way for everyone to be restored to his Creator. “For the law [of Moses] having a shadow of good things to come [coming; the forward anticipation of the cross], and not the very image of the things …” (Hebrews 10:1a);204 the Law of Moses with its many ordinances, sacrifices, the priesthood and the tabernacle/temple all pointed forward to the time when Christ would come, fulfill it all, and establish a New Covenant where the presence of God and His Word would abide within everyone who remained faithfully in Christ. For such a person, there is now no condemnation (Romans 8:1): the shadow of the Mosaic traditions has passed away (Hebrews 8:13) and the Object of our faith has been revealed! Why would we become occupied with shadows when the Light Who cast those shadows has come and declared Himself to be the Way, the Truth, and the Life (John 14:6)?
Paul holds the Body of Christ in contrast to the elements of the Jewish traditions – the shadow. At this point it is necessary to bring in his teachings to the Ephesians on this significant change that took place through Christ’s sufferings, death and resurrection. “Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands [a reminder of the separation that existed between the Gentiles and the Jews: between the unclean and the clean]; That at that time ye were without Christ, being aliens [separated] from the commonwealth [community] of Israel, and strangers from [estranged from] the covenants of promise [these covenants began with Abraham, the physical father of the Jews: the promise is the Lord Jesus], having no hope, and without God in the world: But now in Christ Jesus ye who sometimes [formerly] were far off are made nigh by the blood of Christ. For he is our peace, who hath made both [the Jew and the Gentile] one, and hath broken down [done away with] the middle wall of partition [dividing wall of separation] between us; Having abolished [katargeo – removed by replacement] in his flesh the enmity, even the law of commandments contained in ordinances [the Law of Moses]; for to make in himself of twain one new man, so making peace; And that he might reconcile both [the Jew and the Gentile] unto God in one body [the Body of Christ, the ekklesia, the kingdom of God] by the cross, having slain the enmity [the Law of Moses was the hostility that stood between the Jew and the Gentile – slain by being fulfilled] thereby [in Himself]: And came and preached peace to you which were afar off, and to them that were nigh.” (Ephesians 2:11-17).205 As Jesus began His earthly ministry, He said: “Think not that I am come to destroy [kataluo – to annul] the law, or the prophets: I am not come to destroy [kataluo], but to fulfil” (Matthew 5:17);206 it’s not that He, by a word, declared the Law of Moses to no longer be in effect, but rather He became the fulfillment of it: all of the sacrifices, the priesthood, and even the temple that served to provide Israel (and the stranger – Exodus 12:49) with a means of temporary cleansing from sin, and the daily rituals and requirements that were intended to keep them pure before God – these were all fulfilled in the Lord Jesus. “In that he saith, A new covenant, [a reference back to the words of the Lord through Jeremiah that He would establish a New Covenant] he hath made the first old [declared the first to be obsolete (perfect tense – a past completed action)]. Now that which decayeth [is becoming old] and waxeth old [is becoming obsolete] is ready to vanish away [near to distruction]” (Hebrews 8:13).207 Within a few years of these words being written, the temple and all of Jerusalem were completely destroyed by the Romans through the instigation of the Jewish zealots; all that Jesus fulfilled, was removed: the temple and Jerusalem were completely gone (just as Jesus had predicted, there was not one stone that was left in place – Luke 19:41-44), and the Jews were either killed or taken captive – the exercise of the Law of Moses came to a halt (the central aspects of the priesthood and the temple were wiped out – it was like they had vanished).208 But the Body of Christ, a kingdom that is not of this world (John 18:36), is alive and Jesus is building His ekklesia of those who place their faith in Him.
As we consider the bigger picture of the Jewish practices that were a part of the Law of Moses, we must acknowledge that they have been removed through the work of the Lord Jesus Christ on the cross – fulfilled and ended. When Jesus died, the heavy veil of the temple that hid the Holy of Holies was torn from top to bottom as a sign that God (Who is the only One Who could tear it beginning at the top) had opened the way to the Father through Jesus; He is the Way, the Truth and the Life, and no one can come to Jehovah except through Him (John 14:6). What the Lord has fulfilled and ended, we must not seek to perpetuate. Paul calls upon the Colossians to not let anyone condemn them regarding any of these Jewish traditions – in other words, do not practice the Jewish ordinances that have been removed. If some are disapproving because we do not keep the traditions of the Mosaic Law, we may have no fear of their criticism because it is they who do not practice what the Bible teaches.
18. Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,
Paul begins here with something that sounds like we must be careful lest someone cheat us out of a reward. In the Greek, the primary word within this phrase (katabrabeuo, beguile) is literally, an umpire ruling against you.209 A more fitting translation is: let no one be judging you unworthy.210 If we are counted as being unworthy by our Lord, then we will have lost much more than just a reward. Jesus said: “He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me” (Matthew 10:37-38); unless the Lord is given that first place within our hearts and lives, we are not worthy of Him – this is obedience to the First Commandment (Exodus 20:3), and failure is idolatry!
If we place this within the context of what Paul has just been teaching, then we can understand that we must not be keeping the ordinances of the Mosaic Law – those things that were mere shadows of what was coming, and have been fulfilled and ended through the work of the Lord Jesus. In other words, do not be clinging to what Christ has removed so that no one is able to judge you as being unworthy of the Lord. This is amply illustrated in Paul’s instructions to the Galatians. Paul warned them that if they persisted in making Jewish traditions necessary for salvation, then 1) they have returned to the paganism out of which they had been saved (Galatians 4:9), and 2) they are fallen from grace (Galatians 5:4b). Retaining the Jewish traditions that were ended with Christ did not enhance their relationship with the Lord, but, rather, it severed it. The lesson is this: what Christ has fulfilled and ended, we must not seek to continue.
Paul goes on with what will characterize the one who will judge you as being unworthy. Let no one be judging you unworthy, taking pleasure in false humility and the worship of angels whom, having not seen, he is using as his authority; without cause he is becoming arrogant through the way of thinking of his flesh (literal).211 This is someone who will exemplify a humility so as to heighten his persuasiveness, yet his authority for judging is based upon a special understanding that he claims to have received from an angelic source. After departing from Laban, we read of Jacob being met by a host of angels (Genesis 32:1-2); as the children of Israel departed from Egypt, an angel provided them with protection (Exodus 14:19); Daniel was given understanding of his visions through the mediation of an angel named Gabriel (Daniel 8:15-17). The Hebrew word malak (angel) means a representative, or a messenger; it was understood that they were from the Lord – they were heavenly and had been sent to earth to deliver a message or to provide some form of assistance.212 However, the one who judges the faithful child of God to be unworthy will feign a humble spirit (an attractive quality that kindles trust from others), and will combine that with words that purportedly come from a spirit source. How many times have we heard: “the Lord told me …” or “the Lord has shown me …,” and, too frequently, what follows is not Biblical. The intent is to remove any possibility of doubt in the listener’s mind – after all, if their message comes from the Lord, then how can I contradict it? Yet the Lord has charged us to test what we hear and see according to His truth, lest we be led astray by those who speak with great eloquence about what the Lord has “revealed to them” (1 John 4:1; Romans 16:18). “Prove all things [a command to be continually examining everything so as to determine if it is Biblically genuine]; hold fast that which is good [that which passes the examination]” (1 Thessalonians 5:21).213
Angels a part of Seventh-Day Adventism, Islam and Mormonism
Threskia (worshipping) identifies a religion, or religious service (possibly the worship of ), especially as it pertains to external observances.214 Spirit beings (acclaimed as being angels from heaven) have been the basis for several religions: Joseph Smith claimed visits from an angel (Moroni) on several occasions, and out of this grew the cult of Mormonism;215 Ellen G. White experienced visions and an “accompanying angel” as she wrote her foundation for the Seventh-Day Adventist doctrines;216 Mohammad is said to have met with the angel Gabriel from whom he received the Quran.217 The authority of each of these religions is based upon the enlightenment, or messages provided by angelic beings – yet each one teaches many things that are contrary to God’s Word. Jesus said: “He that is not with me is against me …” (Matthew 12:30), from which we readily understand that if a doctrine is not in keeping with the Lord’s teaching, then its source must be the Adversary, Satan. Therefore, these three significant religions (Mormonism, Seventh-Day Adventism and Islam) are all sourced through Satan – even though all three of them express value for the Bible. The Mormons consider the Bible to be God’s inspired Word “as far as it is translated correctly,” but also claim that it “abounds in errors and mistranslations.”218 On the other hand, they received the Book of Mormon “through the same process” as the Bible, except that it “came from writer to reader in just one inspired step of translation.”219 The Seventh-Day Adventists consider the Bible to be “the divinely revealed word of God and is inspired by the Holy Spirit” – however, they do not stop there.220 They go on to state: “We believe that Ellen White was inspired by the Holy Spirit and that her writings, the product of that inspiration, are applicable and authoritative, especially to Seventh-day Adventists”; they clarify her inspiration as follows: “We do not believe that the quality or degree of inspiration in the writings of Ellen White is different from that of Scripture” (emphasis added).221 Both the Mormons and the Seventh-Day Adventists accept the divine inspiration of the Scriptures, but they also elevate the inspiration of their unique writings to the status of Scripture – in the case of Mormons, their Book of Mormon is better than the Bible, whereas the Seventh-Day Adventists do their best to hold Ellen’s writings beneath Scripture despite their words to the contrary. Islam accepts the Bible, particularly the Pentateuch, the Psalms and the Gospels, but only to the extent that it agrees with the Quran – like the Mormons, they believe that the Scriptures have lost much through the years, and the Quran, being the final revelation from god, supersedes everything.222 Here are three religions founded through the assistance of angels, that all acknowledge, to varying degrees, an acceptance of the Scriptures, and yet each one stands apart from Biblical Christianity. The Seventh-Day Adventists have traditionally been identified as a Protestant Christian denomination (although on the fringes), the Mormons have typically seen themselves as being Christian (through compromise, this is gaining acceptance even among many Evangelicals), and Muslims regard everyone who does not “believe in Allah and His Oneness” as an infidel,223 or for those who desire to walk a more politically correct path: the word is “kafir [sometimes translated as infidel], namely someone who actively denies the truth.”224 In their enthusiasm to gain acceptance, many Muslims will deny that these two definitions are the same; however, we must understand that their doctrine of taqiya (meaning, self-protection) permits them to “deny or misrepresent any aspect of their faith in order to help correct the negative image of Islam in non-Muslim countries.”225 We must accept Paul’s words to the Galatians: “As we said before, so say I now again, If any man preach any other gospel unto you than that [if anyone is preaching good news alongside of what] ye have received, let him be accursed [he is placed under divine wrath]” (Galatians 1:9).226 Jesus, as the Truth, is eternally separated from those who hold His name, yet contravene His commandments – as His disciples, we, too, must be separated from such as these (2 Corinthians 6:14-18).
Ellen G. White
The warning that Paul expresses is against being taken in by those who use angelic appearances or utterances as their authority for their declarations: … worship of angels whom, having not seen, he is using as his authority.227 Do you see it? Paul states plainly that they have not seen angels – the very foundation of their unique religion is a lie! We might well accept this for Islam without any hesitancy, acknowledge that it seems to fit well within Mormonism, but there might be some hesitancy in applying it to Seventh-Day Adventism (SDA) because so many of their doctrines are Biblically accurate. Nevertheless, Ellen White’s work in molding the SDA movement began with visions and angelic visitations, and the final product is a religion that will too frequently sound deceptively Biblical.228 Paul’s words of warning to the Colossians should alert us to be discerning regarding SDA doctrine (in this case), even though they claim that their teachings are based solely upon the Scriptures, and that the writings of Ellen White, which came to her by means of her angelic visitations, simply explain them.
Let’s take a moment to view the deception within the teachings of Ellen White. White wrote: “It is not the words of the Bible that are inspired, but the men that were inspired. Inspiration acts not on the man’s words or his expressions but on the man himself, who, under the influence of the Holy Ghost, is imbued with thoughts. But the words and thoughts receive the impress of the individual mind. The divine mind is diffused. The divine mind and will is combined with the human mind and will; thus the utterances of the man are the word of God” (emphasis added).229 In other words, White is saying that inspired men wrote the thoughts that God gave to them, but that they did so through the instrument of their own words and personality; yet to Jeremiah the Lord said: “Write thee all the words that I have spoken unto thee in a book” (Jeremiah 30:2) – Jeremiah was instructed to write the Lord’s words and not His thoughts in his own words. The Lord also declares that His thoughts are not our thoughts because His are so much higher than ours (Isaiah 55:8-9); would God leave His “thus saith the Lord” to the expressions of men? Moses wrote the words of the Lord, not His thoughts in his own words (Exodus 24:4). Ellen White likens her teachings to the prophecies of old – her utterances follow the pattern of the prophets and apostles. The official SDA position regarding White’s writings is expressed in two ways, let me repeat: 1) “We believe that Ellen White was inspired by the Holy Spirit and that her writings, the product of that inspiration, are applicable and authoritative, especially to Seventh-day Adventists” (emphasis added); 2) “We do not believe that the quality or degree of inspiration in the writings of Ellen White is different from that of Scripture.”230 They officially deny that her writings are to be considered as being equal to Scripture, yet White’s inspiration is said to be the same as the writers of Scripture; beyond that, in referring to her own books, Ellen White said: “Sister White [referring to herself in the third person] is not the originator of these books.”231 Although there is an apparent attempt to hold the Scriptures above White’s writings, it remains evident that she regarded them as “instruction” that “God has been giving her.”232
Moreover, her writings also included this: “In ancient times God spoke to men by the mouth of the prophets and apostles. In these days he speaks to them by the Testimonies of his Spirit” (the Testimonies are the writings of Ellen G. White!).233 The Word of God says: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son …” (Hebrews 1:1-2a). Accusations of plagiarism hounded White from early on, and here it seems that she has taken a passage of Scripture and expressed it in her own words in order to elevate the significance of her own writings – she had the audacity to replace a reference to the Lord Jesus Christ as God’s expression to this world, with her nine-volume Testimonies for the Church that are fraught with evidences of plagiarism (albeit denied or explained away)! “Add thou not unto his [the Lord’s] words, lest he reprove thee, and thou be found a liar” (Proverbs 30:6; cp. Revelation 21:8); Jesus said: “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men” (Matthew 15:8-9). Could the Lord have had Ellen White in mind (among others) when He spoke through Jeremiah: “Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour” (Jeremiah 23:30)? Paul’s warning to the Colossians is no less appropriate today; anyone who teaches anything that does not align itself with the Scriptures is to be avoided because they hold a false message. We bear the responsibility to examine the teachings of others to ensure that they are in keeping with God’s Word: “Beloved, believe not every spirit, but try [be examining (present tense – a continual action)] the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1).234 However, we must first make a Biblical examination of ourselves (2 Corinthians 13:5), and then a growing familiarity with God’s Word will provide us with a solid foundation from which to evaluate what comes our way.
19. 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.
Paul now draws a contrast to those who would seek to lure us away from the truth through teachings that have been founded upon the word of angelic visitations. As we have just seen, such doctrines may not appear to contradict the Scriptures, and may be presented as supporting God’s Word or explaining it. The contrast is this: those who are convinced of such extra-biblical revelation are absolutely not continuing steadfastly (holding) in Christ, Who is the Head of the ekklesia.235
It is through faith that we are brought into Christ, and Jesus openly explained the necessity of remaining faithful (obedient) to Him: “And ye shall be hated [rejected] of all men for my name’s sake: but he that shall endure [hupomeno – to remain faithful through trials] unto the end, the same shall [this is the one who will] be saved” (Mark 13:13).236 Our position in Christ is well secured from God’s perspective, but it is fragile within us – let me explain. Jesus said: “My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand” (John 10:27-29). This is a significant declaration by Jesus that is frequently misrepresented as evidence that eternal security is a Biblical doctrine; however, such a conclusion is made in haste and without accurately understanding the words of Jesus. Jesus describes two things regarding His sheep (hear and follow) and two things that He is doing for these sheep (know and give). Each of these words (hear, know, follow and give) bear the same tense and voice in the Greek: a present tense (which means that they are a continuously present action) and active voice (which means that the action is being performed by the subject of each verb).237 From this we learn that the Lord’s sheep (those who have placed their faith in Him) are hearing His voice and that they are following Him; Jesus, in turn, is knowing His sheep who are hearing and following, and He is giving unto these hearing and following sheep, eternal life. From this we understand that unless the sheep are hearing and following, Jesus will not be knowing them and giving eternal life to them; the hearing and following must be presently active in the sheep and not merely former conditions. Further to this, Jesus also promises that these continuously hearing and following sheep will absolutely never perish (this is an emphatic negative in the Greek238), and no one will be able to pluck them out of His hand. These promises are amazing, but they are conditional: i.e., they are only for the sheep who are continuously hearing and following the Lord. Jesus also said that if we are loving Him, then we must be living in careful obedience to His commandments (John 14:15);239 unless we are hearing and following the Lord (living in faithful obedience to His commands), we cannot claim to love Him. When the writer of Hebrews wrote to the holy brethren (Hebrews 3:1), he included this warning: “Take heed, brethren, lest there be in any of you an evil heart of unbelief [faithlessness], in departing [to become apostate] from the living God” (Hebrews 3:12).240 Although the Lord has done everything to protect us from anything or anyone removing us from His hand (all external actions that may come against us), He has also warned us against falling away from Him. Unless our faithfulness to Him remains active to the very end, we will remove ourselves from His hand through faithlessness, and become apostate (Matthew 24:13).
To those who are convinced by the acclaimed utterances of angels, Paul affirms that they are no longer holding firmly to the Lord Jesus Christ, the Head (Colossians 1:13-18). Jesus proclaimed that He is the only Way to the Father (John 14:6), that the Way to life is narrow and there will only be a few who will find Him (Matthew 7:14), and that we are not His disciples unless we have placed Him ahead of all things in our lives (Luke 14:26-27), which is in keeping with the First Commandment: “Thou shalt have no other gods before me” (Exodus 20:3). The way to life through Christ is very exclusive; Jesus stated this unequivocally: “I am the way, the truth, and the life …” (John 14:6). At the very least, angelic messages tend to be placed alongside of the Scriptures (as in the SDA); yet even as they are acclaimed to be the means for interpreting God’s Word, they are essentially placed above the Bible since they hold the “correct” understanding of what God has given to us in His Word.
Paul uses this reference to the Head (from Whom the angel-followers have removed themselves) to express what the Head (Jesus Christ) provides to the Body, His ekklesia. It is through Christ that the whole (all) Body is being supported (having nourishment ministered) through connections (hafon (plural), joints) and that which holds two things together (sundesmos, bands).241 Paul used very similar language in his letter to the Ephesians: “From whom [referring to Jesus] the whole body fitly joined together and compacted by that which every joint supplieth [held together by the support of every joint (singular)], according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:16).243 The joint is the fastening, or connection that ties us individually to the Lord Jesus, and the band is the bond that unites us with Christ;243 we can think of the joint as the faith that establishes our relationship with the Lord, and obedience as that bond that holds us to Him. As James clarifies for us, faith and obedience must function together (James 2:17), and it is only as both are in place that we can receive the support (nourishment) that the Lord makes available to us – these (faith and obedience) working together permit Christ to minister to His Body, His ekklesia.
However, not only do the joints and bands (faith and obedience) open the way for Christ to support us, but they are also the means by which we are brought to stand together with Him (knit together).244 God, in His marvelous grace, has opened the Way for us to stand before Him in purity and holiness, and that Way is Christ! The invitation has always been open to all of mankind, but it has also always been conditional upon faith in the Lord and obedience to Him (Hebrews 11). Paul touched on this when he wrote to the Ephesians: “Blessed be [worthy of praise is] the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings [every spiritual blessing (singular)] in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, that we should be [we being (this declares a continuous state, not a hope – be is in the present tense)] holy and without blame before him in love: Having predestinated us unto the adoption of children [having foreordained us to adoption] by Jesus Christ to himself,…” (Ephesians 1:3-5). Before the foundation of the world identifies when God made His choice of those who are in Christ, and this was in place before the creation of Adam; however, this also defines His elect (His chosen ones) as being those who are in Christ. For the OT saints, being in Christ meant that their faith was in the Lord Jehovah to fulfill His promise of the coming One Who would pay the price for sin in order to bring cleansing and reconciliation with God (Hebrews 11:1-2); for those since Christ, our faith is in the One Who paid the price and opened the way unto God (John 14:6). In both cases, faith in the Lord is the key that opens His every blessing, makes His holiness and righteousness ours (Ephesians 4:24), and, ultimately, clinches our adoption as His children. However, this is all conditional upon a living faith in Him that leads to a presently active holiness before Him – our faith must be continuously alive (we are living in obedience to His commands – James 2:17, John 14:15) and His holiness and righteousness must be presently evident through us (Romans 8:4). It is those who have a living faith in the Lord who are in Christ, and it is those who are in Christ who have been chosen by the Lord; as we carefully ponder this reality, it will become very evident that God did not choose Tom, Joe or Sally from eternity past, but rather, He has chosen those who choose to place their faith in His promises (OT) and the Lord Jesus Christ (now). To the Israelites, Moses commanded: choose life (Deuteronomy 30:19), and Joshua declared: “choose you this day whom ye will serve” (Joshua 24:15) – what is indisputable is that the Israelites had a choice to make. The children of Israel were chosen by God to carry the Promise forward to its day of fulfillment, but that in no way means that all of the children of Israel were in Christ – that unique position can only be entered into by choosing to place your faith in the Lord and then living in keeping with that faith (obedience): the whosoever must be believing (a continuous condition activated by the whosoever) in order to receive the Lord’s salvation (John 3:16).
Not only do faith (joints) and obedience (bands) result in the Lord supplying for our needs and establishing us to stand with Him, but Paul calls this growing the increase of God, or God’s increase.245 Peter commanded that we must be growing (present tense – continuous; active voice – we are responsible for the growing) in the grace and knowledge of our Lord Jesus Christ (2 Peter 3:18); both here, and in our text, the growing is our responsibility (active voice). The difference is that Paul used the indicative mood – the growing is a statement of fact when the faith and obedience are in place; Peter used the imperative mood (a command) so that we might understand that we must be growing in our understanding of the Lord.246 How do we grow? “Study [You must make every effort] to shew thyself approved [an approval that comes through testing] unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth [this is the testing: accurately following and teaching God’s Word]” (2 Timothy 2:15);247 unless we are expending the energy to study the Word of God (and its personal application), we cannot grow in our understanding of the Lord Jesus – He is the Word (John 1:1) and is called the Word of God (Revelation 19:13). It is only through a living relationship with the Lord (a presently active faith and obedience) that we are able to grow in Him.
Earlier we looked at Paul’s use of similar language in his letter to the Ephesians, where he ended his thought with this: “… maketh increase of the body unto the edifying of itself in love” (Ephesians 4:16). Increase and increaseth (from our text in Colossians) come from the same Greek word (auxesis) that speaks of growth;248 yet one is the growth of the Body of Christ and the other, God’s growth. The translation of Ephesians makes the increase appear to come through the activities of the members of the Body so as to edify itself. Consider a literal translation of this: the growth of the Body, in love, being made into His Building.249 The context in Ephesians is that of the Head (Christ) working so that the whole Body will be fitly jointed together (sumbibazo; it is in the passive voice – Christ is doing the fitting as the Master Builder): as in the blocks of a building being tightly fit together.250 In effect, the growth of the Body and the growth of God are the same thing because He works both within the one who is living with an active faith in Him and a continuous obedience to His commands: faith → obedience → growth. It all begins with faith being expressed through obedience! Christ is building His ekklesia just as He said that He would (Matthew 16:18) – the growth of His Body comes through what He is doing. Paul understood this: “I have planted, Apollos watered; but God gave the increase [auxano – the verb form of auxesis: is causing growth]” (1 Corinthians 3:6). A living relationship with the Lord Jesus (faith and obedience) will bring about a growth (an increase) that can only be attributed to God working in us.
20. Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, 21. (Touch not; taste not; handle not; 22. Which all are to perish with the using;) after the commandments and doctrines of men?
Paul now reaches back to draw on what he has explained earlier: in Christ, we have put the sins of the flesh off (and put the new man on – Ephesians 4:24), thereby identifying with Him in His death for the sins of the world (Colossians 2:11-12). It is as we relate to Christ’s death for us that we, at the same time, become linked to His life that is now within us (Romans 6:11); unless we reckon ourselves to be dead to sin, we cannot consider that we are alive in Him – without death to sin there can be no life in Him (this is the essence of repentance: the Lord is not wanting anyone to perish, but all to come unto repentance [2 Peter 3:9b, literal]).251
Jesus said: “My kingdom is not of this world” (John 18:36), and: “In the world ye shall have tribulation” (John 16:33). By these two statements, He clarified that those who follow Him will face many trials because their walk with Him is out of step with that of the rest of mankind. John explained that if we have a love for the world, then we do not have a love for the Father (1 John 2:15) – further clarification that the kingdom of God is not a part of this world. When the devil tested Jesus in the wilderness, he showed Him all of the kingdoms of the world and offered them to Him if He would simply bow down before him (Luke 4:5-7); since Jesus did not correct him that these kingdoms were not his to give, it is very evident that Satan is the controlling influence within this world. In his letter to the Ephesians, Paul taught that, prior to coming to faith in the Lord Jesus, they had lived “according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience” (Ephesians 2:2); their old lives had been identified with the course of this world and the prince of the power of the air – they had lived (past tense) according to the dictates of this world, in keeping with Satan’s influence. Our identification with Christ in His death severs our ties with this world that is at enmity with the Lord – we are now in Christ!
It is this of which Paul now reminds the Colossians, and places it as the conditional basis for what follows: if then ye have died with Christ away from the basic principles of the world (literal).252 Central to this conditional portion is that when we identify with Christ in His death for us, we are then removed from that which is characteristic of the world. This should be easily understood when we recognise that the world is the domain of Satan and functions under his influence. It is the principle of having died to the world and being alive unto God (Romans 6:11) that forms the foundation for what Paul now launches into.
Let’s begin with a more literal translation of this next text: why, while living in the world, are you submitting to rules (you should not eat, nor taste, nor touch, all of which is for destruction by consumption) in keeping with the commands and teachings of men?253 Earlier we looked into Paul’s admonition that no one was to be judging the Colossians as unworthy with regard to those things that were a part of the Mosaic traditions (verse 16), and this harkens back to that by identifying some very common restrictions within the Mosaic Law (touch not, taste not, handle not). Notice that Paul identifies these rules (even though they might have been a part of the God-given Mosaic Law) as being the commands and teachings of men. The Mosaic Law was fulfilled in Christ (Mark 15:37-38) and, more importantly, replaced by the New Covenant in His blood (Ephesians 2:15): Jesus is described as being the Mediator of a better covenant (Hebrews 8:6; a New Covenant – Luke 22:20) and, consequently, God declared the Mosaic Law (the first) to be obsolete (Hebrews 8:13).254 As we noted earlier, there is evidence that those who pressed for the keeping of the Mosaic traditions may have sought for converts in Colossae even as they caused tremendous spiritual confusion in the region of Galatia. Although the admonition given here is very mild compared to Paul’s exhortation to the Galatian Christians, it is clear that he does not want the Colossians to be impacted by the teachings of the Judaizers, and it seems that there may have been some who were leaning in that direction. Paul clarifies that these practices are of men – they are not of God and, therefore, must be regarded as part of the world (to which they, and we, are to be dead through Christ). The Jerusalem Jews had great difficulty accepting that their traditions had been removed through the work of the Lord Jesus upon the cross; the temple’s veil had been torn apart, signifying in a dramatic way that the work of the priesthood was ended – a New Covenant had been put into place through the shed blood of Jesus, just like the Lord had prophesied through Jeremiah. “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people” (Jeremiah 31:31-33; Hebrews 8:6-13). Jesus told His Jewish disciples, who were of the house of Israel: “This cup is the new testament [New Covenant] in my blood, which is shed for you” (Luke 22:20). Let’s look into this a little more.
Moreover, her writings also included this: “In ancient times God spoke to men by the mouth of the prophets and apostles. In these days he speaks to them by the Testimonies of his Spirit” (the Testimonies are the writings of Ellen G. White!).233 The Word of God says: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son …” (Hebrews 1:1-2a). Accusations of plagiarism hounded White from early on, and here it seems that she has taken a passage of Scripture and expressed it in her own words in order to elevate the significance of her own writings – she had the audacity to replace a reference to the Lord Jesus Christ as God’s expression to this world, with her nine-volume Testimonies for the Church that are fraught with evidences of plagiarism (albeit denied or explained away)! “Add thou not unto his [the Lord’s] words, lest he reprove thee, and thou be found a liar” (Proverbs 30:6; cp. Revelation 21:8); Jesus said: “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men” (Matthew 15:8-9). Could the Lord have had Ellen White in mind (among others) when He spoke through Jeremiah: “Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour” (Jeremiah 23:30)? Paul’s warning to the Colossians is no less appropriate today; anyone who teaches anything that does not align itself with the Scriptures is to be avoided because they hold a false message. We bear the responsibility to examine the teachings of others to ensure that they are in keeping with God’s Word: “Beloved, believe not every spirit, but try [be examining (present tense – a continual action)] the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1).234 However, we must first make a Biblical examination of ourselves (2 Corinthians 13:5), and then a growing familiarity with God’s Word will provide us with a solid foundation from which to evaluate what comes our way.
19. 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.
Paul now draws a contrast to those who would seek to lure us away from the truth through teachings that have been founded upon the word of angelic visitations. As we have just seen, such doctrines may not appear to contradict the Scriptures, and may be presented as supporting God’s Word or explaining it. The contrast is this: those who are convinced of such extra-biblical revelation are absolutely not continuing steadfastly (holding) in Christ, Who is the Head of the ekklesia.235
It is through faith that we are brought into Christ, and Jesus openly explained the necessity of remaining faithful (obedient) to Him: “And ye shall be hated [rejected] of all men for my name’s sake: but he that shall endure [hupomeno – to remain faithful through trials] unto the end, the same shall [this is the one who will] be saved” (Mark 13:13).236 Our position in Christ is well secured from God’s perspective, but it is fragile within us – let me explain. Jesus said: “My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand” (John 10:27-29). This is a significant declaration by Jesus that is frequently misrepresented as evidence that eternal security is a Biblical doctrine; however, such a conclusion is made in haste and without accurately understanding the words of Jesus. Jesus describes two things regarding His sheep (hear and follow) and two things that He is doing for these sheep (know and give). Each of these words (hear, know, follow and give) bear the same tense and voice in the Greek: a present tense (which means that they are a continuously present action) and active voice (which means that the action is being performed by the subject of each verb).237 From this we learn that the Lord’s sheep (those who have placed their faith in Him) are hearing His voice and that they are following Him; Jesus, in turn, is knowing His sheep who are hearing and following, and He is giving unto these hearing and following sheep, eternal life. From this we understand that unless the sheep are hearing and following, Jesus will not be knowing them and giving eternal life to them; the hearing and following must be presently active in the sheep and not merely former conditions. Further to this, Jesus also promises that these continuously hearing and following sheep will absolutely never perish (this is an emphatic negative in the Greek238), and no one will be able to pluck them out of His hand. These promises are amazing, but they are conditional: i.e., they are only for the sheep who are continuously hearing and following the Lord. Jesus also said that if we are loving Him, then we must be living in careful obedience to His commandments (John 14:15);239 unless we are hearing and following the Lord (living in faithful obedience to His commands), we cannot claim to love Him. When the writer of Hebrews wrote to the holy brethren (Hebrews 3:1), he included this warning: “Take heed, brethren, lest there be in any of you an evil heart of unbelief [faithlessness], in departing [to become apostate] from the living God” (Hebrews 3:12).240 Although the Lord has done everything to protect us from anything or anyone removing us from His hand (all external actions that may come against us), He has also warned us against falling away from Him. Unless our faithfulness to Him remains active to the very end, we will remove ourselves from His hand through faithlessness, and become apostate (Matthew 24:13).
To those who are convinced by the acclaimed utterances of angels, Paul affirms that they are no longer holding firmly to the Lord Jesus Christ, the Head (Colossians 1:13-18). Jesus proclaimed that He is the only Way to the Father (John 14:6), that the Way to life is narrow and there will only be a few who will find Him (Matthew 7:14), and that we are not His disciples unless we have placed Him ahead of all things in our lives (Luke 14:26-27), which is in keeping with the First Commandment: “Thou shalt have no other gods before me” (Exodus 20:3). The way to life through Christ is very exclusive; Jesus stated this unequivocally: “I am the way, the truth, and the life …” (John 14:6). At the very least, angelic messages tend to be placed alongside of the Scriptures (as in the SDA); yet even as they are acclaimed to be the means for interpreting God’s Word, they are essentially placed above the Bible since they hold the “correct” understanding of what God has given to us in His Word.
Paul uses this reference to the Head (from Whom the angel-followers have removed themselves) to express what the Head (Jesus Christ) provides to the Body, His ekklesia. It is through Christ that the whole (all) Body is being supported (having nourishment ministered) through connections (hafon (plural), joints) and that which holds two things together (sundesmos, bands).241 Paul used very similar language in his letter to the Ephesians: “From whom [referring to Jesus] the whole body fitly joined together and compacted by that which every joint supplieth [held together by the support of every joint (singular)], according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:16).243 The joint is the fastening, or connection that ties us individually to the Lord Jesus, and the band is the bond that unites us with Christ;243 we can think of the joint as the faith that establishes our relationship with the Lord, and obedience as that bond that holds us to Him. As James clarifies for us, faith and obedience must function together (James 2:17), and it is only as both are in place that we can receive the support (nourishment) that the Lord makes available to us – these (faith and obedience) working together permit Christ to minister to His Body, His ekklesia.
However, not only do the joints and bands (faith and obedience) open the way for Christ to support us, but they are also the means by which we are brought to stand together with Him (knit together).244 God, in His marvelous grace, has opened the Way for us to stand before Him in purity and holiness, and that Way is Christ! The invitation has always been open to all of mankind, but it has also always been conditional upon faith in the Lord and obedience to Him (Hebrews 11). Paul touched on this when he wrote to the Ephesians: “Blessed be [worthy of praise is] the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings [every spiritual blessing (singular)] in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, that we should be [we being (this declares a continuous state, not a hope – be is in the present tense)] holy and without blame before him in love: Having predestinated us unto the adoption of children [having foreordained us to adoption] by Jesus Christ to himself,…” (Ephesians 1:3-5). Before the foundation of the world identifies when God made His choice of those who are in Christ, and this was in place before the creation of Adam; however, this also defines His elect (His chosen ones) as being those who are in Christ. For the OT saints, being in Christ meant that their faith was in the Lord Jehovah to fulfill His promise of the coming One Who would pay the price for sin in order to bring cleansing and reconciliation with God (Hebrews 11:1-2); for those since Christ, our faith is in the One Who paid the price and opened the way unto God (John 14:6). In both cases, faith in the Lord is the key that opens His every blessing, makes His holiness and righteousness ours (Ephesians 4:24), and, ultimately, clinches our adoption as His children. However, this is all conditional upon a living faith in Him that leads to a presently active holiness before Him – our faith must be continuously alive (we are living in obedience to His commands – James 2:17, John 14:15) and His holiness and righteousness must be presently evident through us (Romans 8:4). It is those who have a living faith in the Lord who are in Christ, and it is those who are in Christ who have been chosen by the Lord; as we carefully ponder this reality, it will become very evident that God did not choose Tom, Joe or Sally from eternity past, but rather, He has chosen those who choose to place their faith in His promises (OT) and the Lord Jesus Christ (now). To the Israelites, Moses commanded: choose life (Deuteronomy 30:19), and Joshua declared: “choose you this day whom ye will serve” (Joshua 24:15) – what is indisputable is that the Israelites had a choice to make. The children of Israel were chosen by God to carry the Promise forward to its day of fulfillment, but that in no way means that all of the children of Israel were in Christ – that unique position can only be entered into by choosing to place your faith in the Lord and then living in keeping with that faith (obedience): the whosoever must be believing (a continuous condition activated by the whosoever) in order to receive the Lord’s salvation (John 3:16).
Not only do faith (joints) and obedience (bands) result in the Lord supplying for our needs and establishing us to stand with Him, but Paul calls this growing the increase of God, or God’s increase.245 Peter commanded that we must be growing (present tense – continuous; active voice – we are responsible for the growing) in the grace and knowledge of our Lord Jesus Christ (2 Peter 3:18); both here, and in our text, the growing is our responsibility (active voice). The difference is that Paul used the indicative mood – the growing is a statement of fact when the faith and obedience are in place; Peter used the imperative mood (a command) so that we might understand that we must be growing in our understanding of the Lord.246 How do we grow? “Study [You must make every effort] to shew thyself approved [an approval that comes through testing] unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth [this is the testing: accurately following and teaching God’s Word]” (2 Timothy 2:15);247 unless we are expending the energy to study the Word of God (and its personal application), we cannot grow in our understanding of the Lord Jesus – He is the Word (John 1:1) and is called the Word of God (Revelation 19:13). It is only through a living relationship with the Lord (a presently active faith and obedience) that we are able to grow in Him.
Earlier we looked at Paul’s use of similar language in his letter to the Ephesians, where he ended his thought with this: “… maketh increase of the body unto the edifying of itself in love” (Ephesians 4:16). Increase and increaseth (from our text in Colossians) come from the same Greek word (auxesis) that speaks of growth;248 yet one is the growth of the Body of Christ and the other, God’s growth. The translation of Ephesians makes the increase appear to come through the activities of the members of the Body so as to edify itself. Consider a literal translation of this: the growth of the Body, in love, being made into His Building.249 The context in Ephesians is that of the Head (Christ) working so that the whole Body will be fitly jointed together (sumbibazo; it is in the passive voice – Christ is doing the fitting as the Master Builder): as in the blocks of a building being tightly fit together.250 In effect, the growth of the Body and the growth of God are the same thing because He works both within the one who is living with an active faith in Him and a continuous obedience to His commands: faith → obedience → growth. It all begins with faith being expressed through obedience! Christ is building His ekklesia just as He said that He would (Matthew 16:18) – the growth of His Body comes through what He is doing. Paul understood this: “I have planted, Apollos watered; but God gave the increase [auxano – the verb form of auxesis: is causing growth]” (1 Corinthians 3:6). A living relationship with the Lord Jesus (faith and obedience) will bring about a growth (an increase) that can only be attributed to God working in us.
20. Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, 21. (Touch not; taste not; handle not; 22. Which all are to perish with the using;) after the commandments and doctrines of men?
Paul now reaches back to draw on what he has explained earlier: in Christ, we have put the sins of the flesh off (and put the new man on – Ephesians 4:24), thereby identifying with Him in His death for the sins of the world (Colossians 2:11-12). It is as we relate to Christ’s death for us that we, at the same time, become linked to His life that is now within us (Romans 6:11); unless we reckon ourselves to be dead to sin, we cannot consider that we are alive in Him – without death to sin there can be no life in Him (this is the essence of repentance: the Lord is not wanting anyone to perish, but all to come unto repentance [2 Peter 3:9b, literal]).251
Jesus said: “My kingdom is not of this world” (John 18:36), and: “In the world ye shall have tribulation” (John 16:33). By these two statements, He clarified that those who follow Him will face many trials because their walk with Him is out of step with that of the rest of mankind. John explained that if we have a love for the world, then we do not have a love for the Father (1 John 2:15) – further clarification that the kingdom of God is not a part of this world. When the devil tested Jesus in the wilderness, he showed Him all of the kingdoms of the world and offered them to Him if He would simply bow down before him (Luke 4:5-7); since Jesus did not correct him that these kingdoms were not his to give, it is very evident that Satan is the controlling influence within this world. In his letter to the Ephesians, Paul taught that, prior to coming to faith in the Lord Jesus, they had lived “according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience” (Ephesians 2:2); their old lives had been identified with the course of this world and the prince of the power of the air – they had lived (past tense) according to the dictates of this world, in keeping with Satan’s influence. Our identification with Christ in His death severs our ties with this world that is at enmity with the Lord – we are now in Christ!
It is this of which Paul now reminds the Colossians, and places it as the conditional basis for what follows: if then ye have died with Christ away from the basic principles of the world (literal).252 Central to this conditional portion is that when we identify with Christ in His death for us, we are then removed from that which is characteristic of the world. This should be easily understood when we recognise that the world is the domain of Satan and functions under his influence. It is the principle of having died to the world and being alive unto God (Romans 6:11) that forms the foundation for what Paul now launches into.
Let’s begin with a more literal translation of this next text: why, while living in the world, are you submitting to rules (you should not eat, nor taste, nor touch, all of which is for destruction by consumption) in keeping with the commands and teachings of men?253 Earlier we looked into Paul’s admonition that no one was to be judging the Colossians as unworthy with regard to those things that were a part of the Mosaic traditions (verse 16), and this harkens back to that by identifying some very common restrictions within the Mosaic Law (touch not, taste not, handle not). Notice that Paul identifies these rules (even though they might have been a part of the God-given Mosaic Law) as being the commands and teachings of men. The Mosaic Law was fulfilled in Christ (Mark 15:37-38) and, more importantly, replaced by the New Covenant in His blood (Ephesians 2:15): Jesus is described as being the Mediator of a better covenant (Hebrews 8:6; a New Covenant – Luke 22:20) and, consequently, God declared the Mosaic Law (the first) to be obsolete (Hebrews 8:13).254 As we noted earlier, there is evidence that those who pressed for the keeping of the Mosaic traditions may have sought for converts in Colossae even as they caused tremendous spiritual confusion in the region of Galatia. Although the admonition given here is very mild compared to Paul’s exhortation to the Galatian Christians, it is clear that he does not want the Colossians to be impacted by the teachings of the Judaizers, and it seems that there may have been some who were leaning in that direction. Paul clarifies that these practices are of men – they are not of God and, therefore, must be regarded as part of the world (to which they, and we, are to be dead through Christ). The Jerusalem Jews had great difficulty accepting that their traditions had been removed through the work of the Lord Jesus upon the cross; the temple’s veil had been torn apart, signifying in a dramatic way that the work of the priesthood was ended – a New Covenant had been put into place through the shed blood of Jesus, just like the Lord had prophesied through Jeremiah. “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people” (Jeremiah 31:31-33; Hebrews 8:6-13). Jesus told His Jewish disciples, who were of the house of Israel: “This cup is the new testament [New Covenant] in my blood, which is shed for you” (Luke 22:20). Let’s look into this a little more.
David Cloud
There are some today who will skew this amazing truth and limit its application to national Israel, yet will, with some evident reluctance, extend the spiritual blessings of the New Covenant to the New Testament believer.255 There is a hurdle that they refuse to cross: the Lord spoke of making this New Covenant with the house of Israel and, within their thinking, Israel and the faithful in Christ (the Church) must remain distinctly separate even as they co-exist today.256 Yet Paul taught that all things Jewish ended at the cross of Christ (He fulfilled all that the Mosaic Law foreshadowed), and, more importantly for our present consideration, Paul explained that the true child of Abraham (who, after the flesh, is called a Jew) is the one who has placed his faith in the Lord Jesus (Romans 2:28-29). However, Paul did not leave it there; he went on to use the illustration of being grafted into the Olive Tree (the Lord Jesus) by faith, the original branches having been removed because of a lack of faith (the Jews), and he concludes with this: “that blindness [stubbornness] in part is happened to Israel, until the fulness [full measure] of the Gentiles [those who are outside of Israel] be come in [should have come in]. [In the Greek, the thought is not broken here as the punctuation (a period) in the KJV would indicate] And so [thus] all Israel [all of those who have placed their faith in the Lord; every true Israelite (Romans 2:28-29)] shall be [will have been] saved …” (Romans 11:25b-26a).257 “For ye are all the children of God by faith in Christ Jesus” (Galatians 3:26) – we become God’s child through faith in the Lord Jesus; “There is therefore now no condemnation to them which are in Christ Jesus …” (Romans 8:1) – for those who have placed their faith in Christ and remain in Him, they have passed from death (a place of condemnation) unto life (John 5:24)! To bring this clarity into the illustration that Paul used with the Romans, it is easily understood that we are grafted by faith into Christ; this not only fits perfectly with the illustration of the Olive Tree, but also with Jesus’ word-picture in John 15 where He calls Himself the True Vine and we are His branches (John 15:1, 5). David Cloud (one who seeks to skew the New Covenant) chooses to identify the Olive Tree of Romans 11 as being Israel;258 he thereby destroys Paul’s careful explanation of the Olive Tree and the grafted branches, and he quickly moves into Romans 11:26 where he sees that the nation of
Israel will be saved (there will be a “national conversion and the establishment of the New Covenant”).259 I include this as a warning lest we should be caught in the net of dispensational thinking that wreaks havoc on God’s Word; we would do much better to dispense with all theologies and permit the Lord to guide our understanding of His Word through His abiding Holy Spirit. John commands us to “try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1b). How can we test (try) a spirit? Hold their message against the Truth of God’s Word – we must guard against believing what we hear simply because they may quote from the Bible or use persuasive arguments.
Paul brings two conflicting concepts together in an effort to make his message very clear: 1) through Christ, you have been rendered dead to the world and 2) being subject to the teachings of men makes you alive unto the world. These two cannot occupy the same mind; the first requires the banishment of the second, while the second will remove the first from the child of God and is the state of those who live in disobedience to the Lord (Ephesians 2:1-3). “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16). He who is believing on the Son is having life everlasting, and the one who is disobeying the Son will not see life, but the wrath of God is abiding on him (John 3:36, literal).260 Obedience to the Lord is the expression of our faithfulness to Him; we have been created in Christ for the expression of His holiness and righteousness (Ephesians 4:24) – this is what God has prepared for all of His children so that we will walk accordingly (Ephesians 2:10). Nevertheless, God will not force us to walk in obedience to Him; through John’s testimony, He has also made it very clear that unless we do, we are abiding under His wrath.
23. Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.
Which things refers back to those activities that are carried out in keeping with the commands and teachings of men. Often such teachings will seem to hold an element of wisdom, but it will be a human wisdom since their origin is with man and not God. This apparent wisdom will present itself in a self-determined observance (will worship), self-abasement (humility) and in a severe self-control of the body (neglecting of the body, often known as asceticism), all of which, despite the evident self-denial, produces a sense of self-gratification (satisfying of the flesh).261 Paul declares that none of this is of any value (not in any honor) because the focus is on fleshly activities carried out under the will of man and for his own glory. “For they that are after the flesh do mind the things of the flesh … For to be carnally minded [which is minding the things of the flesh (satisfying of the flesh)] is death … Because the carnal mind is enmity against God …” (Romans 8:5-7). Clearly, even though the outward expression of this wisdom might appear to be a life of sacrifice, it bears spiritual death (not life) and is contrary to what God desires. Among Evangelicals, there was a time when foreign missionaries were looked upon with awe, and were considered to be spiritual giants because of their willing sacrifice of western comforts in order to work among some unknown people in an out-of-the-way place. Yet this willing sacrifice could be done in order to receive such accolades, and worn as a badge of spiritual honor that such self-denial of worldly pleasures would surely bring the Lord’s nod of approval.
Israel will be saved (there will be a “national conversion and the establishment of the New Covenant”).259 I include this as a warning lest we should be caught in the net of dispensational thinking that wreaks havoc on God’s Word; we would do much better to dispense with all theologies and permit the Lord to guide our understanding of His Word through His abiding Holy Spirit. John commands us to “try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1b). How can we test (try) a spirit? Hold their message against the Truth of God’s Word – we must guard against believing what we hear simply because they may quote from the Bible or use persuasive arguments.
Paul brings two conflicting concepts together in an effort to make his message very clear: 1) through Christ, you have been rendered dead to the world and 2) being subject to the teachings of men makes you alive unto the world. These two cannot occupy the same mind; the first requires the banishment of the second, while the second will remove the first from the child of God and is the state of those who live in disobedience to the Lord (Ephesians 2:1-3). “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16). He who is believing on the Son is having life everlasting, and the one who is disobeying the Son will not see life, but the wrath of God is abiding on him (John 3:36, literal).260 Obedience to the Lord is the expression of our faithfulness to Him; we have been created in Christ for the expression of His holiness and righteousness (Ephesians 4:24) – this is what God has prepared for all of His children so that we will walk accordingly (Ephesians 2:10). Nevertheless, God will not force us to walk in obedience to Him; through John’s testimony, He has also made it very clear that unless we do, we are abiding under His wrath.
23. Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.
Which things refers back to those activities that are carried out in keeping with the commands and teachings of men. Often such teachings will seem to hold an element of wisdom, but it will be a human wisdom since their origin is with man and not God. This apparent wisdom will present itself in a self-determined observance (will worship), self-abasement (humility) and in a severe self-control of the body (neglecting of the body, often known as asceticism), all of which, despite the evident self-denial, produces a sense of self-gratification (satisfying of the flesh).261 Paul declares that none of this is of any value (not in any honor) because the focus is on fleshly activities carried out under the will of man and for his own glory. “For they that are after the flesh do mind the things of the flesh … For to be carnally minded [which is minding the things of the flesh (satisfying of the flesh)] is death … Because the carnal mind is enmity against God …” (Romans 8:5-7). Clearly, even though the outward expression of this wisdom might appear to be a life of sacrifice, it bears spiritual death (not life) and is contrary to what God desires. Among Evangelicals, there was a time when foreign missionaries were looked upon with awe, and were considered to be spiritual giants because of their willing sacrifice of western comforts in order to work among some unknown people in an out-of-the-way place. Yet this willing sacrifice could be done in order to receive such accolades, and worn as a badge of spiritual honor that such self-denial of worldly pleasures would surely bring the Lord’s nod of approval.
Teresa of Calcutta
Probably the most well-known person in modern times to live in such a state of self-sacrifice was Teresa of Calcutta. When Billy Graham met her, he said that he was “deeply touched not only by her work but also by her humility and Christian love;”262 he is also quoted as saying: “Few people in our time exemplified so powerfully and yet simply the love and compassion of Christ.”263 One of the most highly respected Evangelicals identified Teresa’s life as exemplifying Christian love and the compassion of Christ. Yet, she testified to being a Universalist (everyone will be saved); she was asked: “Do you believe if they die believing in Shiva or in Ram [Hindu gods] they will go to heaven?”; her response was this: “yes, that is their faith. My own faith will lead me to God ... So if they have believed in their god very strongly, if they have faith, surely they will be saved … they are not lost. They are saved according to their faith, you know. If they believe whatever they believe, that is their salvation.”264 She is also quoted as saying: “We never try to convert those who receive [aid from Missionaries of Charity (her mission society)] to Christianity but in our work we bear witness to the love of God’s presence and if Catholics, Protestants, Buddhists, or agnostics become for this better men - simply better - we will be satisfied” (square brackets in original).265 What seems to be glowingly evident is that Teresa did not even hold to the doctrines of the Roman Catholic Church – at least not to those that have characterized the Church for centuries; yet, within nineteen years of her death, she was declared to be a Catholic saint: she died September 5, 1997, and was canonized as a saint on September 4, 2016.266 This is someone who lived under the umbrella of the Catholic faith, was, by profession, a Universalist, and whose compassion for humanity was likened to that of Christ by a key Evangelical leader. From this, one is able to deduce two things: Teresa was an excellent icon for the Ecumenical forays of the Roman Catholic Church (something that they have done without changing their written doctrinal heritage), and Graham did not understand the exclusive Message of Jesus Christ. Teresa sacrificed her life for the poor and down-trodden, but it was all for nothing in the light of eternity; she drew worldly acclaim but knew nothing of God’s Message for a dying world, and without a doubt, did not receive a nod of approval from the Lord.
Teresa of Calcutta
James wrote: “For as the body without the spirit is dead, so faith without works is dead also” (James 2:26); some might look at the life of Teresa, who spoke of having faith and whose life was characterized by her work for the poor, and think that she had faith and works. Once again, context is crucial; before the quotation given, James qualified the faith (the Greek contains the definite article) to which he is referring: “My brethren, have not the faith of our Lord Jesus Christ … with respect of persons” (James 2:1).267 As a slave of God and the Lord Jesus (James 1:1), James was speaking of the faith that is in Christ and the works of righteousness and holiness that must come from such a faith (Ephesians 4:24). This is not a believe whatever they believe for salvation, but rather, finding cleansing from sin through the atonement that was accomplished by Christ on Calvary; Teresa did not have this, the Catholic Church denies this, and Ecumenical men and women (like Billy Graham) deny the Lord Who paid the price for their sins. Jesus defined the way to life as being particularly narrow, and warned us that there would be few who would find it (Matthew 7:13-14), yet Ecumenical enthusiasm casts the words of the Lord aside in favor of a common unity that is formed by loving those who rally around the same flag of spiritual compromise and defeat.
Jesus said: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth [is doing, present tense] the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:21-23).268 He identifies spiritual works that were done in His name as being iniquity – wickedness! The will of the Father is that we would have a love for the Truth (the Lord Jesus Christ [John 14:6] and the Word of God [John 17:17]), and live in obedience to the Truth (John 14:15). Clearly, such a life requires self-denial, but that is part of our obedience to the Lord and the cross that we must bear (Luke 14:26-27, 33), and it cannot – and must not – become a source of pride and self-glorification. Paul’s warning is against being caught in spiritual activities that may appear to be commendable but do not flow from an obedient heart of love for the Lord; such activities are prolific today, and we would do well to take this to heart!
Teresa of Calcutta
James wrote: “For as the body without the spirit is dead, so faith without works is dead also” (James 2:26); some might look at the life of Teresa, who spoke of having faith and whose life was characterized by her work for the poor, and think that she had faith and works. Once again, context is crucial; before the quotation given, James qualified the faith (the Greek contains the definite article) to which he is referring: “My brethren, have not the faith of our Lord Jesus Christ … with respect of persons” (James 2:1).267 As a slave of God and the Lord Jesus (James 1:1), James was speaking of the faith that is in Christ and the works of righteousness and holiness that must come from such a faith (Ephesians 4:24). This is not a believe whatever they believe for salvation, but rather, finding cleansing from sin through the atonement that was accomplished by Christ on Calvary; Teresa did not have this, the Catholic Church denies this, and Ecumenical men and women (like Billy Graham) deny the Lord Who paid the price for their sins. Jesus defined the way to life as being particularly narrow, and warned us that there would be few who would find it (Matthew 7:13-14), yet Ecumenical enthusiasm casts the words of the Lord aside in favor of a common unity that is formed by loving those who rally around the same flag of spiritual compromise and defeat.
Jesus said: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth [is doing, present tense] the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:21-23).268 He identifies spiritual works that were done in His name as being iniquity – wickedness! The will of the Father is that we would have a love for the Truth (the Lord Jesus Christ [John 14:6] and the Word of God [John 17:17]), and live in obedience to the Truth (John 14:15). Clearly, such a life requires self-denial, but that is part of our obedience to the Lord and the cross that we must bear (Luke 14:26-27, 33), and it cannot – and must not – become a source of pride and self-glorification. Paul’s warning is against being caught in spiritual activities that may appear to be commendable but do not flow from an obedient heart of love for the Lord; such activities are prolific today, and we would do well to take this to heart!
END NOTES:
1 Stephanus 1550 NT, Bibleworks 8.
2 Strong’s Online, https://onlinebible.net/; the parallel to parakletos (Comforter, Holy Spirit) is evident.
3 Ibid.
4 Ibid.
5 Stephanus 1550 NT; Friberg Lexicon, Bibleworks 8.
6 Ibid.
7 Vine’s Expository Dictionary of Old and New Testament Words, “understanding.”
8 https://www.ntgreek.org/learn_nt_greek/conditional_sentences.htm#CONDITIONAL_PDF.
9 Strong’s Online; all of the forms of the word love used here are rooted in agape – love that is a choice.
10 Stephanus 1550 NT; Strong’s Online; Friberg Lexicon.
11 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon, Bibleworks 8.
12 Strong’s Online; https://www.ntgreek.org/learn_nt_greek/verbs1.htm#AORIST.
13 Strong’s Online.
14 Ibid.
15 The U, P and L used in this paragraph are three parts of the five-part TULIP of Calvinism: T – Total depravity, man is so sinful that he cannot even choose to believe in the Lord Jesus without divine enablement, which is why God must do the choosing; U – Unconditional election – God has pre-determined who will be saved regardless of the individual’s attitude toward Him; L – Limited atonement – Jesus did not die for all of the world but only for those whom God has chosen for salvation; I – Irresistible grace – those whom God has pre-determined for salvation will not be able to resist His saving grace; P – perseverance of the saints – those whom God has chosen will not be lost because they have been pre-determined by God to salvation. It is a closed-loop theology that is built upon man’s inability to even believe in the Lord; within this reasoning, God must do it all and, therefore, it is by God’s choice that many will be sent to the Lake of Fire – their eternal misery will be God’s fault since, within this reasoning, He is the author of sin. Calvinists will argue vehemently against such a statement, yet this remains the logical end of their theology.
16 Friberg Lexicon.
17 Strong’s Online.
18 Strong’s Online; Gingrich Lexicon.
19 Strong’s Online; Friberg Lexicon.
20 Ibid.
21 Stephanus 1550 NT.
22 Strong’s Online; Friberg Lexicon.
23 Friberg Lexicon.
24 Strong’s Online.
25 Friberg Lexicon.
26 Gingrich Lexicon; Friberg Lexicon.
27 Friberg Lexicon.
28 Strong’s Online.
29 A definition of theology: “the study of religious faith, practice, and experience; especially: the study of God and of God's relation to the world” (https://www.merriam-webster.com/dictionary/theology). There is nothing within the term theology to assure anyone that the understanding derived from such study is Biblical. We must remain alert!
30 Strong’s Online; Friberg Lexicon.
31 Liddell-Scott Lexicon, Bibleworks 8.
32 Strong’s Online; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
33 Strong’s Online; Friberg Lexicon.
34 Strong’s Online; Friberg Lexicon; Liddell-Scott Lexicon; Gingrich Lexicon; https://www.ntgreek.org/learn_nt_greek/conditional_sentences.htm#CONDITIONAL_PDF.
35 Strong’s Online; Liddell-Scott Lexicon; Gingrich Lexicon.
36 Strong’s Online.
37 Strong’s Online; Liddell-Scott Lexicon.
38 Strong’s Online; Friberg Lexicon.
39 Strong’s Online.
40 Friberg Lexicon; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
41 Stephanus 1550 NT; Strong’s Online.
42 Strong’s Online; Friberg Lexicon.
43 Strong’s Online.
44 https://www.iep.utm.edu/gnostic/
45 Ibid.
46 http://www.jewishencyclopedia.com/articles/5867-essenes
47 Strong’s Online; Friberg Lexicon.
48 Ibid.
49 Stephanus 1550 NT; Friberg Lexicon.
50 Friberg Lexicon.
51 Stephanus 1550 NT; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
52 Strong’s Online; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
53 Friberg Lexicon.
54 Strong’s Online; Friberg Lexicon.
55 Friberg Lexicon; Stephanus 1550 NT.
56 https://www.ntgreek.org/learn_nt_greek/verbs1.htm#AORIST.
57 Friberg Lexicon.
58 https://en.wikiquote.org/wiki/Russian_proverbs
59 Stephanus 1550 NT; Friberg Lexicon.
60 https://www.christianity.com/church/church-history/timeline/1-300/gnosticism-11629621.html
61 Friberg Lexicon; Stephanus 1550 NT.
62 Strong’s Online.
63 Ibid.
64 Stephanus 1550 NT; Friberg Lexicon.
65 http://webstersdictionary1828.com/Dictionary/discern
66 Strong’s Online.
67 BDB; Leningrad Hebrew OT, Bibleworks 8.
68 John MacArthur, The Truth War, p. 44.
69 Ibid, p. 45.
70 The KJV, in Matthew, says that both soils “received the word,” but the Greek actually places the focus on the Word being sown in the rocky and weedy soils; the rocky soil is receiving (accepting) the word with joy, the weedy soil is hearing the word and it is the resulting growth that is being choked out – therefore, although it is a little more difficult from Matthew’s account to determine that there was life in both cases (i.e., they were believing), it is there for those who desire the truth in this matter.
71 Strong’s Online.
72 https://www.etymonline.com/search?q=philosophy
73 https://www.dictionary.com/browse/philosophy?s=t
74 Strong’s Online.
75 https://www.wikiwand.com/en/Adventism, amended; selected because of its relative simplicity.
76 Strong’s Online; Friberg Lexicon; Liddell-Scott Lexicon.
77 Strong’s Online; Friberg Lexicon.
78 Friberg Lexicon.
79 Stephanus 1550 NT; Gingrich Lexicon.
80 BDB.
81 Friberg Lexicon.
82 Friberg Lexicon; Strong’s Online.
83 Personal correspondence from Wilbert Unger of Bethel Baptist, London, ON (June 12, 2008); my question pertained to David Cloud’s “Biblical” support for a stringent church membership (this is David Cloud’s sending church). From my experience, the restriction to only members being permitted to participate in the activities of a Fundamental Baptist Church (i.e., teaching, singing, playing, praying, reading Scripture, etc.) is subjective and arbitrary (certainly not Biblical); this becomes very evident when a non-member is permitted to give financially and clean the facilities.
84 Strong’s Online.
85 Friberg Lexicon.
86 Strong’s Online.
87 Ibid.
88 Friberg Lexicon.
89 Stephanus 1550 NT; Friberg Lexicon; Strong’s Online.
90 Stephanus 1550 NT.
91 Strong’s Online; Friberg Lexicon.
92 Strong’s Online; the word comes from a- as a negative, and peitho, which means to be persuaded; this is a refusal to be persuaded, making obedience impossible.
93 Stephanus 1550 NT.
94 Stephanus 1550 NT; Friberg Lexicon.
95 Strong’s Online.
96 Stephanus 1550 NT.
97 Strong’s Online.
98 BDB.
99 Strong’s Online; Friberg Lexicon.
100 Strong’s Online; Stephanus 1550 NT.
101 Ibid.
102 Strong’s Online.
103 Strong’s Online; Stephanus 1550 NT.
104 Stephanus 1550 NT.
105 Strong’s Online; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
106 Strong’s Online.
107 Stephanus 1550 NT; Gingrich Lexicon.
108 Friberg Lexicon.
109 Stephanus 1550 NT.
110 Friberg Lexicon; Stephanus 1550 NT.
111 Friberg Lexicon.
112 Stephanus 1550 NT; Gingrich Lexicon; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
113 Friberg Lexicon.
114 http://www.scborromeo.org/ccc/para/1131.htm (Catholic Catechism).
115 https://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a1.htm
116 Ibid.
117 http://www.scborromeo.org/ccc/para/1131.htm
118 https://www.lincolndiocese.org/news/diocesan-news/13445-ask-the-register-what-are-required-dispositions
119 John Calvin, The Institutes of the Christian Religion, Book 4, Chapter 15, Section 1.
120 Ibid, Book 4, Chapter 16, Section 4.
121 Small Catechism of Martin Luther, “The Sacrament of Holy Baptism,” Section II. (http://ctkelc.org/wp-content/uploads/2012/01/Martin-Luthers-Small-Catechism.pdf)
122 https://www.patheos.com/blogs/justandsinner/what-is-the-lutheran-view-of-baptism/
123 https://anglicancompass.com/holy-baptism/
124 https://www.anglican.ca/about/beliefs/39-articles/
125 Strong’s Online.
126 Friberg Lexicon.
127 Strong’s Online; Friberg Lexicon; Stephanus 1550 NT.
128 Friberg Lexicon.
129 Stephanus 1550 NT.
130 Strong’s Online.
131 Strong’s Online; Friberg Lexicon.
132 Friberg Lexicon.
133 Friberg Lexicon; Stephanus 1550 NT.
134 Friberg Lexicon.
135 Friberg Lexicon; Stephanus 1550 NT.
136 Friberg Lexicon.
137 Strong’s Online; Friberg Lexicon.
138 Apostasy is frequently redefined today to make it quite anemic and different from its real meaning; however, that does nothing to change the fact that the doctrines known as eternal security and perseverance of the saints are unbiblical. For more on this, consider my study: https://www.thenarrowtruth.com/what-is-apostasy.html.
139 Friberg Lexicon.
140 Stephanus 1550 NT; Gingrich Lexicon.
141 Friberg Lexicon.
142 Strong’s Online; Friberg Lexicon.
143 Ibid.
144 Stephanus 1550 NT; Friberg Lexicon.
145 Strong’s Online.
146 Friberg Lexicon; Strong’s Online.
147 Friberg Lexicon.
148 Strong’s Online; Friberg Lexicon; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
149 This is uncertain at best, not knowing the metal that was in the talent; however, a Roman denarius was equivalent to a day’s wages and there are 6,000 denarii in one talent – based on this, 10,000 talents is equal to over 194,000 Jewish years of labor (working 6 days/week). Merrill F. Unger, Unger’s Bible Dictionary, “talent.”
150 One pence equals one denarius (one days’ wages); 100 pence would be a little less than 17 weeks of work. Merrill F. Unger, Unger’s Bible Dictionary, “penny.”
151 Friberg Lexicon.
152 Friberg Lexicon; Liddell-Scott Lexicon; Stephanus 1550 NT.
153 Strong’s Online.
154 Stephanus 1550 NT.
155 http://webstersdictionary1828.com/Dictionary/ “catholic,” “ecumenic.”
156 Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen Gentium, #62; http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html
157 https://orthodoxwiki.org/Theotokos
158 Encyclical, March 25, 1987; https://www.newadvent.org/library/docs_jp02rm.htm
159 https://www.catholicnewsagency.com/news/could-mary-be-getting-a-new-title-this-year-44675
160 https://www.ewtn.com/catholicism/library/fifth-marian-dogma-5671; “Vox Populi Mariae Mediatrici is a lay organization seeking the papal definition of the Blessed Virgin Mary as Coredemptrix, Mediatrix of all graces and Advocate of the people of God.”
161 Encyclical, March 25, 1987; https://www.newadvent.org/library/docs_jp02rm.htm
162 Manfred Hauke, The Second Vatican Council’s Doctrine on Mary and St. Pope John Paul II’s Interpretation of It, p. 22.
163 Friberg Lexicon.
164 Strong’s Online.
165 Ibid.
166 https://www.dictionary.com/browse/remnant?s=t
167 Friberg Lexicon.
168 Strong’s Online; Stephanus 1550 NT.
169 BDB.
170 Friberg Lexicon.
171 Strong’s Online.
172 Friberg Lexicon.
173 Friberg Lexicon; Stephanus 1550 NT.
174 Strong’s Online.
175 Friberg Lexicon.
176 Strong’s Online.
177 Friberg Lexicon.
178 Stephanus 1550 NT.
179 Strong’s Online.
180 Ibid.
181 Ibid.
182 Ibid.
183 Ibid.
184 Friberg Lexicon.
185 Friberg Lexicon; Stephanus 1550 NT.
186 Friberg Lexicon.
187 Ibid.
188 https://www.jewishvoice.org/read/article/gods-festivals-and-christian-faith
189 https://forward.com/news/456599/pastors-wrapped-in-torah-why-so-many-christians-are-appropriating-jewish/
190 Liddell-Scott Lexicon; Friberg Lexicon.
191 https://jewishencyclopedia.com/articles/10965-month
192 Holladay Lexicon, Bibleworks 8; modern Jews celebrate the first day of the seventh month as Rosh Hashanah, their New Year, yet this is clearly a Jewish tradition that does not find support within the Scriptures. How this change came about seems to be a mystery but by the second century AD, the change was already evident; https://www.myjewishlearning.com/article/how-rosh-hashanah-became-new-years-day/
193 https://jewishencyclopedia.com/articles/9308-kiddush-lebanah
194 Strong’s Online.
195 https://www.logosapostolic.org/bible_study/452-sabbaton.htm#b1.4.
196 For a thorough study, go to https://www.thenarrowtruth.com/what-of-the-sabbath.html.
197 Strong’s Online.
198 Strong’s Online; Holladay Lexicon.
199 BDB; https://jewishencyclopedia.com/articles/724-accommodation-of-the-law.
200 Strong’s Online; BDB.
201 “The solemn act of blessing and hallowing is the institution of a perpetual order of seventh-day rest …” Barnes Notes on Genesis 2:3 (ESword).
202 Stephanus 1550 NT; Friberg Lexicon.
203 https://www.dictionary.com/browse/shadow?s=t
204 Stephanus 1550 NT; Friberg Lexicon.
205 Stephanus 1550 NT; Friberg Lexicon; Strong’s Online.
206 Friberg Lexicon; Strong’s Online.
207 Friberg Lexicon; Gingrich Lexicon.
208 Ernest L. Martin, The Temples that Jerusalem Forgot, p. 18.
209 Strong’s Online.
210 Stephanus 1550 NT; Friberg Lexicon.
211 Stephanus 1550 NT; Gingrich Lexicon; Friberg Lexicon.
212 Strong’s Online.
213 Strong’s Online; Friberg Lexicon.
214 Friberg Lexicon.
215 https://www.churchofjesuschrist.org/study/history/topics/angel-moroni?lang=eng
216 https://blog.lifeassuranceministries.org/2020/08/13/investigating-ellen-whites-angel/
217 https://www.newmuslimacademy.org/gabriel-in-the-story-of-the-messenger-muhammad-2/
218 https://www.mrm.org/what-do-mormons-believe-about-the-bible
219 Ibid.
220 https://whiteestate.org/legacy/issues-scripsda-html/
221 Ibid.
222 https://www.whyislam.org/common-ground/christianity-and-islam/
223 https://www.quora.com/Who-is-an-infidel-according-to-Islam?share=1
224 https://www.chicagonow.com/midwestern-muslim/2012/02/who-are-the-infidels/
225 Joel Richardson, The Islamic Antichrist, p. 156.
226 Stephanus 1550 NT; Friberg Lexicon.
227 Ibid.
228 https://ellenwhite.org/articles/76
229 https://egwwritings-a.akamaihd.net/pdf/en_1SM.pdf; Manuscript 24, 1886.
230 https://whiteestate.org/legacy/issues-scripsda-html/
231 https://egwwritings.org/?ref=en_BHP.185.7¶=654.1019; Ellen G. White’s Claim to Inspiration.
232 Ibid.
233 Ibid.
234 Strong’s Online.
235 Ibid.
236 Friberg Lexicon; Strong’s Online.
237 Strong’s Online.
238 https://www.ntgreek.org/learn_nt_greek/subj-negation.htm
239 Strong’s Online.
240 Liddell-Scott Lexicon; Gingrich Lexicon.
241 Friberg Lexicon; Stephanus 1550 NT.
242 Ibid.
243 Friberg Lexicon.
244 Ibid.
245 Stephanus 1550 NT.
246 Strong’s Online.
247 Friberg Lexicon.
248 Strong’s Online.
249 Stephanus 1550 NT.
250 Strong’s Online; Friberg Lexicon.
251 Stephanus 1550 NT; Friberg Lexicon.
252 Ibid.
253 Ibid.
254 Stephanus 1550 NT; Gingrich Lexicon.
255 https://www.wayoflife.org/reports/a_refutation_of_replacement_theology.php
256 https://www.wayoflife.org/database/study_bible_dispensationally.html
257 Stephanus 1550 NT; Friberg Lexicon.
258 https://www.wayoflife.org/reports/a_refutation_of_replacement_theology.php
259 His desperate need to keep Israel and the Church separate comes through his total dedication to a dispensational view of the Bible; it is his devotion to dispensationalism that clouds his ability to look at the message of Scripture as being a progression from Genesis to Revelation: God’s Message to mankind with the continuous focus being on the Lord Jesus (Revelation 19:13); https://www.wayoflife.org/reports/the_amazing_journey_of_the_aleppo_codex.php.
260 Stephanus 1550 NT.
261 Stephanus 1550 NT; Friberg Lexicon.
262 Billy Graham, Just As I Am, p. 277.
263 https://www.motherteresa.org/what-others-said.html#graham
264 https://www.eaec.org/cults/rc/mother_teresa.htm
265 https://www.traditioninaction.org/Questions/B218_MotherTeresa-Letter.html
266 https://www.biography.com/religious-figure/mother-teresa
267 Stephanus 1550 NT.
268 Strong’s Online.
1 Stephanus 1550 NT, Bibleworks 8.
2 Strong’s Online, https://onlinebible.net/; the parallel to parakletos (Comforter, Holy Spirit) is evident.
3 Ibid.
4 Ibid.
5 Stephanus 1550 NT; Friberg Lexicon, Bibleworks 8.
6 Ibid.
7 Vine’s Expository Dictionary of Old and New Testament Words, “understanding.”
8 https://www.ntgreek.org/learn_nt_greek/conditional_sentences.htm#CONDITIONAL_PDF.
9 Strong’s Online; all of the forms of the word love used here are rooted in agape – love that is a choice.
10 Stephanus 1550 NT; Strong’s Online; Friberg Lexicon.
11 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon, Bibleworks 8.
12 Strong’s Online; https://www.ntgreek.org/learn_nt_greek/verbs1.htm#AORIST.
13 Strong’s Online.
14 Ibid.
15 The U, P and L used in this paragraph are three parts of the five-part TULIP of Calvinism: T – Total depravity, man is so sinful that he cannot even choose to believe in the Lord Jesus without divine enablement, which is why God must do the choosing; U – Unconditional election – God has pre-determined who will be saved regardless of the individual’s attitude toward Him; L – Limited atonement – Jesus did not die for all of the world but only for those whom God has chosen for salvation; I – Irresistible grace – those whom God has pre-determined for salvation will not be able to resist His saving grace; P – perseverance of the saints – those whom God has chosen will not be lost because they have been pre-determined by God to salvation. It is a closed-loop theology that is built upon man’s inability to even believe in the Lord; within this reasoning, God must do it all and, therefore, it is by God’s choice that many will be sent to the Lake of Fire – their eternal misery will be God’s fault since, within this reasoning, He is the author of sin. Calvinists will argue vehemently against such a statement, yet this remains the logical end of their theology.
16 Friberg Lexicon.
17 Strong’s Online.
18 Strong’s Online; Gingrich Lexicon.
19 Strong’s Online; Friberg Lexicon.
20 Ibid.
21 Stephanus 1550 NT.
22 Strong’s Online; Friberg Lexicon.
23 Friberg Lexicon.
24 Strong’s Online.
25 Friberg Lexicon.
26 Gingrich Lexicon; Friberg Lexicon.
27 Friberg Lexicon.
28 Strong’s Online.
29 A definition of theology: “the study of religious faith, practice, and experience; especially: the study of God and of God's relation to the world” (https://www.merriam-webster.com/dictionary/theology). There is nothing within the term theology to assure anyone that the understanding derived from such study is Biblical. We must remain alert!
30 Strong’s Online; Friberg Lexicon.
31 Liddell-Scott Lexicon, Bibleworks 8.
32 Strong’s Online; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
33 Strong’s Online; Friberg Lexicon.
34 Strong’s Online; Friberg Lexicon; Liddell-Scott Lexicon; Gingrich Lexicon; https://www.ntgreek.org/learn_nt_greek/conditional_sentences.htm#CONDITIONAL_PDF.
35 Strong’s Online; Liddell-Scott Lexicon; Gingrich Lexicon.
36 Strong’s Online.
37 Strong’s Online; Liddell-Scott Lexicon.
38 Strong’s Online; Friberg Lexicon.
39 Strong’s Online.
40 Friberg Lexicon; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
41 Stephanus 1550 NT; Strong’s Online.
42 Strong’s Online; Friberg Lexicon.
43 Strong’s Online.
44 https://www.iep.utm.edu/gnostic/
45 Ibid.
46 http://www.jewishencyclopedia.com/articles/5867-essenes
47 Strong’s Online; Friberg Lexicon.
48 Ibid.
49 Stephanus 1550 NT; Friberg Lexicon.
50 Friberg Lexicon.
51 Stephanus 1550 NT; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
52 Strong’s Online; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
53 Friberg Lexicon.
54 Strong’s Online; Friberg Lexicon.
55 Friberg Lexicon; Stephanus 1550 NT.
56 https://www.ntgreek.org/learn_nt_greek/verbs1.htm#AORIST.
57 Friberg Lexicon.
58 https://en.wikiquote.org/wiki/Russian_proverbs
59 Stephanus 1550 NT; Friberg Lexicon.
60 https://www.christianity.com/church/church-history/timeline/1-300/gnosticism-11629621.html
61 Friberg Lexicon; Stephanus 1550 NT.
62 Strong’s Online.
63 Ibid.
64 Stephanus 1550 NT; Friberg Lexicon.
65 http://webstersdictionary1828.com/Dictionary/discern
66 Strong’s Online.
67 BDB; Leningrad Hebrew OT, Bibleworks 8.
68 John MacArthur, The Truth War, p. 44.
69 Ibid, p. 45.
70 The KJV, in Matthew, says that both soils “received the word,” but the Greek actually places the focus on the Word being sown in the rocky and weedy soils; the rocky soil is receiving (accepting) the word with joy, the weedy soil is hearing the word and it is the resulting growth that is being choked out – therefore, although it is a little more difficult from Matthew’s account to determine that there was life in both cases (i.e., they were believing), it is there for those who desire the truth in this matter.
71 Strong’s Online.
72 https://www.etymonline.com/search?q=philosophy
73 https://www.dictionary.com/browse/philosophy?s=t
74 Strong’s Online.
75 https://www.wikiwand.com/en/Adventism, amended; selected because of its relative simplicity.
76 Strong’s Online; Friberg Lexicon; Liddell-Scott Lexicon.
77 Strong’s Online; Friberg Lexicon.
78 Friberg Lexicon.
79 Stephanus 1550 NT; Gingrich Lexicon.
80 BDB.
81 Friberg Lexicon.
82 Friberg Lexicon; Strong’s Online.
83 Personal correspondence from Wilbert Unger of Bethel Baptist, London, ON (June 12, 2008); my question pertained to David Cloud’s “Biblical” support for a stringent church membership (this is David Cloud’s sending church). From my experience, the restriction to only members being permitted to participate in the activities of a Fundamental Baptist Church (i.e., teaching, singing, playing, praying, reading Scripture, etc.) is subjective and arbitrary (certainly not Biblical); this becomes very evident when a non-member is permitted to give financially and clean the facilities.
84 Strong’s Online.
85 Friberg Lexicon.
86 Strong’s Online.
87 Ibid.
88 Friberg Lexicon.
89 Stephanus 1550 NT; Friberg Lexicon; Strong’s Online.
90 Stephanus 1550 NT.
91 Strong’s Online; Friberg Lexicon.
92 Strong’s Online; the word comes from a- as a negative, and peitho, which means to be persuaded; this is a refusal to be persuaded, making obedience impossible.
93 Stephanus 1550 NT.
94 Stephanus 1550 NT; Friberg Lexicon.
95 Strong’s Online.
96 Stephanus 1550 NT.
97 Strong’s Online.
98 BDB.
99 Strong’s Online; Friberg Lexicon.
100 Strong’s Online; Stephanus 1550 NT.
101 Ibid.
102 Strong’s Online.
103 Strong’s Online; Stephanus 1550 NT.
104 Stephanus 1550 NT.
105 Strong’s Online; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
106 Strong’s Online.
107 Stephanus 1550 NT; Gingrich Lexicon.
108 Friberg Lexicon.
109 Stephanus 1550 NT.
110 Friberg Lexicon; Stephanus 1550 NT.
111 Friberg Lexicon.
112 Stephanus 1550 NT; Gingrich Lexicon; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
113 Friberg Lexicon.
114 http://www.scborromeo.org/ccc/para/1131.htm (Catholic Catechism).
115 https://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a1.htm
116 Ibid.
117 http://www.scborromeo.org/ccc/para/1131.htm
118 https://www.lincolndiocese.org/news/diocesan-news/13445-ask-the-register-what-are-required-dispositions
119 John Calvin, The Institutes of the Christian Religion, Book 4, Chapter 15, Section 1.
120 Ibid, Book 4, Chapter 16, Section 4.
121 Small Catechism of Martin Luther, “The Sacrament of Holy Baptism,” Section II. (http://ctkelc.org/wp-content/uploads/2012/01/Martin-Luthers-Small-Catechism.pdf)
122 https://www.patheos.com/blogs/justandsinner/what-is-the-lutheran-view-of-baptism/
123 https://anglicancompass.com/holy-baptism/
124 https://www.anglican.ca/about/beliefs/39-articles/
125 Strong’s Online.
126 Friberg Lexicon.
127 Strong’s Online; Friberg Lexicon; Stephanus 1550 NT.
128 Friberg Lexicon.
129 Stephanus 1550 NT.
130 Strong’s Online.
131 Strong’s Online; Friberg Lexicon.
132 Friberg Lexicon.
133 Friberg Lexicon; Stephanus 1550 NT.
134 Friberg Lexicon.
135 Friberg Lexicon; Stephanus 1550 NT.
136 Friberg Lexicon.
137 Strong’s Online; Friberg Lexicon.
138 Apostasy is frequently redefined today to make it quite anemic and different from its real meaning; however, that does nothing to change the fact that the doctrines known as eternal security and perseverance of the saints are unbiblical. For more on this, consider my study: https://www.thenarrowtruth.com/what-is-apostasy.html.
139 Friberg Lexicon.
140 Stephanus 1550 NT; Gingrich Lexicon.
141 Friberg Lexicon.
142 Strong’s Online; Friberg Lexicon.
143 Ibid.
144 Stephanus 1550 NT; Friberg Lexicon.
145 Strong’s Online.
146 Friberg Lexicon; Strong’s Online.
147 Friberg Lexicon.
148 Strong’s Online; Friberg Lexicon; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
149 This is uncertain at best, not knowing the metal that was in the talent; however, a Roman denarius was equivalent to a day’s wages and there are 6,000 denarii in one talent – based on this, 10,000 talents is equal to over 194,000 Jewish years of labor (working 6 days/week). Merrill F. Unger, Unger’s Bible Dictionary, “talent.”
150 One pence equals one denarius (one days’ wages); 100 pence would be a little less than 17 weeks of work. Merrill F. Unger, Unger’s Bible Dictionary, “penny.”
151 Friberg Lexicon.
152 Friberg Lexicon; Liddell-Scott Lexicon; Stephanus 1550 NT.
153 Strong’s Online.
154 Stephanus 1550 NT.
155 http://webstersdictionary1828.com/Dictionary/ “catholic,” “ecumenic.”
156 Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen Gentium, #62; http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html
157 https://orthodoxwiki.org/Theotokos
158 Encyclical, March 25, 1987; https://www.newadvent.org/library/docs_jp02rm.htm
159 https://www.catholicnewsagency.com/news/could-mary-be-getting-a-new-title-this-year-44675
160 https://www.ewtn.com/catholicism/library/fifth-marian-dogma-5671; “Vox Populi Mariae Mediatrici is a lay organization seeking the papal definition of the Blessed Virgin Mary as Coredemptrix, Mediatrix of all graces and Advocate of the people of God.”
161 Encyclical, March 25, 1987; https://www.newadvent.org/library/docs_jp02rm.htm
162 Manfred Hauke, The Second Vatican Council’s Doctrine on Mary and St. Pope John Paul II’s Interpretation of It, p. 22.
163 Friberg Lexicon.
164 Strong’s Online.
165 Ibid.
166 https://www.dictionary.com/browse/remnant?s=t
167 Friberg Lexicon.
168 Strong’s Online; Stephanus 1550 NT.
169 BDB.
170 Friberg Lexicon.
171 Strong’s Online.
172 Friberg Lexicon.
173 Friberg Lexicon; Stephanus 1550 NT.
174 Strong’s Online.
175 Friberg Lexicon.
176 Strong’s Online.
177 Friberg Lexicon.
178 Stephanus 1550 NT.
179 Strong’s Online.
180 Ibid.
181 Ibid.
182 Ibid.
183 Ibid.
184 Friberg Lexicon.
185 Friberg Lexicon; Stephanus 1550 NT.
186 Friberg Lexicon.
187 Ibid.
188 https://www.jewishvoice.org/read/article/gods-festivals-and-christian-faith
189 https://forward.com/news/456599/pastors-wrapped-in-torah-why-so-many-christians-are-appropriating-jewish/
190 Liddell-Scott Lexicon; Friberg Lexicon.
191 https://jewishencyclopedia.com/articles/10965-month
192 Holladay Lexicon, Bibleworks 8; modern Jews celebrate the first day of the seventh month as Rosh Hashanah, their New Year, yet this is clearly a Jewish tradition that does not find support within the Scriptures. How this change came about seems to be a mystery but by the second century AD, the change was already evident; https://www.myjewishlearning.com/article/how-rosh-hashanah-became-new-years-day/
193 https://jewishencyclopedia.com/articles/9308-kiddush-lebanah
194 Strong’s Online.
195 https://www.logosapostolic.org/bible_study/452-sabbaton.htm#b1.4.
196 For a thorough study, go to https://www.thenarrowtruth.com/what-of-the-sabbath.html.
197 Strong’s Online.
198 Strong’s Online; Holladay Lexicon.
199 BDB; https://jewishencyclopedia.com/articles/724-accommodation-of-the-law.
200 Strong’s Online; BDB.
201 “The solemn act of blessing and hallowing is the institution of a perpetual order of seventh-day rest …” Barnes Notes on Genesis 2:3 (ESword).
202 Stephanus 1550 NT; Friberg Lexicon.
203 https://www.dictionary.com/browse/shadow?s=t
204 Stephanus 1550 NT; Friberg Lexicon.
205 Stephanus 1550 NT; Friberg Lexicon; Strong’s Online.
206 Friberg Lexicon; Strong’s Online.
207 Friberg Lexicon; Gingrich Lexicon.
208 Ernest L. Martin, The Temples that Jerusalem Forgot, p. 18.
209 Strong’s Online.
210 Stephanus 1550 NT; Friberg Lexicon.
211 Stephanus 1550 NT; Gingrich Lexicon; Friberg Lexicon.
212 Strong’s Online.
213 Strong’s Online; Friberg Lexicon.
214 Friberg Lexicon.
215 https://www.churchofjesuschrist.org/study/history/topics/angel-moroni?lang=eng
216 https://blog.lifeassuranceministries.org/2020/08/13/investigating-ellen-whites-angel/
217 https://www.newmuslimacademy.org/gabriel-in-the-story-of-the-messenger-muhammad-2/
218 https://www.mrm.org/what-do-mormons-believe-about-the-bible
219 Ibid.
220 https://whiteestate.org/legacy/issues-scripsda-html/
221 Ibid.
222 https://www.whyislam.org/common-ground/christianity-and-islam/
223 https://www.quora.com/Who-is-an-infidel-according-to-Islam?share=1
224 https://www.chicagonow.com/midwestern-muslim/2012/02/who-are-the-infidels/
225 Joel Richardson, The Islamic Antichrist, p. 156.
226 Stephanus 1550 NT; Friberg Lexicon.
227 Ibid.
228 https://ellenwhite.org/articles/76
229 https://egwwritings-a.akamaihd.net/pdf/en_1SM.pdf; Manuscript 24, 1886.
230 https://whiteestate.org/legacy/issues-scripsda-html/
231 https://egwwritings.org/?ref=en_BHP.185.7¶=654.1019; Ellen G. White’s Claim to Inspiration.
232 Ibid.
233 Ibid.
234 Strong’s Online.
235 Ibid.
236 Friberg Lexicon; Strong’s Online.
237 Strong’s Online.
238 https://www.ntgreek.org/learn_nt_greek/subj-negation.htm
239 Strong’s Online.
240 Liddell-Scott Lexicon; Gingrich Lexicon.
241 Friberg Lexicon; Stephanus 1550 NT.
242 Ibid.
243 Friberg Lexicon.
244 Ibid.
245 Stephanus 1550 NT.
246 Strong’s Online.
247 Friberg Lexicon.
248 Strong’s Online.
249 Stephanus 1550 NT.
250 Strong’s Online; Friberg Lexicon.
251 Stephanus 1550 NT; Friberg Lexicon.
252 Ibid.
253 Ibid.
254 Stephanus 1550 NT; Gingrich Lexicon.
255 https://www.wayoflife.org/reports/a_refutation_of_replacement_theology.php
256 https://www.wayoflife.org/database/study_bible_dispensationally.html
257 Stephanus 1550 NT; Friberg Lexicon.
258 https://www.wayoflife.org/reports/a_refutation_of_replacement_theology.php
259 His desperate need to keep Israel and the Church separate comes through his total dedication to a dispensational view of the Bible; it is his devotion to dispensationalism that clouds his ability to look at the message of Scripture as being a progression from Genesis to Revelation: God’s Message to mankind with the continuous focus being on the Lord Jesus (Revelation 19:13); https://www.wayoflife.org/reports/the_amazing_journey_of_the_aleppo_codex.php.
260 Stephanus 1550 NT.
261 Stephanus 1550 NT; Friberg Lexicon.
262 Billy Graham, Just As I Am, p. 277.
263 https://www.motherteresa.org/what-others-said.html#graham
264 https://www.eaec.org/cults/rc/mother_teresa.htm
265 https://www.traditioninaction.org/Questions/B218_MotherTeresa-Letter.html
266 https://www.biography.com/religious-figure/mother-teresa
267 Stephanus 1550 NT.
268 Strong’s Online.