The Epistle of Colossians (2024 edition)

STUDY NOTES ON THE HOLY SCRIPTURES Using a Theme-based Approach to Identify Literary Structures By Gary H. Everett THE EPISTLE OF COLOSSIANS September 2024 Edition All Scripture quotations in English are taken from the Authorized Version (King James Version) unless otherwise noted. Some words have been emphasized by the author of this commentary using bold or italics. The Crucifixion image on the book cover was created by the author’s daughter Victoria Everett in 2012. © Gary H. Everett, 1981-2024 All rights reserved. No part of this work may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, without prior written permission from the author or publisher. The exception would be brief quotations in reviews for the purpose of marketing this book. Dedication To my loving wife Menchu, And our precious children, Elisabeth, Victoria, Michael, and Kate, Who have chosen to travel with me along This journey of faith in Jesus Christ iii The Three-Tiered Thematic Scheme Shaping the Theological Framework of the Epistle of Colossians by Its Foundational, Structural, and Imperative Themes Foundational Theme – The Doctrines of the New Testament Church Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; Ephesians 3:8 Structural Theme – The Office and Ministry of Jesus Christ in His Lordship over the Church And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. Colossians 1:18 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Colossians 1:26-27 Imperative Theme – The Crucified Life of the Believer is Demonstrated in Allowing Christ to Have Preeminence in One’s Daily Lifestyle And ye are complete in him, which is the head of all principality and power: Colossians 2:10 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. Colossians 3:1-3 iv ABBREVIATIONS1 ANF The Ante-Nicene Fathers: Translations of the Writings of the Fathers Down to A.D. 325, 10 vols. American ed. Eds. Alexander Roberts, James Donaldson, and A. Cleveland Cox. Edinburgh: T. & T. Clark; Grand Rapids, Michigan: William B. Eerdmans Publishing Company; Oak Harbor, WA: Logos Research Systems, 1997. Logos. ASV American Standard Version. Oak Harbor, WA: Logos Research Systems, Inc., c1901, 1995. Logos. BAGD Arndt, William F., F. Wilber Gingrich, Frederick William Danker, and Walter Bauer. A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd edition. Chicago: University of Chicago Press, c1957, 2000. Logos. BDB Brown, Francis, S. R. Driver, and Charles Briggs. A Hebrew and English Lexicon of the Old Testament. Oxford: Clarendon Press, 1906. Beck Beck, William F. The New Testament in the Language of Today. Saint Louis, Missouri: Concordia Publishing House, c1963. Darby Darby, John Nelson. The Holy Scriptures: A New Translation from the Original Languages. Oak Harbor: Logos Research Systems, 1996. Logos. GE Montanari, Franco. The Brill Dictionary of Ancient Greek. Eds. Madeleine Goh and Chad Schroeder. Leiden; Boston: Brill, 2015. Logos. 1 Abbreviations for the books of the Holy Bible are taken from Patrick H. Alexander, John F. Kutsko, James D. Ernest, Shirley Decker-Lucke, and David L. Petersen, eds., The SBL Handbook of Style for Ancient Near Eastern, Biblical, and Early Christian Studies (Peabody, Mass: Hendrickson Publishers, Inc., 1999), 73-74. v JBL Journal of Biblical Literature Josephus Josephus, Flavius. The Works of Josephus: Complete and Unabridged. Trans. William Whiston. Peabody, Mass: Hendrickson, 1987. Logos. KJV The Holy Bible: King James Version, electronic Edition of the 1900 Authorized Version. Bellingham, WA: Logos Research Systems, Inc., 2009. Logos. LSJ Liddell, Henry George, and Robert Scott. A GreekEnglish Lexicon. Oxford: Clarendon Press, 1996. Logos. LXX Septuaginta: With morphology. Ed. Alfred Rahlfs. Stuttgart: Deutsche Bibelgesellschaft, c1979, 1996. Logos. NIV New International Version of the Holy Bible. Grand Rapids, Michigan: Zondervan Bible Publishers, 2001. Logos. NPNF 1 A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, 14 vols. Eds. Henry Wace and Philip Schaff. Edinburgh: T. & T. Clark; Grand Rapids, Michigan: William B. Eerdmans Publishing Company; Oak Harbor, WA: Logos Research Systems, 1997. Logos. NPNF 2 A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, 14 vols. Eds. Henry Wace and Philip Schaff. Edinburgh: T. & T. Clark; Grand Rapids, Michigan: William B. Eerdmans Publishing Company; Oak Harbor, WA: Logos Research Systems, 1997. Logos. PG Jacques Paul Migne, Scripturae Sacrae Cursus Completus, Patrologia Graeca, 161 vols. Parisiis: Excudebat Migne, 1857-66. PL Jacques Paul Migne, Scripturae Sacrae Cursus Completus, Patrologia Latina, 221 vols. Parisiis: Excudebat Migne, 1844-55. vi TR (Textus Receptus) Scrivener, F. H. A. Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ. NOVUM TESTAMENTUM. Cantabrigiae, Deighton: Bell et Soc; Londini: Whittaker et Soc, 1877. Weymouth Weymouth, Richard Francis. The New Testament in Modern Speech: An Idiomatic Translation into Everyday English from the Text of “The Resultant Greek Testament”. Ed. Ernest Hampden-Cook. London: James Clarke and Co., 1908. YLT Robert Young, R. Young’s Literal Translation. Bellingham, WA: Logos Bible Software, 1997. Logos. vii CONTENTS PREFACE ........................................................................................................... ix INTRODUCTION TO THE EPISTLE OF COLOSSIANS ..................................1 HISTORICAL SETTING ...............................................................................15 I. The Cultural and Historical Background ................................................16 II. The Authorship and Canonicity ............................................................23 III. The Date and Place of Writing.............................................................36 IV. The Recipients .....................................................................................45 LITERARY STYLE (GENRE) ......................................................................47 I. The Genre and Characteristics of the Book ............................................48 II. The Occasion.........................................................................................51 III. The Purpose .........................................................................................55 THEOLOGICAL FRAMEWORK .................................................................59 I. The Thematic Scheme ............................................................................59 II. The Literary Structure ...........................................................................84 III. Outline of the Literary Structure ........................................................ 113 THE TEXT, EXEGESIS, AND COMMENTS ................................................. 115 APPENDIX 1: CENTRAL IDEAS FOR SERMON PREPARATION ............ 212 APPENDIX 2: THEMATIC SCHEME OF THE OLD TESTAMENT ............ 228 APPENDIX 3: THEMATIC SCHEME OF THE NEW TESTAMENT ........... 229 BIBLIOGRAPHY ............................................................................................. 230 viii PREFACE This Bible commentary is a portion of my on-going personal Bible studies that began as a seminary student when I was a young man. In this preface, I would like to tell you how these study notes developed and pray a blessing upon those who take the time to read these notes. How These Study Notes Developed in My Life. As a child of God, I can testify to the transforming power of the Holy Scriptures. It is to this Great Book of God’s plan of redemption for mankind that I humble myself by acknowledging my weaknesses and reverencing its divine power to transform my frail life marked with sins and failures. I would not want to tell you all the sins that I have committed; for I am too ashamed, and they have been washed away through the blood of the Lamb; but I do want to tell you about the Saviour who reached down and lifted me up and holds me each day lest I stumble again. Therefore, what words am I worthy to utter, except what the Word of God says about our redemption; for there is none other name given among men whereby we must be saved, but in the name of Jesus Christ our Blessed Redeemer. To Him be all the glory forever and ever. Amen. Therefore, in this preface, I would like to discuss briefly my personal salvation experience and desire to study God’s Word, an encounter with the divine nature of God’s Word, the decision to record personal insights into God’s Word, the cost of dedicating oneself to the study of God’s Word, and the goal of recording my study notes on God’s Word. My Personal Salvation Experience and Desire to Study God’s Word. The pursuit of understanding the Scriptures has been an amazing journey for me, as it should be for anyone. On Sunday morning, March 28, 1965, our pastor, Brother Frank H. Morgan, gave the altar call at Hiland Park Baptist Church, Panama City, Florida after preaching from the text of John 3:7 and 3:16. I tugged on my mom’s sleeve asking her permission to walk the aisle to be saved. I still remember the tears of emotion standing in front of everyone as he asked me questions about my decision. I began to make my first efforts along this journey by listening to the preacher’s sermons. Again, in June 1979, fresh out of college, I sat on the steps of this same church one late summer night to rededicate my life to Jesus Christ as Lord and Saviour, sorrowful and repentant of my sins. I walked the aisle the next Sunday to make this ix commitment public. At the age of twenty-one, this sincere commitment gave me a clearer direction along this journey as I began to read the Bible consistently for the first time. Seeing my desire to serve the Lord, my dear pastor Robert E. Strickland counselled me to attend Bible school. Driven by a passion to understand the Scriptures, I followed his counsel and attended a Bible seminary to pursue my studies with all diligence. An Encounter with the Divine Nature of God’s Word. In my first years as a Bible student on the campus of Southwestern Baptist Theological Seminary in Fort Worth, Texas (1980-83), I had a brief encounter with the Scriptures that would forever change my way of approaching God’s Word. During a devotional time in the book of Isaiah between classes and studies, His precious Word seemed to come alive off the pages of my Bible, vibrating the very life of God into my spirit, opening these pages up as divine revelation far beyond my natural understanding. In the midst of much academic seminary studies, this event assured me of the divine, supernatural power of God’s Word to speak to me, transform me, and to meet every need in my daily lives while engaging in the academic aspect of the Holy Bible. In other words, I learned to value both the academic side of Bible study as well as the personal, devotional side of seeking a personal walk with the Lord. Since then, I have endeavored as much as possible to allow the Scriptures to speak to me unhindered by preconceived theological, cultural, denominational, or experiential views, so that God’s Word could be “the pure milk of the Word” that God provided to nourish souls of His children (1 Pet 2:2). As our hearts are pure before Him, His Word appears in its purest form to us, and it is able to minister to us in a powerful, life changing way, strengthening us and guiding in our daily walk with the Lord and Saviour Jesus Christ. Jesus describes this pureness of heart in Matthew 6:22, “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.” His disciples struggled with understanding Jesus’s teachings during His public ministry. Mark describes their struggles to understand as a hardness of heart, saying, “For they considered not the miracle of the loaves: for their heart was hardened.” (Mark 6:52) Solomon reflects this divine truth when he writes, “A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth.” (Prov 14:6) Dwight L. Moody made a similar statement, saying, “I believe that God reveals His deeper truths to the eye of faith. Those who come to the Bible in a devotional spirit, seeking to know more of God and His will regarding us, are the most blessed.”2 Thus, a pure heart before God is the key to understanding the Holy Scriptures. A second key to understanding the Scriptures is the baptism of the Holy Spirit with the evidence of speaking in tongues. This is a real experience subsequent to being born again that transforms the life of a believer and enhances his/her understanding of the Scriptures as testified throughout the book of Acts. After this experience, the Scriptures began to come alive in me and fellowship with the Holy Spirit became 2 Dwight L. Moody, “How to Study the Bible,” These Times 75.12 (1 November 1966): 24. x real. This experience protected me from making an allegiance to my church denomination organization and its church creed. Instead, I made an allegiance to the Lord and promised Him that I was willing to believe whatever the Bible taught. With this prayer, the Lord began to bring people into my life with deeper insights into the Word of God. Thus, the baptism of the Holy Spirit is another key to understanding the Holy Scriptures. The Decision to Record My Personal Insights into God’s Word. As a young Christian and seminary student, I developed the habit of sharing my personal insights in the Scriptures with fellow seminary students. One of these students (Carry Newman) suggested that I write down these insights. His comment touched me as a profound word from the Lord. I took this advice and have been writing down notes ever since. For the first few years (1981-83), I took notes on scattered passages of Scriptures and stacked these papers together in a folder. While pastoring a few years later (1983-88), I arranged these study notes in the order of the books of the Bible because of their volume of size and clipped them into large notebooks. I carried these notebooks with me for the next eighteen years (198199), until I had gathered four notebooks on verse-by-verse comments and one notebook on topical studies, plus several notebooks on parsing of Hebrew and Greek words, as well as one notebook that I called “Inspiration,” where I organized personal song, poems, dreams, and words from the Lord. While in the mission field in Africa (1999), I hired the typing of these written notes into a computer format. As I began to edit these verse-by-verse notes on my computer over a two-year period, I realized for the first time that these study notes were taking the shape of a commentary on the Bible. I did not begin writing with this intent; I just want to be faithful to write down insights into God’s Word so that I would not forget them, and so that I could refer to them later. Because of a seminary education, I developed a theological framework within my mind to sort through the biblical theology and ideas that we hear every day. I am able to sort these ideas and hang them on theological pegs in my mind and later incorporate them in my study notes in an organized manner. I can listen to a sermon or teaching and glean something from them that has enough value to record into my study notes. This practice is similar to an experience I had as a college student at the University of Florida, Gainesville, Florida (1975-79). With an interest in archeology, I visited a site near Panama City Beach that has been inhabited by Native American Indians. During this visit, I collected several handfuls of broken pottery and proudly put them into a bag. I took this collection to college and showed it to one of my professors who taught archeology. After spreading them out on a table for him to see, he quickly sorted them into groups and briefly explained the common characteristics of each group based upon their shapes and artistic patterns. His skills impressed me because I was unable to see and think the way he did do. I had possessed this pottery for a while, but I was unable to sort them and understand their meaning. Because this professor had an education in this field of study, he viewed them differently than me. He was able xi to sort them into groups and understand a part of Native American Indian history from this pile of broken pottery, while I was content with just carrying around a pile of pieces. In a similar manner, many Christians carry around a bag of theological ideas gleaned from a pastor’s sermons. Just like this professor’s training in archeology, my theological education also involved years of grueling academic studies, although it seemed at the time to conflict with my devotional time with the Lord. However, these studies have paid off because I am able to sort through a “bag” of theological ideas encountered each day and see it at a deeper level than the average church member. When I encounter biblical teachings, I either dismiss them or I record them for further studies. If I sit down to study a particular topic, I am able to place it into my study notes in an organized manner. In this way, I have gained much exegetical insight into verses of the Bible, often returning years later to further develop and improve on these comments. Another advantage given to me by the grace of God is the decision as a young man in 1983 to step out of the denominational church structures and serve the Lord without these labels. If I had pursued a career within a particular denomination, I would be tempted to serve in the ministry as a career rather than a divine calling. I would have been tempted to adopt church creeds to please men rather than God. Although it has been more difficult to serve the Lord without the security of denominational structure, I have experienced the freedom to explore theological ideas without the fear of retribution from the regulations of such institutions. This has given me the freedom to read God’s Word without the filter and restraints of such pressures. However, I do respect denominational churches, and I love to worship the Lord in any of these churches. I simply do not want to be restricted by the traditions that develop within such structures. Although I grew up as a Southern Baptist in the southern United States, I have endeavored to let God’s Word determine my theology while being appreciative of a rich heritage in the Christian faith. The Cost of Dedicating Oneself to the Study of God’s Word. Anyone who dedicates himself to the study of God’s Holy Word encounters one of the greatest collections of treasures ever known to mankind. Having spent much of my life reading and commenting on the Holy Scriptures, I have found it increasingly exciting as the years go by. I wake up with fresh insights in the Scriptures, eager to open God’s Word. I go through the day thinking about and searching for the treasures of God’s Word; and I lie down and meditate upon the Scriptures. Although someone who endeavors to deliver the treasures of God’s Word to mankind deserves the best that life offers, this is not always what happens. He or she should be honored with palaces as their homes, and with royal libraries housing every possible resource for studies because of the priceless treasures they have discovered. He should be transported on private airplanes and driven in the finest cars with a motorcade as an escort. He should be fed the finest food. For those who sacrifice the most for their Saviour Jesus Christ, missionaries should be fully financed, and given frequent furloughs; pastors and teachers and evangelists xii and prophets should be given frequent sabbaticals and the greatest salaries in their respective economies. Unfortunately, many men and women of God who minister the Gospel would fall into pride and sin with such fleshly luxuries, so God give us the grace to serve Him amidst life’s hardships as well as prosperity. I do not look down upon any minister of the Gospel who lives a prosperous life as long as they manage it with humble, biblical principles. For all of us, we must wait until heaven for our true rewards. Although deserving of the best, many men and women who serve the Lord find resistance from the world, and particularly from religious communities, as Jesus says in Matthew 23:34, “Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city.” Paul makes a similar statement in Hebrews 11:36-38, “And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.” However, we accept our persecutions for Christ’s sake with joy and gladness of heart. In the midst of the cares of this world, the decision to take the time to study God’s Word and teach it to others has come at a great cost and sacrifice for myself and many others. For example, going overseas to work in the mission field cost me everything. However, the price one pays is worth the sacrifice. My obedience to the Holy Scriptures has ordered my steps through divine orchestration as I have followed God’s plan for my life. The Goal of Recording My Study Notes on God’s Word. As I continued to write, I realized that what we know about our past is based largely upon what men recorded in writing in the centuries past. In other words, men of ancient times still impact the world today because they chose to write down their thoughts. Therefore, I asked myself how far into the future can I reach? One of my favorite seminary professors, Jack MacGorman, tells the story of his father, who was a pastor in Canada, giving him advice about his career. When he graduated from college, MacGorman received an opportunity to pastor a great church in Houston, Texas. His father explained that while people were excited about his ministry skills while still so young, there will come a time when he is older, and people will expect more from him. Therefore, his father advised him to turn down the pastorate and attend graduate studies in seminary to advance his theological studies. As an older man in his eighties, MacGorman and his dear wife Ruth told me that he had trained approximately twenty-one thousand seminary students during his fifty-plus years as a seminary professor. He realized that his life impacted more people in the kingdom of Heaven as a seminary professor than as a pastor of a single congregation. In a similar manner, I believe the effort to write this Bible commentary will reach into the generations that follow and impact many lives, particularly serving as an aid to those pastors who have dedicated themselves to God’s Word. xiii My Prayer for Those who Read This Bible Commentary. My prayer for those who take the time to ready this Bible commentary is that this work will give many insights into God’s precious Word. I do not want this work to be a burden to those who feel compelled to read it. I have been careful not to write endless words of fruitless gain, but rather, to share with you my life of insight and fellowship with God’s precious and holy Word. I have been careful to follow those important principles of interpretation that were instilled in me as a Bible student. I fear writing anything down that contradicts the Holy Scriptures. While working my way through the literature of the early Church fathers late one night in March 2002, I closed my studies with this thought, “Be careful what you write, because one day some poor soul may have to read it.” Instead of being burdened by the study notes, my prayer is that you will be blessed as your read them with a better understanding of God’s Holy Word. Heavenly Father, in the name of your precious Son Jesus Christ our Lord and Saviour, I pray that this Bible commentary will bring glory to your Name, and that its readers will be drawn to You, to know You and to be blessed by You as the true and living God of heaven and earth. Gary Henry Everett xiv INTRODUCTION TO THE EPISTLE OF COLOSSIANS3 “Commentators should be expected to justify their work in adding to the vast number of works already available on the particular book or books of the New Testament by pleading better reasons than simply the requirement to contribute to a series.”4 I. Howard Marshall This introduction discusses the theological design of this commentary, the purpose and aim of Study Notes on the Holy Scriptures, the three-fold structure of the book introduction, hermeneutical principles used to identify the literary structure of the book, sermon outlines based upon the literary structure of the book, the doctrinal position of this work on the divine inspiration of the Holy Scriptures, and the message of the book. The Theological Design of This Commentary. The character and design of Study Notes on the Holy Scriptures serves to contribute uniquely to the field of biblical scholarship in two areas. First, I attempt to develop hermeneutical principles for the identification of the theological framework of the literary structures of the books of the Bible. Second, I attempt to use the theological framework of these literary structures to develop accurate sermon series for these books. Thus, this commentary takes the form primarily of a theological commentary rather than a critical/expository or homiletical/devotional one, though it contains elements of all of them. A critical commentary attempts to understand what the author said to his original audience through grammatical and historical research. A homiletical or devotional commentary attempts to explain how a passage of Scripture applies to an audience today. However, a theological commentary looks for the enduring truth within a passage that was as true for the original audience as it is today. Thus, a theological commentary bridges the gap of the ages past so that a book of the Bible can become applicable today. 3 The book introduction in this Bible commentary uses a four-level outline that follows an alphanumeric system: [omit] I. A. 1. a). While the first heading uses bold capital letters and no designation, the next four levels follow The Chicago Manual of Style. After the main heading, the other heading levels use bold and italicized headline style. See The Chicago Manual of Style, 15th edition (Chicago: The University of Chicago Press, 1982, 1993, 2003), 275. 4 I. Howard Marshall, A Critical and Exegetical Commentary on the Pastoral Epistles, in The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. J. A. Emerton, C. E. B. Cranfield, and G. N. Stanton (London; New York: T. & T. Clark International, 1999), xi. 1 The Purpose and Aim of Study Notes on the Holy Scriptures. The purpose of Study Notes on the Holy Scriptures is to aid preachers and teachers of the Word of God in following a clear preaching/teaching plan through a book of the Holy Scriptures with the aim of delivering the intended message that the author set out to deliver to his readers. These study notes serve as an aid to guide their hearers through the books of the Holy Bible in a systematic manner that allows the preacher to join sermons into a clearly defined unity and reach the overall objective of delivering a clear message to his congregation rather than a series of fragmented sermons. While developing a systematic structure, which I call a theological framework, for the books of the Holy Bible, I began to observe the efforts of pastors and preachers as they struggled to identify the various themes of the biblical texts during the course of expository preaching, and topical preaching as well. While cheering them on from the pew, I was often disappointed that the main themes of the biblical text were often amiss. In other words, the topical and expository preaching/teaching series was disjointed so that the speaker was not taking his hearers alone a clearly defined spiritual journey with an obvious destination. Topical preaching allows much freedom in delivering an inspired biblical message; however, it faces the temptation of proof-texting a message that conforms to one’s church creed. Expository preaching offers stricter guidelines, but they are not easy to follow because of fragmentation. While the expository preacher is compelled to deliver a text-driven sermon week after week in order to transform the congregation into the image of Christ, his efforts of crafting a sermon around the central message of his text is considered one of the most difficult parts of the pulpit ministry.5 Without some type of systematic approach 5 This challenge has not gone without notice. For example, Jerry Vines says, “[S]tating the main subject of a Scripture passage may be the most difficult area of sermon preparation. Broadus said, ‘To state one’s central idea as the heart of the sermon is not always easy, especially in textual and expository preaching.’ To do the necessary word study, to gather the needed background data, and to study the contextual considerations is not difficult. But to pull together in one succinct statement the essence of a paragraph of Scripture can be a most rigorous assignment.” See Jerry Vines and Jim Shaddix, Power in the Pulpit (Chicago, Illinois: Moody Press, 1999), 129. A fuller citation of John Broadus reveals the challenge of every pastor who struggles to identify the central idea of a text among a number of important ideas. Broadus goes on to say, “To state one’s central idea as the heart of the sermon is not always easy, especially in textual and expository preaching. But the achievement is worth the effort. Even when a text presents several ideas, all of which should be incorporated into the sermon, it is desirable to find for them some bond of unity, some primary idea that will serve as focus, or axis, or orbit. One may fix attention on one of the ideas as subject and consider the others in relation to it.” See John A. Broadus, On the Preparation and Delivery of Sermons, 4th ed., rev. Vernon L. Stanfield (1870; revision, New York: Harper & Row, 1979), 38. John Jowett says, “I have a conviction that no sermon is ready for preaching, not ready for writing out, until we can express its theme in a short, pregnant sentence as clear as a crystal. I find the getting of that sentence is the hardest, the most exacting, and the most fruitful labour in my study. . . . Let the preacher bind himself to the pursuit of clear conceptions, and let him aid his pursuit by demanding that every sermon he preaches shall express its theme and purpose in a sentence as lucid as his powers can command.” See 2 that identifies the literary structure, the expository preacher easily becomes lost while developing sermon series and preaching through a book of the Bible, causing the sermons to be disjointed because individual messages fail to support and develop the primary theological movement of the book. Without a clear, homiletical focus from the preacher, the congregation struggles to understand the importance of the sermon series; and thus, it fails to embrace the book’s overarching message. The goal of the expository preacher is to take his congregation on a spiritual journey through a book of the Bible, a journey with a clear destination that is continually echoed throughout a series of connected messages, a necessary journey if the preacher intends to transform the congregation into the image of the Lord Jesus Christ week by week, sermon by sermon. With this need in mind, an individual sermon text must hinge upon the bigger picture surrounding its context, a picture that encompasses the literary structure and thematic scheme of the entire book of the Holy Scripture, including the theme of the major division of the Bible in which the book has been divinely placed, with everything centered upon the primary, Christocentric framework of the Holy Scriptures themselves. In order to accomplish this task, the preacher must have a systematic method specifically designed for one of the most difficult tasks of the pulpit ministry. Study Notes on the Holy Scriptures is designed to offer a systematic method of biblical exegesis. In summary, the purpose of this commentary is to provide the biblical scholar with a commentary that relieves the tension between systematic theology and biblical theology. In other words, because the Holy Scriptures delivers a theological message in a systematic order, he can rely upon the central messages of each book to frame his systematic theology rather than his church creed. In addition, those who interpret the Bible without any systematic framework to keep them within bounds are compelled to interpret the Scriptures in a systematic manner. In addition, the purpose of this commentary is to provide the central ideas for the preacher/teacher to relieve him/her of the difficult task of finding them so that they can take their congregation/class along a clearly defined journey. Finally, the purpose of this commentary is to bridge the gap for the lay person between what the author said and what the Scriptures mean to him/her today. The Three-Fold Structure of the Book Introduction. In order to identify the central message of each book as a three-tiered statement, the book introduction in this Bible commentary addresses three major aspects of approaching the biblical text. These three aspects are entitled (1) the Historical Setting, (2) the Literary Style (Genre), and (3) the Theological Framework.6 These three major John Henry Jowett, The Preacher, His Life and Word: Yale Lectures (New York: Hodder and Stoughton, 1912), 133-134. 6 Someone may associate these three categories with Hermann Gunkel’s well-known three-fold approach to form criticism when categorizing the genre found within the book of Psalms: (1) “a common setting in life,” (2) “thoughts and mood,” (3) “literary forms.” In addition, the Word Biblical 3 sections of the book introduction coincide with the chronological development of historical and literary criticism.7 More specifically, the twentieth century offered three major approaches to biblical research, generally recognized as source, form, and redaction (composition) criticism. These three approaches developed as scholars searched for better ways to understand the meaning of the biblical text and its application to the modern reader. Over the past three decades, biblical research has adopted a wide array of approaches collected under the field of study called literary criticism.8 In the course of biblical scholarship, Commentary inserts sections entitled “Form/Structure/Setting” preceding its comments. Although such similarities were not intentional, but rather coincidental, the author was aware of them and found encouragement from them when assigning the three-fold scheme of historical setting, literary style, and theological framework to his introductory material. See Hermann Gunkel, The Psalms: A Form-Critical Introduction, trans. Thomas M. Horner, in Biblical Series, vol. 19, ed. John Reumann (Philadelphia, Pennsylvania: Fortress Press, 1967), 10; see also Word Biblical Commentary, eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker (Dallas, Texas: Word Incorporated, 1989-2007). 7 Historical criticism, a term often used to encompass the fields of critical studies called source, form, and redaction (composition) criticism, has been an important tool in the effort to bridge the gap between what the ancient author recorded in the biblical text and what the text means to the modern reader. Dissatisfaction with the weaknesses of existing, critical approaches for each generation of critical studies has been the driving force behind the “evolution” of modern biblical scholarship. For example, James Muilenburg’s 1968 address to the Society of Biblical Literature expressed the need for a new approach to the biblical text that went “beyond form criticism” because “historical criticism had come to an impasse, chiefly because of the excesses of source analysis.” He proposed a new methodology called redaction criticism. See James Muilenburg, “Form Criticism and Beyond,” JBL 88 (1969): 1, 18. With the recent focus upon literary criticism, Paul House says, “[L]iterary criticism arose at least in part because of impasses in older ways of explaining Scripture. Just as scholars began to look for a better way to understand the Scriptures when the various fields of historical criticism appeared to fragment the biblical text rather than reveal its intended meaning, scholars today are searching for new ways to identify hermeneutical sections and their respective meanings.” See Paul R. House, “The Rise and Current Status of Literary Criticism of the Old Testament,” in Beyond Form Criticism: Essays in Old Testament Literary Criticism, ed. Paul R. House, in Sources for Biblical and Theological Study, vol. 2 (Winona Lake, IN: Eisenbrauns, 1992), 3, 7; Grant Osborne, “Redaction Criticism,” New Testament Criticism and Interpretation, eds. David Alan Black and David S. Dockery (Grand Rapids, Michigan: Zondervan Publishing House, 1991), 199. In summarizing the historical development of critical approaches to Mark’s Gospel, Bruce Bain begins by saying, “The apparent lack or sufficiency in one method seems to have given impetus for the birth of the next method.” See Bruce Alan Bain, “Literary Surface Structures in Mark: Identifying Christology as the Purpose of the Gospel,” PhD diss., Fuller Theological Seminary, 1997 [on-line]; accessed 29 August 2013; available from http://search.proquest.com.aaron.swbts.edu/pqdthss/docview/304487757/1402E6CEA4242E4E21D/ 1?accountid=7073; Internet, 4. 8 Jeffery Weima offers an excellent discussion on literary criticism. The surveys of Stanley Porter and Craig Blomberg concerning the various sub-disciplines that make up today’s literary criticism expose the reason for such a variety of literary structures found in today’s biblical commentaries and studies. In other words, these different approaches of literary criticism are the reason behind the many variations in proposed literary structures of a book found in modern commentaries. See Jeffery A. D. Weima, “Literary Criticism,” in Interpreting the New Testament: Essays on Methods and Issues, eds. David Alan Black and David S. Dockery (Nashville, Tennessee: Broadman and Holman Publishers, 2001), 150-151; Stanley E. Porter, “Literary Approaches to the New Testament: From Formalism to Deconstruction and Back,” in Approaches to New Testament Studies, eds. Stanley E. Porter and David Tombs (Sheffield: Sheffield Academic Press, 1995), 77- 4 particularly in the writing of commentaries, book introductions have progressively become more complex through the advancement of critical studies in recent centuries. The book introduction found in this Bible commentary associates source criticism with the advancement of research in the book’s historical setting; it associates form criticism with the advancement of research in a book’s literary style; and it associates redaction (composition) criticism and literary criticism with the advancement of research in the theological framework of a book. These three aspects of introductory material serve my readers as an important foundation for understanding what the authors of the books of the Holy Scriptures were saying to their audience under the inspiration of the Holy Spirit, as well as what the Scriptures say to us today. Hermeneutical Principles Used to Identify the Literary Structure of the Book. The hermeneutical principles found within the third section of this introductory material offer both general principles that apply to a group of books as well as special principles that are specific to a particular book. Using these principles, I am able to identify the literary structure of each book of the Bible so that a thematic scheme or theological framework, emerges out of its pages. These hermeneutical principles are new, having not been proposed before in biblical studies. However, they need to be tested by biblical scholarship. Sermon Outlines Based upon the Literary Structure of the Book. The book summaries within the third section of this introductory material include sermon outlines in the form of exegetical, theological, and homiletical ideas for each pericope as a guide for those who desire to preach or teach through this book. These central ideas reflect homiletical research by serving as a summary of the central ideas of the book’s theological framework. This framework of a book is the key to bridging the difficult gap between exegesis and homiletics. In other words, these ideas help the student of God’s Word to take that final step to understand not only what the ancient author meant to say to his original audience, but to apply the meaning of the biblical text to a modern audience. The three appendices contain a collection of these exegetical, theological, and homiletical ideas to serve as an outline for those preparing sermons and lessons. The Doctrinal Position of This Work on the Inspiration of the Holy Scriptures. Study Notes on the Holy Scriptures supports the view of the verbal, plenary, divine inspiration of the biblical text of the Holy Scriptures, meaning that every word originally written down by the authors in the sixty-six books of the Holy Canon was God-breathed when recorded by men; therefore, the Scriptures are inerrant and infallible, and they hold supreme authority over our lives. As such, the Holy Scriptures are living and powerful in their effects upon the human being. Any view of the Bible less than this contradicts the testimony of the Holy 128; and Craig L. Blomberg, The Historical Reliability of the Gospels, 2nd ed. (Downers Grove, Ill: InterVarsity Press, 2007), 87-96. 5 Scriptures themselves. For this reason, the Holy Scriptures contain both divine attributes and human attributes. This statement acknowledges that God inspired the authors to use the language of their culture and education. Thus, these sixtysix books reflect the characteristics of their authors as well as the character of God. The word “verbal” means that God inspired each and every word that the authors of the Holy Scriptures recorded in their original manuscripts, so that no word can be added or taken away, as declared by the apostle John (Rev 22:18-19). Throughout the history of the writing of the Holy Scriptures, the prophets continually declared, “Thus saith the Lord.” They received word-for-word prophetic utterances from the Lord. One example of verbal inspiration is when Jeremiah called Baruch his secretary and asked him to write “all of the words of the Lord” which were given to him (Jer 36:4). After the king burned this scroll in a fire, we read, “Then the word of the LORD came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying, Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned.” (Jer 36:27-28) This story tells us that Jeremiah and Baruch recorded the former prophecy of the Lord word for word. As a young Bible student in Seminary, I took numerous courses on Greek as well as a class called “Textual Criticism” in which we studied the variant readings of the Greek New Testament. In addition, the Hebrew Old Testament contains few variant readings as a testimony of the skill of ancient Jewish scribes in making copies of the Sacred Scriptures through the centuries. In this seminary class on textual criticism, I accepted the fact that the Greek New Testament that we have today does contain numerous variant readings, but none of them affect the doctrines of our faith. Therefore, I believe that the original writings of the authors of the Holy Scriptures wrote down what God inspired them to write, word for word. In addition, the minor variations in ancient manuscripts are not significant enough to cause us concern in our Christian doctrines and practice. The word “plenary” means that the Holy Scriptures form a complete collection of books, comprising sixty-six individual works, written by approximately forty authors over a period of sixteen hundred years. Although the Jews collected additional writings, such as the Old Testament Apocrypha and the Pseudepigrapha, and although the early Church collected the New Testament Apocrypha, only these sixty-six books were accepted into the biblical canon because of their unique attributes. The term “divine inspiration” has its definition expressed by the apostle Paul in 2 Timothy 3:16, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” This term is also defined by the apostle Peter in 2 Peter 1:20-21, “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy 6 came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” In other words, God spoke through His servants throughout the ages to reveal His divine plan of redemption for mankind. The prophets of the Old Testament declared that they were speaking the Word of the Lord, as Zechariah, one of the last prophets, testifies in Zechariah 7:12, “Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts.” Luke records a similar statement in the words of Zecharias, the father of John the Baptist, in Luke 1:70, “As he spake by the mouth of his holy prophets, which have been since the world began.” Jesus declares the divine inspiration of the Old Testament in Luke 24:44, “And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.” The author of the epistle of Hebrews declares the divine inspiration of both Old and New Testaments, saying, “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, whom he hath appointed heir of all things, by whom also he made the worlds.” (Heb 1:1-2) The apostle Paul declares the divine inspiration of his epistles in Galatians 1:11-12, “But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.” Paul explains that the teachings of the New Testament are the Word of God in 1 Thessalonians 2:13, “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.” No other writings of mankind outside this collection are able to claim this level of divine inspiration. Although God may have inspired His servants to write other books through the generations, none of them are able to qualify for this level of divine inspiration. The word “inerrant” means that the original writings of these sixty-six books are without error in any way, as the apostle Peter exhorts Jewish believers in 1 Peter 2:2 to receive the “pure, spiritual milk” of the Word of God so that they may grow into spiritual maturity. In this verse he describes the Word of God as “pure” milk that comes from the mother’s breast. The Greek word ἄδολος means “unadulterated” (BAGD) or “genuine” (LSJ). Thus, God’s Word is pure in the sense that it is without error or “inerrant.” Although copyists of the Holy Scriptures have made errors throughout the centuries in handing down these sacred books, resulting in variant readings in ancient manuscripts, the original autographs are inerrant. While textual criticism engages with the variant readings 7 of the biblical text as it has been copied through the centuries, faith in His Word acknowledges its divine inspiration and inerrancy.9 The word “infallible” means that the Holy Scriptures are incapable of having error because of their divine inspiration. In addition, the Holy Scriptures are the only writings of mankind that are inerrant and infallible. The Holy Scriptures claim inerrancy and infallibility in 1 Peter 1:23, “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.” The apostle Peter tells us that the Holy Scriptures are the incorruptible seed that God has sown into this fallen world of sin. They are untainted with the corruptible sin of a fallen human race. The term “supreme authority” means that the Holy Scriptures have divine authority over the lives of men to determine their eternal destinies, whether they accept and obey them or reject them. When a servant of God stands up to preach or teach the Word of God, he or she must be convinced of the supreme authority of His Word and its power to transform lives. The servant of God should take these opportunities to declare God’s Word as a divine appointment with the full authority of Heaven standing behind him. Otherwise, this person stands up and speaks words of hearsay and naysay, concluding with “and this is what I say.” However, those moved by the authority and power of God’s Word open and close with, “Thus saith the Lord!” The authority of God’s Word becomes the believer’s mandate from Heaven, convinced that it must be put forth on all occasions in life. If we were caught up to heaven to stand before the throne of Almighty God, and if He were to speak to us with the same voice that created the heavens and the earth, we would be convinced of the power of His Word. We would be ready to adhere to their authority in our lives. The truth is that He has spoken to us with the same words that created the heavens and the earth through the records of holy men of God. Although we were not at these events when He spoke to these authors of the Bible, the Holy Scriptures contain His words, and these powerful words hold supreme authority in our lives. In light of these divine attributes, the Holy Scriptures claim to be living in their ability to transform the human being. The description of the Word of God as “living” refers to its eternal, divine nature, as the apostle Peter says in 1 Peter 1:23, “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.” Peter describes the Word of God as incorruptible seed that lives and continues throughout eternity. These 9 I remember my introduction to biblical textual criticism in a class dedicated to this subject during my seminary training. In this class, I struggled to reconcile the fact that the ancient manuscripts of the books of the Bible have many variant readings. This meant that the English version I read reflected some of these variant readings. I finally understood that the original autograph written by these authors, none of which are known to exist, did contain the infallible Word of God. I was able to rest my faith again, as I did at the time of my salvation, in God’s Word through a leap of faith in the divine inspiration of the Holy Scriptures. 8 written words of the sixty-six books of the Holy Scriptures were first spoken before written, as we read in 2 Peter 1:21, “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” Jesus says, “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” (John 6:63) We see this clearly illustrated in Revelation 5:1f as the Lamb that was slain from the foundation of the world opens the book with the seven seals. The Lamb never reads words from the pages of this book; rather, the prophetic words of Almighty God go forth as each seal is opened to put into motion the Great Tribulation Period. This tells us that the words of this book of seven seals are living and powerful in producing what God spoke. In like manner, the sixty-six books of the Holy Scriptures have this same life and power as the heavenly book of seven seals. Our natural minds may view these words as something written on pages, but in Hebrews 4:12 the apostle Paul tells us that they are much more than written words, for they are living and powerful. Man is a living spirit that dwells in a physical body and has a soul (his mind, will, emotions). Thus, the Holy Scriptures give eternal life to those who embrace the Scriptures, transforming man’s eternal spirit into Godlikeness. The eternal life inherent in God’s Word brings a believer into communion with God. Thus, Jesus says that His words are “spirit and life” (John 6:63). It gives spiritual, eternal life (ζωή) to those who hear it and receive it. An angel of the Lord spoke to the early apostles and said, “Go, stand and speak in the temple to the people all the words of this life.” (Acts 5:20) The angel of the Lord was referring to the Words of eternal life for mankind during this earthly life. I remember those formative years as a young man in Seminary as I left the pursuit of a career and gave all my strength to the study of God’s Word. One day during my personal devotional, I opened the Holy Scriptures to the book of Isaiah. As I began to read these words written about 2,700 years ago, they became living as if God were speaking to me. I understood each word, and my inner man was overwhelmed with its message. I pushed back from my desk and asked myself what had just happened. I had experienced the living and power of God’s Word for the first time. During those years of rigorous academic studies in the Holy Scriptures, the Lord parted the veil of my mortality that clouded my dull perception of His Holy Word and allowed me to briefly gain a glimpse of the living power of His Word. While that brief and fleeting moment allowed me to understand and feel how the reading of God’s Word energizes my inner man, I must read it by faith as long as I am clothed with mortality, knowing that it is doing a great work inside my spirit. During those years as a seminary student, I prayed a prayer of consecration to the Lord to obey His Word. As a result of committing myself to obey whatever I read in His Holy Word, the Lord then began to give me understanding of everything that I read. Because of this prayer, I was baptized with the Holy Spirit 9 with the evidence of speaking in other tongues, and my life took on a deeper level of experiences with the Lord and His Holy Word. Not only are the Holy Scriptures living in their divine attributes, but they also hold the power to transform the human being, as we have read in Hebrews 4:12, “quick and powerful.” The apostle Paul writes to the church in Rome, saying, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” (Rom 1:16) Psalm 29 discusses the power of God’s voice to shake His creation, as we read in Psalms 29:4, “The voice of the LORD is powerful; the voice of the LORD is full of majesty.” This same power resides in the Holy Scriptures. The supreme authority of God’s Word is witnessed in the demonstration of its power through the preaching of the Gospel of Jesus Christ. The Word of God has authority over all the affairs of mankind. For example, the preaching of the Word of God has the power to damn souls in hell who resist the Gospel as well as save souls who accept it, as the apostle Paul says in 2 Corinthians 2:15-16, “For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?” I have seen its power to damn souls in hell. As a career missionary to Uganda, I remember when Omar Gaddafi, the leader of Libya, was invited as a chief guest to the presidential inauguration of Yoweri Kaguta Museveni at Kololo Airstrip in Kampala Uganda in 2001. I saw him arrive in magnificent pomp with his entourage of assistants surrounding him. It was an eerie feeling to be so close to this evil person, who was a powerful dictator in his nation. He returned to Kampala in 2006 to dedicate a newly constructed Islamic mosque in Kampala, Uganda. During his dedication, he humiliated the large Christian population in Uganda by declaring that the Holy Scriptures were false. These comments were met with much response from Uganda’s Christian community when a leader publicly attacks the Church of the Lord Jesus Christ and God’s Word. However, this attack was not left unattended by praying Christians and by God. In 2011 Omar Gaddafi fled his home in the capital of Libya under a military coup, only to be found hiding in a road culvert. His opponents drug him out of his hole and publicly humiliated him before executing him on site. Photos of this humiliation and execution were placed into newspapers and on social media around the world. This man’s public humiliation of the Bible was soon met with his public humiliation and execution and eternal damnation in hell. Thus, the Word of God has the authority to damn souls in hell. I have also seen the power of the preaching of the Gospel to heal bodies and save souls. I had the opportunity to organize an evangelistic crusade for Benny Hinn Ministries in 2007. We had worked for months to prepare the city of Kampala, Uganda for this great event. The evening of the opening of the crusade saw Nelson Mandela Stadium full of souls, over one hundred thousand people in attendance from all over the nation and surrounding countries. We assembled a 10 mass choir of four and a half thousand members, praising and worshipping the Lord. We had constructed a tunnel leading up to the stage platform so that Benny Hinn could emerge on the platform without distracting the time of worship and healing. As the nation’s worship to the Lord reached its peak, Benny Hinn suddenly was on stage joining the nation in this time of magnificent worship. After a while, he asked for those with testimonies of healing to make their way forward to the platform. Many were healed during this time of worship. He then preaching on the Cross of Jesus Christ and its atonement. During the altar call, I saw what must have been ten thousand people flood the altar for salvation and rededication of their lives to the Lord. This happened both nights of the crusade. Henry Hinn, the brother of Benny Hinn, told me that he had preached this sermon on other occasions, but never with the power and anointing as in this crusade. The hungry souls of the Ugandan people simply drew out this anointing to preach the Gospel. The Word of God has the power to confirm the preaching of the Gospel with miracles and signs and wonders and save a lost and dying world. The Gospel of Jesus Christ knows no national or political boundaries. We see this in the life of Arthur Blessitt, who has carried a wooden cross into every nation upon earth through a divine mandate from the Lord. I remember when he and his son Joshua visited my television station in 2005. During their television interview, he talked about taking the cross into North Korea, of propping it up in the ancient city of Babylon and preaching the Gospel, of ascending the high mountains between Pakistan and India to reach these nations without an official visa. His divine mandate to take the cross to the nations was his visa to enter every country on earth. The Word of God had the authority to execute the Great Commission that Jesus declared in Matthew 28:19-20, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.” The Word of God has the power to open doors and enter the nations of the world. This divine mandate can consume our souls as fire. I have seen this mandate consume the soul of the great evangelist Reinhart Bonnke. In 2012 I was invited by leading pastors to receive Reinhard Bonnke into the VIP lounge at Entebbe Airport, Uganda. They had invited him back into the nation of Uganda after the mayor of the town of Jinja had shut down his crusade in 1990. As we sat in the lounge waiting for the arrival of his luggage, one young pastor asked him about his crusades. After being silent for so long, he opened his mouth and a consuming passion for souls poured forth. I attended his pastor’s conference a few days later and witnessed this same consuming fire coming forth when he spoke. The Word of God has the power to consume us with the power of the Holy Spirit. 11 I remember being invited to preach to one of the largest congregations in Uganda. As the choir was finishing its worship song, I ascended the steps to the pulpit with the Holy Scriptures in my hand. As I arrived at the pulpit with the worship choir behind me, I lifted my hand to heaven and felt the power of God come into my body. I asked the choir to continue worshipping as the Spirit of God touched me. We remained in worship for the next forty-five minutes. After a while, I looked down at the congregation and those on the front rows were on the floor worshipping the Lord. The Word of God has the authority to call down heaven upon earth. Thus, a student of the Word of God must believe in its divine authority and power over the affairs of mankind. T. L. Osborn tells the story of his evangelistic crusade in Thailand, a nation where very few converts had been made by Christian missionaries after years of work. He preached the first night with no results. Returning to the hotel, he began to pray and question the Lord about why his preaching was having no effect upon the people. The Lord spoke to him and told him that he was preaching about Jesus, but he was going to have to go preach Jesus. In other words, T. L. Osborn was going to have to preach boldly with an expectation of signs and wonders, praying for miracles in faith. He returned the next evening and preached with all his faith in the power of the Gospel, praying for the sick, demonstrating the Gospel of Jesus Christ in power and signs and wonders. Many people responded and gave the lives to Jesus Christ, and churches began to grow at this point in Thailand.10 Herein lies the authority and power of God’s Word to change the lives of men. The testimony of God’s Word, the message of redemption for mankind, has been tested and proven over time. The integrity of the Holy Scriptures, God’s Holy and Inspired Word, has stood against every imaginable force of Satan and Hell over the last few thousand years and has survived victoriously. Its power to transform the human spirit from the inside out has proven to be true in millions of lives throughout the ages. The scarlet thread of redemption through Christ Jesus is woven into the very fabric of its pages from the opening verses in Genesis until its closing benediction of hope in the book of Revelation. Satan could not stop the birth of the Messiah despite his endless attempts during the early ages of mankind. With its message of hope and redemption planted within his soul, a single man called Abraham brought forth an entire nation of people that would serve God. Through the power of God’s Word, King David led his nation to become the greatest on earth. The failure of this people called Israel and its utter destruction by Babylon centuries later could not weaken the power of God’s Word in coming to pass; for in 1948 Israel was reborn, over two thousand years later, in preparation for the Second Coming of the Lord Jesus Christ. The Crucifixion of the Messiah, Jesus Christ our Savior, and His burial in 10 T. L. Osborn, Good News Today (Osborn Ministries International, Tulsa, Oklahoma), on Trinity Broadcasting Network (Santa Ana, California), television program, 1990-91. 12 a sealed tomb guarded with soldiers could not prevent His victorious Resurrection. Ten great persecutions against the early Church during the first three centuries could not stop the progress of the Gospel. One thousand years of the Dark Ages with its Latin pages chained to the pulpits away from the understanding of its common hearers did not make void its divine truths. One verse from the epistle of Romans planted in the hearts of just a few men shook the world by the reformations in Germany and England in the sixteenth centuries. The onslaught of human reason and rationalistic criticism in the eighteenth century, which ignored the divine inspiration of the Scriptures and haunts seminaries today, cannot stop the power of the Gospel from spreading into every nation on earth by these same servants. The Message of the Epistle of Colossians. Based upon the view of the verbal, plenary inspiration of the Holy Scriptures, each volume of this Bible commentary begins with introductory material that develops the central ideas of each book. These introductions present the central message in a three-tiered framework, which is expressed as the primary or foundational theme of the book, its secondary or structural theme, and its third, imperative theme. This framework reveals the literary structure of the book by following a theme-based approach. The Three-Fold Thematic Scheme of the Epistle of Colossians. The primary theme of the nine Church Epistles is the establishment of the doctrines of the New Testament Church. Each of these epistles addresses one aspect of this doctrinal foundation as their secondary theme, so that collectively, they deliver the complete doctrinal creed of the Church. The secondary theme of the epistle of Colossians offers the testimony of the office and ministry of the Jesus Christ in the believer’s sanctification, namely the believer’s liberty through the lordship of Jesus Christ over the Church. The third, imperative theme of Colossians is the believer’s outward evidence of his sanctification demonstrated in allowing Christ to have preeminence in his daily lifestyle. Although we live in this world, we do not submit our allegiance to any systems of this world, but rather to Christ. The Importance of the Message of the Epistle of Colossians in Church History. William MacDonald points out that although Paul generally wrote epistles to churches located in strategic cities of the Roman Empire, such as Rome, Ephesus, Corinth, and Philippi, the city of Colossians stood as one of the least important cities within these Roman provinces;11 yet, the epistle to the Colossians stands as a great monument in establishing the doctrines of the New Testament Church. By the time Paul evangelized the Roman province of Asia, this city had greatly declined in its political and economic importance. The church of Colossi played a very little role, if any, over the next few centuries 11 William MacDonald, The Epistle to the Colossians, in Believer’s Bible Commentary, ed. Arthur Farstad (Nashville: Thomas Nelson Pub., 1995), 1985, Logos. 13 following Paul’s death, as the early Church grew and structured itself within the Roman world. Had it not been for Paul’s letter to the believers at Colossi, little would be known about this city. However, because of this one epistle, we are given a great wealth of knowledge that we otherwise would never have understood about the office and ministry and divine nature of our precious Lord and Saviour Jesus Christ as head of the Church. Personal Testimony. The Lord gave me a spiritual dream in the late 1980's, which can be used to illustrate the theme of the epistle to the Colossians, which is the Lordship of Jesus Christ. In my dream, Al and Merle Schukoske, my former employers (1983-85), came to my home and knocked on my door. When I met them at the door of my home a loneliness swept over me as I saw their faces which their compassion for me as a single man who had never married. Then I looked up towards heaven and I saw the glory of God as it shown down upon me and flooded my soul. It gave me such a complete happy feeling inside that the desire for marriage, for other relationships, or for everything temporal and earthly, faded away and I felt complete in God’s presence. For that moment the Lord allowed me to feel what we will feel in Heaven for eternity, which is completeness and full contentment. It helped me tremendously to understand that when we get to heaven, we will be totally complete. We will have need of nothing and there will be no loneliness. The idea of being lonely, even as a single person, will not exist, just as hunger and pain will not exist there. Even on this earth, this completeness is available to us now to give us strength day by day. I can say this because in Colossians 2:10 it tells us that we are complete in Him, “And ye are complete in him, which is the head of all principality and power:” But we cannot walk in this completeness and contentment as long as our hearts on in the world and Jesus Christ is not Lord over every area of our lives. This is the message that Paul reveals to the church at Colossi. 14 HISTORICAL SETTING “In-depth study of the historical setting is indispensable for sound exegesis.”12 (William Warren) Each book of the Holy Scriptures is cloaked within a unique historical setting. An examination of this setting is useful in the interpretation of the book because it provides the historical context of a passage of Scripture under examination. However, it helps when reading book introductions to understand that the discussions concerning historical setting for the books of the Bible have evolved through the centuries from simple to complex as biblical research has progressed. Source critical studies that emerged during the late nineteenth and early twentieth centuries were concerned in its early stages with investigating the sources used by the Gospel writers because of their numerous parallel passages. This interest spread to other relevant books of the Bible as well, such as the Pentateuch. These studies necessitated a re-evaluation of the various aspects of the historical setting of the books of the Bible. Source criticism required biblical scholarship to give greater attention to the book’s title, historical background, authorship, date and place of writing, and recipients when searching for the original sources of various passages within the book. Interest in source criticism stimulated more extensive book introductions in commentaries, which became characteristic of this period of biblical research as scholars debated their various views concerning the historical setting. Prior to this era, the book introductions to biblical commentaries were generally brief because they simply reflected the traditions handed down from the Church fathers. Therefore, source criticism has made positive contributions to biblical scholarship despite its widespread use by liberal theologians who argued against the divine inspiration of the Holy Scriptures. Its positive effects are seen as conservative scholars are able to use these various aspects of a book’s historical setting to defend the integrity of the Scriptures. The discussion of the historical setting of the epistle of Colossians supports the early Church tradition that the apostle Paul wrote his epistle to Philemon along with his other Prison Epistles during his first imprisonment in Rome that took place between A.D. 60 and 62. Paul sent this letter together with the epistle of Ephesians by the hands of Tychicus. As evidence to support this claim, this section on the historical setting addresses the issues of (I) The Cultural and Historical Background, (II) The Authorship and Canonicity, (III) The Date and Place of Writing, and (IV) The Recipients. 12 William F. Warren, Jr., “Interpreting New Testament Narrative: The Gospels and Acts,” in Biblical Hermeneutics: A Comprehensive Introduction to Interpreting Scripture, second edition, eds. Bruce Corley, Steve W. Lemke, and Grant Lovejoy (Nashville, TN: Broadman & Holman Publishers, 2002), 323. 15 I. The Cultural and Historical Background “It is difficult to read any text without making some assumptions about the situation for which it was written, when and where the author lived, and how to relate references in the text to the ‘real world.’ But just as a color sample placed against one background can appear as if it changes color when placed against a different background, the assumptions readers bring to what they read can make a big difference in how they understand the meaning of the text. Thus, it is important to continually check our assumptions about the historical background of the biblical books.”13 (Karen Jobes) A. The Location of Colossi. The ancient city of Colossi was situated within the ethnic region of southern Phrygia. But during Roman times it lay politically within the boundaries of the province of proconsular Asia. The origin of its name is suggested to come from the word “colossus” which was used to describe the grand limestone formations that characterize this area. The city was situated in the Lycus River valley region near to where this river flows into the Meander River, and it was situated at the mouth of a narrow 12-mile-wide pass in the Cadmian mountain range. The major highway that ran from Ephesus (about one hundred miles east of Colossi) through this mountain pass and on to the Euphrates Valley passed through the city of Colossi and served as a military route during Roman times. It could have been called the gateway to the East from a geographical standpoint because this is where the West met the East. Its closest neighbours were Laodicea (ten miles away), the capital of this district, and Hierapolis (thirteen miles away). These three cities formed a triangle within the Lycus valley with Laodicea being the most important of the three. B. The History of Colossi. The history of the city of Colossi is generally divided into its ancient history and its Roman history. Ancient History. During the periods of the Persian and Greek empires the city of Colossi flourished as a wealthy and populated city. Herodotus (484-425 B.C.) called it “a great city of Phrygia” (7.30) when describing Xerxes journey through Phyrgia.14 Xenophon (430-354 B.C.) said that it was “a large city, rich and well inhabited,” when writing about how Cyrus the Younger marched through this area (Anabasis 1.2.6).15 Thus, in ancient times Colossi served as one of the great fortress cities of these ancient empires. 13 Karen H. Jobes, 1, 2, & 3 John, in The Zondervan Exegetical Commentary on the New Testament, ed. Clinton E. Arnold (Grand Rapids, MI: Zondervan, 2012), 23, Logos. 14 A. D. Godley, trans., Herodotus, vol. III, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1938), 345. 15 Ashley Cooper, et al., trans., The Whole Works of Xenophon (Philadelphia, PA: Thomas Wardle, 1845), 171. 16 Roman History. During Romans times, the city found itself declining in population and importance. New trade routes had taken its toll on the economy of Colossi and it is now described by Strabo (63 B.C.–A.D. 24) as being among the “smaller towns” or “πολίσματα” (Geography 12.8.13).16 Pliny mentions Colossi in his second listing of “more celebrated cities” (oppida celeberrima) in Phrygia (Nat. Hist. 5.41).17 Thus, by the time of Paul’s missionary journeys into Asia, the city had become of little importance except as a merchant town along the East-West trade route between Rome to the East. Its chief article of commerce at one time was a peculiar, red or dark colored wool called “collossinus,” which was valued in the ancient world (Strabo, Geography 12.8.16;18 and Pliny, Natural History 21.27;19 25.6720). The city of Laodicea, which was named in commemoration of a Greco-Syrian dynasty that ruled this area in times past, was the chief city of this region in the Lycus river valley under the Roman system of dividing the Empire into smaller administrative regions. Hierapolis, on the other hand, was known as a sort of “health resort” because of the many medicinal qualities of its warm waters and was “full of natural baths” (Strabo, Geography 13.4.14).21 Philip Schaff says, “Herapolis was a famous watering place and surrounded by beautiful scenery.”22 C. Colossi during the Time of Paul. The Colossian Heresy mentioned in Paul’s epistle to the believers in Colossi is better understood when studying the cultural setting of this ancient Roman city. Exactly when Paul founded a church in Colossi in the midst of its multifaceted culture is not clear. Its Cultural Setting (The Colossian Heresy). Asia Minor served as a great cultural center of Roman and Greek mythology, heathenism, paganism, 16 Horace L. Jones, trans., The Geography of Strabo, vol. 5, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1961), 505. 17 John Bostock and H. T. Riley, trans., The Natural History of Pliny, vol. 1, in Bohn’s Classical Library (London: Henry G. Bohn, 1855), 472-496. 18 Strabo writes, “The country round Laodiceia produces sheep that are excellent, not only for the softness of their wool, in which they surpass even the Milesian wool, but also for its raven-black colour, so that the Laodiceians derive splendid revenue from it, as do also the neighbouring Colosseni from the colour which bears the same name.” See Horace L. Jones, trans., The Geography of Strabo, vol. 5, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1961), 511. 19 John Bostock and H. T. Riley, trans., The Natural History of Pliny, vol. 4, in Bohn’s Classical Library (London: Henry G. Bohn, 1856), 329. 20 John Bostock and H. T. Riley, trans., The Natural History of Pliny, vol. 5, in Bohn’s Classical Library (London: Henry G. Bohn, 1856), 125. 21 Strabo writes, “And the supply of water is so abundant that the city is full of natural baths.” See Horace L. Jones, trans., The Geography of Strabo, vol. 6, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1928), 189. 22 Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-100 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 770. 17 asceticism, the Jewish religion as well as an assortment of mystical religions. The pressure of this mixture of cultures and influences upon the Christian community in that city may account for the reason why heresy became the greatest concern for Paul in regard to the well-being of this church. 1. The Worship of Angels. One form of heresy that is brought out in Colossians is the worship of angels and perhaps other spirits. Although there is no reference made to the city of Colossi in the book of Acts, Theodoret (A.D. 393-466), bishop of Cyrrhus, tells us that during Paul’s day it was a city with a lax religion that included the worship of angels, with the archangel Michael becoming the patron and protector of the city (Commentary on Colossians 2:18).23 This belief probably originated from the worship of river spirits. In the fourth century at the council of Laodicea, a city located nearby, we read in the 35th canon that prayers to angels were prohibited. 2. The Worship of Greek Gods. In addition to angel worship, the Phrygian people were dedicated worshipers of the Greek gods Dionysus and Cybele and these beliefs probably played an additional role in the Colossian heresy that Paul had to deal with in his epistle to this church. 3. Greek Philosophy. Another form of heresy that Paul seems to deal with is Greek philosophy, of which Paul was well acquainted with and even quoted one of their prophets in Acts 17 when speaking at Athens. In the Lycus valley region, we know from history that there were Greeks inhabiting this region whose language and manners prevailed over this society. They apparently brought their philosophical ideals into the churches. 4. The Jewish Culture. Along with the philosophical Greek minds, there was an abundance of Jews who were deported here during the rule of Antiochus the Great (223-187 B.C.). From the writings of Josephus, we know that there was a large population of Jews in the area; for he tells us that Jews had been living in the region of Phrygia two centuries before Christ as a result of Antiochus the Great having garrisoned the regions of Lydia and Phrygia with two thousand Mesopotamian and Babylonian Jews during the time of a threatened revolt (Antiquities 12.3.4). We find additional evidence of this from Josephus, who cites Strabo (Antiquities 14.7.2).24 We are told that in 23 See PG 82 col. 614B. Josephus writes, “And Strabo himself bears witness to the same thing in another place; that at the same time that Sylla passed over into Greece, in order to fight against Mithridates, he sent Lucullus to put an end to a sedition that our nation, of whom the habitable earth is full, had raised in Cyrene; where he speaks thus: “There were four classes of men among those of Cyrene; that of citizens, that of husbandmen, the third of strangers, and the fourth of Jews. Now these Jews are already gotten into all cities; and it is hard to find a place in the habitable earth that hath not admitted this tribe of men, and is not possessed by them . . .” (Antiquities 14.7.2) 24 18 62 B.C. Flaccus, the Roman proprietor of Asia at the time, forcefully took twenty (Roman) pounds of gold from the Jews at the city of Laodicea, which had been collected to be exported to Jerusalem to pay the annual, half-shekel Temple tax (Cicero, Pro Flacco 28;25 and Josephus, Antiquities 14.7.2.) This large sum of money suggests a large population of Jews in the Lycus River valley. Paul came against these Jewish sects who preached that Christians had to embrace certain Old Testament rituals out of the Mosaic Law in order to continue in right standing with God. 5. Gnosticism. The epistle of Colossians not only comes against Judaism, but it also deals with an early form of Gnosticism. This Oriental mysticism, whether Indian, Persian or Egyptian, was introducing a new, but growing, heresy that Jesus Christ was neither fully God nor fully man. It taught that the man Jesus received His divine nature at His water baptism and that the Christ re-ascended to Heaven just before His death on the Cross. This group introduced a lifestyle of both extreme asceticism and fleshly indulgences due to their belief that the human body was inherently evil. Finally, we believe that Paul places a tremendous amount of emphasis upon the person and work of the Lord Jesus Christ in his epistle to the Colossians, because these heresies were by their very nature attempts to dethrone the Lord and Creator of the universe from His rightful position. 6. Mysticism. Therefore, we find that the population of Colossi during Paul’s time was a mixture of Phrygians, Greeks, Jews, and Eastern mysticism. With the Phrygian mythology, the Greek philosophy, the Jewish rituals, and Gnosticism, the young converts at Colossi were faced with a tremendous amount of doctrinal confusion in their attempts to come out of these mindsets. Thus, we have the setting for which Paul writes to the Colossians as he gives to us the revelation of Christ Jesus as fully God and fully man for which cause we are to serve Him as our Saviour and Lord. Paul deals with all these ways of thinking in his epistle by lifting up Christ Jesus as the fullness of the Godhead in bodily form, as we see in Colossians 2:9-10, “For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power:” Finally, Guthrie suggests that some of the terms that Paul uses in his epistle, such as “fullness,” “knowledge,” and “neglect of the body,” may have been terms used by these philosophers, especially since we have evidence that 25 Cicero, The Orations of Marcus Tullius Cicero, vol. 2, trans. C. D. Yonge (London: G. Bell and Sons, 1917), 455. 19 they were frequently used by the Gnostics of the second century in order to explain their beliefs.26 The Founding of the Church at Colossi. Most likely, these churches in the Lycus River valley region were founded during the three-year period that we read about in Acts 19 when Paul abode in the city of Ephesus while evangelizing the region round about. It is not clearly known who initially planted the church of Colossi. There are several passages of Scripture that scholars use to suggest that Paul was the original founder because of the record we have of him visiting this region. We know that Paul traveled through Phrygia at least two times (Acts 16:6, 18:23). He passed through this area at the beginning of his second missionary journey (Acts 16:6) and at the beginning of his third journey (Acts 18:23). He could have founded the church in Colossi on his second or third missionary journey, but most likely during his three years in Ephesus when he preached “throughout all Asia” (Acts 19:26). It is very likely that he paid a brief visit to this city. In Colossians 1:24 Paul indicates that he was “suffering for them,” saying, “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church.” Some scholars suggest this verse indicates that he “laboured” for the saints in Colossi, as in church planting. Finally, the general tone of Colossians is personal enough to suggest that Paul knew them personally. However, most scholars believe that there is stronger evidence in Scripture to suggest that Paul had never visited this city. For example, Paul says that he “heard of their faith” in Colossians 1:3-4, “We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints.” He also refers to those who had not seen his face in Colossians 2:1, “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.” These scholars believe that there is no place in the New Testament that indicates Paul’s personal acquaintance with them. They say that Paul’s second missionary journey through Galatia to Troas and his third journey from Galatia to Ephesus would have taken him through northern Phrygia and not through Colossi. Therefore, many scholars believe that one of Paul’s converts, such as Epaphras, Timothy or even Archippus, were used by God to plant this church. It would be very probable that Epaphras was converted in Ephesus during Paul’s lengthy stay there and that he returned to his home in the city of Colossi where he founded the church. The verse that comes closest to indicating that Epaphras as the founder of this church is found in Colossians 1:6-7, “Which is come unto you, as it is in 26 Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press, 1990), 566-567. 20 all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth: As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ.” As Paul is declaring their faith in the Gospel that has gone out into all the world, he states that they learned the Gospel from Epaphras. In addition, the fact that Paul mentions Epaphras as a man of fervent prayer, who prayed for them to stand perfect and complete in all of the will of God, is descriptive of the burden of a pastor over his flock, as we read in Colossians 4:12-13, “Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis.” Thus, scholars are divided between these two views of who planted the church in Colossi. I tend to believe that it was probably Epaphras who founded the churches in Colossians as well as in Laodicea and Hierapolis (Col 1:7, 4:12-13). In addition, we know that the city of Colossi was most likely the home of Philemon and Epaphras, Aphia and Archippus. We can surmise from the epistle of Philemon that the church in Colossi met in the home of Philemon, noting that he was rather wealthy, being a slave owner (Phlm 1:2). I believe that Paul later visited this church, or else, how could the slave Onesimus have known Paul personally enough to want to flee to him in Rome, and how could Paul have been so close to Philemon had he not visited them. D. The Church of Colossi After the Time of Paul. According to Tacitus and Eusebius, the cities in the Lycus valley suffered a devastating earthquake during the reign of Nero (between A.D. 61 and 66), shortly after receiving their letters from the apostle Paul. Tacitus (A.D. 56-117) says it took place in the seventh year of Nero, and writes, “In the same year, Laodicea, one of the famous Asiatic cities, was laid in ruins by an earthquake, but recovered by its own resources, without assistance from ourselves.” (Annals 14.27).27 Eusebius (A.D. 260-340) says it took place during the tenth year of Nero, and writes, “In Asia an earthquake destroyed three cities, Laodicia, Hierapolis, and Colossae.” (Chronicle: Olympiads 210.g)28 Paulius Orosius (A.D. 375-418), the Christian historian, follows Eusebius’ words by saying, “In Asia an earthquake destroyed three cities, Laodicia, Hierapolis, and Colossae.” (A History against the Pagans 27 Clifford H. Moore, and John Jackson, trans., Tacitus: The Histories and The Annals, vol. 4, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1937), 151. Eusebius writes, “In Asia tres urbes terra motu conciderunt Laodicea Hierapolis Colossae.” (See PG 19.543A and PL 27.453A). Cited also by J. B. Lightfoot, Saint Paul’s Epistles to the Colossians and to Philemon (London: Macmillan and Co., 1879), 39. 28 21 7.7) (PL 31.1078B)29 The Sibylline Oracles mention an earthquake in Laodicea, “Miserable Laodicea, thee too an earthquake shall one day raze.” (4.107)30 Pliny the elder (A.D. 23-79) called it one of the major towns in Phyrgia (Natural History 5.41), so it may have recovered from the earthquake by the time he wrote his history.31 Later writers tell us that the city of Colossi took the name Chonae. Constantine VII Porphyrogenitus (A.D. 905-959) writes, “Colossae, which is now called Chonae.” (De Thematibus 1.3)32 Oecumenius (10th c.), bishop of Tricca, says, “to the Colossians, a city of Phrygia, which is now called Chona.” (Commentary on Colossians 1:2)33 Theophylact (11th c.) says the city was prosperous during his time, and writes, “The city of Colossi of Phrygia, which is now called Chonae, and it is clear from one, the Laodicean, to be rich.” (Commentary on Colossians 1:2).34 In the seventh and eighth centuries the city was overrun by the Saracens and destroyed by the Turks in the twelfth century.35 Archeologists have found the ruins to Colossi near the present day city of Chonus.36 A number of ancient ruins of Colossi can be seen today, including a church, the stone foundation of a large theater and a necropolis with unusually shaped stones, but this area has not been fully excavated. There was not only a church in Colossi, but churches in the two neighbouring cities of Laodicea and Herapolis, as we read in Colossians 2:1, “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;” Colossians 4:13, “For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis.” The church established in Laodicea is addressed in John’s Apocalypse and is described as rich, proud and lukewarm, which reflects the wealth of this city. We know that this church continued for centuries because it hosted a major church council in A.D. 344. The church of Hierapolis is 29 Paulus Orosius, The Seven Books of History Against the Pagans, trans. Roy J. Deferrari, in The Fathers of the Church: A New Translation, vol. 50, ed. Hermigild Dressler (Washington, D.C.: The Catholic University of America Press, c1964, 1981), 299. 30 The Sibylline Oracles, trans. H. C. O. Lanchester, in The Apocrypha and Pseudepigrapha of the Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books, vol. 2, ed. R. H. Charles, 1-82 (Oxford: Clarendon Press, 1913). 31 John Bostock and H. T. Riley, trans., The Natural History of Pliny, vol. 1, in Bohn’s Classical Library (London: Henry G. Bohn, 1855), 491. 32 Translated by the author from PG 113.81B 33 Translated by the author from PG 124.13A. 34 Translated by the author from PG 124.1208B. E. J. Banks, “Colossae,” in The International Standard Bible Encyclopedia, vol. 2, ed. James Orr (Chicago: The Howard-Severance Company, 1915), 676. 35 36 Heinrich A. W. Meyer, Critical and Exegetical Hand-book to the Epistles to the Philippians and Colossians, and to Philemon, trans. John C. Moore and William P. Dickson, in Critical and Exegetical Hand-book to the New Testament, ed. Heinrich A. W. Meyer (New York: Funk and Wagnalls, 1885), 193-194. 22 mentioned by Eusebius as the bishopric of Papias (A.D. 60-130)37 (a friend of Polycarp) and Apollinaris (2nd c.).38 II. The Authorship and Canonicity “Addressing the question of authorship of a biblical book is important for two reasons: (1) it helps us to gain as clear an idea as possible of the background of the writer and of the audience to which the book was written; and (2) it helps us to establish a basis for the book’s authority as Scripture.”39 (Buist Fanning) In discussing the evidence for the authorship of the books of the New Testament, one must also deal with the issue of canonicity, since apostolic authority was one of the primary conditions for a book to be accepted into the biblical canon of the early Church. This section evaluates three phases in the development of the canonicity of the twenty-seven books of the New Testament: apostolic authority, Church orthodoxy, and catholicity. The first phase of canonization is called apostolic authority and is characterized by the use of the New Testament writings of the apostles by the earliest Church fathers in the defense of the Christian faith (1st and 2nd centuries). The second phase of canonization is called Church orthodoxy and is characterized by the recognition of the apostolic writings into their distinctive groups (Gospels, Pauline Epistles, Catholic Epistles), as well as their use among the churches as the rules of the Christian faith (late 2nd century through 3rd century). The third phase of canonization is characterized by the distribution and general acceptance of the books of the New Testament by the catholic Church at large, seen most distinctly in the lists of canonical books made during the early Church councils (4th century). A. Apostolic Authority. Scholars generally agree that the New Testament canon went through several phases of development in early Church history prior to its solidification in the fourth century. F. B. Westcott says the earliest phase is considered the apostolic age in which “the writings of the Apostles were regarded from the first as invested with singular authority, as the true expression, if not the original source, of Christian doctrine and Christian practice.” He says the “elements of the Catholic faith” were established during this period in Church history.40 At this time, the early Christian Greek apologists defended the 37 Eusebius writes, “And at the same time Papias, bishop of the parish of Hierapolis, became well known.” (Ecclesiastical History 3.36.2) (NPNF 2.1) 38 Eusebius writes, “I have sent you writings of the most blessed Claudius Apolinarius, bishop of Hierapolis in Asia.” (Ecclesiastical History 5.19.2) (NPNF 2.1) 39 Buist M. Fanning, Revelation, in Zondervan Exegetical Commentary on the New Testament, ed. Clinton E. Arnold (Grand Rapids, MI: Zondervan Academic, 2000), 24, Logos. 40 Brooke Foss Westcott, A General History of the Canon of the New Testament (London: Macmillan and Co., 1875), 21. The Muratorian Canon (c. A.D. 200) alludes to the criteria of apostolic authority for the New Testament writings, saying, “The Pastor, moreover, did Hermas write 23 catholic faith during the rise of the heresies of the second century using the writings that carried the weight of apostolic authority. The Church established its rules of conduct upon the books that were either written by the apostles themselves, such as Matthew, John, Peter, and Paul, or directly sanctioned by them, such as Mark and Luke, the assistances of Peter and Paul respectively, as well as the epistles of James and Jude, the brothers of the Lord Jesus Christ, who were endorsed by the apostles because of their key leadership roles in the early Church. Thus, apostolic authority was the primary element in selecting the canonical books of the New Testament. Both internal and external evidence strongly support Pauline authorship of the thirteen New Testament epistles associated with him. In fact, their authorship was never contested until modern times, when several radical schools of thought emerged, whose views are no longer taken seriously by evangelical Bible scholars today. The following discussion argues in support of Pauline authorship using internal evidence from the book itself, as well as the external evidence of the writings of the early Church fathers. Regarding the epistle of Colossians, internal evidence for Pauline authorship is supported by the fact that Paul declares himself the author of the epistle of Colossians, along with its internal characteristics that are distinctly Pauline and the book’s historical illusions that coincide with the book of Acts and other Pauline epistles. External evidence for Pauline authorship is supported by the fact that all of the Church fathers universally accepted this epistle as genuine. Thus, internal and external evidence gives strong support to Pauline authorship for the epistle of Colossians. 1. Internal Evidence to Support Pauline Authorship. Internal evidence overwhelmingly supports Pauline authorship of the epistle. There are three traditional arguments for its authenticity: its declaration, its style, and its theology. a) The Author Reveals His Identity. The author’s identity is revealed both directly and indirectly within the epistle to the Colossians. very recently in our times in the city of Rome, while his brother bishop Pius sat in the chair of the Church of Rome. And therefore it also ought to be read; but it cannot be made public in the Church to the people, nor placed among the prophets, as their number is complete, nor among the apostles to the end of time.” (Fragments of Caius 3.3) (ANF 5); Corey Keating says, “In the first two centuries, ‘apostolic authority’ was the important factor in deciding to keep or reject a particular writing.” See Corey Keating, “The Criteria Used for Developing the New Testament Canon in the First Four Centuries of the Christian Church,” Research Paper, Fuller Theological Seminary, 2000 [on-line]; accessed 15 April 2012; available from http://www.ntgreek.org/SeminaryPapers/ChurchHistory/ Criteria%20for%20Development%20of%20the%20NT%20Canon%20in%20First%20Four%20Cent uries.pdf; Internet, 2. 24 (1) The Author’s Name and His Association with Timothy. The opening salutation of the epistle of Colossians declares Pauline authorship as he introduces himself to the church in Colossi (1:1). This is typical of Paul who introduces himself in every one of the thirteen Pauline epistles and ascribes his apostolic authority over the church in most of them (Rom 1:1; 1 Cor 1:1; 2 Cor 1:1; Gal 1:1; Eph 1:1; Col 1:1; 1 Tim 1:1; 2 Tim 1:1; Titus 1:1). The fact that he refers to his apostolic office in this opening verse further confirms the letter as Pauline. The apostle Paul mentions his name in the midst of this epistle (1:23) and in his closing remarks (4:18). Paul introduces himself in association with Timothy in the salutations of six of his thirteen New Testament epistles (2 Cor 1:1, Phil 1:1, Col 1:1, 1 Thess 1:1, 2 Thess 1:1, Phlm 1:1). The evidence of Paul’s relationship with Timothy in the books of Acts and epistle of Hebrews and throughout the Pauline epistles supports the identity and validity of the association of these two individuals in the opening verse of Colossians. (2) The Author’s Indirect Identity. The epistle to Colossians is full of first-person statements that indirectly identify the author. He claims apostolic authority, of which few people in the New Testament could claim (1:1). He has personally heard of their faith and love for the brethren (1:4). He was a man that prayed for the saints (1:9-11), which is stated in practically every Pauline epistle. All these indirect references fit the profile of Paul’s life and ministry as we know of it from the book of Acts and the other Pauline epistles. There is nothing in Colossians that contradicts what we know about the life of Paul. b) Its Literary Style and Structure are Pauline. The literary style and structure of the epistle of Colossians appeal to Pauline authorship. (1) The salutation, thanksgiving, doctrinal exposition, application of that doctrine, closing remarks and benediction are all typical of the other Pauline epistles. The author opens his epistle exactly like he did the epistles of 2 Corinthians and Ephesians. (2) As mentioned above, he often uses the first-person singular throughout his letters with many personal references to events that he shares in common with the recipients of his epistles. (3) The structure of this epistle is typical of all Pauline Epistles; with the first part emphasizing doctrine while the second part emphasizes practical application. 25 (4) The Pauline epistles have his characteristic parenthetical digressions. This is where Paul is discussing a thought and elaborates on a particular word or idea before returning to the main thought. (5) The fact that the epistles of Ephesians and Colossians are so similar in content testifies that they bear the same author. (6) The relationship between Colossians and Philemon suggests that these two epistles were written at the same time and sent by the same hands to the same place. (a) Both epistles contain the names of Paul, Timothy, Onesimus, Archippus, Epaphras, Mark, Aristarchus, Demas, and Luke. (b) Both contain the name of Timothy in the opening verses (Col 1:1, Phil 1:2). (c) Both contain greetings from Aristarchus, Mark, Epaphras, Luke, and Demas, who are with Paul at the time of writing (Col 4:10-14, Phil1:23-24). (d) Archippus is referred to in both letters as a fellow soldier (Phil 1:2) who is to fulfill his ministry (Col 4:17). (e) Onesimus is mentioned in both writings, being sent with Tychicus and called “one of you” in Colossians 4:9. (f) Philemon was a member of a church in the Lycus River valley region, and the church met in his house (Phlm 1:2). (7) There are many words and phrases that are clearly Pauline in the book of Colossians. For example, Adam Clark gives us the following list that shows the phrase “riches of” as being uniquely Pauline, says the use of these phrases in Ephesians and Colossians clearly marks them as Pauline: “the riches of his glory,” “his riches in glory,” “riches of the glory of his inheritance,” “riches of the glory of this mystery,” Rom 9:23; Eph 3:16; 1:18; Col 1:27; “riches of his grace,” twice in the Ephesians, chap. 1:7, and 2:7; “riches of the full assurance of understanding,” Col 2:2; “riches of his goodness,” Rom 2:4; “riches of the wisdom of God,” Rom 11:33; “riches 26 of Christ,” Eph 3:8. In a like sense the adjective, Rom 10:12, “Rich unto all that call upon him,” Eph 2:4, “Rich in mercy;” 1 Tim 6:18, “Rich in good works.” Also, the adverb Col 3:16: “Let the word of Christ dwell in you richly.”41 There are enough vocabulary words and phrases within this epistle to mark it as distinctly Pauline. (8) Paul’s Traveling Companions Are Listed. We find in Colossians 4:7-17 a list of many of Paul’s traveling companions, which serve as a testimony that this is a Pauline writing. We can therefore conclude that the epistle of Colossians has a distinct Pauline style and structure when comparing it to non-Pauline epistles of this period in history. c) Its Doctrinal Themes are Pauline. The doctrinal positions taught within the epistle of Colossians are clearly Pauline, with its characteristic emphasis upon justification by faith and the theology of the Cross. Although it contains some unique insights into the doctrines of the Church, there are sufficient references common to other epistles, especially Ephesians, to distinguish it from the other New Testament writers. The doctrinal concepts of God in this epistle are all distinctly Pauline. 2. External Evidence to Support Pauline Authorship. The Church fathers were in universal agreement as to the Pauline authorship of the thirteen epistles New Testament epistles authored under his name. Thus, external evidence supports Pauline authorship of the book of Colossians without exception. It is easy to see how canonicity is a testimony to Pauline authorship when we understand that the debates of the early Church fathers to accept the general epistles of 2 Peter, 2 and 3 John, and Jude was simply a debate about their authorship. Apostolic authorship meant that the works were authentic, and thus, authoritative. It was the writing’s apostolic authority that granted its inclusion into the New Testament canon. Therefore, canonicity was based upon apostolic authority, and this apostolic authority was based upon the authenticity of the writing, and its authenticity was based upon the fact that it was a genuine work of one of the apostles (Matthew, John, Paul, Peter), or one who was serving directly under that apostolic authority, as Mark and Luke, or someone endorsed by the Twelve, as James and Jude. 41 Adam Clarke, The Holy Bible, Containing the Old and New Testaments: The New Testament, vol. 2 (London: Thomas Tegg and Son, 1836), 1414. 27 B. Church Orthodoxy to Support Pauline Authorship. The second phase in the development of the New Testament canon placed emphasis upon Church orthodoxy, or the rule of faith for the catholic Church. F. B. Westcott says, “To make use of a book as authoritative, to assume that it is apostolic, to quote it as inspired, without preface or comment, is not to hazard a new or independent opinion, but to follow an unquestioned judgment.”42 The early Church fathers cited these apostolic writings as divinely inspired by God, equal in authority to the Old Testament Scriptures. They understood that these particular books embodied the doctrines that helped them express the Church’s Creed, or generally accepted rule of faith. As F. B. Westcott notes, with a single voice the Church fathers of this period rose up from the western to the eastern borders of Christendom and became heralds of the same, unified Truth.43 This phase is best represented in the writings of the early Church fathers by the collection of the apostolic writings into the distinctive groups of the Gospels, the Pauline epistles, and the Catholic epistles, and their distribution among the churches as the rules of the Christian faith (late 2nd century through 3rd century). These collected works of the apostles were cited by the Church fathers as they expounded upon the Christian faith and established Church orthodoxy. We will look at three aspects of the development of Church Orthodoxy: (1) the Patristic Support of Authenticity, Authority, and Orthodoxy, (2) Manuscript Evidence, and (3) Early Translations of the New Testament. 1. Patristic Support of Authenticity, Authority, and Orthodox. External evidence from the early Church fathers reveals that the epistle of Colossians was in wide circulation by the middle of the second century. We know that its origin was undisputed by A.D. 140 when the heretic Marcion listed it in his canon. All the fathers support a Pauline authorship without exception. However, external testimony from the early Church fathers to Colossians is not as abundant as that of other Pauline letters. Some scholars believe that there are allusions to this epistle in the writings of Clement of Rome, Ignatius, The Epistle of Barnabas, and Justin Martyr. Irenaeus, Clement of Alexandria, and Origen clearly refer to it as Pauline. Afterwards, the quotes increase in both amount and in definiteness. The fact that there are fewer quotes from Colossians than Ephesians may be due to its polemical nature. It is also listed in p46, the earliest extant document containing the Pauline epistles. As cited above, the early Church fathers made direct statements declaring Pauline authorship. In addition, they made direct statements declaring 42 Brooke Foss Westcott, A General History of the Canon of the New Testament (London: Macmillan and Co., 1875), 12. 43 Brooke Foss Westcott, A General History of the Canon of the New Testament (London: Macmillan and Co., 1875), 331. 28 Pauline authorship, as well as direct quotes, strong allusions and weak allusions. Direct quotes are word for word citations from this book, strong allusions are apparent paraphrases, and weak allusions are words or phrases that appear to come from this book. There is no evidence from the extant writings of the early Church fathers that the authorship of the epistle to the Colossians was ever in question. It was not until the rise of higher criticism in the last few centuries that Pauline authorship was even brought into question. By the end of the second century, it was well attested to by the early Church fathers, as were all the Pauline epistles. It was not until the eighteenth century that its authorship was brought into question by a liberal school of scholars. Thus, the epistle of Colossians was used by the Church fathers to establish Church orthodoxy. Here are a few of the earliest quotes, paraphrases, or allusions by the Church fathers from the epistle of Colossians.44 a) Clement of Rome (A.D. 96). Clement of Rome makes several possible allusions to the epistle of Colossians. “Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits by raising Him from the dead.” (1 Clement 24) See Colossians 1:18, “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.” “Who can describe the [blessed] bond of the love of God?” (1 Clement 49) See Colossians 3:14, “And above all these things put on charity, which is the bond of perfectness.” Donald Hagner offers a number of other possible allusions to Colossians.45 For example, he notes that Clement of Rome uses the same Greek word ἀγών as Paul uses in Colossians 2:1, both dealing with agonizing for the saints. “Day and night ye were anxious for the whole brotherhood.” (1 Clement 2) See Colossians 2:1, “For I would that ye knew what 44 There are many other citations available from the early Church fathers that I have not used to support the traditional views of authorship of the books of the New Testament. Two of the largest collections of these citations have been compiled by Nathaniel Lardner (1684-1768) in The Works of Nathaniel Lardner, 10 vols. (London: Joseph Ogle Robinson, 1829, 1838), and by Jacques Paul Migne (1800-1875) in the footnotes of Patrologia Latina, 221 vols. (Parisiis: Excudebat Migne, 1844-55) and Patrologia Graecae, 161 vols. (Parisiis: Excudebat Migne, 1857-66). 45 Donald Alfred Hagner, The Use of the Old and New Testaments in Clement of Rome (Leiden, Netherlands: E. J. Brill, 1973), 229-230. 29 great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;” Hagner notes that the two Greek words σοφία and σύνεσις are used together by Clement of Rome as well as Paul. “And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart.” (1 Clement 32) (ANF 1) See Colossians 1:9, “For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;” Hagner notes that both discuss the issue of submissive wives. “. . . ye instructed your wives to do all things with a blameless, becoming, and pure conscience, loving their husbands as in duty bound; and ye taught them that, living in the rule of obedience, they should manage their household affairs becomingly, and be in every respect marked by discretion.” (1 Clement 1) (ANF 1) See Colossians 3:18, “Wives, submit yourselves unto your own husbands, as it is fit in the Lord.” b) The Epistle of Barnabas (A.D. 70-100). The Epistle of Barnabas alludes to the epistle of Colossians. “Thou hast in this also [an indication of] the glory of Jesus; for in Him and to Him are all things.” (The Epistle of Barnabas 12) (ANF 1) See Colossians 1:16, “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:” c) Ignatius of Antioch (A.D. 35-107). Ignatius of Antioch quotes from and alludes to the epistle of Colossians. “For our God, Jesus Christ, was, according to the appointment of God . . .” (The Epistle of Ignatius to the Ephesians 18) (ANF 1) See Colossians 1:25, “Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God.” “. . . and of Jesus Christ His only-begotten Son, and ‘the first-born of every creature,’” (The Epistle of Ignatius to the Ephesians 20) 30 (ANF 1) See Colossians 1:15, “Who is the image of the invisible God, the firstborn of every creature:” “He that was crucified was ‘the first-born of every creature,’ and God the Word, who also created all things. For says the apostle, ‘There is one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things.’ And again, ‘For there is one God, and one Mediator between God and man, the man Christ Jesus;’ and, ‘By Him were all things created that are in heaven, and on earth, visible and invisible; and He is before all things, and by Him all things consist.’” (The Epistle of Ignatius to the Tarsians 4) (ANF 1) See Colossians 1:15-17, “Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist.” “My soul be for yours, when I attain to Jesus. Remember my bonds.” (The Epistle of Ignatius to the Antiochians 8) (ANF 1) See Colossians 4:18, “The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.” d) Justin Martyr (A.D. 100-165). Justin Martyr makes a possible allusion to Colossians 1:15. “. . . namely, that the first-begotten of all creation should become incarnate by the Virgin’s womb.” (Dialogue of Justin 84) (ANF 1) See Colossians 1:15, “Who is the image of the invisible God, the firstborn of every creature:” e) Theophilus of Antioch (later 2nd century). Theophilus of Antioch alludes to Colossians 1:15-16 “For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the firstborn of all creation . . .” (To Autolychus 2.22) (ANF 2) See Colossians 1:15-16, “Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:” 31 f) Irenaeus (A.D. 130-200). Irenaeus clearly states that Paul was the author of Colossians. “That he was not merely a follower, but also a fellow-labourer of the apostles, but especially of Paul, Paul has himself declared also in the Epistles, saying: ‘Demas hath forsaken me, . . . and is departed unto Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me.’ From this he shows that he was always attached to and inseparable from him. And again he says, in the Epistle to the Colossians: “Luke, the beloved physician, greets you.’” (Against Heresies 3.14.1) (ANF 1) g) Clement of Alexandria (A.D. 150-215). Clement of Alexandria clearly notes that Paul is the author of Colossians as he quotes from this epistle numerous times. “according to the apostle . . . Also in the Epistle to the Colossians he [Paul] writes, ‘Admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ.’” (The Stromata 1.1) (ANF 2) “Rightly, therefore, the divine apostle says . . . For there is an instruction of the perfect, of which, writing to the Colossians, he says, ‘We cease not to pray for you, and beseech that ye may be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye may walk worthy of the Lord to all pleasing; being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might according to the glory of His power.’” (The Stromata 5.10) (ANF 2) “So also to the Colossians, who were Greek converts, ‘Beware lest any man spoil you by philosophy and vain deceit, after the tradition of men, after the rudiments of this world, and not after Christ,’” (The Stromata 6.8) (ANF 2) “And in that to the Colossians it is said, ‘Wives, submit yourselves to your own husbands, as is fit in the Lord. Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things; for this is well pleasing to the Lord. Fathers, provoke not your children to anger, lest they be discouraged . . .’” (The Stromata 4.8) (ANF 2) h) Tertullian (A.D. 160-225). Tertullian quotes extensively from the epistle of Colossians in his work Against Marcion 5.19 in order to 32 defend the godhead of the Lord Jesus Christ. Again, he notes Paul as the author of this epistle in another of his writings. “From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against. Writing to the Colossians, he says, ‘See that no one beguile you through philosophy and vain deceit, after the tradition of men, and contrary to the wisdom of the Holy Ghost.’ He had been at Athens, and had in his interviews (with its philosophers) become acquainted with that human wisdom which pretends to know the truth, whilst it only corrupts it, and is itself divided into its own manifold heresies, by the variety of its mutually repugnant sects.” (The Prescription Against Heretics 7) (ANF 3) Tertullian also quotes from Colossians in his work On the Resurrection of the Flesh and credits it to the apostle Paul. “The apostle indeed teaches, in his Epistle to the Colossians, that we were once dead, alienated, and enemies to the Lord in our minds, whilst we were living in wicked works; that we were then buried with Christ in baptism, and also raised again with Him through the faith of the operation of God, who hath raised Him from the dead. ‘And you, (adds he), when ye were dead in sins and the uncircumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses.’ And again: ‘If ye are dead with Christ from the elements of the world, why, as though living in the world, are ye subject to ordinances?’ . . . These we should not ‘seek,’ nor ‘set our affection on,’ if we had them already in our possession. He also adds: ‘For ye are dead’—to your sins, he means, not to yourselves—‘and your life is hid with Christ in God.’” (On The Resurrection of the Flesh 23) (ANF 3) i) Origen (A.D. 185-254). Origen clearly notes that Paul is the author of Colossians. “And in the writings of Paul, who was carefully trained in Jewish customs, and converted afterwards to Christianity by a miraculous appearance of Jesus, the following words may be read in the Epistle to the Colossians: ‘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; and not holding the Head, from which all the body by joint and bands having nourishment ministered, and knit together, increaseth with the increase of God.’” (Against Celsus 5.8) (ANF 4) 33 Origen mentions Paul’s letter to the Colossians as one of Paul’s epistles. “And we say to those who hold similar opinions to those of Celsus: ‘Paul then, we are to suppose, had before his mind the idea of no pre-eminent wisdom when he professed to speak wisdom among them that are perfect?’ Now, as he spoke with his customary boldness when in making such a profession he said that he was possessed of no wisdom, we shall say in reply: first of all examine the Epistles of him who utters these words, and look carefully at the meaning of each expression in them--say, in those to the Ephesians, and Colossians, and Thessalonians, and Philippians, and Romans,-and show two things, both that you understand Paul's words, and that you can demonstrate any of them to be silly or foolish.” (Against Celsus 3.22.1) (ANF 4) From these citations, we can conclude that the early Church fathers used the epistle of Colossians to establish the doctrines of the New Testament Church. 2. Manuscript Evidence. Paul’s epistles are found in numerous early Greek manuscripts. One of the earliest manuscripts, the Chester Beatty codex (p46), which was probably written in Egypt near the end of the second century, contains eight Pauline epistles (Rom, 1-2 Cor, Gal, Eph, Phil, Col, 1 Thess) and the epistle of Hebrews.46 It probably contained the entire Pauline corpus in its original collection. There are a number of third century manuscripts that contain portions of the Pauline corpus, and a number of fourth century manuscripts that originally contained the entire New Testament (Codex Alexandrinus and Codex Sinaiticus). These ancient manuscripts containing the collective body of Pauline epistles testify to the fact that the Church at large circulated these writings as a part of its orthodox faith. 3. Early Translations of the New Testament. The earliest translations of the New Testament, written when the canon was being formed, included the Pauline epistles;47 the Old Latin (2nd to 4th c), the Coptic (3rd to 4th c), the Peshitta (4th c), the Armenian (5th c), the Georgian (5th c), and the Ethiopic (6th c).48 The Pauline epistles would not have been translated with the other 46 Philip W. Comfort, and David P. Barrett, eds., The Text of the Earliest New Testament Greek Manuscripts (Wheaton, Illinois: Tyndale House Publishers, Inc., c1999, 2001), “P46 (P. Chester Beatty II + P. Mich. Inv. 6238),” Logos. 47 Bruce M. Metzger, The Text of the New Testament: Its Transmission, Corruption, and Restoration (Oxford: University Press, 1968), 69-86. 48 The Old Latin Bible manuscripts of the fifth century, Codex Bezae (Gospels, Acts, Catholic epistles), Codex Claromontanus (Pauline epistles), and Codex Floriacensis (Acts, Catholic epistles, Revelation) were used prior to Jerome’s Vulgate (beginning A. D. 382), and these Old Latin 34 New Testament writings unless it was considered a part of the orthodox beliefs of the Church at large. C. Catholicity. The third and final phase of New Testament canonicity placed emphasis upon the aspect of catholicity, or the general acceptance of the canonical books.49 F. B. Westcott says, “The extent of the Canon, like the order of the Sacraments, was settled by common usage, and thus the testimony of Christians becomes the testimony of the Church.”50 This phase is best represented in the period of Church councils of the fourth century as bishops met and agreed upon a list of canonical books generally accepted by the catholic Church. However, approved canons were listed by individual Church fathers as early as the second century. These books exhibited a dynamic impact upon the individual believers through their characteristic of divine inspiration, transforming them into Christian maturity, being used frequently by the Church at large. We will look at two testimonies of catholicity: (1) Early Church Canons and Versions, and (2) Early Church Councils. Early Church Canons and Versions. The thirteen Pauline epistles are found within the earliest Church canons and versions. Thus, they support the epistle of Colossians as a part of the body of Pauline epistles. It is listed in the two earliest canons. Tertullian (A.D. 160-225) tells us that Marcion the heretic accepted it in his Instrumentum (A.D. 140),51 and it is found in The Muratorian Canon as one of Paul’s thirteen New Testament epistles (A.D. 180) (Fragments of Caius 3: Canon Muratorianus 2) (ANF 5). It is found in every canonical list thereafter. Eusebius (A.D. 260-340) includes them in his list of “acknowledged books.”52 Athanasius gives us a canonical list includes them (c. 367).53 Cyril of Jerusalem (A.D. 315-386) includes them in his list.54 manuscripts testify to the canonization of the twenty-seven books of the New Testament at an early date. See Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen Wikgren, eds, The Greek New Testament, Third Edition (United Bible Societies, c1966, 1968, 1975), xxxi-xxxiv. 49 The Church historian Eusebius (A.D. 260-340) notes that some of the General Epistles lacked widespread circulation among the churches, which played a role in their slower acceptance into the New Testament canon, saying, “These things are recorded in regard to James, who is said to be the author of the first of the so-called catholic epistles. But it is to be observed that it is disputed; at least, not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is also one of the seven so-called catholic epistles. Nevertheless we know that these also, with the rest, have been read publicly in very many churches.” (Ecclesiastical History 2.23.25) (NPNF 2.1) 50 Brooke Foss Westcott, A General History of the Canon of the New Testament (London: Macmillan and Co., 1875), 12. 51 See Against Marcion 5.17 (ANF 3) 52 See Eusebius, Ecclesiastical History 3.3.1-7; 3.24-25 (NPNF 2.1) 53 Athanasius, Festal Letters 39.5 (Easter, 367) (NPNF 2.4) 54 See Cyril of Jerusalem, Catechetical Lectures 4.36 (NPNF 2.7) 35 Early Church Councils. The earliest major Church councils named the Pauline epistles as authentic writings; Nicea (c. 325-40), Hippo (393), Carthage (397), and Carthage (419). This would not have been done unless the Church at large believed them to be canonical. During the fourth century, the Roman emperor Constantine was converted to Christianity and ordered Eusebius to produce fifty copies of the Scriptures.55 The production and distribution of these Bibles, along with the Church synods that followed, served to confirm the twenty-seven books of the New Testament as canonical and authoritative. The early Church traditions of authorship and authenticity became firmly embedded within their canonicity. Therefore, citations of the New Testament Scriptures and later manuscript evidence after this period of Church history only serve to repeat traditions that had already become well-known and established among the churches of the fourth century. III. The Date and Place of Writing “These two subjects [date and place of writing] cannot be discussed separately.”56 (Ernest Best) Most conservative scholars agree that the apostle Paul wrote his epistle to the Colossians along with his other Prison Epistles during his first imprisonment in Rome that took place between A.D. 60 and 62. Evidence to support this view of the date and place of writing come from both internal and external witnesses. A. The Date of Writing of the Epistle. There are a surprising number of factors that can be used to date the epistle of Colossians. We can evaluate the date by collecting literary evidence from the four Prison Epistles (Ephesians, Colossians, Philippians, Philemon), from internal historical references, and from the Church fathers. The Prison Epistles. The most logical method of dating the epistle of Colossians is to place it within the group of writings called the Prison Epistles and evaluate their dates together. The date of writing of the Prison Epistles relies largely upon one’s view of the place where the apostle Paul wrote them. If he wrote them during his imprisonment in Caesarea, it would have been between A.D. 58 to 60. But if he wrote them during his first Roman imprisonment, which most scholars believe and which is the traditional view held up until the eighteenth century, he would have written them between A.D. 60 to 62. Church tradition tells us that 55 Brooke Foss Westcott, A General Survey of the History of the Canon of the New Testament, fourth edition (London: Macmillan and Co., 1875), 422-426. 56 Ernest Best, The First and Second Epistles to the Thessalonians, in Black’s New Testament Commentary, eds. Henry Chadwick and Morna D. Hooker (London: Continuum, 1986), 7, Logos. 36 Paul was martyred during his second Roman imprisonment, which took place around 65 or A.D. 66. For those who opt for a single Roman imprisonment, the date of writing would be as late as A.D. 62 to 64. We can use internal evidence to establish the fact that Paul wrote and sent the three epistles of Ephesians, Colossians, and Philemon at the same time using the same messengers. The letter of Ephesians was sent by the hand of Tychicus, as we see in Ephesians 6:21, “But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things.” The letter of Colossians was sent by the hands of Tychicus and Onesimus, as we see in Colossians 4:7-9, “All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here.” The epistle of Philemon was probably sent by the hand of Onesimus. Thus, it is very likely that Paul sent these three letters at the same time by the same group of men who traveled together from Rome to Asia Minor. Regarding the date when these men traveled, Paul’s statement in Philemon 1:22 is interpreted by some to refer to an immediate release, which says, “But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.” If so, this would place the date of Ephesians, Colossians and Philemon late in his two-year captivity. However, other scholars interpret Philemon 1:22 to read that Paul was simply being optimistic regarding his release and not referring to an immediate release. The safest date to give these three epistles is the middle of his imprisonment. Regarding the epistle of Philippians, we can note verses within this epistle to establish a date near the end of his two-year imprisonment and after the writing of the other three Prison Epistles. There are several supporting indications: the illness of Epaphroditus, references to Paul’s co-workers as well as his release from prison, and Epaproditus being sent to the Philippians. First, Paul discusses the illness of Epaphroditus in Philippians 2:25-30, which is not mentioned in the other three epistles although he was well known to Philemon (Phlm 23) and to the Colossians (Col 4:12). Perhaps his illness took place after the writing of the first three epistles. Second, we know that Timothy, Luke, Demas, Aristarchus, Tychicus, Onesimus, Mark and Epaphras were with Paul when he wrote Ephesians, Colossians and Philemon. However, Paul’s epistle to the Philippians only mentions Timothy and Epaphroditus. Thus, we may conclude that Paul had sent the others out and was left with Epaphroditus as his messenger to the Philippians. Third, Paul speaks of being confident of his release in Philippians 1:25 while in the other prison epistles he lacks this assurance. Fourth, Paul sends Epaphroditus to the Philippians in Philippians 2:25-30 while in the other three 37 epistles, this individual remains with Paul. Thus, most scholars date Philippians after Ephesians-Colossians-Philemon and near the end of his imprisonment. Historical References. Donald Guthrie wisely notes that the absence of certain historical events, such as the destruction of Jerusalem (A.D. 70) and the Roman persecution of the Church (beginning about A.D. 64) suggest a date of writing that precedes such important events. In addition, the description of the Church in its early stages of development along with the absence of descriptions of developed ecclesiastical order fits the dates given by early Church tradition.57 This means that we can look into the Pauline epistles and place the church within a particular historical setting that preceded the order found in the late first century and early second century. The Writings of the Early Church Fathers. We can look to the early Church fathers for support that one of these Prison Epistles, that of Ephesians, enjoyed early acceptance and widespread use among the churches. Since most scholars believe that the language of Ephesians can be found in Clement of Rome’s epistle to the Corinthians (1 Clement 2, 36, 46), (ANF 1) we know that it must have been written before A.D. 95. Conclusion. In light of this evidence, we can date the Prison Epistles between A.D. 60 to 62 with Philippians being written last and near the end of his two-year imprisonment. We are certain that the Prison Epistles were written before the burning of Rome in A.D. 64 during the time of Nero. B. The Place of Writing. The strongest evidence for the place of the writing of the Prison Epistles supports a Roman imprisonment. Internal Evidence for the Place of Writing. Internal evidence supports the popular view that the epistles to the Ephesians, Colossians, Philemon, and Philippians were written while Paul was in prison. This is because there are a number of verses within these letters that refer to this imprisonment: Ephesians 3:1, “For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,” Ephesians 3:13, “Wherefore I desire that ye faint not at my tribulations for you, which is your glory.” Ephesians 4:1, “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,” Ephesians 6:20, “For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.” Philippians 1:7, “Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.” Philippians 1:13-14, “So that my bonds in Christ are manifest in all the palace, and in all other places; And many of the brethren in the Lord, waxing 57 Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press, 1990), 499. 38 confident by my bonds, are much more bold to speak the word without fear.” Philippians 1:16, “The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:” Colossians 1:24, “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church:” Colossians 2:1, “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;” Colossians 4:18, “The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.” Philemon 1:1, “Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,” Philemon 1:9, “Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.” Whether it was Paul’s imprisonment in Caesarea, or Rome, or another place is still debated. There are several reasons why Rome is the favored place of origin among scholars today. Evidence of a Roman Origin (A.D. 60-62). There is strong, internal evidence within the Prison Epistles to support a Roman origin. We know that Paul had more liberties to preach in his Roman imprisonment from the book of Acts. The references to a palace and the Imperial household better describe Rome. Ephesians describes Paul as an ambassador with a message to a King. The Prison Epistles suggest a pending Roman trial and release. Paul’s list of companions suggests a Roman origin. Finally, early Church tradition supports a Roman imprisonment. Paul Had More Liberties to Preach in His Roman Imprisonment. We know that Paul wrote these epistles in an environment that allowed him free intercourse with his friends (Eph 6:18-20, Phil 1:12-18, Col 4:2-4). We know that Paul did have some liberties to have visitors while imprisoned in Caesarea, as we see in Acts 24:23, “And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him.” However, in Rome somewhat greater liberties were granted to Paul so that he “preached the kingdom of God and taught those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him” (Acts 28:30-31). Thus, Paul had greater liberties in his Roman imprisonment than he did at Caesarea. Therefore, most scholars support a Roman origin for the epistles to the Ephesians, Philippians, Colossians and Philemon because of such internal evidence and because of the weight of early Church tradition. References to a Palace and the Imperial Household Better Describe Rome. References to a palace and the Imperial household in the epistle of Philippians better describe Rome than Caesarea, as we see in Philippians 1:13, “So that my bonds in Christ are manifest in all the palace, and in all 39 other places;” Philippians 4:22, “All the saints salute you, chiefly they that are of Caesar's household.” Ephesians Describes Paul as an Ambassador with a Message to a King. Ephesians 6:19-20 describes a situation in which Paul considered himself to be an “ambassador” with a message, which says, “And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.” This verse implies that Paul believed he had been given a message by his Lord to deliver to a king. He appears to consider the fact that he was being given many other opportunities to minister to other people of great influence. Thus, he requested prayer that he would speak words that would bring about the greatest impact in the hearts of his hearers. This fits a Roman imprisonment. The Prison Epistles Suggest a Pending Roman Trial and Release. We see from Philippians 1:19-26; 2:17, 23 and Philemon 22 that Paul was facing a trial soon with the expectation of being released. These verses best describe a trial before Caesar than the intermediate trial in Caesarea that is recorded in Acts 24-26. There was nothing about his Caesarean imprisonment that pointed towards a release. Philippians 1:19-26 reveals that Paul’s life was hanging in the balance. However, this was not the atmosphere of Paul's Caesarean imprisonment, as he was prepared to appeal unto Caesar if a conviction of punishment were decreed, as we see in Acts 25:11, “For if I be an offender, or have committed anything worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.” Philippians 1:25 and 2:24 reveal that the trial seems to be nearing its completion and Paul expects to be set free: Philippians 1:25, “And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;” Philippians 2:24, “But I trust in the Lord that I also myself shall come shortly.” In these verses, Paul expresses strong conviction that he “shall remain and continue with you all” (1:25; cf. also 2:24). The concept of a trial coming to a final conclusive end fits a Roman trial, rather than a Caesarean trial. Paul’s List of Companions Suggests a Roman Origin. Also, the fact that Ephesians 6:21-22, Colossians 4:7-9 and Philemon 10-12 reveal that Paul was dispatching Tychicus accompanied by Onesimus with all three of these letters on the same journey. This strongly suggests a Roman origin because Onesimus was not associated with Paul’s Caesarean imprisonment according to the book of Acts, although Tychicus was with Paul at the close 40 of his third missionary journey. Onesimus would have had less chance of gaining access to and being discipled by Paul at Caesarea than at Rome. In addition, Louis Berkhof notes that the many companions of Paul, viz. Tychicus, Aristarchus, Marcus, Justus, Epaphras, Luke, and Demas, are quite different from those that accompanied him on his last journey to Jerusalem (See Acts 20:4, “And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.”)58 The mention of Marcus, the cousin of Barnabas in Colossians 4:10, is according to tradition a clear reference to Rome. In addition, we know from the book of Acts that Aristarchus and Luke accompanied Paul to Rome by ship. (See Acts 27:2, “And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us.” Acts 28:14, “Where we found brethren, and were desired to tarry with them seven days: and so, we went toward Rome.”) We know from the epistles of Colossians and Philemon that both companions were with Paul when he wrote his prison epistles. (See Colossians 4:10, “Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;)” Colossians 4:14, “Luke, the beloved physician, and Demas, greet you.” Philemon 1:24, “Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.” We must note that both Aristarchus and Luke also accompanied Paul to Jerusalem when he was arrested and imprisoned in Caesarea, as we see in Acts 20:4, “And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.” Early Church Tradition. There is one witness from early tradition that supports a Roman origin. The Marcionite Prologue, which was attached to this epistle, says, “He composes a familiar letter to Philemon on behalf of Onesimus his servant. He writes to him, however, from Rome, from prison.”59 Evidence for a Caesarean Origin (A.D. 57-59). Of recent years, some scholars have asked if some or all the Prison Epistles could have been written while Paul 58 Louis Berkhof, Introduction to the New Testament (Grand Rapids, Michigan: EerdmansSevensma Co., 1915), 106-107. 59 F. Crawford Burkitt, The Gospel History and Its Transmission (Edinburgh: T. & T. Clark, 1907), 356; See Codex Fuldensis: Novum Testamentum Latine Interprete Hieronymo, ed. Ernestus Ranke (Marburgi & Lipsiaei: Sumtibus N. G. Elwerti Bibliopolae Academici, 1867), 310. 41 was being held in prison at Caesarea. We know from the book of Acts that the Roman procurator of Judea, Marcus Antonius Felix, hoping to receive a bribe from Paul, held him under house arrest for two years while allowing his friends free access to him. Those who support a Caesarean imprisonment base their argument upon its closer proximity to Asia; but arguments for a Caesarean location are only speculative and have no internal or external evidence to support it. The strongest argument against a Caesarean imprisonment is the fact that Paul was expecting his release to come soon in the epistle (Phil 1:19-26; 2:17, 23 and Phlm 22). However, his expectation while in Caesarean prison was to be sent to Rome with his appeal to Caesar. In addition, the fact that Paul makes no mention of Philip the evangelist in his Prison Epistles makes a Caesarean origin questionable because he hosted Paul while visiting Caesarea (Acts 21:8-10). Evidence for an Ephesian Origin (A.D. 54-55). There has been some speculation in recent years about an Ephesian origin for the Prison Epistles. The New Testament tells us that Paul was in prison at other times besides in Rome and Caesarea (2 Cor 6:5, 11:23); however, we have no clear evidence within the Scriptures or early Church tradition as to specific locations. Speculation as to the city of Ephesian as the place of writing for Paul’s Prison Epistles is not a recent idea. The heretic Marcion first suggested such a location in the Marcionite Prologue to Colossians, which reads, “The apostle already in fetters writes to them from Ephesus.”60 Some modern scholars suggest that Ephesus would be the most likely place for an imprisonment because it was where he faced his fiercest opposition, as indicated in a number of passages (Rom 16:4, 7; 1 Cor 15:32; 2 Cor 1:8-10; 11:23). Others base their argument upon its closer proximity to the destination of the prison epistles, which are the cities Ephesus, Colossi, and Philippi. In Philemon 1:22 Paul asked this pastor to prepare him lodging because of his imprisonment was coming to an end. Some commentators point out that Paul had his focus on Spain after his release from Rome, so he would not be making plans to visit Colossi after a Roman imprisonment. However, Paul made this statement in Romans 15:24, 28 before he was seized in Jerusalem. External Evidence for the Place of Writing. All the early Church fathers placed Paul in Rome during the writing of the Prison Epistles. (The one exception is the heretic Marcion who places Paul in Ephesus when writing the epistle to the Ephesians and then makes an apparent contradiction by placing Paul in Rome when writing his letters to the Philippians and to Philemon.) Jerome (A.D. 342-420). Jerome placed the writings of the Prison Epistles in Rome during his imprisonment. Peter O’Brien, Colossians, Philemon, in Word Biblical Commentary, vol. 44, eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker, Ralph P. Martin (Dallas, Texas: Word Books, Publisher, 1998), lii, Logos. 60 42 “The fourth ground of his censure is in the beginning of my Second Book, in which I expounded the statement which St. Paul makes ‘For this cause I Paul, the prisoner of Jesus Christ for you Gentiles.’ The passage in itself is perfectly plain; and I give, therefore, only that part of the comment on it which lends itself to malevolent remark: The words which describe Paul as the prisoner of Jesus Christ for the Gentiles may be understood of his martyrdom, since it was when he was thrown into chains at Rome that he wrote this Epistle, at the same time with those to Philemon and the Colossians and the Philippians, as we have formerly shewn.” (Jerome’s Apology for Himself Against the Books of Rufinus 1) (NPNF 2.3) John Chrysostom (A.D. 347-406). John Chrysostom tells us that Paul wrote the Prison Epistles in Rome during his imprisonment. “But it was from Rome he wrote to the Philippians; wherefore he says, ‘All the saints salute you, chiefly they that are of Cæsar’s household’ (Phil. 4:22): and to the Hebrews from thence likewise, wherefore also he says, ‘all they of Italy salute them.’ (Heb. 13:24.) And the Epistle to Timothy he sent also from Rome, when in prison; which also seems to me to be the last of all the Epistles; and this is plain from the end: ‘For I am now ready to be offered,’ he says, ‘and the time of my departure is at hand.’ (2 Tim. 4:6.) But that he ended his life there, is clear, I may say, to every one. And that to Philemon is also very late, (for he wrote it in extreme old age, wherefore also he said, ‘as Paul the aged, and now also a prisoner in Christ Jesus,) (Philem. 9), yet previous to that to the Colossians. And this again is plain from the end. For in writing to the Colossians, he says, ‘All my state shall Tychicus declare unto you, whom I have sent with Onesimus, a faithful and beloved brother.’ (Col. 4:7.) For this was that Onesimus in whose behalf he composed the Epistle to Philemon. And that this was no other of the same name with him, is plain from the mention of Archippus. . . . And that to the Galatians seems to me to be before that to the Romans.” (The Argument on the Epistle of St. Paul to the Romans) (NPNF 1.11) “He wrote the Epistle from Rome, and, as he himself informs us, in bonds. ‘Pray for me, that utterance may be given unto me, in opening my mouth to make known with boldness the mystery of the Gospel, for which I am an ambassador in chains.’” (The Argument on the Epistle of St. Paul to the Ephesians) (NPNF 1.13) Theodoret of Cyrrus (A.D. 393-466). Theodoret places the prison epistles in Rome. “And after these things he wrote to the Philippians from Rome, and it is clear (at) the end of the epistle. Clearly, he teaches us (at) the end; for he says, ‘They of the household of Caesar greet you.’ And also indeed at the 43 same time he wrote to the Ephesians and to the Colossians. [PG 82.41C-D] (author’s translation) One of the most famous ancient Greek manuscripts called the Codex Alexandrinus has a subscription attached to the ending of the epistle of Colossians, just as the Authorized Version of 1611 contains subscriptions. This Greek manuscript adds the subscription, “To the Colossians from Rome.”61 This statement reflects the ancient Church tradition that the epistle was written by the apostle Paul from Rome to the church in Colossi. Euthalius (5th c.). Euthalius places the prison epistles in Rome. In his argument to the epistle of Ephesians, Euthalius writes, “This one he sent from Rome, not yet indeed having seen them, but having heard about them.” (PG 85.761C) (author’s translation) Pseudo-Athanasius (Synopsis of Sacred Scripture) (4th-6th c.). In the Synopsis of Sacred Scripture, Pseudo-Athanasius (4th-6th c.) begins his summary of Ephesians by saying, “This one he writes from Rome, not yet indeed having seen them, but having heard about them.” (PG 28.417D) (author’s translation) Ebedjesu (d. 1318). Ebedjesu, the Syrian bishop, reflects medieval tradition by saying Paul wrote his epistle to the Ephesians from the city of Rome. He writes, “Besides these there are fourteen epistles of the great Apostle Paul . . . the Epistle to the Ephesians, also written at Rome, and sent by Tychicus.”62 The Authorized Version (1611). Following the tradition of some of the ancient Greek manuscripts, such as the Codex Alexandrinus, the Authorized Version of 1611 places subscriptions after the books of the New Testament. Euthalius, an unknown deacon of the fifth century, is believed to have provided the testimonies for the subscriptions to the Pauline epistles found in the Authorized Version (1611).63 However, not all these subscriptions match the comments of Euthalius (compare the differences in 1 and 2 Corinthians and 2 Thessalonians). Thus, the committee of the Authorized Version probably relied on various sources for their subscriptions. A subscription attached to this epistle of 61 The Codex Alexandrinus in Reduced Photographic Facsimile: New Testament and Clementine Epistles, ed. The Trustees of the British Museum (London: Longman and Company, 1909), 231; Codex Alexandrinus: Novum Testamentum Graece, ed. C. G. Woide and B. H. Cowper (London: David Nutt, 1860), 424. 62 Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 4 (London: Joseph Ogle Robinson, 1829), 321; George Percy Badger, The Nestorians and their Rituals, vol. 2 (London: Joseph Masters, 1852), 362-363. 63 Matthew George Easton, Illustrated Bible Dictionary and Treasury of Biblical History, Biography, Geography, Doctrine, and Literature (New York: Harper & Brothers, Publishers, 1893), s.v. “Subscriptions.” 44 Ephesians in the Authorized Version (1611) reads, “Written from Rome unto the Ephesians by Tychicus.”64 Conclusion. In conclusion, internal and external evidence support a Roman imprisonment for the writings of Ephesians, Philippians, Colossians, and Philemon. Any other conclusion lacks logical literary support from antiquity. IV. The Recipients “To ascertain who the intended audience/readers were is perforce to assign a date and place of writing as well as to have some idea of the author/composer/editor.”65 (John D. W. Watts) We know from the opening verses of the epistle Colossians that Paul was writing to the church in that city: Colossians 1:2, “To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.” (τοῖς ἐν Κολοσσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ) A closer look at the Greek text reveals that its word order allows this verse to be translated just like Ephesians 1:1, “Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:” (τοῖς ἁγίοις τοῖς οὖσιν [ἐν Ἐφέσῳ] καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ,). If we follow the Greek word order, Colossians 1:2 could as well be translated, “to the saints in Colossae, and to the faithful brethren in Christ.” (YLT) We can conclude that just as its sister letter to the Ephesians, this letter to the church at Colossae is intended to be a circular letter to those churches in the region. If we look for evidence of its circular nature within this epistle, we find Paul referring to two other churches within this region, which were located at the nearby cities of Laodicea and Hierapolis (2:1, 4:13). Paul even goes so far as to ask the Colossians to read this epistle to the church at Laodicea (4:16). We can conclude that Paul was writing to the church at Colossi as well as those in the surrounding region, perhaps intending to reach those believers in the Lycus valley in the same way that Paul sent his epistle to the Ephesians and those churches in the region. In addition, several verses within this epistle suggest that Paul was writing to a church in which he had never visited (Col 1:34; 2:1). Regarding the makeup of the people in the Lycus valley region where the city of Colossi was located, we know from historical evidence that the inhabitants were 64 The Holy Bible: A Facsimile in a reduced size of the Authorized Version published in the year 1611, ed. Alfred William Pollard (Oxford: The University Press, 1911). 65 John D. W. Watts, Isaiah 1–33, in Word Biblical Commentary, vol. 24, eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker (Dallas: Word, Incorporated, 1985), xxix, Logos. 45 primarily Greeks. Josephus tells us that Jews had been living in the region of Phrygia two centuries before Christ as a result of Alexander the Great having garrisoned the regions of Lydia and Phrygia with two thousand Mesopotamian and Babylonian Jews during the time of a threatened revolt (Antiquities 12.3.4). Thus, scholars believe that there would have been Jews among the congregation at Colossi. We have internal evidence that the church at Colossi was made up largely of Gentiles. For example, after telling the believers at Colossi that God had commissioned him to make know the mystery of the Gospel to the Gentiles (1:27), Paul then proceeds to tell them about his great burden to proclaim this message to them (1:28-2:2). Paul also describes them as “alienated” and “enemies” (Col 1:21), terms that did not fit with a Jewish heritage, thus implying Gentiles. In 2:13 Paul says, “being dead in your sins and the uncircumcision of your flesh.” This description of “uncircumcision” clearly designated Gentiles. In addition, the fact that there are no quotations or allusions to the Old Testament in the epistle of Colossians indicates that the recipients of this letter were primarily Gentile. Therefore, Paul was probably addressing a group of believers in the Lycus valley region that he had either never met or only met briefly who were mostly Gentiles with a few Jews having been converted to Christianity. 46 LITERARY STYLE (GENRE) “The question of genre or type of literature is important because how to understand a written work is inextricably bound up with figuring out what kind of literature it is.”66 (Buist Fanning) Form critical studies followed on the heels of source criticism in the first half of the twentieth century in an effort to identify the evolution of the text from its original form as oral tradition to the stage of canonization. John Hayes and Carl Halloday describe the four primary aspects of form criticism, which are (1) the content “what is said,” (2) the form “how it is said,” (3) the life setting “in what setting or occasion it is said,” and (4) the function “the purpose of what is said.” They believe these aspects of form criticism allow the books of the Bible to be classified into their various genres. This also allows the association of these genres with “sociological realities in the life of ancient Israel and the early church.”67 In other words, form criticism reveals biblical genres by studying the book’s content and form; it reveals the occasion of the book through its life setting; and it reveals its purpose through its function. This section of the book introduction addresses these four aspects of form criticism in three sections in the following order: 1. Content and Form – Discussions on the type of genre occasioned by the author and the characteristics of the book in light of its genre 2. Life Setting – Discussions on the occasion 3. Function – Discussions on the purpose These three categories follow Hermann Gunkel’s well-known three-fold approach to form criticism when categorizing the genre found within the book of Psalms: (1) “literary forms,” (2) “a common setting in life,” and (3) “thoughts and mood.”68 In addition, the Word Biblical Commentary takes a similar approach with its “Form/Structure/Setting” discussions that precede each commentary section.69 66 Buist M. Fanning, Revelation, in Zondervan Exegetical Commentary on the New Testament, ed. Clinton E. Arnold (Grand Rapids, MI: Zondervan Academic, 2000), 31, Logos. 67 John H. Hayes and Carl A. Halloday, Biblical Exegesis: A Beginner’s Handbook, revised edition (Louisville, Kentucky: Westminster John Knox Press, 1987), 83-84. 68 Gunkel, The Psalms: A Form-Critical Introduction, 10. 69 Word Biblical Commentary, eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker (Dallas, Texas: Word Incorporated, 1989-2007). 47 I. The Genre and Characteristics of the Book “Perhaps the most important issue in interpretation is the issue of genre. If we misunderstand the genre of a text, the rest of our analysis will be askew.”70 (Thomas Schreiner) Within the historical setting of the early Church, the authors of the New Testament epistles chose to write to various groups of believers using the literary style of the formal Greco-Roman epistle, which contains a traditional salutation, the body, and a conclusion. Thus, the New Testament epistles are assigned to the literary genre called “epistle genre.” In the introductory section of literary style, a comparison will be made of the Pauline epistles, as well as a brief look at the grammar and syntax of the epistle of Colossians. A. Comparison of Colossians to the Pauline Epistles. The epistle to the Colossians is typical in style and structure to other New Testament Pauline epistles. Its introduction is also similar to contemporary letters of this period in history with its initial reference to the author and recipients followed by greetings. However, it has some marked distinctions. 1. Comparison of the Epistle to Ephesians and Colossians. No two books of the Holy Scriptures bear as much resemblance with one another as the epistles to Ephesians and Colossians. Approximately one third of Colossians is repeated in Ephesians with Curtis Vaughan citing Maurice Goguel, who states that seventy-three verses are similar between the two books.71 Although they contain two different underlying themes, they were written by the same person at approximately the same time within the same general occasion and delivered by the same messengers to the same region of Asia. As a result, many of the verses and passages are similar. Adam Clark lists the following examples: Ephesians 1:7 Ephesians 1:10 Ephesians 1:19-25 Ephesians 3:2 Ephesians 4:2-4 Ephesians 4:16 Ephesians 4:22-24 Ephesians 4:32 Ephesians 5:6-8 Ephesians 5:15-16 Colossians 1:14 Colossians 1:20 Colossians 2:12-13 Colossians 1:25 Colossians 3:12-15 Colossians 2:19 Colossians 3:9-10 Colossians 3:13 Colossians 3:6-8 Colossians 4:5 70 Thomas R. Schreiner, Interpreting the Pauline Epistles, second edition (Grand Rapids, Michigan: Baker Academic, c1990, 2011), 11. 71 A. Skevington Wood, Ephesians, in The Expositor’s Bible Commentary, vol. 11, eds. Frank E. Gaebelien and J. D. Douglas (Grand Rapids, MI: Zondervan Pub. House, 1978), 6. 48 Ephesians 5:19 Ephesians 5:22-6:9 Ephesians 6:19-20 Ephesians 6:22 Colossians 3:16 Colossians 3:18-4:1 Colossians 4:3-4 Colossians 4:872 It is obvious that Paul wrote both epistles with the same mindset and truths that he wanted to impart to both churches. One phrase that is unique to these two epistles is what Paul calls “the mystery of the Gospel” or the “mystery of Christ.” In no other New Testament writings do we find this phrase used in such a manner as Paul uses it in expounding his doctrine in these two epistles. 2. Comparison to John’s Apocalypse. In the book of Revelation, the apostle John describes Jesus Christ in all His majesty that Paul taught in the epistles of Ephesians and Colossian. Interestingly, John’s epistle to the church of Laodicea in Revelation 3:14-22 contains similar phrases found in Paul’s epistle to the Colossians. We know that Paul had instructed the Laodiceans to read the Colossian letter and vise verse in Colossians 4:16, “And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.” An example of similar phrases is seen in the description of Jesus Christ seated at the right hand of the Father in Revelation 3:21, “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” Ephesians 1:20, “Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,” Colossians 3:1, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.” Also, John refers to Jesus Christ as “the firstborn from the dead” in Revelation 1:5, “And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,” Colossians 1:18, “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.” Finally, John describes Jesus as “the beginning of the creation of God” in Revelation 3:14, “And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;” Colossians 1:15, “Who is the image of the invisible God, the firstborn of every creature.” 72 Adam Clarke, The Holy Bible, Containing the Old and New Testaments: The New Testament, vol. 2 (London: Thomas Tegg and Son, 1836), 1410-1414. 49 3. Comparison of Usage of the Old Testament: Absence of Old Testament Quotations. In the epistle to the Colossians there is a complete absence of Old Testament quotations or allusions. This is probably because of its polemic nature in which Paul is attempting to use familiar language with his readers in order to communicate to them their completeness in Christ Jesus. One scholar describes the Colossian epistle as metaphysical and transcendental. This absence of Old Testament references is also certainly an indication that his readers were primarily Gentiles. 4. Comparison of Literary Style: Its Sentence Structure is More Complex. The Church Epistles, all written by the apostle Paul, are characterized by having numerous complex sentences. Perhaps the longest sentence in the Pauline epistles is found in Ephesians 1:3-14. We also find lengthy sentences in the epistle of Colossians (Col 1:9-20; 2:9-15). 5. Comparison of Literary Style: Tones of the Hebrew Language. Paul Paul combines the use of similar words into single phrases for emphasis, which some scholars suggest has its roots in the Hebrew language (Col 1:11, 29; 2:11, 19): Colossians 1:11, “Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;” Colossians 1:29, “Whereunto I also labour, striving according to his working, which worketh in me mightily.” Colossians 2:11, “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:” Colossians 2:19, “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.” 6. Comparison of Literary Style: The Use of Joining Similar Words and Phrases for Clarity. Paul frequently combines concepts together to clarify his thoughts: Colossians 1:9, “For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;” Colossians 1:11, “Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;” Colossians 1:22, “In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:” Colossians 1:23, “If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;” Colossians 1:26, “Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:” Colossians 2:7, “Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.” Colossians 3:8, “But now ye 50 also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.” Colossians 3:16, “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.” Colossians 4:12, “Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.” 7. Comparison of Literary Style: Polemical in Nature. The epistle of Colossians is purely polemical in its nature, just as the epistle of Galatians. In other words, it is organized as a letter to confront and dispute a known heresy. In contrast, the epistle of Ephesians has no polemic character, but rather contains a large amount of doctrinal material. B. Grammar and Syntax: Its Distinctive Vocabulary. The epistle of Colossians lacks the familiar Pauline motifs like “justification by faith” and “salvation” which characterizes many of his epistles. Louis Berkhof tells us that there are thirty-four words in Colossians that are unique to the Pauline writings. Of these thirty-four words, at least half are found in 1:15-20 and 2:8-23 when dealing with the universal redemptive work of the Lord Jesus Christ.73 One phrase that is unique to these two epistles is what Paul calls “the mystery of the Gospel” or the “mystery of Christ.” In no other New Testament writings do we find this phrase used in such a manner as Paul uses it in expounding his doctrine in this epistle. II. The Occasion “Identifying the occasion and purpose for writing any document is usually important for fully understanding the content and meaning of the message conveyed.” (Thomas Lea)74 What situations would have occasioned Paul to write the four letters of Colossians, Philemon, Ephesians, Philippians? We know from internal evidence that the Prison Epistles, as they are formally called, were written while the apostle Paul was in prison. At this time, Paul was able to send to and receive messages from his churches in the East. Internal evidence reveals several specific occasions that necessitated the writing of three of these epistles at one time followed by the letter of Philippians soon afterwards. During his first Roman imprisonment, Paul enjoyed the privileges of entertaining guests. No doubt, the Jewish community came to inquire about this Christian sect, for which reason 73 Louis Berkhof, Introduction to the New Testament (Grand Rapids, Michigan: EerdmansSevensma Co., 1915), 113-114. 74 Thomas D. Lea, and Hayne P. Griffin, Jr., 1, 2 Timothy, Titus, in The New American Commentary, vol. 34, ed. David S. Dockery (Nashville: Broadman & Holman Publishers, 1992), 41, Logos. 51 Paul was bound in chains (Acts 28:17-29). The believers at Rome, Paul’s faithful coworkers, as well as messengers from the churches he had planted, came to comfort him in his bonds, which Paul appreciated by recognizing them by name within his Prison Epistles. These visits served as the occasions for the writing of the Prison Epistles. The Occasion for the Epistle to the Colossians. On one of these occasional visits, Paul received news from Epaphras about the believers at Colossi. This faithful messenger, who may have founded the church at Colossi (Col 1:7), had recently come to Rome to brief Paul about the progress of the Gospel in this church. He informed Paul about their faith in Christ and their love for one another (Col 1:4, 8). In this report from Epaphras, Paul found out the disturbing news of heretical teachings within the Colossian church. He would have seen the immediate need to address a growing threat of false teachings brought in by the Judaizers as well as the Greek minds. Paul was compelled to combat Jewish as well as Hellenistic thoughts. Berkhof wisely notes that the Colossian error was a combination of Jewish doctrine, heathen philosophy, and Christian beliefs that make it impossible to say that Paul was confronting a particular heretical group at this early period of Church history.75 The early Church fathers inform us of particular heretical sects that did trouble the churches in later decades. However, we are able to describe some of these heretical groups within the epistle of Colossians as the teachings of the Judaizers as well as early forms of Gnosticism. The Judaizers were attempting to jeopardize the faith of this growing church in Colossi. Josephus gives us a description of the many Jewish sects and their teachings, who tells us that these sects were scattered throughout the Diaspora (Wars 2.8.2-13). Paul came against these Jewish sects, who were preaching that Christians must embrace certain Old Testament rituals out of the Mosaic Law in order to continue in right standing with the God of Israel. Therefore, Paul felt compelled to write to the church at Colossi as soon as possible in order to head off this threat and to establish them further in the Christians faith. In addition, an early form of Gnosticism, a heretical movement that would make its full expression during the second century, was being introduced to the Church at this time as well. This term was used by the early Church to describe a set of heresies that contradicted orthodox beliefs and practices, teaching that Jesus Christ was neither fully God nor fully man. Gnosticism taught that the man Jesus received His divine nature at His water baptism and that He as the Christ ascended to Heaven just before His death on the Cross. This group introduced a lifestyle of either extreme asceticism or fleshly indulgence, believing that the human body was inherently evil. Paul alludes to these teachings in 1 Timothy 6:20-21, “O Timothy, keep that which is committed to thy trust, avoiding 75 Berkhof, New Testament Introduction, 116. 52 profane and vain babblings, and oppositions of science falsely so called: Which some professing have erred concerning the faith.” The Occasion for the Epistle to Philemon. We know from the context of the short epistle of Philemon that Onesimus, a slave that belonged to Philemon, had fled to Paul for freedom. We do not know the cause of his flight or why he sought Paul in Rome. During his exile in Rome, Paul led him to the Lord (1:10). The need to bring reconciliation to this situation resulted in Paul sending a letter to his owner Philemon. Paul’s letter implies from his use of the words “wronged” and “owes” that the slave may have robbed his master in some way (1:18). Thus, in Paul’s epistle to Philemon, we find the apostle anxious to reconcile the split between a master and his slave in light of the fact that both were now Christians. He asked that the slave be reconciled to the household without suffering harsh punishment. Although Paul suggested that Onesimus would be more beneficial to his owner now that he had accepted Christ, at no place in the letter does he ask Philemon to set him free. It is likely that the complicated Roman laws dealing with the return of fugitive slaves to their masters caused Paul to deal with this situation privately rather than making it known to the Roman officials. Albert Barnes refers to James MacKnight, who says that the laws of Phrygia allowed the master to punish a slave “without applying to any magistrate.”76 Barnes says history suggests that the Phrygian laws concerning slavery allowed severe and harsh punishment.77 Thus, we can assume that Onesimus had some concerns about being restored to his owner. We know from internal evidence that the epistle to the Colossians was dispatched together with the epistle to Philemon. Therefore, we find Paul writing two letters, one to the church at Colossi and one to Philemon, using the same messengers to deliver them. Paul soon dispatched his close associate, Tychicus, a native of Ephesus, to this region with Onesimus to deliver these three letters. Paul’s letter to Philemon could have served as a cover letter as an indirect way of introducing Onesimus to the churches that he and Tychicus may encounter on their journey to this region. 76 James MacKnight, “A New Literal Translation of St Paul’s Epistle to Philemon,” in A New Literal Translation From the Original Greek, of all the Apostolical Epistles, with a Commentary, and Notes, Philological, Critical, Explanatory, and Practical, vol. 3, fourth edition (London: Longman, Hurst, Rees, and Orme; T. Hamilton, Paternoster Row; R. Ogle; J. Ogle; M. Ogle, 1809), 308. MacKnight cites Hugo Grotius as the source of this comment. See Hugo Grotius, Annotationes in Epistolam Ad Philemonem, in Hugonis Grotii Annotationes in Novem Testamentum, vol. 7 (Groningae: W. Zuidema, 1829), 344. 77 Albert Barnes, Notes, Explanatory and Practical on the Epistles of Paul to the Thessalonians, to Timothy, to Titus, and to Philemon (New York: Harper and Brothers, 1849), cccxxxii. Barnes cites the Roman historian Quintus Curtius Rufus (History of the Wars of Alexander 5.1). See John Digby, trans. Quintus Curtius His History of the Wars of Alexander, 2 vols. (London: A. Millar, 1747). 53 The Occasion for the Epistle to the Ephesians. From these two occasions, Paul also took the opportunity to write his less personal letter to the church at Ephesus, which he intended to be circulated among the other churches in this region. We find one hint as to why Paul wrote to the Ephesians in his last message to the elders of that church in Acts 20:17-38. In this speech, Paul warned them that “grievous wolves” would soon enter the flock and lead some astray. This foresight led Paul to write to them in order to further ground them in the hope of their salvation and in the doctrines upon which they placed their hope. While in Roman imprisonment, Paul was facing possible execution, so his mind and heart must have dwelt on eternal matters more than ever before: for he reveals his longing to depart and be with the Lord in his later epistle to the Philippians, saying, “For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:” (Phil 1:23). Therefore, Paul took this opportunity to reveal in this circular letter to the Ephesians the highest level of theology that God had revealed to him regarding the eternal purpose and plan of redemption for his Church. The Occasion for the Epistle to the Philippians. At a later time in Paul’s imprisonment, the church at Philippi sent Epaphroditus to Paul with a love offering and with instructions to minister to any of the apostle’s needs, as we see in Philippians 4:18, “But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.” Philippians 2:25, “Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.” The events of this visit could have occasioned Paul’s letter to the Philippians, for we assume that Epaphroditus brought news of the progress of church growth at Philippi and any pending problems. While in Rome, this messenger from Philippi became gravely ill, near unto death. When he was strong enough to return, Paul sent him back and informed the church of this illness (Phil 2:26-30). This return gave Paul the opportunity to write them a thank you letter for their offering to him and to give Epaphroditus the praise that he was worthy of receiving for his deed. Therefore, he is most likely the one who carried this epistle to the Philippian church. In addition, Paul now decided to send Timothy to Philippi to deal with several issues that Epaphroditus had reported to him. Paul would first send Timothy and then follow up with a personal visit (Phil 2:19, 2:24). This letter thus serves to notify the church at Philippi to prepare for these two upcoming visits. Summary. We find a number of occasions woven together within the Prison Epistles that suggest Paul was compelled to write three of his Prison Epistles at one time. Paul soon dispatched his close associate, Tychicus, a native of 54 Ephesus, to this region with Onesimus to deliver these three letters. Paul’s letter to Philemon could have served as a cover letter as an indirect way of introducing Onesimus to the churches that he and Tychicus may encounter on their journey to this region. It was after these events that Epaphroditus arrived with a gift from the church at Philippi. The illness of this messenger and Paul’s need to give them a reply of gratitude occasioned Paul to sit down near the end of his first imprisonment and write his letter to the Philippians. III. The Purpose “The purpose of the epistles arises naturally out of the occasion.”78 (Donald Guthrie) The purpose of the New Testament Church was to be God’s instrument to reveal His plan of redemption to mankind through the promises/prophecies of the coming Messiah. In order to do this, God set the Church apart as a holy people and led them through the phases of redemption as a demonstration of His grace and love towards mankind. One phase of this plan of redemption is the believer’s indoctrination, which theme is emphasized in the nine Church epistles. The nine Church Epistles serve a number of purposes for the New Testament Church regarding the indoctrination of the believer. These epistles lay down the doctrines of the New Testament Church as each one contributes to the roles of God the Father, Jesus Christ the Son, and the Holy Spirit in man’s redemption. For this reason, the early Church fathers used these documents to defend their doctrines against heresies. In addition to a doctrinal purpose, Paul’s epistles give practical instructions on how to apply the teachings of the New Testament Church to the believer’s daily conduct. A. The Doctrinal Purpose: To Establish the Doctrines of the New Testament Church. The primary purpose for the nine Church Epistles is doctrinal, for in writing these epistles God used the apostle Paul to lay down the doctrines for the New Testament Church as he built upon the foundational teachings of the Lord Jesus Christ recorded in the Gospels. The apostle Paul describes this divine duty in Colossians 1:25-27, “Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory.” Conclusion: The Purpose Reflects the Theme. This primary, doctrinal purpose of the nine Church Epistles reflects their primary theme of indoctrination. 78 Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press, 1990), 408. 55 B. The Doctrinal/Apologetic Purpose: To Establish the Church in the Faith Concerning the Preeminence of Christ over the Church (Colossians 1:12-29). Paul’s specific purpose in writing his epistle to the Colossians was to establish them in the faith concerning the preeminence of Christ Jesus over the Church. Therefore, this epistle has served as an apologetic writing to defend the sacred doctrines of the New Testament Church. 1. Doctrinal: To Establish the Church in the Faith Regarding the Preeminence of Christ Jesus over the Church. Although Paul’s main purpose in writing to the Colossians was to confront certain heresies, he used this opportunity to teach important doctrinal truths in order to get these believers rooted and grounded in their faith, as he says in Colossians 2:6-7, “As ye have therefore received Christ Jesus the Lord, so walk ye in him: Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.” He wanted to build them up in their faith so that they would adhere to sound doctrine and grow in the fullness of Christ, as he says in Colossians 2:1-2, “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; 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;” The doctrinal element does play an important role in the Colossian epistle. The primary, doctrinal emphasis that Paul teaches in this epistle is the preeminence of Christ Jesus as the fullness of God by whom all things were created and in whom all things will be fulfilled, as we see in Colossians 1:18, “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.” Colossians 2:9, “For in him dwelleth all the fulness of the Godhead bodily.” 2. Apologetic (Polemic): To Offer a Defense for the Christian Faith. The epistle of Colossians is clearly apologetic in nature. It becomes clear in the second chapter of Colossians that Paul is defending the truths of the Christian faith against false doctrines. He speaks against Greek philosophy (2:1-10) as well as Jewish rituals (2:11-23). We can imagine the Greek mind of this period in history, steeped in mythology and philosophy. They were very superstitious (Acts 17:22), believing that their gods were part human and part divine, visiting them occasionally, as illustrated when the Lycaonians thought that Paul and Barnabas were gods visiting from heaven (Acts 14:8-18). The Greeks would have had to understand Jesus Christ differently than that of their mythological gods in that He was fully God and fully man. So, this mindset had crept into the church. In addition, the Judaizers were attempting to tell these new converts that they had to adhere 56 to circumcision and other Jewish rituals in order to live a godly lifestyle. Thus, Paul attacked both of these dangerous doctrines in the second chapter, after declaring in chapter one the preeminence of Christ Jesus over all of creation as well as over the Church. With this assault of false doctrines Paul was confronting one of the subtlest dangers that any Christian faces. The Colossians were faced with teachings that did not necessarily deny the existence and resurrection of Christ, nor did they attack Paul’s apostolic authority; rather, they were being asked to dethrone Christ Jesus as the preeminent One in their daily lives and embrace vain ideals about His person and about His redemptive work on Calvary. Scholars call this the “Colossian Heresy.” Today, we label these groups as a “cult” because their doctrines are far out of bounds in regards to getting a person to Heaven. We understand that we can be a part of most any evangelical denomination and go to heaven because we have the common necessary faith of being born again. However, groups such as Jehovah’s Witnesses, the Mormons, Christian Science, etc. go too far and reduce Christ Jesus to something less than what He really is. Our salvation rests upon our faith in Him as the eternal Son of God who alone is able to redeem us from our sins. Similar doctrines still creep into our churches today that the Colossians faced during Paul’s time, such as humanism and worldly fashions, and they exert a tremendous amount of pressure upon us. It comes subtly from the television, radio and newspapers, from our family and friends and from our workplace. But when we learn that Christ is all in all in our lives and not just in Heaven, and when we learn that He is our peace and contentment, our confidence and joy, our wisdom and standard to live by, then we are able to ignore these false teachings that arouse fleshly passions and bring us into the bondages of the world and we find our rest in Him for every need. We must keep Christ Jesus on the throne of our lives and both our Lord and Saviour. At an earlier time, Paul had to correct the churches in Galatia for allowing themselves to become “bewitched” by such false doctrines. He asked them to reason with him that if they began their spiritual journey by faith in Him, how can they continue the journey any other way (Gal 3:1-5)? They must continue by faith in Him. Conclusion: The Purpose Reflects the Theme. The doctrinal-apologetic purpose of the epistle of Colossians reflects its secondary theme of establishing the doctrines of the New Testament Church through an exposition of the Lordship of Jesus Christ over the Church. C. The Practical/Hortatory Purpose: To Guide Believers in Submitting to the Lordship of Jesus Christ (Colossians 2:1-4:6). In addition to a doctrinal purpose, Paul’s epistles give practical instructions on how to apply the teachings 57 of the New Testament Church to the believer’s daily conduct. Paul exhorts the Colossians to set their affections on the kingdom of Heaven above, and learn to submit to one another, in order to walk as a member of His Body, the Church of the Lord Jesus Christ. This is how we each fulfill our individual callings as members of His Body. Conclusion: The Purpose Reflects the Theme - The practical-hortatory purpose of the epistle of Colossians reflects its third, imperative theme, which states that the crucified life of the believer is demonstrated by allowing Christ to have preeminence in one’s daily lifestyle. D. Conclusion of the Three-fold Purpose of the Pauline Church Epistles. Having identified three purposes to the Pauline Church Epistles, it is logical to conclude that there are three themes embedded within these writings, with each theme supporting a particular purpose. Therefore, the three-fold thematic schemes of these books will be discussed next. 58 THEOLOGICAL FRAMEWORK “Scholarly excellence requires a proper theological framework.”79 (Andreas Kösenberger) Redaction (composition) criticism built its studies upon earlier forms of critical studies known as source criticism and form criticism to better understand the final composition of a book. This research asks how or why the literary authors edited and assembled their material into its final form. As a result, scholars began to approach the books of the Bible as independent, literary works rather than as a compilation of fragmented parts gathered from various sources. A study in the evolution of the writing of commentaries reveals that extensive book outlines did not find their way into biblical commentaries until this recent era of biblical studies. Such outlines emerged during the trend of redaction criticism, so that by the mid-nineteenth century most commentaries offered book outlines in their introductory material. Earlier commentaries addressed literary structures and provided outlines, but they were generally simplistic in form because scholarship lacked the necessary hermeneutical tools developed only recently in biblical scholarship to provide extensive outlines. During the last two decades of the twentieth century, biblical scholarship took a further step, using a number of approaches collectively known as literary criticism. This approach allowed modern critical studies and commentaries to develop greater detail of the book’s literary structures in an effort to reveal its theological framework. This current trend in literary criticism allows greater accuracy in book outlines. As a result, these outlines become valuable tools in exegesis as well as homiletics because of the recognition of a book’s theological framework. Based upon the historical setting and literary style of the epistle of Colossians, an examination of the thematic scheme and the literary structure with its respective outline to this book of the Holy Scriptures will reveal its theological framework. This introductory section will sum up its theological framework with a set of exegetical-homiletical outlines, which are used to identify smaller units or pericopae within the epistle of Colossians for preaching and teaching passages of Scripture while following the overriding message of the book. By following these outlines, the minister of the Gospel of Jesus Christ takes his followers on a spiritual journey that brings them to the same destination that the author intended his readers to reach. I. The Thematic Scheme 79 Andreas J. Kösenberger, Excellence: The Character of God and the Pursuit of Scholarly Virtue (Wheaton, Illinois: Crossway, 2011), 173. 59 “. . . a statement of theme is the first step in formulating the message of the work within its historical context or in setting up guidelines within which future readings or interpretations of the work in different historical contexts may be considered legitimate.”80 (David Clines) “If we are to hear the words of the prophets in a way that is both faithful to their original context and of contemporary usefulness to us, we must first determine the basic theme or purpose of each prophetic book from which we wish to preach. It will also be helpful to show how the purpose of the book fits in with the overall unifying theme of the whole Old Testament and the theme or central plan of the whole Bible.”81 (Walter Kaiser, Jr.) Introduction. Each book of the Holy Scriptures contains a three-fold thematic scheme in order to fulfill its overall, intended purpose, which is to transform each child of God into the image of Jesus Christ (Rom 8:29). This three-fold thematic scheme consists of the primary (foundational), secondary (structural), and imperative themes of the book. The primary or foundational theme of a book offers a central claim that undergirds everything written by the author. The secondary or structural theme of the book supports its primary theme by offering reasons and evidence for the central claim made by the author as it provides testimony for the first theme. Thus, the secondary theme is recognized more easily by biblical scholars than the other two themes because this theme provides the literary content of the book as the author leads the reader through the arguments embedded within the biblical text, thus it reveals the literary structure more clearly.82 The third theme is imperative in that it calls the reader to a response based upon the central claim and supporting evidence offered by the author. In summary, the primary theme serves as the driving force behind the secondary theme, and together they demand the third, imperative theme, which a certain response from the reader. Without understanding these three themes, we are unable to clearly understand the response that each book of the Holy Scriptures requires of our lives. Without such a clear understanding, Christians can become legalistic in their practice of the faith. This is a problem with those who have been saved and attend church for a long time. Each child of God has been predestined to be conformed into the 80 David J. A. Clines, The Theme of the Pentateuch, second edition (Sheffield, England: Sheffield Academic Press Ltd., 2001), 20-21. 81 Walter C. Kaiser, Jr., Preaching and Teaching from the Old Testament: A Guide for the Church (Grand Rapids, Michigan: Baker Academic, 2003), 102-103, Logos. 82 For an excellent discussion on the use of claims, reasons, and evidence in literature, see Wayne C. Booth, Gregory G. Colomb, and Joseph M. Williams, The Craft of Research (Chicago: The University of Chicago Press, 2003). 60 image and likeness of the Lord Jesus Christ and the Scriptures; and they alone have the power to accomplish this task. This is why a child of God can read the Holy Scriptures with a pure heart and experience a daily transformation taking place in his life, although he may not fully understand this process in motion. In addition, the reason some children of God often do not see these biblical themes is because they have not fully yielded their lives to Jesus Christ as Lord of their daily lives. This hindrance prevents a transformation from taking place by the power of the indwelling Holy Spirit. Without a personal relationship with the Holy Spirit, a child of God is not willing to allow the Lordship of Jesus Christ to manage his life and move him down the road that God predestined as his spiritual journey. Therefore, the baptism of the Holy Spirit as a subsequent experience to one’s salvation experience with the evidence of speaking in tongues is important for understanding the Holy Scriptures. This spiritual journey requires every participant to take up his cross daily and follow Jesus, and not every believer is willing to do this. This is because he lacks the power to do this without the baptism of the Holy Spirit, as testified throughout the book of Acts. In fact, every child of God chooses how far down this road of sacrifice he is willing to go. Very few of men and women of God fulfill their divine destinies by completing this difficult journey of which the Lord calls His children. The Three-Fold Thematic Scheme of the Epistle of Colossians. The primary theme of the nine Church Epistles is the establishment of the doctrines of the New Testament Church. Each of these epistles addresses one aspect of this doctrinal foundation as their secondary theme, so that collectively, they deliver the complete doctrinal creed of the Church. The secondary theme of the epistle of Colossians offers the testimony of the office and ministry of the Jesus Christ in the believer’s sanctification, namely the believer’s liberty through the lordship of Jesus Christ over the Church. The third, imperative theme of Colossians is the believer’s outward evidence of his sanctification demonstrated in allowing Christ to have preeminence in his daily lifestyle. Although we live in this world, we do not submit our allegiance to any systems of this world, but rather to Christ. A. The Primary Theme of the Nine Church Epistles (Foundational): The Establishment of the Doctrines of the New Testament Church. The Central Theme of the Holy Scriptures: God’s Plan of Redemption for Mankind. The central claim of a book of the Holy Scriptures serves as the primary, or foundational, theme and it is often obscured by the weight of evidence that is used to drive the book’s secondary theme. Thus, the secondary theme contains more content than the primary theme. The secondary themes of the books of the Holy Scripture are generally more recognizable than the primary theme because they shape the literary structure. Nevertheless, the preacher or teacher must excavate down to the foundational theme of a book and made it clearly visible in order to understand the central theme driving the arguments contained within a book of the Holy Scriptures. Only then can proper exegesis and sermon delivery be executed. 61 The central theme of the Holy Bible is God’s plan of redemption for mankind. This theme finds its central focus in the Cross, where our Lord and Saviour died to redeem mankind. The central figure of the Holy Scriptures is the Jesus Christ. Thus, the Cross is the place where man meets God and where we die to our selfish ambitions and yield our lives to God our Creator. For this reason, the Holy Scriptures are not intended to be a complete or comprehensive record of ancient, secular history. Rather, its intent is to provide a record of God’s divine intervention in the history of mankind in order to redeem the world back to Himself through the sacrifice of Jesus Christ on Calvary. The Holy Scriptures record “Redemptive History,” which reveals God’s plan of redemption for mankind. Every book of the Holy Bible makes a central claim that undergirds one particular aspect of God’s plan of redemption for mankind. For example, the central claim of the Pentateuch is found in Deuteronomy 6:4, “Hear, O Israel: The LORD our God is one LORD,” to which all additional material is subordinate. The bulk of the material in the Old Testament is subordinate in that it serves as reasons and evidence to support this central claim. The books of history, poetry, and prophecy provide supporting evidence to this central claim. In addition, the central claim of the Old Testament calls for a response from man, which is stated in the following verse, “And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.” (Deut 6:5) Such a response is considered the third, imperative theme that runs through every book of the Holy Scriptures, both Old and New Testaments. The Central Theme of the New Testament Epistles: The Sanctification of the Believer. The central theme of the New Testament epistles is the sanctification of the believer. There are twenty-one epistles in the New Testament, which the early Church recognized as having apostolic authority. For this reason, these authoritative epistles were collected into one body, circulated among the churches to provide doctrine and rules of conduct, and eventually canonized. While the Gospels emphasize the redemptive work of the Lord Jesus Christ in the process justification of the believer, the New Testament epistles emphasize the redemptive plan of the Holy Spirit as He works in the process of sanctification for each believer. Thus, the work of sanctification serves as the underlying theme of all twenty-one epistles. In addition, each of these epistles emphasizes a different aspect of this divine process of sanctification, which aspects or phases can be described as indoctrination, divine service, and perseverance in the Christian faith. These books are organized together in genres so that the New Testament books are structured to reflect the various phases of our spiritual journey called sanctification. In order to express this structure, each of the New Testament epistles have different themes that are woven and knitted together into a unified body of teachings, which teachings bring the believer through the process of sanctification in preparation for the rapture of the Church 62 in the glorious hope revealed in the book of Revelation. Therefore, the New Testament epistles as one genre were arranged by the early Church by topic, specifically, indoctrination, divine service, and perseverance in the Christian faith; and these topics were arranged from the longest epistle to the shortest. Of the twenty-one New Testament epistles, there are thirteen epistles written by Paul and seven designated as General, or Catholic, epistles, with the epistle of Hebrews being assigned to Paul by the early Church fathers. We can organize these twenty-one epistles into three major categories: (1) there are epistles that emphasize church doctrine, which are the nine Pauline epistles of Romans to 2 Thessalonians; (2) there are those that deal with church order and divine service, which are 1 and 2 Timothy, Titus, and Philemon;83 and (3) there are those that emphasize perseverance in the Christian faith, which are Hebrews and the seven General Epistles.84 Within Hebrews and the General Epistles, we note that the first three epistles exhort the believer to persevere under persecutions, which come from without the Church (Hebrews, James, 1 Peter), while the other five epistles emphasis perseverance against false doctrines, which come from within the Church (2 Peter, 1, 2, 3 John, Jude). The Central Theme of the Church Epistles: The Establishment of Church Doctrines. Of the thirteen Pauline epistles, nine are addressed to seven particular churches. By the third century, the early Church fathers testified to the emphasis that Paul placed upon Church doctrine in his epistles. For example, Gregory of Nazianzus (A.D. 329 to 389) says that Paul wrote the Church epistles to establish the fact that the doctrines of the Church are “beyond question.” “At this point of my discourse I am truly filled with wonder at the wise dispensation of the Holy Spirit; how He confined the Epistles of the rest to a small number, but to Paul the former persecutor gave the privilege of writing fourteen. For it was not because Peter or John was less that He restrained the gift; God forbid! But in order that the doctrine might be beyond question, He granted to the former enemy and persecutor the privilege of writing more, in order that we all might thus be made believers.” (Lectures 10.18) (NPNF 2.7) Isidore of Pelusium (A.D. d. 450) calls Paul “the expounder of the heavenly doctrines.” (Epistolarum 1.7) (PG 78.184C). In his preface to his commentaries on the Pauline Epistles, Theodoret of Cyrrus (A.D. 393-466) writes, “I know to 83 For the sake of developing thematic schemes, this commentary groups the epistle of Philemon with the Pastoral Epistles as did some of the Church fathers. While the historical setting of Philemon is closely associated with Colossians, its theological framework must be associated with the Pastoral Epistles. 84 For the sake of developing thematic schemes, this commentary groups the epistle of Hebrews with the General Epistles, although many of the early Church fathers followed the tradition of grouping it with the Pauline epistles. 63 be sure how I cannot escape the tongue of the faultfinders when attempting to interpret the doctrine of the divine Paul.” (author’s translation)85 These nine “Church” epistles establish the doctrines of the New Testament Church. Thus, we may call the first nine Pauline epistles “Church Epistles.” In these epistles Paul builds his Church doctrine upon the foundational teachings laid down by Christ Jesus in the Gospels. We acknowledge that “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” (2 Tim 3:16) Thus, every book of the Bible will contain doctrine, but these other books do not “add” to Church doctrine; rather, they support the doctrine laid down in the Gospels by Jesus Christ and in these nine Pauline epistles. For example, in the Pastoral Epistles, Paul tells Timothy and Titus to teach sound doctrine (1 Tim 1:10, 2 Tim 4:3, Titus 1:9; 2:1), a doctrine that is not contained within the Pastoral Epistles themselves. Therefore, Paul must be referring to doctrine that he taught to the churches, and most certainly doctrine that is contained within the Church epistles. Another example can be found in Hebrews 6:1-2, which refers to the six foundational doctrines of the New Testament Church, doctrines that are not contained within the epistle of Hebrews. This epistle, rather, exhorts us to persevere in the divine doctrine that has previously been laid down, and a doctrine that is most certainly contained within the Church epistles. In order to identify this New Testament doctrine, we must first go to the six foundational doctrines mentioned in Hebrews 6:1-2 in order to identify this doctrine. This passage tells us that everything Jesus Christ said and taught in the Gospels can be summed up in the six foundational doctrines of Christ listed in Hebrews 6:1-2, “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.” Here we find the six foundational doctrines of the New Testament Church, which were first laid down by Christ in the Gospels: a) repentance from dead works, b) faith toward God, c) baptisms, d) laying on of hands, e) resurrection of the dead, f) eternal judgment. If one were to go through the four Gospels, he would find that all of Christ’s teachings can be placed under one of these six doctrines. Later, the Heavenly Father used Paul to build upon these foundational doctrines through the Pauline epistles in order to establish the Church doctrinally. Before His departure, Jesus Christ told His disciples that He had many things to teach them, but they were not yet ready to understand them (John 16:12). This statement by Jesus tells us that the message of the Gospel that Jesus Christ taught His disciples was still incomplete at the time of His departure. This implies that we should look to the Epistles to find its fullness. Therefore, it is upon these six foundational doctrines 85 Theodoret, Preface to Interpretation XIV Epistolarum Sancti Pauli Apostoli (PG 82.36A). 64 of Christ that Paul lays down the doctrines of the Church.86 Paul builds upon the two doctrines of repentance from dead works and faith toward God by teaching on the justification of the believer through the redemptive work of Jesus Christ. Paul builds upon the two doctrines of baptisms and of the laying on of hands by teaching on the work of sanctification by the Holy Spirit. Paul builds his eschatology that Jesus began in the Gospels in the two doctrines of resurrection of the dead and of eternal judgment by teaching on the future glorification of the Church, which falls under the divine foreknowledge and election of God the Father. Thus, the Church epistles can be grouped by the three-fold office and ministry of the Trinity. In addition, we can view the nine Church epistles as the “policies and procedures” of the New Testament Church. The Vision Statement. Organizations generally write down a vision statement, a mission statement, as well as their policies and procedures for its members. The vision statement of the New Testament Church is to join with God the Father in fulfilling His vision of offering redemption to mankind through the message of the Gospel of Jesus Christ. The Mission Statement. The mission statement of the New Testament Church is to go forth and proclaim that Jesus Christ is the Son of God, as declared by the Lord Jesus Christ at the closing of His four Gospels. In the Gospel of Matthew Jesus commissions the Church to disciple the nations through the teachings laid down in this Gospel. In the Gospel of Mark Jesus commissions the Church to preach the Gospel with signs following. In the Gospel of Luke Jesus commissions the Church to be filled with the Holy Spirit and testify of the Gospel. In the Gospel of John Jesus commissions the Church to follow Him as the Great Shepherd of the sheep. In the book of Acts Jesus commissions the Church to go forth and establish the kingdom of heaven to all nations. Thus, we have the mission statement of the New Testament Church. Policies and Procedures. This brings us to the nine Church Epistles in which the apostle Paul establishes the doctrines or rules of conduct of the New Testament Church. Just as an employee of a company or a member of an organization has rules and procedures to follow, so does the members of the Church of the Lord Jesus Christ have policies and procedures. Leadership. If we were to continue with this corporate comparison of the books of the Holy Scriptures, we could view the Pastoral Epistles as conditions for raising up men and women in the Church as leaders. Corporations would establish similar rules for raising up and training leaders within their organizations. Perseverance. While the General Epistles emphasize the theme of the perseverance of the believer, we may compare this phase of corporate enterprise to companies offering pensions and retirement packages and other perks for long-term employees. These workers now have a reason to work for a company for a long period of time. Glorification. While the Kenneth Hagin says, “There were foundational prophets, such as Paul, who established New Testament doctrine.” See Kenneth E. Hagin, He Gave Gifts unto Men: A Biblical Perspective of Apostles, Prophets, and Pastors (Tulsa, OK: Faith Library Publications, c1992, 1993), 85. 86 65 book of Revelation emphasizes the theme of the glorification of the New Testament Church, we may compare this phase of corporate enterprise with those employees who actually retire with a company and begin to receive their longawaited pension funds. Summary. Thus, the New Testament Church as a vision statement, a mission statement, as well as policies and procedures that believers most follow to maintain membership in the kingdom of Heaven. In addition, we can see that successful businesses follow a similar plan to that of the New Testament Church. There must be a vision statement, a mission statement, policies and procedures, leadership training, long-term service, and some manner of reward system at the end of this long journey in life. B. The Secondary Theme of the Epistle of Colossians (Structural): The Office and Ministry of Jesus Christ in His Lordship over the Church. The secondary themes of the books of the Holy Scriptures support the primary themes by offering reasons and evidence for the central claim made by the author. Thus, the secondary themes are more easily recognized by biblical scholars than the primary themes because they shape the literary structure of the book as the author leads the reader through the arguments embedded within the biblical text. The Secondary Theme of the Church Epistles. The secondary themes of the Pauline Church Epistles support their primary theme of indoctrination. Each of these nine epistles address one aspect of the doctrines of the New Testament Church regarding roles of God the Father, Jesus the Son, and the Holy Spirit in redeeming man’s three-fold nature for the purpose of accomplishing his full redemption: spirit, soul, and body. The central claim of the nine Pauline Church Epistles states that the Gospel of Jesus Christ alone has the power to redeem and transform man into the image of Jesus. These nine epistles deliver the doctrines of the Gospel to the New Testament Church, discussing the various roles of God the Father, Jesus Christ the Son, and the Holy Spirit in sanctifying man’s spirit, soul, and body for divine service. The epistle of Romans supports this claim by offering evidence of mankind’s depravity and God’s plan of redemption to justify man as its secondary theme. Romans is foundational to these nine Church Epistles in that it introduces the roles of the Triune God in man’s redemption. The other eight Church Epistles develop the doctrines presenting in Romans by placing emphasis upon the roles of God the Father, Jesus the Son, and the Holy Spirit. The epistles of Ephesians and Philippians expound upon the role of God the Father in His divine foreknowledge as their secondary theme; the epistles of Colossians and Galatians expound upon the role of Jesus Christ as the head of the Church as their secondary theme; the epistles of 1, 2 Thessalonians and 1, 2 Corinthians expound upon the role of the Holy Spirit in sanctifying the believers as their secondary theme. Note that the secondary epistles of both Thessalonians and Corinthians can be considered as one witness because they share the same 66 theme with their primary epistles. The epistle of Romans reflects all three aspects these roles of the Trinity as Paul lays down the foundational teachings of Church doctrine in his exposition of the Gospel of Jesus Christ. Noting that the epistle of Romans reflects all three aspects of Church doctrine in his exposition of the Gospel of Jesus Christ, the early Church fathers recognized the doctrinal preeminence of the epistle of Romans. For example, Theodoret of Cyrrus writes, “The epistle to the Romans has been placed first, as containing the most full and exact representation of the Christian doctrine, in all its branches; but some say, that it has been so placed out of respect to the city to which it was sent, as presiding over the whole world.” (PG 82.44B)87 In the same way that the Gospel of John serves as the foundational book of the Gospels, the epistle of Romans serves as the foundational epistle of the Church epistles because it carries all three themes of the Triune God that the other eight epistles will build upon. As mentioned above, Paul’s Church doctrine builds upon the six foundational doctrines of Christ listed in Hebrews 6:1-2: repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. This means that Paul’s Church doctrines can be grouped within one of these six foundational doctrines. The apostle explains that he is laying the doctrinal foundation of the Church in 1 Corinthians 3:10-11, “According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ.” He says this also in Ephesians 2:20, “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone.” Thus, Paul acknowledged that he established the framework of Church doctrine in which Jesus Christ Himself was the foundation. From this perspective, Paul’s teachings can be placed into three groups of doctrine: (1) the foreknowledge, calling and glorification of God the Father, (2) the justification by Jesus Christ His Son, and (3) the sanctification of the Holy Spirit (Rom 8:29). In fact, the six foundational doctrines of Hebrews 6:1-2 can be placed under the same three-fold office and ministry of God the Father, Jesus Christ the Son and the Holy Spirit. This is done by placing two doctrines under each one. a) Repentance from dead works b) Faith toward God c) The doctrine of baptisms d) Laying on of hands e) Resurrection of the dead Justification Justification Sanctification Sanctification Glorification Jesus Christ Jesus Christ Holy Spirit Holy Spirit God the Father 87 See Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 5 (London: Joseph Ogle Robinson, 1829), 17. 67 f) Eternal judgment Glorification God the Father The doctrine of faith towards God builds upon the doctrine of repentance from dead works, which is the doctrine of Justification; for we must first repent of our sins in order to receive Christ’s sacrificial death for us. The doctrine of the laying on of hands builds upon the doctrine of baptisms, which is the doctrine of Sanctification. After partaking of the three baptisms (baptism into the body of Christ, water baptism, and the baptism of the Holy Spirit), we move into our calling and anointing through the laying on of hands. The doctrine of eternal judgment builds upon the doctrine of the resurrection of the dead, which is the doctrine of Glorification. These are the three parts of our redemption that are addressed by the six foundational doctrines that Jesus Christ laid down in the Gospels and Acts. Therefore, I propose that the central themes of the nine Pauline “Church” epistles can be grouped according to this framework. For example, the epistle of Romans plays a key role in the Church Epistles in that it lays a foundation of doctrines upon which the other eight Epistles build their themes. A mediaeval proverb once said, “All roads lead to Rome.”88 This means that anywhere in the ancient Roman Empire, when someone embarked on the Roman road system, and if one traveled it long enough, it would lead him to the city of Rome. In a similar way, as all roads lead to Rome, so do all of Paul’s Church Epistles proceed from the book of Romans. In other words, the themes of the other eight Church Epistles build upon the theme of Romans. Thus, the epistle of Romans serves as a roadmap that guides us through the redemptive work of Jesus Christ and into the process of sanctification wrought by the Holy Spirit and finally into the Father’s eternal plan in the lives of mankind through His foreknowledge and divine election, which themes are further developed in the other eight Church Epistles. However, the epistle of Romans is presented largely from the perspective of God the Father divinely orchestrating His plan of redemption for all mankind while the other eight epistles place emphasis upon the specific roles of each member of the Godhead: The Father, Jesus Christ, or the Holy Spirit. The systematic teachings laid forth in the book of Romans serve as a foundation upon which the other eight epistles to New Testament Churches are built. For example, the letter to the Ephesians places emphasis upon the Father’s divine election and 88 The Milliarium Aureum was a monument erected in the central forum of the ancient city of Rome by Emperor Caesar Augustus. All the roads built by the Romans were believed to begin at this point and transgress throughout the Empire. The road system of the Roman Empire was extraordinary, extending east to the Tigris and Euphrates rivers and west to the British Isles, and north into central Europe and south into northern Africa. A person travelling any of these distant roads would be able to find his way back to the city of Rome. See Christian Hülsen, The Roman Forum: Its History and Its Monuments, trans. Jesse Benedict Carter (New York: G. E. Stechert & Co., 1906), 79; Alexander Roberts and James Donaldson, eds. The Apostolic Fathers with Justin Martyr and Ireneaus, in The Ante-Nicene Fathers: Translations of the Writings of the Fathers Down to A.D. 325, vol. 1 (New York: Charles Scribner’s Sons, 1913), 1. 68 equipping of the Church in order to fulfill the purpose and plan of God the Father upon this earth. Philippians emphasizes partnership as we give ourselves to God the Father in order to accomplish His will on this earth. The epistle to Colossians emphasizes the preeminence of Christ Jesus over the Church. Galatians emphasizes the theme of our deliverance and justification by faith in Jesus Christ alone. The theme of 1 and 2 Thessalonians emphasizes the sanctification of the whole man, spirit, soul, and body in preparing us for Christ’s Second Coming. 1 and 2 Corinthians take us to the Cross and shows us the life of sanctification as we live in unity with one another so that the gifts of the Spirit can manifest through the body of Christ, which serves to edify the believers. Paul deals with each of these themes systematically in the epistle to the Romans. Thus, these other eight Church Epistles emphasize and expand upon individual themes found in the book of Romans, all of which are built upon the three-fold office and ministry of God the Father, Son and Holy Spirit. For this reason, Romans serves as a foundation of the doctrine of Christ Jesus upon which all other New Testament epistles are built. Ephesians and Philippians: God the Father’s Plan of Redemption for His Church. The epistles of Ephesians and Philippians emphasize the theme of God the Father’s office and ministry of orchestrating a divine plan of redemption for mankind. While Romans takes a broad view of God’s redemptive plan for all of mankind, Ephesians and Philippians focus entirely upon God the Father’s role in this great plan for the Church. In order for the believer to partake of this divine plan, the epistle of Ephesians reveals how the Father provides His spiritual blessings in heavenly places (Eph 1:3) so that we, the Church, might accomplish His divine purpose and plan on earth. Man’s role is to walk worthy of this calling (Eph 4:1) and to fight the spiritual warfare through the Word of God (Eph 6:1013). The epistle of Philippians, which also emphasizes the work of God the Father, reveals how the believer is to serve God the Father so that He can fulfill His divine purpose and plan on earth. In this epistle the believer is to partner and give to support God’s servants who are accomplishing God’s purposes (Phil 1:5) and in turn, God will provide all his needs (Phil 4:19). While Ephesians places emphasize upon the Father’s role in equipping His Church from a heavenly perspective, Philippians emphasizes the Father’s role from an earthly perspective. In other words, Ephesians reveals how it looks in Heaven as the Father works His redemption for the Church, and Philippians reveals how in looks upon earth as the Father works His redemptive plan through the Church. Reading Ephesians is like sitting in Heaven while looking down upon earth and getting a divine perspective of the Father’s role in redemption, while reading Philippians is like sitting on the front row of a local church watching men work through the Father’s role in redemption. Thus, the epistle of Philippians is a mirror image of Ephesians in the sense that one presents a heavenly view of God the Father’s plan of redemption and the other an earthly view. 69 Colossians and Galatians: The Lordship of Jesus Christ over the Church. The epistles of Colossians and Galatians emphasize the theme of the Lordship of Jesus Christ over the Church and His preeminence over all Creation. While Romans takes a broad view of God’s redemptive plan for all of mankind, Colossians and Galatians focus entirely upon the role of Jesus Christ in this great plan for the Church. In order for the believer to partake of this divine plan, the epistle of Colossians reveals how Jesus is Head of the Church so that we are delivered from the dominion of darkness and now walk in His authority to establish the kingdom of Heaven upon earth. Because Jesus spoiled all earthly principalities, and because He now dwells in us, we are to walk in the principles of the kingdom of Heaven. Man’s role is to fulfill God’s will (Col 1:9; 4:12) through the indwelling of Christ in him. The epistle of Galatians, which also emphasizes the work of Jesus the Son in our redemption, teaches us how Jesus Christ has delivered us from the bondages of this world (Gal 1:4). Man’s role is to walk as a new creature in Christ in order to partake of his liberties in Christ (Gal 6:15). Colossians reveals how it looks in Heaven as Jesus the Son works redemption, while Galatians reveals how the Church looks upon earth when believers are walking in the Lordship of Jesus Christ and giving Him preeminence in our daily lives. Reading Colossians is like sitting in Heaven while looking down upon earth and getting a divine perspective of the Son’s role in redemption, while reading Galatians is like sitting on the front row of a local church watching men work through the Son’s role in redemption. Thus, the epistle of Galatians is a mirror image of Colossians in the sense that one presents a heavenly view of God the Father’s plan of redemption and the other an earthly view. 1-2 Thessalonians and 1-2 Corinthians: The Sanctification of the Holy Spirit. The epistles of 1-2 Thessalonians and 1-2 Corinthians emphasize the theme of the office of the Holy Spirit in the sanctification of the believer in spirit, soul and body (1 Thess 5:23) in order to prepare him for the Second Coming of Christ Jesus (1 Thess 1:10) and the resurrection of the saints (1 Cor 15:1-58). While Romans takes a broad view of God’s redemptive plan for all of mankind, the epistles of 1-2 Thessalonians and 1-2 Corinthians focus entirely upon the role of the Holy Spirit in this great plan for the Church. In order for the believer to partake of this divine plan, the epistles of 1-2 Thessalonians reveal how the Holy Spirit establishes believers to be blameless in holiness in spirit, soul, and body in preparation for the Second Coming of Christ (1 Thess 3:13). The epistles of 1 and 2 Corinthians, which also emphasizes the work of the Holy Spirit in our redemption, reveal how the believer is to sanctify his life by walking without strife an divisions among the brethren (1 Cor 3:1-4:21), abstaining from fornication (1 Cor 5:1-7:40), and walking with a pure conscience before weaker brothers (1 Cor 8:1-11:1) so that he can operate in the gifts of the Spirit (1 Cor 12:1-14:40) to edify the Church in preparation for the resurrection of the dead (1 Cor 15:1-58). 1 and 2 Thessalonians reveal how it looks in Heaven as the Holy Spirit works redemption in man’s spirit, soul and body, while 1 and 2 70 Corinthians show us how the Church looks when it is going through the difficult process of sanctification in the lifestyles of believers through the work of the Holy Spirit. Reading 1 and 2 Thessalonians is like sitting in Heaven while looking down upon earth and getting a divine perspective of the Holy Spirit’s role in redemption, while reading 1 and 2 Corinthians is like sitting on the front row of a local church watching men work through the Holy Spirit’s role in redemption. Thus, the epistles of Corinthians are a mirror image of the epistles of Thessalonians in the sense that one presents a heavenly view of God the Father’s plan of redemption and the other an earthly view. Romans: Exposition of the Gospel of Jesus Christ. Finally, the epistle of Romans deals briefly with all three doctrines in systematic order as the apostle Paul expounds upon the Gospel of Jesus Christ (1:16-17) in order to establish the saints in the Christian faith (16:25-27). Illustration of the Emphasis of Two Roles in the Pauline Epistles. We find a discussion of the important of the two-fold aspect of the writer and the reader in Booth-Colomb-Williams’ book The Craft of Research.89 These three professors explain that when a person writes a research paper he must establish a relationship with the intended reader. He does this by creating a role for himself as the writer and a role for the reader to play. This is because conversation is not one-sided. Rather, conversation, and a written report, involved two parties, the reader as well as the writer. Thus, we see how God has designed the Pauline epistles to emphasize the role the writer, by which we mean divine inspiration, and the reader, who plays the role of a believer endeavoring to become indoctrinated with God’s Word. Perhaps a good illustration of this two-fold aspect of the Trinity’s role and perspective of redemption being emphasized in Ephesians, Colossian and 1 and 2 Thessalonians and man’s role and perspective being emphasized in Philippians, Galatians and 1 and 2 Corinthians is found in a dream that the Lord gave to me in the mid-1990’s. I was serving in my church Calvary Cathedral International in the ministry of helps as an altar worker. This meant that during each altar call we were to follow those who responded to the altar call back into a prayer room and pray with them. One Sunday morning the Lord gave me a dream in which I found myself in my local church during an altar call. As people responded and began to step out into the aisle and walk forward, I saw them immediately transformed into children of light. In other words, I saw this transformation taking place in the spiritual realm, though in the natural we see nothing but a person making his way down the aisle. However, I saw these people transformed from sinners into saints in their spirits. I later made my way to church that morning, keenly aware of my impressionable dream a few hours ago. During 89 Wayne C. Booth, Gregory G. Colomb, and Joseph M. Williams, The Craft of Research (Chicago: The University of Chicago Press, 2003), 17-25. 71 church the altar call was made, people responded, and I followed them into the prayer room along with the associate pastor and other altar workers. Suddenly, the associate pastor, Tom Leuther, who was over the altar work, received an emergency call and had to leave the prayer room. He looked at me and quickly asked me to lead this brief meeting by speaking to those who had responded and turn them over to prayer ministers. As I stood up and began to speak to these people, I remembered my dream and was very aware of the incredible transformation that each one of them had made. Thus, Ephesians, Colossian and 1 and 2 Thessalonians discussion redemptive doctrine from a spiritual perspective while Philippians, Galatians and 1 and 2 Corinthians discuss doctrine from a natural, practical perspective, which we see being worked out in the daily lives of believers. In the natural we see a dirty sinner weeping before the altar, but with our spiritual eyes we see a pure and holy saint clothed in white robes. The Secondary Theme of the Epistle of Colossians. In identifying the secondary theme of the New Testament epistles, we must keep in mind that most of Paul’s epistles are built on a format of presenting a central theme, or argument, that runs throughout the entire epistle. This central theme is usually found within the first few verses of each epistle, and often in the closing verses. The first part of the Pauline epistles gives the doctrinal basis for this argument, and the last part gives the practical side of living by this doctrine, as we see in a number of Church Epistles. Paul builds a general argument by developing a number of specific arguments. A reader must not lose sight of this general argument or central theme, as he interprets the specific arguments; for the major argument undergirds the minor ones. The secondary, or structural, themes of each the New Testament epistles can be found in the open verses or passages of each book.90 This is certainly the case with the epistle to the Colossians. Under the foundational theme of the doctrine of justification through Jesus Christ, secondary theme of Colossians emphasizes the role of Jesus Christ in man’s justification. The first chapter of Colossians teaches us how Jesus Christ has delivered us from the powers of darkness and into the kingdom of God (1:13), and how Christ now indwells us as a guarantee of our membership (1:27). The other three chapters of Colossians teach us how to seek those things above (3:1-2) so that we can walk in the wisdom and revelation of the knowledge of Christ, as He is given the preeminence in our lives (2:2-3). 90 Taking his cue from Paul Schubert’s study, John Knox says that the thanksgiving verses following the salutations in the Pauline epistles serve as “the overture in which each of the major themes, which will later be heard in their exact context, is given an anticipatory presentation.” See John Knox, Philemon Among the Letters of Paul: A New View of its Place and Importance (Chicago; Illinois: The University of Chicago Press, 1935), 4; see also Paul Schubert, Form and Function of the Pauline Thanksgivings (Berlin: Verlag von Alfred Töpelmann, 1939. 72 We can easily recognize that the contents in Ephesians and Colossians are similar. We know that Paul wrote these two prison epistles at approximately the same time. However, each has a distinct theme. The epistle to the Ephesians places emphasis upon the office of God the Father in His redemptive plan for man. In contrast, the epistle to the Colossians emphasizes the office of Jesus Christ in God’s redemptive plan for man. We can see the offices and ministry of the Lord Jesus Christ explained in the opening chapter of Colossians while Ephesians places immediate emphasis upon the divine election and calling of God the Father. In Colossians, Jesus Christ is presented as Lord and Head of the Church. Paul gives us a summary of His role as the Apostle sent from Heaven to shed His blood on the Cross in order to deliver us from the dominion of darkness (1:1314). Paul then explains that prior to His role as the seed of Abraham, Jesus was preeminent in creation as the Word of God by which and for which all things were created (1:15-17). These verses also reveal Jesus as the image of the invisible God, the first born of every creature. He is presently our High Priest, bringing us into God’s presence as the head of the Church (1:18-22). All the treasures of wisdom and knowledge are hid in Him (2:3). In Him dwells all of the fullness of the Godhead in bodily form (2:9). Thus, we are complete in Him (2:10), and He is the head of all principalities and powers (2:10). We are identified with Him in His death, burial, and resurrection and our sins have been blotted out (2:12-15). Through His work at Calvary, He triumphed over principalities and powers and made a show of them openly, triumphing over them in it (2:15). We are now risen with Him and seated with Him at the right hand of the Father (3:1). Our true life is now hid in Christ, but shall be made manifest at His appearing (3:3-4). We can see the theme of Colossians within Paul’s prayer in Colossians 1:9-12. Paul prays for us to come to the knowledge of the riches that have been given to us in Christ Jesus (1:9) so that we will be able to walk in the fullness of that knowledge (1:10) by being strengthened with His glorious power (1:11), and thus be able to partake of our inheritance which is reserved only for those saints who are walking in the light of this knowledge and understanding (1:12). Thus, Paul is revealing the riches of our inheritance in Christ Jesus so that the saints can walk in this understanding and revelation. Because such emphasis is placed upon the office of Jesus Christ as Head of the Church, we find Paul describing the offices of God the Father and the Holy Spirit only in reference to the work of Jesus Christ. For example, our eternal hope is spoken of as being in the Gospel of Jesus Christ (Col 1:5, 23) rather than our hope of His divine calling proceeding from our heavenly Father, as is emphasized in Ephesians (Eph 1:18, 4:4). Paul’s references to God indwelling us speak of Christ in us, rather than a direct reference to the indwelling of the person of Holy Spirit (Col 1:27). The fact that the Holy Spirit is mentioned only 73 one time in Colossians (1:8) is due to its emphasis upon the ministry and work of Christ. However, it also may be due to the fact that they were too engrossed into beliefs in “spirit” and angels and needed to refocus on Christ. The Testimony of Biblical Scholarship. R. Kent Hughes says, “Colossians explains Christ’s person and work in relation to the whole universe—the cosmic Christ . . .”91 C. The Third Theme of the Epistle of Colossians (Imperative): The Crucified Life of the Believer is Demonstrated in Allowing Christ to Have Preeminence in One’s Daily Lifestyle. Introduction. The third theme of each book of the New Testament involves a call for God’s children to apply the central truth and its supporting claims to his/her Christian life. This is a call to a lifestyle of crucifying the flesh and taking up one’s cross daily to follow Jesus. Every child of God has been predestined to be conformed to the image of Jesus Christ (Rom 8:29), and every child of God faces challenges in the pursuit of his Christian journey. For example, the over-arching imperative theme of the Old Testament is God’s command for His children to serve Him with all their heart, mind, and strength, and love their neighbour as themselves (Deut 6:4-5). The imperative theme of the Gospels-Acts is to believe in the Lord Jesus Christ as the Messiah, the Son of God. However, the imperative themes of the New Testament epistles are woven together to guide a Christian along a spiritual journey of sanctification and spiritual maturity to be conformed to the image of Jesus in preparation for Heaven, which involve indoctrination, divine service, and perseverance in order to reach our glorification in eternity. The child of God cannot fulfill his divine destiny of being conformed into the image of Jesus without yielding himself to the lordship of Jesus Christ and following the plan of redemption that God avails to every human being. The apostle Paul describes this four-fold, redemptive path in Romans 8:29-20 as predestination, calling, justification, and glorification. The phase of justification can be further divided into regeneration, indoctrination, divine service, and perseverance. Although each individual believer will follow a unique, spiritual journey in life, the path is the same in principle for every believer since it follows the same divine pattern described above. This allows us to superimpose the three primary thematic schemes upon each book of the Holy Scriptures in order to vividly see its imperative theme. Every book follows a literary structure that allows either (1) the three-fold scheme of Father, Son, and Holy Spirit: or (2) the scheme of spirit, soul, and body of man; or (3) the scheme of predestination, calling, justification (regeneration, indoctrination, divine service, and perseverance), and glorification in some manner. 91 See R. Kent Hughes, Ephesians: The Mystery of the Body of Christ, in Preaching the Word (Wheaton, Illinois: Crossway Books, 1990), 15. 74 The Third, Imperative Themes of the Church Epistles. The nine Church Epistles have an imperative theme that reveals a central truth or secret truth about our Christian life, which we can understand as a divine, guiding principle, by which we can walk victorious in this life. While they are generally used to teach moral and ethical standards of the Christian life, these standards are intended to equip the believer to walk in victory and take part of establishing the kingdom of Heaven upon the earth. 1. Ephesians and Philippians: The Believer’s Role in God the Father’s Plan of Redemption. The Epistle of Ephesians. According to the epistle of Ephesians, the way that God the Father fulfills His divine plan of redemption through the Church is by believers walking worthy of their divine callings in submission to one another (Eph 4:1-2, 5:21). In this position of faith in God, we are able to conduct spiritual warfare by putting on the entire armor of God, which allows us to speak the Word of God in faith and pray in the Spirit (Eph 6:18). As an illustration of the divine principle of taking up the sword of the Spirit in spiritual warfare, the Lord taught me to speak His Word during prayer time. I began to work as an apartment maintenance man in 1989. After about six months, I came to the manager of the apartment complex, a wonderful Christian lady, and I suggested that we begin the workday with prayer and give all the employees an opportunity to join us. We had both been thinking about doing this for several months prior to starting this early morning prayer. She agreed. I began leading prayer each morning for a few minutes before we began work. About three weeks into this commitment, I was praying along nice and normal so as not to offend some of the unbelievers that would reluctantly join us each morning, when these words rolled out of my mouth, "Occupy 'till I come." I had not been thinking about this passage in Luke 19:13 in the Parable of the Ten Pounds when I prayed it but had learned enough about the work of the Spirit to realize that the Lord was speaking to me by quickening this verse during prayer. As I went home later that night to re-read this passage, I picked up on the idea that the Lord wanted me to take spiritual authority over that apartment complex and begin to break the devil's strongholds off our workplace. As a result, I began to use Scriptures and pray more aggressively than just, "Lord, bless so-and-so," or "Lord, help us have a good day at work." Several months later, as I was waking up, these words came into my heart, "Prophesy what the men of God in the Bible prophesied and pray for us to be filled with the Holy Spirit." Of course, I did not know what this statement really meant. I had heard of gifted ministers who could prophesy and certain men in the Bible and in the Church today who were filled with the Holy Spirit. As I simply began to do what I felt was a word from God, this morning prayer endeavor began to take on an entirely new meaning. He seemed to say to me, “Lay hands on others to be filled with the Lord,” and, 75 “David and Samuel, see what they prophesied to those around them and do the same.” Also, I studied what other men of God prophesied. I studied the Scripture passages where men of God would speak a blessing over others. I studied Jeremiah, where God set him over nations and kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant. Their words were spoken through the anointing of the office of the prophet. Suddenly, faith began to rise in my heart to speak the Scriptures in faith believing that they would also come to pass. Every time I would see a Scripture, I would add it to my list of confessions of faith. I knew that few people in our prayer group understood why I was praying like this, especially when the Christian manager and I would have to pray for months at a time with no one else joining in. I guess we looked and sounded very strange. However, I was on to something. About one year into this commitment, the Lord spoke to me two verses in order to help me understand why the things that I was praying for were coming to pass. He spoke to me John 1:1, "In the beginning was the Word." The Lord said to me that everything begins with the spoken word. And He gave me Genesis 1:2, "and the earth was without form, and void: and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said . . .” The Lord began to say to me that this is what many people's lives are like, their lives are without form or purpose, and their hearts are void and empty so that they walk in darkness each day groping about trying to find peace. The Lord also said to me that He would not have asked me to do something that He Himself would not have had to do also. You see, no one has ever faced a worse world of circumstances that God. And the way He handled it was that He began to prophesy and say, "Let there be . . ." When God spoke, life and circumstances began to conform to the word of God, and life began to take on purpose and direction. We too, are created in the image of God, even down to our tongue and our words. I saw that I no longer had to be ruled in life by circumstances, but rather a confession on faith in God's word, when spoken in faith, would prevail over any circumstance. For four years, I called Brown Trail Apartments the head and not the tail, above and not beneath. Finally, our property won the "best-overall-property-of-the-year" award and the “most-improved-property-ofthe-year” award. I saw those two awards as a testimony to the power of God's word mixed with faith. At that time, in May of 1993, I was given a promotion into the regional office where the Lord set me over ten properties to prophesy. As an illustration of the divine principle of praying in the Spirit in spiritual warfare, In December of 1986, the Lord spoke to me one morning and said these words, “You will never walk in victory in your life unless you spend two hours a day praying in tongues.” Three days later, I was alone in church praying, when the Lord quickened to me Ephesians 6:18. The phrase in this verse about praying in the Spirit jumped out at me with such clarity that I suddenly understood what the Lord had meant. Praying in tongues is a part 76 of our spiritual warfare, and without it, we will suffer defeat in the hands of the enemy. I then began to pray for long periods of time in tongues. At first, it did not seem natural. This was because it was supernatural. At first, my mind told me that I was just making up sounds. However, as my spirit man became edified and strengthened, I knew that this was real. After a while, praying in tongues became as natural as speaking in English. Areas of my life began to prosper as a result. I did not face as many hindrances in life. Things seemed to work out easier. Why would a soldier put on his armour and not go to war. In the same sense, why would we put on our spiritual armour in Ephesians 6:10-17, then not go to battle? When we pray in tongues, we then enter into spiritual warfare. Verse 18 is what we do after we put on the armour. Without fulfilling verse 18, we will win no battles. In contrast, the enemy of the fulfillment our divine destiny is to put on the old man and walk like the Gentiles in the futility of our carnal minds (Eph 4:17). The Epistle of Philippians. According to the epistle of Philippians, the way that God the Father fulfills His divine plan of redemption through the Church is by believers by God supplying all our needs as we support the vision of our spiritual leader. As we take care of God’s servants first in our lives, the Lord is able to fulfill our personal dreams and goals as well (Phil 1:3-6; 2:20). As an illustration of this divine principle, years ago the Lord spoke to me and said, “You take care of My needs first.” I knew that the Lord was telling me that if I would take care of His needs, that is, the ministries that He was raising up across this world, then He would take care of my needs. When my pastor called me to Uganda to manage a Christian television station in July 1997, I left my career and pursued his dream and vision. In fulfilling my pastor’s dream, I was able to focus upon my passion, which was studying the Holy Bible. Through the years, I have been able to develop these study notes to a level of publication so that others can reap from these years of diligent study. In contrast, the enemy to having our needs met is a self-centered lifestyle that is focused upon putting our needs before God and the work of His kingdom (Phil 2:21). 2. Colossians and Galatians: The Believer’s Role in the Lordship of Jesus Christ over the Church. The Epistle of Colossians. According to the epistle of Colossians, the way that Jesus Christ exercises His Lordship over the Church is by equipping believers to walk as children of the kingdom of Heaven. We are able to walk in the fullness and riches and completeness of Christ by setting our minds on things above (Col 3:1-2) and by rejecting the traditions and systems of this world (Col 2:20). In other words, we are to divest ourselves from the systems of this world and walk in the principles of the kingdom of Heaven. As an illustration of this divine principle, I remember as a young seminary student coming to the realization that there is only one doctrine in the Holy Bible. Although I was in a Southern Baptist seminary, I felt compelled to give my allegiance to God’s Word rather than 77 a denominational system. Therefore, I promised the Lord that I would believe and obey whatever His Word said, regardless of what denomination was correct. This led me to eventually serve my ministry career in a nondenominational setting. Through the years, the Lord dealt with me concerning my vows and commitments to other men and organizations. I made a conscience effort to disavow myself from as many systems of man as possible in order to have the full freedom to serve Christ Jesus as my Lord. In contrast, the enemy of a full life in Christ is minding earthly doctrines and traditions (Col 2:20-23) by falling in bondage to them. The Epistle of Galatians. According to the epistle of Galatians, the way that Jesus Christ exercises His Lordship over the Church is by setting believers free to walking in liberty from the bondages of this world so that they can be led by the Spirit (Gal 5:1, 16) and produce the fruit of the spirit in our lives (Gal 5:22-25). The evidence of someone being led by the Spirit is the manifestation of the fruit of the Spirit in the life of believers (Gal 5:22-25). As an illustration of this divine principle, I made the commitment as a young seminary student to follow God’s Word as it is written rather than serving my Church denomination. As a result of this commitment, I began to see God’s hand at work in my life, guiding me to divine encounters with those who were preaching the Full Gospel in the Charismatic and nondenominational circuits. I withdrew from the Southern Baptist denomination and returned home to study God’s Word independently. I also spent time reading books by certain authors, such as Kenneth Hagin. Although my family and friends objected to this decision, I felt compelled to understand God’s Word and to conform my life to its principles. I felt the liberty to be led by the Spirit of God and began to have a personal walk with the Lord. In contrast, the enemy of our freedom is walking in the flesh, which brings us back into bondage to the works of the flesh (Gal 5:17-21). 3. 1-2 Thessalonians and 1-2 Corinthians: The Believer’s Role in the Sanctification of the Holy Spirit. The Epistles of 1-2 Thessalonians. According to the epistles of 1-2 Thessalonians, the way that the Holy Spirit prepares us for divine service is by sanctifying us, spirit, soul, and body. We are to live a lifestyle of progressive sanctification in anticipation of the Second Coming of Christ, which hope serves as the anchor of our soul that brings us through the process of sanctification. The epistle of 1 Thessalonians reveals to us that the way we are motivated and encouraged to go through the process of sanctification is by looking for and waiting expectantly for the Second Coming of Christ. With this expectation, we prepare ourselves for His Coming. Paul’s second epistle to the Thessalonians further expounds upon this third, supportive theme of the Second Coming of Christ as Paul encourages believers to endure hardships as they prepare themselves for the Second Coming. Their perseverance serves as a testimony of faith for others to follow. As an illustration of this 78 divine principle, I remember the time that I began to experience persecution and resistance from others because of my testimony of faith in Christ Jesus. Some family members as well as people in society rejected my testimony or mocked me for serving the Lord. I had to justify my lifestyle as a Christian by placing my hope in the future rewards at Christ’s Second Coming. In contrast, the enemy of our sanctification is being ignorant of His Second Coming and pending judgment so that we fail to prepare our lives to be received by Him as the bride of Christ. The Epistles of 1-2 Corinthians. According to the epistles of 1-2 Corinthians, the way that the Holy Spirit prepares us for divine service is by sanctifying our lives so that He can operate through us. The epistle of 1 Corinthians expands upon this central truth of sanctification by telling us that the secret to walking in the gifts of the Spirit is by walking in unity within the body of Christ (1 Cor 1:10). We are to avoid strife and divisions within the congregation (3:1-4:21), purify our bodies as vessels of the Lord, whether single or married (5:1-7:40), and walk so as to avoid offending the conscience of other believers (8:1-11:1). As we sanctify ourselves in this manner, we are able to allow the gifts of the Holy Spirit to operate through us while walking in love with others (11:2-14:40). In this way, we prepare ourselves for the resurrection of Christ at His Second Coming (15:1-58). As an illustration of this divine principle, I remember the time that I rededicated my life to Jesus Christ at the age of twenty-one, just out of college. I began to look for ways to divest myself from worldly activities and spend more time in God’s Word and serving Him through my local church. I did not try to keep one foot in the world and one in the church. Rather, I tried to live as far from worldliness as possible. In contrast, the enemy of walking in the gifts of the Spirit is a lifestyle of strife and divisions (1 Cor 3:1-4:21), fleshly indulgences (1 Cor 5:1-7:40), and spiritual dullness in violation of our conscience (1 Cor 8:1-11:1). While 1 Corinthians teaches us to walk in unity and love with his brethren so that the gifts of the Spirit will operate in our lives, the truths of 2 Corinthians teach us about a higher level of sanctification, which is a lifestyle of suffering for Christ that results in receiving an abundance of divine revelations from the Lord. As an illustration of this divine principle, I remember the time that I left my hometown to attend seminary, and when I left my job to go into the mission field. Both decisions resulted in much sacrifice and hardships, but I began to receive divine revelations from the Lord because of this level of sacrifice. In contrast, the enemy of walking in a sacrificial level of divine service is to walk with false credentials as a servant of God while indulging in fleshly lusts, seeking the praise and support of men. The apostle Paul contended with such men in 2 Corinthians, calling them false teachers. 79 4. Romans. In the epistle of Romans, Paul calls believers to offer themselves as living sacrifices and to serve in their gifts according to their proportion of faith in an effort to bring all nations to faith in Christ Jesus. As an illustration of this divine principle, I remember the first opportunity I was given to offer myself in divine service. My pastor asked me to teach a twelfth-grade Sunday school class at a Baptist church in 1980. I accepted this invitation and began to study the weekly lessons along with God’s Word. I was thrilled with this opportunity, and it was a tremendous learning opportunity for me. I soon left for Seminary to pursue the study of God’s Word. With several opportunities to preach in the pulpit, I found myself more comfortable with teaching than with preaching. In 1997 I was asked to serve as a missionary in Uganda, East Africa. I offered myself gladly, and soon found myself teaching in a local Bible school while serving as a station manager for Lighthouse Television, a Christian television network. One day, my mother gave me the church bulletins that listed my name. The bulletin that listed me for water baptism in 1965 had a picture of a lighthouse on the front cover. The bulletin that listed me for college graduation in 1979 had a world globe on the front cover showing part of the eastern United States and part of Africa. The Baptist newsletter that listed me as a graduate from seminary in 1992 had an African child on the front cover. I later realized that I grew up on a road called “Transmitter Road.” I asked my dad about this name, and he explained that this road was named after a broadcasting transmission tower that used to operate beside this road. When I saw these three pictures and looked at my home address, they clearly represented my divine calling as a missionary to Africa to manage Lighthouse Television. As I reflect back upon my life, I realize that everything we do to serve the Lord comes at a great sacrifice. None of our spiritual services are easy, and for this reason the apostle Paul tells us to offer ourselves as living sacrifices. Everything we do for him requires that we sacrifice something in this life. In contrast, the enemy of living one’s life as a living sacrifice in divine service is to live in pursuit of one’s own selfish ambitions. 5. Summary. All three of the doctrines of justification, sanctification and glorification reveal the process that God is taking every believer through in order to bring him from spiritual death and separation from God and into His eternal presence, which process we call divine election. God’s will for every human being is justification through the redemptive work of Jesus Christ on Calvary as He serves as our Great High Priest at the right hand of the Father, into sanctification by the Holy Spirit and into divine service through the laying on of hands, until we obtain glorification and immortality by the resurrection from the dead and are judged before the throne of God. If God be for us, who can be against us? Thus, the nine Church Epistles emphasis the office and ministry of God the Father, God the Son Jesus Christ, and God the Holy Spirit effecting His plan of redemption through His Church to redeem man’s spirit, soul, and body. 80 The apostle Paul did not write these nine Church epistles to meander through ethical topics. Rather, he had a purpose and plan to accomplish in writing each epistle. Although many sermons on the Church epistles focus upon ethical topics or insights into the believer’s position in Christ Jesus, these ethical messages simply prepare us for the task of our calling. Thus, the imperative theme of each epistle calls these respective churches to whom Paul wrote to embark upon a spiritual journey so that the congregation can accomplish a specific task in the kingdom of Heaven. For example, we do not raise our children with ethical and moral standards just for sake of learning good behavior. We know that they have a purpose in life, so we look ahead to their future with the intent of shaping them for the tasks ahead so that they can accomplish something good with their lives. In the same way, each of Paul’s Church epistles prepares believers for tasks and duties in the kingdom of Heaven. We are to live a godly lifestyle so that we can walk in the seven divine principles taught in the nine Church epistles. The first divine principle is to offer ourselves to serve in our local church. We are to offer ourselves as living sacrifices and to serve in our gifts according to our proportion of faith in an effort to bring all nations to faith in Christ Jesus (Romans). I began walking in this principle in 1980 when my pastor asked me to teach a twelfth grade Sunday school class. Although I had been raised in church, I had never really read my Bible regularly nor participated in the ministry of helps. When I began teaching a Sunday school class, I became a servant of the Lord according to the imperative theme of the epistle of Romans. If we do not offer ourselves as living sacrifices and to serve in our gifts according to our proportion of faith in an effort to bring all nations to faith in Christ Jesus, the nations will not hear the Gospel. The second divine principle is to learn how to conduct spiritual warfare by putting on the entire armor of God, which allows us to speak the Word of God in faith and pray in the Spirit in spiritual warfare (Ephesians). If we do not speak the Word of God in faith and pray in the Spirit in spiritual warfare to tear down demonic strongholds, then the kingdom of Heaven will not expand upon the earth. The Lord had to teach me this divine principle by speaking to me directly. He told me that I would never walk in victory in life unless I prayed in tongues a lengthy time each day. I began to do this and saw incredible results in my personal life. The third divine principle is to support the vision of our spiritual leader as God supplies all our needs (Philippians). We are to partner with our pastor and his vision and enable him to fulfill it. As we do so, the Lord begins to give us divine provision for the journey. The Lord taught me the importance of walking in this divine principle by saying to me, “Take care of My needs first.” As I took care of my pastor’s vision through the years, the Lord 81 fulfilled my vision of being able to study God’s Word at length. If we do not support the vision of our spiritual leader as God supplies all of our needs, then His divine vision as well as our dreams will not be fulfilled. The fourth divine principle is to walk in the fullness and riches and completeness of Christ by setting our minds on things above and rejecting the traditions and systems of this world (Colossians). I began walking in this divine principle by promising the Lord that I would obey His Word, whatever it said, regardless of my denomination. After this prayer of consecration to obey His Word, the Lord began to introduce me to the fullGospel message of divine healing and the gifts of the Holy Spirit. I learned to lay aside my personal ideas of traditions and religious doctrines and adopted those taught in His Holy Word. This set me free from the systems of this world, and I was now free to serve Him. If we do not walk in the fullness and riches and completeness of Christ by setting our minds on things above and rejecting the traditions and systems of this world, then we will remain in bondage to the systems of this world. The fifth divine principle is to walk in liberty from the bondages of this world so that we can be led by the Spirit and produce the fruit of the spirit in our lives (Galatians). As I set myself aside to study His Word, I began to have dreams and visions. I learned to hear His voice and to be led by the Holy Spirit. If we do not walk in liberty from the bondages of this world so that we can be led by the Spirit and produce the fruit of the spirit in our lives, then we will produce the works of the flesh. The sixth divine principle is to live a lifestyle of progressive sanctification in anticipation of the Second Coming of Christ, which hope serves as the anchor of our soul that brings us through the process of sanctification (1-2 Thessalonians). As I began to serve the Lord and lay aside the things of this world, I had to place my trust and hope in the Second Coming of Jesus. Everything I did for the Lord was in preparation the day that I would stand before the Judgment Seat of Christ and give an account of my life. If we do not live a lifestyle of progressive sanctification in anticipation of the Second Coming of Christ, which hope serves as the anchor of our soul that brings us through the process of sanctification, then we will not be ready for Christ’s Return. The seventh divine principle is to allow the Holy Spirit to prepare us for divine service by sanctifying our lives so that He can operate His gifts through us (1-2 Corinthians). Not everyone one who gets born again immediately lives a clean and holy lifestyle. This takes years of learning to lay aside our fleshly desires and mindset. I learned to stay in church and set things aside in my life that did not please the Lord. Some things took years for me to forsake, but God is faithful if we will not give up. As I was sent 82 overseas to be a missionary, I had to step into a greater level of sacrifice in order to remain faithful and steadfast to the task. If we do not allow the Holy Spirit to prepare us for divine service by sanctifying our lives so that He can operate His gifts through us, then we will not be ready for the resurrection of the saints (1-2 Corinthians). Therefore, sermons on the Church epistles should have these objectives as their goal for New Testament believers. As I began to operate in these seven principles, the Lord was able to move me into the full-time ministry as a missionary overseas. These are the imperative themes of these nine epistles. The Third Imperative Theme of the Epistle of Colossians. The third theme of each of Paul’s Church Epistles is an emphasis on how to apply the doctrinal truths laid down in the epistle to the Christian life. It is a life of crucifying the flesh and taking up our Cross daily to follow Him. In Colossians, our crucified lifestyle is manifested as we allow Christ to have preeminence in our daily lifestyle. We are to establish ourselves in the faith, set our affections on the kingdom of Heaven above, and learn to submit to one another, in order to walk as a member of His Body, the Church of the Lord Jesus Christ. This is how we each fulfill our individual callings as members of His Body. Foreknowledge Of the Father 1&2 Corinthians – Man’ s Role 1&2 Thessalonians – God’ s Role Galatians – Man’ s Role Colossians – God’ s Role Philippians – Man’ s Role Ephesians – God’ s Role Finally, Paul will further elaborate upon this aspect of our crucified lifestyle in his epistle to Philemon, which is an example that took place at this time in how to allow Christ to have preeminence in our daily lifestyle. Every child of God has been predestined to be conformed to the image of Jesus Christ (Rom 8:29). The epistle of Colossians emphasizes one aspect of this conformity through the crucified life of faith and obedience in Him. Justification Sanctification Thru Jesus of Holy Spirit Romans Justification Thru God the Father (Romans 8:29-30) Church Epistles - Doctrine 83 The Themes of the Pauline Church Epistles II. The Literary Structure “After we have stated the book’s purpose [or theme], we must then mark out the major literary sections that constitute the structure of the book. Usually there are rhetorical devices that mark where a new section begins in the book. However, when such rhetorical devices are not present, one must watch for other markers. A change in subject matter, a change in pronouns, or a change in aspects of the verbal action can all be telltale signs that a new section has begun.”92 (Walter Kaiser, Jr.) The literary structure of the epistle of Colossians is shaped by the thematic scheme of the theological framework of the book. It is important to note that the following proposed breakdown of this book of the Holy Scriptures was not necessarily intended by the original author; but it is being used as a means of making the interpretation easier. It is hoped that this summary and outline can identify the underlying themes of the book, as well as the thematic schemes of its super, macro, and micro-structures. Then, individual passages and verses can be understood and properly interpreted in light of the main ideas of the immediate sections and passages in which they are found. This introductory material provides a systematic approach for identifying the literary structure of the epistle of Philippians by discussing two topics: (A) Hermeneutical Principles for Identifying the Literary Structure of the Epistle of Philippians, and (B) A Summary of the Epistle of Colossians. A. Hermeneutical Principles for Identifying the Literary Structure of the Epistle of Colossians. There are seven hermeneutical principles presented in the discussion below used to identify the theological framework of the epistle of Colossians. They provide the keys for developing a theme-based approach to the Scriptures. Three principles are general in nature for all books of the Bible, one is special to the New Testament epistles, one is special to the Church Epistles, and two are special to the epistle of Colossians. These seven principles are designed specifically for developing a theme-based approach to the epistle of Colossians to help bridge the theological gap between exegesis and homiletics. These principles are tools used to identify thematic schemes within the epistle of Colossians at the super, macro, and micro-levels of its literary structure. In order to propose a summary and outline of the epistle of Colossians that reflects its theological framework at the super, macro, and micro-levels, the 92 Walter C. Kaiser, Jr., Preaching and Teaching from the Old Testament: A Guide for the Church (Grand Rapids, Michigan: Baker Academic, 2003), 102-103, Logos. 84 seven hermeneutical principles discussed below are used to reveal distinct literary devices that determine its structure. These literary devices reveal the book’s structure so that each pericope can be tightly linked together within the overall theological framework of the book. Here are the seven hermeneutical principles discussed at length. The Theological Framework Shaping the Major Divisions and Individual Books of the Holy Scriptures (Principles 1-3). The major divisions of the Holy Bible are shaped by two principles entitled The Thematic Arrangement of the Holy Scriptures and The Thematic Arrangement of the Major Divisions of the Holy Scriptures. The individual books within the major divisions are shaped by a third principle entitled A Three-Tiered Theological Framework of the Individual Books of the Holy Scriptures. Principle 1: The Thematic Arrangement of the Holy Scriptures. The first hermeneutical principle towards developing a theme-based approach to the epistle of Colossians is general for all the books of the Bible. This principle proposes a thematic arrangement for Holy Scriptures using three thematic schemes: (1) the three-fold scheme of the Trinity: the Father—Jesus the Son—the Holy Spirit, (2) the three-fold scheme of the tripartite man: spirit—soul—body, and (3) the four-fold scheme of salvation (also known as the ordo salutis): predestination—calling—justification—glorification. These thematic schemes provide the theological framework for the major divisions of the Bible as well as the individual books of the Bible at their macro and micro-levels. (See Appendices 2 and 3) In the Old Testament, the Pentateuch makes the primary claim that the Lord God is the true and living God. The secondary, supporting theme is that man was to love Him with all his heart, mind, and strength, a claim found in Deuteronomy 6:4-5. The historical books reflect the secondary theme of how to love the Lord God with all of one’s strength; the books of poetry reflect the secondary theme of how to love the Lord God with all of one’s heart; and the prophetic books reflect the secondary theme of how to love the Lord God with all of one’s mind. The Pentateuch Historical Books strength Poetic Books Prophetic Books Central Claim (Deut 6:4-5) Love God with all one’s Love God with all one’s heart Love God with all one’s mind The Thematic Arrangement of the Old Testament In the New Testament, the Gospels and Acts reflect the theme of justification in its narrow sense of “regeneration”; the New Testament 85 Epistles reflect the theme of justification in its broad sense described as the believer’s sanctification; and the book of Revelation reflects the Church’s glorification. This hermeneutical principle uses the expanded form of the ordo salutis to subdivide the theme of justification of the New Testament Epistles. The major theme shared by the nine Church Epistles is “indoctrination” because they establish the doctrines of the New Testament Church; the theme of the four Pastoral Epistles is divine service; the theme of the eight General Epistles is the perseverance of the saints; and the book of Revelation emphasizes the glorification of the Church. Predestination Calling Justification Regeneration Indoctrination (Church Doctrine) Divine Service Perseverance amidst persecutions Perseverance against offenses Glorification Genesis – The Creation Story Genesis – The Ten Genealogies Gospels and NT epistles Gospels and Acts Nine Church Epistles Pastoral Epistles-Philemon Hebrews-James-1Peter 2Peter-1-2-3John-Jude Revelation The Thematic Arrangement of the New Testament Principle 2: The Thematic Arrangement of the Major Divisions of the Holy Scriptures. The second hermeneutical principle towards developing a themebased approach to the Scriptures is general for all books of the Bible. This principle proposes that the books of each major division of the Holy Scriptures not only share a common theme, but they have individual, secondary themes that form a thematic arrangement within their specific group or genre. The thematic arrangement of the secondary themes of the nine Church Epistles is based upon the role of God the Father, Jesus the Son, and the Holy Spirit in man’s redemption. In the epistle of Romans, the apostle Paul unfolds God’s plan of redemption for mankind as he discusses the roles of God the Father, Jesus Christ the Son, and God the Holy Spirit. The epistle of Romans serves as a roadmap that guides us through the four-fold phases of God’s plan of redemption as predestination, calling, justification, and glorification. The systematic teachings laid forth in the book of Romans serve as a foundation upon which the other eight epistles to New Testament churches are built. For example, the letter to the Ephesians reveals a heavenly view of the God the Father blessing the Church in order to fulfill His purpose and plan upon this earth. Philippians reveals the practical, earthly view of the believer’s divine partnership with God’s servants as together they accomplish His will on this earth. The epistle to Colossians emphasizes from a heavenly perspective the preeminence of Christ Jesus over the Church, while Galatians emphasizes 86 the practical, earthly view of the believer’s freedom in Christ from man’s traditions. The theme of 1 and 2 Thessalonians emphasizes the office of the Holy Spirit in the sanctification of the whole man, spirit, soul, and body in preparing us for Christ’s Second Coming, and this from a heavenly perspective. 1 and 2 Corinthians shows us the life of sanctification from a practical, earthly perspective as we live in unity with one another so that the gifts of the Spirit can edify the body of Christ. Thus, these other eight Church Epistles emphasize and expand upon individual themes found in the book of Romans, all of which are built upon the three-fold office and ministry of God the Father, Son and Holy Spirit. The Epistle of Romans: God’s Plan of Redemption for Mankind The Epistle of Ephesians: The Role of God the Father – Heavenly View The Epistle of Philippians: The Role of God the Father – Earthly View The Epistle of Colossians: The Role of Jesus the Son – Heavenly View The Epistle of Galatians: The Role of Jesus the Son – Earthly View The Epistle of 1-2 Thessalonians: The Role of the Holy Spirit – Heavenly View The Epistle of 1-2 Corinthians: The Role of the Holy Spirit – Earthly View The Thematic Arrangement of the Nine Church Epistles Principle 3: A Three-Tiered Thematic Framework Shaping the Literary Structures of the Individual Books of the Holy Scriptures. The third hermeneutical principle towards developing a theme-based approach to the Scriptures is general for all books of the Bible. This principle proposes that a three-tiered framework of themes shape the literary structure of each individual book of the Bible at their super, macro, and micro-levels. The three tiers of themes and their functions are (1) primary/foundational, (2) secondary/structural, and (3) tertiary/imperative. The primary theme functions as the foundational theme shared by all books in a major division of the Bible. The secondary theme provides the literary structure of the book because it is used by the author to provide supporting evidence for the primary claim of the foundational theme. The tertiary theme functions as the imperative theme that calls the reader to respond to the message of the book. The primary theme of the nine Church Epistles is the establishment of the doctrines of the New Testament Church. Each of these epistles addresses one aspect of Church doctrine as their secondary theme, so that collectively, they deliver the complete doctrine, or rules, or canon for the New Testament Church. The epistle of Colossians is characterized by a three-tiered framework of themes in order to deliver its theological message of man’s role in justification through the Lordship of Jesus Christ over the church. 87 While the primary theme of Colossians reflects the doctrines of the New Testament Church, the secondary theme of the epistle of Colossians offers the testimony of the office and ministry of the Jesus Christ in the believer’s sanctification, namely the believer’s liberty through the lordship of Jesus Christ over the Church. The third, imperative theme of Colossians is the believer’s outward evidence of his sanctification demonstrated in allowing Christ to have preeminence in his daily lifestyle. Although we live in this world, we do not submit our allegiance to any systems of this world, but rather to Christ. Primary/Foundational Theme  Church Doctrine Secondary/Structural Theme  The Lordship of Jesus Christ over His Church Third/Imperative Theme  The Believer’s Call to Allow Christ to have Preeminence over His life The Three-Tiered Theological Framework for the Epistle of Colossians This theme-based approach to the books of the Bible is crafted upon a threetiered framework that, when properly applied, offers the text-driven preacher a specific, multi-faceted, predesigned, redemptive journey upon which to take his congregation. Literary Devices Shaping the Super-Structure of the Epistle of Colossians (Principle 4). The epistle of Colossians contains literary devices that shape its super-structure. This structure is shaped by the fourth hermeneutical principle entitled The Epistolary Genre in Shaping the Super-Structure of the New Testament Epistles. Principle 4: The Epistolary Genre in Shaping the Super-Structure of the New Testament Epistles (Reflection of the Primary Theme). The fourth hermeneutical principle towards developing a theme-based approach to the Scriptures is special to New Testament Epistles. Being epistolary as their literary genre, these books generally open with a salutation from the author to his recipients, followed by the main body of the epistle, closing with a greeting and/or benediction. Here is the proposed super-structure of the epistle of Colossians: The Salutation (Greeting) The Main Body (Christ’s Preeminence over the Church) The Closing Charge The Super-Structure for the Epistle of Colossians 88 1:1-2 1:3-4:6 4:7-18 Literary Devices Shaping the Macro-Structure of the Epistle of Colossians (Principle 5). The epistle of Colossians contains literary devices that shape its macro-structure. This structure is shaped by the fifth hermeneutical principle entitled The Doctrinal-Practical Framework of the Pauline Church Epistles. Principle 5: The Doctrinal-Practical Framework of the Pauline Church Epistles as a Genre Shaping their Super-Structure (Reflection of the Primary Theme). The fifth hermeneutical principle towards developing a theme-based approach to the Scriptures is special to Pauline Church Epistles as a genre. These epistles generally consist of a doctrinal section followed by a practical section. This hermeneutical principle reflects the primary theme of the epistle of Colossians by distinguishing its emphasis upon the establishment of the doctrines of the New Testament Church. In order to reflect the book’s three-tiered theological framework, the epistle of Colossians has a macro-structure consisting of a doctrinal section and a practical section. The doctrinal section emphasizes the preeminence of Christ over the Church, while the practical section calls believers to allow Christ to have preeminence over every aspect of their lives. Predestination: The Salutation (Greeting) Main Body Introduction Doctrinal: The Preeminence of Christ Practical: The Believer’s Submission to Christ Conclusion 1:1-2 1:3-6:20 1:3-11 1:12-29 2:1-4:6 4:7-18 The Macro-Structure for the Epistle of Colossians Literary Devices Shaping the Micro-Structure of the Epistle of Colossians (Principles 6-7). The epistle of Colossians contains literary devices that shape its micro-structure. This structure is shaped by the sixth hermeneutical principle entitled The Father-Son-Spirit Thematic Scheme and The Spirit-Soul-Body Thematic Scheme. Principle 6: The Father-Son-Spirit Thematic Scheme Shaping the MicroStructure of the Epistle of Colossians (Reflection of the Secondary Theme). The sixth hermeneutical principle towards developing a theme-based approach to the Scriptures is special to the epistle of Colossians. This principle proposes a thematic scheme that shapes the micro-structure of the epistle of Colossians. In Paul’s doctrinal presentation of the preeminence of Jesus Christ, he introduces the role of God the Father (1:12-18), of Jesus Christ the Son (1:19-23), and of the Holy Spirit (1:24-29). This hermeneutical principle reflects the secondary, structural theme of the epistle of Colossians. 89 1. The Salutation (Greeting) 2. Introduction: The Preeminence of Christ over the Church 3. Doctrinal: The Preeminence of Christ in Christian Doctrine a) The Role of the Father in Christ’s Preeminence b) The Role of Jesus Christ in His Own Preeminence c) The Role of the Holy Spirit in Christ’s Preeminence 4. Practical: The Preeminence of Christ in Christian Living 5. Closing Remarks 1:1-2 1:3-11 1:12-29 1:12-18 1:19-23 1:24-29 2:1-4:6 4:7-18 The Micro-Structure of the Epistle of Colossians Principle 7: The Spirit-Soul-Body Thematic Scheme Shaping the MicroStructure of the Epistle of Colossians (Reflection of the Third Theme). The seventh hermeneutical principle towards developing a theme-based approach to the Scriptures is special to the epistle of Colossians. This principle proposes another thematic scheme that shapes the micro-structure of the epistle of Colossians. In his practical exhortations, Paul exhorts the Colossians to live their lives in submission to the preeminence of Christ over the Church in their way of thinking (2:1-23), in their spiritual make-up (3:117), and in their conduct (3:18-4:6), the three-fold make-up of man. Therefore, the micro-structure of doctrinal section of the epistle of Colossians follows the scheme of God the Father-Son-Spirit, and practical section follows the scheme of man’s spirit-soul-body. This hermeneutical principle reflects the secondary, structural theme as well as the third, imperative theme of the epistle of Colossians. 1. The Salutation (Greeting) 2. Introduction: The Preeminence of Christ over the Church 3. Doctrinal: The Preeminence of Christ in Christian Doctrine a) The Role of the Father in Christ’s Preeminence b) The Role of Jesus Christ in His Own Preeminence c) The Role of the Holy Spirit in Christ’s Preeminence 4. Practical: The Preeminence of Christ in Christian Living a) His Preeminence in our Affections (Spiritual) b) His Preeminence in our Thinking (Mental) c) His Preeminence in Our Conduct (Physical) 5. Closing Remarks 1:1-2 1:3-11 1:12-29 1:12-18 1:19-23 1:24-29 2:1-4:6 2:1-23 3:1-17 3:18-4:6 4:7-18 The Micro-Structure of the Epistle of Colossians Summary. In summary, these seven hermeneutical principles use the major thematic schemes that are inherent within the message of the Scriptures to reveal the thematic arrangement of the Scriptures. They shape the major divisions of the Bible as well as the literary structure of these books at their super, macro, and 90 micro-levels. These principles can be grouped according to the level at which they shape the epistle of Colossians The Theological Framework of the Books of the Bible 1. The Thematic Arrangement of the Holy Scriptures 2. The Thematic Arrangement of the Major Divisions of the Holy Scriptures 3. A Three-Tiered Theological Framework Shaping the Literary Structure of the Individual Books of the Holy Scriptures The Super-Structure of the Epistle of Colossians 4. The Epistolary Genre in Shaping the Super-Structure of New Testament Epistles The Macro-Structure of the Epistle of Colossians 5. The Doctrinal-Practical Framework Shaping the Macro-Structure of the Epistle of Colossians The Micro-Structure of the Epistle of Colossians 6. The Father-Son-Spirit Thematic Scheme Shaping the Micro-Structure of the Epistle of Colossians 7. The Spirit-Soul-Body Thematic Scheme Shaping the Micro-Structure of the Epistle of Colossians Conclusion. In conclusion, this theme-based approach simplifies the search for the central ideas of the text as well as homiletical outlines in sermon preparation by identifying the theological framework used to bridge the gap between exegesis and homiletics. These principles support the literary structure and its theological framework for the epistle of Colossians, which is presented below. B. A Summary of the Epistle of Colossians. The following summary of the epistle of Colossians reflects its theological framework developed in the previous section. This framework is shaped by the book’s primary, secondary (structural), and imperative themes. These themes, or thematic scheme, reflect the spiritual journey that every servant of God must pursue in order to establish himself in the Christian faith through obedience to God’s Word so that he can receive a crown of righteousness in eternal glory. The Nine Church Epistles. The theological frameworks of the nine Pauline Church Epistles are shaped around the thematic schemes of the Triune God (Father, Son, Holy Spirit) addressing the triune man (spirit, soul, body) regarding His plan of redemption (predestination, calling, justification, glorification). The epistle of Romans presents God’s plan of redemption for mankind; therefore, its theological framework follows the thematic scheme of predestination, calling, justification, perseverance, and glorification. Two epistles testify of the role of 91 God the Father in planning man’s redemption (Ephesians, Philippians). Ephesians presents the role of God the Father from a heavenly perspective, so its theological framework follows the Triune God speaking to triune man. Philippians presents the role of God the Father from an earthly, practical perspective, so its theological framework follows the believer’s spiritual journey through the thematic scheme of predestination, calling, justification, indoctrination, divine service, perseverance, and glorification. Two epistles serve as witnesses of the role of Jesus Christ in this plan of redemption in justifying mankind (Galatians, Colossians). Colossians presents the role of Jesus Christ from a heavenly perspective, so its theological framework follows the Triune God speaking to triune man. Galatians presents the role of Jesus Christ from an earthly, practical perspective, so its theological framework follows the believer’s spiritual journey through the thematic scheme of predestination, calling, justification, and glorification. Four epistles serve as witnesses of the role of the Holy Spirit in man’s sanctification (1-2 Thessalonians, 1-2 Corinthians). 1 Thessalonians present the role of the Holy Spirit from a heavenly perspective, so its theological framework follows the process of man’s sanctification, spirit, soul, and body. 1 Thessalonians present the role of the Holy Spirit from a heavenly perspective, so its theological framework follows work of the Triune God in man’s sanctification. 1-2 Corinthians present the role of the Holy Spirit from an earthly, practical perspective, so their theological framework follows the believer’s spiritual journey through the thematic scheme of predestination, calling, justification, and glorification. Thus, those epistles emphasizing a heavenly perspective have a theological framework that is shaped generally around a Triune God speaking to a triune man; and those epistles emphasizing an earthly perspective have a theological framework that is shaped generally around the thematic scheme of predestination, calling, justification, and glorification. The Epistle of Colossians. The apostle Paul opens his epistle to the church at Colossi with a customary greeting (1:1-2). Introduction. Before he discusses the doctrinal aspect of Christ Jesus as head of the Church, he thanks the Colossians for their faith and love and prays that they will grow and mature in their knowledge and faith in Christ Jesus (1:3-11) Doctrinal Section. In the doctrinal section of this epistle, Paul discusses the roles of God the Father, Jesus Christ the Son, and the Holy Spirit in Christ’s preeminence over the Church (1:12-29). In this section, he explains that God the Father has delivered them from the power of darkness and placed them in the kingdom of His Son Jesus Christ (1:12-18). He explains how Jesus Christ reconciled mankind back to God through His atoning blood on Calvary (1:19-23). He explains that Christ Jesus now dwells in us through the indwelling of the Holy Spirit, a mystery hidden from ages past, which mystery Paul has been called to reveal to the Gentiles (1:24-29). Practical Section. In the practical application of Christ’s preeminence over the Church, Paul explains their Christian conduct must be reflected in their spiritual, mental, and physical transformation as citizens of the kingdom of Heaven (2:1-4:6). Spiritual Transformation. In the believer’s spiritual transformation, he explains 92 their born-again experience that establishes Christ’s preeminence over their lives instead of the world’s system of vain philosophy and heresies (2:1-23). Mental Transformation. In the believer’s mental transformation, he explains how one must decide to put on the new man hidden in the heart and put off the old man of the flesh with its sinful desires (3:1-17). Physical Transformation. In the believer’s physical transformation, he explains how one must conduct himself at home, among believers, and among the world (3:18-4:6). Conclusion. Paul concludes his epistle to the Colossians with a commendation to Tychicus, who delivered this letter, and final greetings to the saints (4:7-18). The following summary of the epistle of Colossians reveals an amazingly detailed structure that only God could have orchestrated. This summary reflects the theological framework of the book. Here is the proposed theological framework of the epistle of Colossian: 1. The Salutation (Greeting) (1:1-2). Colossians 1:1-2 serves as one of Paul’s customary salutations opening his epistles in which he and Timothy greet the church at Colossi. Literary Evidence for the Structure. The opening greetings of Paul’s thirteen epistles generally contain three literary elements that were customary in the first century: (1) the name of the writer and sometimes those of Paul’s companions, (2) the name of his recipient(s), and (3) a blessing of God’s grace, peace, and mercy. Some of these salutations contain a fourth element in the form of a statement indicative of the primary theme of the epistle, as seen in Romans, 1 Corinthians, Galatians, 1-2 Timothy, and Titus. Central Ideas. Here are proposed statements expressing the central ideas of the salutation/greeting in Colossians 1:1-2 emphasizing the establishment of the doctrines of the New Testament Church: Exegetical Idea – The apostle Paul was set apart to establish the doctrines of the New Testament Church in order to equip believers for divine service. Theological Idea – Because the apostle Paul was set apart to establish the doctrines of the New Testament Church in order to equip believers for divine service, God has established the doctrines laid down in the Church epistles in order to equip believers for divine service. Homiletical Idea – Because God has established the doctrines laid down in the Church epistles in order to equip believers for divine service, the doctrines laid down in the Church epistles equip believers for divine service. 2. Introduction: The Preeminence of Christ over the Colossians (1:3-11). In Colossians 1:3-11 Paul places emphasis upon the preeminence of Christ over the 93 church at Colossi. After greeting the church at Colossi (1:1-2), Paul opens with a word of thanksgiving by recognizing their faith and love in Christ and giving praise to God (1:3-8). He then prays for these believers to come to the full knowledge of the revelation of the Lordship of Jesus Christ in their lives (1:911). We can see the theme of Colossians within this introductory passage of Scripture as Paul acknowledges their faith in Christ and he prays for them to come to the knowledge of the riches that have been given to the Church in Christ Jesus (1:9) so that they walk in the fullness of that knowledge (1:10) by being strengthened with His glorious power (1:11). In the book of Colossians, Paul reveals the riches of our inheritance in Christ Jesus so that the saints can walk in this understanding and revelation. He calls them “saints in light” who are walking in this revelation (1:12) and it is only the saints who are walking in the light of this knowledge and understanding that able to partake of the inheritance that is reserved for them (1:12). We cannot walk worthy of God, nor please Him, nor be fruitful (1:10) unless we first know His will for our lives. This comes by first knowing His Word, which produces wisdom in our minds and also by spiritual revelation, which is a work of the Holy Spirit making His Word personal in our daily walk (1:9). As we study God’s Word and come to know His “logos” Word, and as we learn to hear the voice of the Holy Spirit giving us divine revelations as “rhema” words, we are then able to pursue God’s plan in our lives. As we learn how to be led by the Holy Spirit and to stay filled with the Spirit (1:11), we become men of God, filled with faith in His Word and filled with the anointing of the Holy Ghost, as were Stephen and Barnabas in the book of Acts. It is for this reason these two men were very fruitful in the work of the Lord. Central Ideas. Here are proposed statements expressing the central ideas of the introduction in Colossians 1:3-11 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church: Exegetical Idea – The apostle Paul declared the preeminence of Jesus Christ over the church in Colossi and prayed for them to walk worthy of His Lordship over them. Theological Idea – Because the apostle Paul declared the preeminence of Jesus Christ over the church in Colossi and prayed for them to walk worthy of His Lordship over them, God has placed Jesus Christ as Head of the Church and has desired believers to walk worthy of His Lordship over them. Homiletical Idea – Because God has placed Jesus Christ as Head of the Church and has desired believers to walk worthy of His Lordship over them, Jesus Christ is Head over the New Testament Church, and we are called to walk worthy of His Lordship over us. 94 Here is a proposed outline: a) Paul’s Recognition of Their Faith and Love in Christ (1:3-8). After greeting the church at Colossi (1:1-2), Paul opens with a word of thanksgiving by recognizing their faith and love in Christ and giving praise to God (1:3-8). Central Ideas. Here are proposed statements expressing the central ideas of the introduction in Colossians 1:3-8 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church: Exegetical Idea – The apostle Paul declared the preeminence of Jesus Christ over the church in Colossi. Theological Idea – Because the apostle Paul declared the preeminence of Jesus Christ over the church in Colossi, God has placed Jesus Christ as Head of the Church. Homiletical Idea – Because God has placed Jesus Christ as Head of the Church, Jesus Christ is Head over the New Testament Church. b) Paul’s Prayer for Understanding Christ’s Preeminence (1:9-11). Paul begins many of his epistles with a prayer, a feature typical of ancient GrecoRoman epistles as well,93 with each prayer reflecting the respective themes of these epistles. For example, Paul’s prayer of thanksgiving to the church at Rome (Rom 1:8-12) reflects the power of the Gospel of Jesus Christ in redeeming mankind. Paul’s prayer of thanks for the Corinthians (1 Cor 1:48) reflects the theme of the sanctification of believers so that the gifts of the Spirit can operate through them as mature believers walking in love. Paul’s prayer to the Corinthians of blessing to God for comforting them in their tribulations (2 Cor 1:3-7) reflects the theme of higher level of sanctification so that believers will bear the sufferings of Christ and partake of His consolation. Paul’s prayer to the Ephesians (Eph 1:15-22) reflects the theme of the believer’s participation in God the Father’s great plan of redemption, as they come to the revelation this divine plan in their lives. Paul’s prayer to the Philippians (Phil 1:3-11) reflects the theme of the believer’s role of participating with those whom God the Father has called to minister redemption for mankind. Paul’s prayer to the Colossians (Col 1:9-16) reflects the theme of the Lordship of Jesus Christ over the life of every believer, as they walk worthy of Him in pleasing Him. Paul’s prayer of 93 John Grassmick says many ancient Greek and Roman epistles open with a “health wish” and a prayer to their god in behalf of the recipient. See John D. Grassmick, “Epistolary Genre,” in Interpreting the New Testament Text, eds. Darrell L. Bock and Buist M. Fanning (Wheaton, Illinois: Crossway Books, 2006), 232. 95 thanksgiving to the Thessalonians (1 Thess 1:2-4) reflects the theme of the role of the Holy Spirit in our complete sanctification, spirit, soul, and body. Paul’s second prayer of thanksgiving to the Thessalonians (2 Thess 1:3-4) reflects the theme of maturity in the believer’s sanctification. We can see the theme of Colossians within Paul’s prayer in Colossians 1:912. Paul prays for them to come to the knowledge of the riches that have been given to us in Christ Jesus (1:9) so that we will be able to walk in the fullness of that knowledge (1:10) by being strengthened with His glorious power (1:11), and thus be able to partake of our inheritance which is reserved only for those saints who are walking in the light of this knowledge and understanding (1:12). We cannot serve the Lord and please Him with a lifestyle of carnal reasoning. We must have spiritual insight and discernment from the Holy Spirit, which Paul calls “all spiritual wisdom and understanding.” In the book of Colossians Paul reveals the riches of our inheritance in Christ Jesus so that the saints can walk in this understanding and revelation. He calls them “saints in light” who are walking in this revelation (1:12). Thus, the phrase “all spiritual wisdom and understanding” also describes a person who is walking with a renewed mind and understanding the way of God and how to be led by the Spirit. He is one who has the Spirit of God operating in his life and revealing God’s divine will to him on a continual basis. This is how we are “filled with the knowledge of His will” (1:9). This results in a life that pleases God and bears spiritual fruit in the Kingdom of God. We cannot walk worthy of God, nor please Him nor be fruitful (1:10) unless we first know His will for our lives. This comes by first knowing His Word, which produces wisdom in our minds and also by spiritual revelation, which is a work of the Holy Spirit making His Word personal in our daily walk (1:9). As we study God’s Word and come to know His “logos” Word and as we learn to hear the voice of the Holy Spirit giving us divine revelations as “rhema” words, we are then able to pursue God’s plan in our lives. As we learn how to be led by the Holy Spirit and to stay filled with the Spirit (1:11), we become men of God, filled with faith in His Word and filled with the anointing of the Holy Ghost, as were Stephen and Barnabas in the book of Acts. These two men were very fruitful in the work of the Lord. Central Ideas. Here are proposed statements expressing the central ideas of the introduction in Colossians 1:9-11 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church: Exegetical Idea – The apostle Paul prayed for the church in Colossi to walk worthy of His Lordship over them. 96 Theological Idea – Because the apostle Paul prayed for the church in Colossi to walk worthy of His Lordship over them, God has desired believers to walk worthy of His Lordship over them. Homiletical Idea – Because God has desired believers to walk worthy of His Lordship over them, we are called to walk worthy of the Lordship of Jesus Christ over us. 3. Doctrinal Application: The Preeminence of Christ in Christian Doctrine (1:12-29). The doctrinal application in Colossians can be divided into the office and ministry of God the Father, Jesus Christ the Son, and the Holy Spirit. The epistle of Colossians explains their role of redemption in light of Christ Jesus as Head of the Church. We now need to know how we can partake of this glorious inheritance as saints in light (1:12). This is explained in Colossians 1:12-29 as Paul launches into a description of the role of the Father, the Son, and the Holy Spirit in bringing about the preeminence of Christ Jesus over all of Creation and over the Church in order to reconcile all of creation back to the Father. Paul first reveals the Father’s role in redemption (1:12-18), then the role of the Son (1:19-23), followed by the role of the Holy Spirit (1:24-29). Central Ideas. Here are proposed statements expressing the central ideas of the doctrinal application in Colossians 1:12-29 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church: Exegetical Idea – The apostle Paul explained to the Colossians the roles of God the Father, Jesus the Son, and the Holy Spirit in man’s redemption through the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained to the Colossians the roles of God the Father, Jesus the Son, and the Holy Spirit in man’s redemption through the preeminence of Jesus Christ over the Church, God the Father, Jesus the Son, and the Holy Spirit have played a role in man’s redemption through the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God the Father, Jesus the Son, and the Holy Spirit have played a role in man’s redemption through the preeminence of Jesus Christ over the Church, God the Father, Jesus the Son, and the Holy Spirit play a role in our redemption through the preeminence of Jesus Christ over the Church. Here is a proposed outline: 97 a) The Role of the Father in Christ’s Preeminence (1:12-18). Colossians 1:12-18 explains the purpose of the redemptive work of Christ over His Creation, which is to reconcile all things to Himself. God the Father plans to first redeemed mankind back to Himself (1:13-14). This will be followed by the redemption of all Creation (1:15-17). Then, all of God’s creation will be brought back into the perfect harmony and unity that it was created for (1:18-22). This is the inheritance that we are to partake of as saints “in light”. We see this sequence of events stated in Romans 8:19-21 where Paul notes that creation is eagerly awaiting the manifestation of the sons of God. For at that time, God will recreate a new heaven and a new earth, and we will together enter into eternity. Central Ideas. Here are proposed statements expressing the central ideas of the doctrinal application in Colossians 1:12-18 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church, and specifically, the role of God the Father in Christ’s preeminence: Exegetical Idea – The apostle Paul explained to the Colossians the role of God the Father in qualifying us to be redeemed through His blood and placing Jesus Christ as Head over the Church. Theological Idea – Because the apostle Paul explained to the Colossians the role of God the Father in qualifying us to be redeemed through His blood and placing Jesus Christ as Head over the Church, God the Father has qualified us to be redeemed through His blood and has placed Jesus Christ as Head over the Church. Homiletical Idea – Because God the Father has qualified us to be redeemed through His blood and has placed Jesus Christ as Head over the Church, God the Father qualifies us to be redeemed through His blood and places Jesus Christ as Head over us the Church. b) The Role of Jesus Christ in His Own Preeminence (1:19-23). Paul then reveals the role of Jesus Christ in redeeming all things back to the Father. We read Col 1:19-23 that He made peace through the blood of the Cross and reconciled all things in Heaven and on Earth so that He might present the Church holy and unblameable and unreproveable to the Father. Central Ideas. Here are proposed statements expressing the central ideas of the doctrinal application in Colossians 1:19-23 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church, and specifically, the role of Jesus Christ in establishing His preeminence: 98 Exegetical Idea – The apostle Paul explained to the Colossians the role of Jesus the Son in their redemption by reconciling all things to Himself through the blood of His Cross. Theological Idea – Because the apostle Paul explained to the Colossians the role of Jesus the Son in their redemption by reconciling all things to Himself through the blood of His Cross, Jesus the Son has reconciled all things to Himself through the blood of His Cross for man’s redemption. Homiletical Idea – Because Jesus the Son has reconciled all things to Himself through the blood of His Cross for man’s redemption, we are redeemed through the blood of the Cross of Jesus Christ by which all things are reconciled to Him. c) The Role of the Holy Spirit in Christ’s Preeminence (1:24-29). In Colossians 1:24-29 Paul explains the role of the Holy Spirit in Christ’s preeminence over the Church. Paul says that his personal ministry is to fulfill the sufferings of Christ in order to reveal to the Church the mystery hidden from the ages, which is Christ in us, our glorious hope. So, the role of the Holy Spirit is to indwell each believer so that they will be made perfect in Christ Jesus and to empower those believers to preach the Gospel of Jesus Christ. Thus, the key phrase in this passage, “Christ in you, the hope of glory,” is a reference to the indwelling of the Holy Spirit. Because the theme of the epistle to the Colossians is the lordship of Jesus Christ, Paul phrases this in reference to the indwelling of Jesus Christ rather than of the Holy Spirit. Central Ideas. Here are proposed statements expressing the central ideas of the doctrinal application in Colossians 1:24-29 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church, and specifically, the role of the Holy Spirit in Christ’s preeminence: Exegetical Idea – The apostle Paul explained to the Colossians the role of the Holy Spirit in man’s redemption through Christ the Lord dwelling in us, the Church’s hope of glory. Theological Idea – Because the apostle Paul explained to the Colossians the role of the Holy Spirit in man’s redemption through Christ the Lord dwelling in us, the Church’s hope of glory, the Holy Spirit has provided redemption for mankind through Christ the Lord dwelling in us, the Church’s hope of glory. Homiletical Idea – Because the Holy Spirit has provided redemption for mankind through Christ the Lord dwelling in us, the Church’s hope of 99 glory, the Holy Spirit provides redemption for us through Christ the Lord dwelling in us, our hope of glory. 4. Practical Application: The Preeminence of Christ in Christian Living (2:14:6). In Colossians 2:1-4:6 the apostle Paul teaches the believers in Colossi how to apply the doctrinal truths laid out in Colossians 1:12-29 to their personal lives. In the practical application, he teaches the church how to conduct themselves by making Christ preeminent in their daily lives. Kenneth Hagin and other great Bible teachers explain how we are created as a three-fold person, spirit, soul, and body.94 We are transformed into Christ-likeness through the process of being born-again in our spirit (2:1-23), renewing our mind (3:1-17), and then we are able to direct our bodies into a godly lifestyle (3:18-4:6). Thus, Paul follows this order in his teaching to the Colossians so that Christ Jesus might be preeminent in their daily lives. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 2:1-4:6 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence: Exegetical Idea – The apostle Paul explained the role of the church in Colossi in conducting their personal lives in light of the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the role of the church in Colossi in conducting their personal lives in light of the preeminence of Jesus Christ over the Church, God has called believers to walk worthy of the Lord in light of the preeminence of Jesus Christ over the Church, which is His body. Homiletical Idea – Because God has called believers to walk worthy of the Lord in light of the preeminence of Jesus Christ over the Church, which is His body, we are called to walk worthy of the Lord in light of the preeminence of Jesus Christ over us His body. Here is a proposed outline: a) His Preeminence in our Hearts: Spiritual Transformation (2:1-23). Paul first deals with the born-again spirit of man. He exhorts the Colossians to hold fast to their faith in Christ Jesus and to grow in their knowledge of 94 Kenneth Hagin, Man on Three Dimensions (Tulsa, Oklahoma: Faith Library Publications, c1973, 1985); and Kenneth Hagin, The Human Spirit (Tulsa, Oklahoma: Faith Library Publications, c1985). 100 Him lest they be overcome with false doctrines (2:1-7). He then warns them of such false doctrines by restating Christ’s preeminence as well as their born-again experience (2:8-15). They were to hold fast to their Head, which is Christ, as members of His body, rejecting the false teachings and practices that these heretics were imposing upon the church at Colossi (2:16-23). Having confronted the doctrine and philosophy of these heretics (2:8-15), Paul now exposes their futile practices (2:16-23). Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 2:1-23 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through spiritual transformation of the heart: Exegetical Idea – The apostle Paul exhorted the Colossians to remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Theological Idea – Because the apostle Paul exhorted the Colossians to remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions, God has called believers to walk remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Homiletical Idea – Because God has called believers to walk remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions, we are called to walk remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Here is a proposed outline: (1) Paul’s Exhortation to Steadfastness in Christ (2:1-7). In Colossians 2:1-7 Paul exhorts the Colossians to hold fast to their faith in Christ Jesus and to grow in their knowledge of Him lest they be overcome with false doctrines. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 2:1-7 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through spiritual transformation of the heart: 101 Exegetical Idea – The apostle Paul exhorted the Colossians to remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge. Theological Idea – Because the apostle Paul exhorted the Colossians to remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge, God has called believers to walk remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge. Homiletical Idea – Because God has called believers to walk remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge, we are called to walk remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge. (2) Christ verses Philosophy: False Doctrine Confronted (2:8-15). In Colossians 2:8-15 Paul warns the Colossians of false doctrines by restating Christ’s preeminence over their lives through their born-again experience. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 2:8-15 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through spiritual transformation of the heart: Exegetical Idea – The apostle Paul explained to the Colossians how they were complete in Christ through their redemption because the fullness of God dwells in Jesus. Theological Idea – Because the apostle Paul explained to the Colossians how they were complete in Christ through their redemption because the fullness of God dwells in Jesus, the Church has been made complete in Christ through her redemption because the fullness of God dwells in Jesus. Homiletical Idea – Because the Church has been made complete in Christ through her redemption because the fullness of God dwells in Jesus, we are complete in Christ through our redemption because the fullness of God dwells in Jesus. 102 (3) Heresies Exposed: Their Practice Confronted (2:16-23). In Colossians 2:16-23 Paul exhorts the Colossians to hold fast to their Head, which is Christ, as members of His body, rejecting the false teachings and practices that these heretics were imposing upon the church at Colossi. When a cult presents it doctrine, it can sound very convincing to a person who is not rooted and grounded in the Word of God. Such cults need further inspection by examining how they put their beliefs into practice. Thus, Paul now confronts some of the vain practices and rituals of these heretics. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 2:16-23 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through spiritual transformation of the heart: Exegetical Idea – The apostle Paul exhorted the Colossians to hold fast to their faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Theological Idea – Because the apostle Paul exhorted the Colossians to hold fast to their faith in Christ Jesus while rejecting men’s vain philosophies and traditions, God has called believers to hold fast to their faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Homiletical Idea – Because God has called believers to hold fast to their faith in Christ Jesus while rejecting men’s vain philosophies and traditions, we are called to hold fast to our faith in Christ Jesus while rejecting men’s vain philosophies and traditions. b) His Preeminence in our Minds: Mental Transformation (3:1-17). Paul has taught Church doctrine in Colossians 1:12-29. He then explains their spiritual position in Christ Jesus in light of His preeminence over their lives as their Lord and Saviour in Colossians 2:1-23. He continues to follow a progression of thought throughout the rest of the main body of the epistle of Colossians that addresses the transformation of the believer’s mind (3:1-17) as well as their conduct through their body/actions (4:18-4:6). In Colossians 3:1-17 Paul teaches the Colossians how to put off the old man with its affects and lusts and put on the new man that is created in Christ Jesus (3:1-17). Paul first exhorts them to set their minds on things above rather than earthly systems (3:1-4). Paul then describes the mindset of the old man and exhorts them to put on the new man by renewing their minds 103 (3:5-11). Paul then explains to the Colossians how to put on the new man that has been created in Christ Jesus by allowing the Word of God to dwell in them richly (3:12-17). Paul knew that a person receives knowledge from what he sees and hears. This knowledge enters the mind. It is there that the carnal man or woman chooses what to believe and it is there that a person is able to control what his desires. A person then begins to make decisions based upon what he believes, and these decisions determine his actions, or the path or lifestyle that he lives. Thus, Paul knows that it is possible for every believer to develop wholesome desires if he will follow these procedures. He understood that a person’s desires and affections could be directed by his will. We can choose where to place our interests in this life. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:1-17 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through mental transformation of the mind: Exegetical Idea – The apostle Paul exhorted the Colossians to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus. Theological Idea – Because the apostle Paul exhorted the Colossians to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus, God has called believers to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus. Homiletical Idea – Because God has called believers to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus, we are called to set our minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus. Here is a proposed outline: (1) Seek Things Above (3:1-4). In Colossians 3:1-4 the apostle Paul exhorts the Colossians to set their minds on things above rather than earthly systems (3:1-4). They were to make the decision to seek heavenly principles rather than earthly passions (3:1). In order to do this, he tells the believers to first bring their thoughts into obedience to the things of God (3:2). This means that they are to guard what enters their ears and eyes. He bases this exhortation upon their identity with 104 Christ and their destiny of glory (3:3-4). They were to hear and believe based upon their true identity in Christ Jesus and then live their lives according to these truths. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:1-4 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through mental transformation of the mind: Exegetical Idea – The apostle Paul exhorted the Colossians to set their minds on things above in light of our life being hid in Christ Jesus. Theological Idea – Because the apostle Paul exhorted the Colossians to set their minds on things above in light of our life being hid in Christ Jesus, God has called believers to set their minds on things above in light of our life being hid in Christ Jesus. Homiletical Idea – Because God has called believers to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus, we are called to set our minds on things above in light of our life being hid in Christ Jesus. (2) Put Off the Old Man (3:5-11). In Colossians 3:5-11 the apostle Paul exhorts the Colossians to put off the old man and to put on the new man. In light of this divine truth (3:1-4), they were to stop living like the world lives, in the passions of their lusts (3:5-7). Paul calls this putting off the old man (3:8-9) and putting on the new man (3:10-11). In this passage, he describes works of the old man that is led by his carnal makeup of his flesh, which is an unrenewed mind being led by his five senses of the physical body. In other words, the carnal man follows the passions of the flesh. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:5-11 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through mental transformation of the mind: Exegetical Idea – The apostle Paul exhorted the Colossians to lay aside the old man with its fleshly lusts by putting him to death. 105 Theological Idea – Because the apostle Paul exhorted the Colossians to lay aside the old man with its fleshly lusts by putting him to death, God has called believers to lay aside the old man with its fleshly lusts by putting him to death. Homiletical Idea – Because God has called believers to lay aside the old man with its fleshly lusts by putting him to death, we are called to lay aside the old man with its fleshly lusts by putting him to death. (3) Put On the New Man (3:12-17). In Colossians 3:12-17 the apostle Paul explains to the Colossians how to put on the new man that has been created in Christ Jesus by allowing the Word of God to dwell in them richly. This refers to the renewing of the mind of man. This new walk will bring peace in their hearts (3:15). They are to renew their minds with the Word of God (3:16) so that what they do will be done to bring glory to the Father (3:17). This passage basically tells us how to renew their minds for a spirit-led life. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:12-17 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through mental transformation of the mind: Exegetical Idea – The apostle Paul exhorted the Colossians to put on the new man by walking in love through God’s Word dwelling in them richly. Theological Idea – Because the apostle Paul exhorted the Colossians to put on the new man by walking in love through God’s Word dwelling in them richly, God has called believers to put on the new man by walking in love through God’s Word dwelling in them richly. Homiletical Idea – Because God has called believers to put on the new man by walking in love through God’s Word dwelling in them richly, we are called to put on the new man by walking in love through God’s Word dwelling in us richly. c) His Preeminence in Our Conduct: Physical Transformation (3:18-4:6). In Colossians 3:18-4:6 the apostle Paul gives the Colossians specific charges so that they will be challenged to begin to walk in this new life in light of the preeminence of Christ Jesus. This passage is about submitting to one 106 another, because we have a Master in Heaven (4:1). They are to learn how to allow Christ to rule their homes, in all their relationships as wives, as husbands, as children, as fathers, as slaves and as masters (3:18-4:1). Thus, we can see in this passage of Scripture the manifestation of Christ ruling our lives by how we behave in our social relationships. They are also exhorted to learn how to let Christ rule their prayer time and church time (4:2-4), to be careful how they conduct themselves with those outside the church as they learn to bring their words into obedience to Christ (4:5-6). When a man learns to bring his words into submission, he has reached the state of maturity that God has called him to, as we read in James 3:2, “For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.” Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:18-4:6 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct: Exegetical Idea – The apostle Paul explained the various roles of the believers in Colossi in conducting their personal lives in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the various roles of the believers in Colossi in conducting their personal lives in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their lives in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their lives in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our lives in submission to the preeminence of Jesus Christ over the Church. Here is a proposed outline: (1) Submission At Home: Domestic Duties (3:18-4:1). Colossians 3:18-4:1 places emphasis upon our domestic duties at home as we learn to submit to one another. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:18-4:1 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how 107 to live in submission to His preeminence through a physical transformation of our conduct: Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their domestic lives in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their domestic lives in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their domestic lives in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their domestic lives in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our domestic lives in submission to the preeminence of Jesus Christ over the Church. Here is a proposed outline: (a) Submission between Husbands and Wives (3:18-19). Colossians 3:18-19 discusses the role of submission in marriage between a husband and a wife in the fear of the Lord. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:18-19 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct, namely, the believer’s domestic duties at home in learning to submit to one another: Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their duties in marriage in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their duties in marriage in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their duties in marriage in submission to the preeminence of Jesus Christ over the Church. 108 Homiletical Idea – Because God has called believers to conduct their t duties in marriage in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our duties in marriage in submission to the preeminence of Jesus Christ over the Church. (b) Submission between Children and Parents (3:20-21). Colossians 3:20-21 discusses the role of submission in parenting between children and parents in the fear of the Lord. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:20-21 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct, namely, the believer’s domestic duties at home in learning to submit to one another: Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their duties in parenting in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their duties in parenting in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their duties in parenting in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their duties in parenting in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our duties in parenting in submission to the preeminence of Jesus Christ over the Church. (c) Submission between Masters and Slaves (3:22-4:1). The passage of Colossians 3:22-4:1 addresses the relationship of slave and master in regards to submitting to one another in the fear of the Lord. We may apply it today to employee-employer. Paul deals with this social relationship within the context of the theme of Colossians, which is the Lordship of Jesus Christ in the life of a believer. Slave ownership was an important part of the economic structure of Roman society. Without it, the Empire would not be 109 able to finance its infrastructure. Yet our Christian ethics tell us that it is morally wrong. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:22-4:1 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct, namely, the believer’s duties in the workplace in learning to submit to one another: Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their duties in the workplace in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their duties in the workplace in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their duties in the workplace in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their duties in the workplace in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our duties in the workplace in submission to the preeminence of Jesus Christ over the Church. (2) Submission at Church: Religious/Devotional Duties (4:2-4). Colossians 4:2-4 deals with submission in Church as a religious or devotional duty. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 4:2-4 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct, namely, the believer’s devotional duties: Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their religious/devotional duties in submission to the preeminence of Jesus Christ over the Church. 110 Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their religious/devotional duties in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their religious/devotional in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their religious/devotional duties in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our religious/devotional duties in submission to the preeminence of Jesus Christ over the Church. (3) Submission in the World: Social Duties (4:5-6). Colossians 4:5-6 deals with our social duties to be submissive before the world. We are to use wisdom in our relationships with them (4:5) while being gentle (4:6). One way to say it is that we do not have to trust them, but we do have to love them. Its parallel passage is Ephesians 5:15-16, “See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil.” When comparing these two passages, Colossians 4:5 refers to the things we do by walking circumspectly, or walking in wisdom, while Colossians 4:6 refers to the things that we say. In other words, Paul is telling us that what we do (4:5) and what we say (4:6) will be seen and heard by the world. Therefore, every area of our Christian conduct must be becoming of the Lord Jesus Christ. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 4:5-6 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct, namely, the believer’s social duties: Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their social duties in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their social duties in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their social duties in submission to the preeminence of Jesus Christ over the Church. 111 Homiletical Idea – Because God has called believers to conduct their social duties in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our social duties in submission to the preeminence of Jesus Christ over the Church. 5. Final Salutation (4:7-18). In Colossians 4:7-18 we have the final salutation of Paul to the church at Colossi. It is very important for Christian to let others know how they are doing in the Lord. It is a great encouragement to see others being used mightily by God. He first commends Tychicus who bore this letter to the Colossians (4:7-9). He then sends greetings from his co-workers (4:10-14). He closes with a few instructional remarks (4:15-18). Central Ideas. Here are proposed statements expressing the central ideas of the conclusion in Colossians 4:7-18 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s desire to make known his affairs to the Colossians and to comfort their hearts: Exegetical Idea – The apostle Paul prepared to send Tychicus to the Colossians and blessed them with a closing benediction. Theological Idea – Because the apostle Paul prepared to send Tychicus to the Colossians and blessed them with a closing benediction, God the Father has made known His will to the Church, comforting believers, and blessing them as they fulfill His plan of redemption for mankind. Homiletical Idea – Because God the Father has made known His will to the Church, comforting believers, and blessing them as they fulfill His plan of redemption for mankind, God the Father makes known His will to us, comforting us, and blessing us as we fulfill His plan of redemption for mankind. Here is a proposed outline: a) Commendation of Tychicus (4:7-9). In Colossians 4:7-9 Paul gives Tychicus, who was the letter bearer along with Onesimus, a commendation to the Colossians. b) Greetings from Paul’s Co-Workers (4:10-14). In Colossians 4:10-14 Paul sends greetings to the Colossians from his co-workers. c) Closing Remarks (4:15-18). In Colossians 4:15-18 Paul gives his closing remarks to the Colossians. 112 III. Outline of the Literary Structure “Try to construct an outline that genuinely represents the major units of information. In other words, the outline should be a natural, not artificial, outgrowth of the passage.”95 (Douglas Stuart) The reason for preparing an outline of the literary structure of a book is to visualize its theological framework at a glance. This brevity allows one to look at the book’s framework from beginning to end in order to understand the author’s purpose. The following outline is a summary of the preceding literary structure; thus, it reflects the theological framework of the epistle of Colossians: its purpose, its three-fold thematic scheme, and its literary structure. As a result, this outline offers sermon sections that fit together into a single message that can be used by preachers and teachers to guide a congregation or class through the epistle of Colossians. This journey through Colossians will lead believers into one aspect of conformity to the image of Christ Jesus that was intended by the Lord, which in this book of the Holy Scriptures is to prepare Christians to allow Christ to have preeminence in their daily lifestyle, establishing themselves in the faith, setting their affections on the kingdom of Heaven above, and learning to submit to one another, in order to walk as a member of His Body, the Church of the Lord Jesus Christ. 1. The Salutation (Greeting) 1:1-2 2. Introduction: The Preeminence of Christ over the Colossians a) Paul’s Recognition of Their Faith and Love in Christ b) Paul’s Prayer for Understanding Christ’s Preeminence 1:3-11 1:3-8 1:9-11 3. Doctrinal: The Preeminence of Christ in Christian Doctrine a) The Role of the Father in Christ’s Preeminence b) The Role of Jesus Christ in His Own Preeminence c) The Role of the Holy Spirit in Christ’s Preeminence 1:12-29 1:12-18 1:19-23 1:24-29 4. Practical: The Preeminence of Christ in Christian Living a) His Preeminence in our Hearts (Spiritual Transformation) (1) Paul’s Exhortation to Steadfastness in Christ (2) Christ verses Philosophy (Their Doctrine Confronted) (3) Heresies Exposed (Their Practice Confronted) b) His Preeminence in our Minds (Mental Transformation) (1) Seek Things Above 2:1-4:6 2:1-23 2:1-7 2:8-15 2:16-23 3:1-17 3:1-4 95 Douglas Stuart, Old Testament Exegesis: A Handbook for Students and Pastors, 4th edition (Louisville, Kentucky: Westminster John Knox Press, 2009), 15, Logos. 113 (2) Put Off the Old Man (3) Put On the New Man c) His Preeminence in Our Conduct (Physical Transformation) (1) At Home (Domestic Duties) (a) Husbands and Wives (b) Children and Parents (c) Masters and Slaves (2) At Church (Religious/Devotional Duties) (3) In the World (Social Duties) 5. Final Salutations a) Commendation of Tychicus b) Greetings from Paul’s Co-Workers c) Closing Remarks 114 3:5-11 3:12-17 3:18-4:6 3:18-4:1 3:18-19 3:20-21 3:22-4:1 4:2-4 4:5-6 4:7-18 4:7-9 4:10-14 4:15-18 THE TEXT, EXEGESIS, AND COMMENTS “No commentary can claim total originality, but each one can add another facet of understanding to the book being studied.”96 F. B. Huey, Jr. The Salutation (Greeting) (Colossians 1:1-2) Colossians 1:1-2 serves as one of Paul’s customary salutations opening his epistles in which he and Timothy greet the church at Colossi. Literary Evidence for the Structure. The opening greetings of Paul’s thirteen epistles generally contain three literary elements that were customary in the first century: (1) the name of the writer and sometimes those of Paul’s companions, (2) the name of his recipient(s), and (3) a blessing of God’s grace, peace, and mercy. Some of these salutations contain a fourth element in the form of a statement indicative of the primary theme of the epistle, as seen in Romans, 1 Corinthians, Galatians, 1-2 Timothy, and Titus. Central Ideas. Here are proposed statements expressing the central ideas of the salutation/greeting in Colossians 1:1-2 emphasizing the establishment of the doctrines of the New Testament Church: Exegetical Idea – The apostle Paul was set apart to establish the doctrines of the New Testament Church in order to equip believers for divine service. Theological Idea – Because the apostle Paul was set apart to establish the doctrines of the New Testament Church in order to equip believers for divine service, God has established the doctrines laid down in the Church epistles in order to equip believers for divine service. Homiletical Idea – Because God has established the doctrines laid down in the Church epistles in order to equip believers for divine service, the doctrines laid down in the Church epistles equip believers for divine service. The Text 96 F. B. Huey, Jr., Jeremiah, Lamentations, in The New American Commentary, vol. 16 (Nashville: Broadman and Holman Publishers, 1993), 10, Logos. 115 1 Paul, an apostle of Christ Jesus by the will of God, and Timothy the brother, 2to the saints and faithful brethren in Christ in Colosse. Grace to you, and peace, from God our Father. The Historical Setting of the Epistle of Colossians. The discussion of the historical setting of the epistle of Colossians found in this commentary’s introduction supports the early Church tradition that the apostle Paul wrote his epistle to Philemon along with his other Prison Epistles during his first imprisonment in Rome that took place between A.D. 60 and 62. Paul sent this letter together with the epistle of Ephesians by the hands of Tychicus. Paul’s Salutations Served as His Signature of Authenticity. Opening salutations are found in all thirteen of Paul’s New Testament epistles, which served as his signature of authenticity. They provide introductory information for his letters. Paul describes these salutations as his signature of authenticity, saying, “The salutation of Paul with mine own hand, which is the token in every epistle: so I write.” (2 Thess 3:17). Paul may have written entire epistles as indicated in Philemon 1:19. However, there are indications in six of his epistles that Paul used an amanuensis to write most of his letters (see Rom 16:22, 1 Cor 16:21, Gal 6:11, Col 4:18, 2 Thess 3:17, Phlm 1:19). In today’s modern culture, evidence of authenticity is placed at the close of a letter in the form of a personal signature. 1:1 “Paul” (Παῦλος). The apostle Paul went by his Jewish name “Saul” in the early narrative of Acts 8:1-13:9. However, during his first missionary journey, Luke begins to refer to him by his Greco-Roman name “Paul,” as he says in Acts 13:9, “Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him.” Scholars are not certain as to why his name changed early in his public ministry, so John Gill discusses a number of views.97 Gill says that it was very common for Jews who lived outside of Palestine to take a Roman surname. Some propose that Saul had a Greco-Roman name because of his Roman citizenship, and others suggest that he changed his name upon his conversion, which was a common Jewish practice. Others suggest that Saul was given the name Paul by the Romans while on his missionary journeys, since by changing one consonant, the Romans would have had an easier time pronouncing this name in their language. Perhaps because the name Paul was more common among them, they were naturally inclined to call him by a familiar name that was more easily pronounced. This suggestion leads to the view that the name “Paul” is a Latinized form of “Saul.” John Gill discusses the additional view that Saul was given the name Paul, which means “little,” because of his short stature. 97 John Gill, An Exposition of the New Testament, vol. 2 (Philadelphia, Pennsylvania: William W. Woodward, 1811), 270-271. 116 The early Church fathers were not in agreement on the reason for his name change as well. For example, Jerome (A.D. 342-420) tells us that Saul changed his name to Paul because this was the name of his first convert. Jerome writes, “As Sergius Paulus Proconsul of Cyprus was the first to believe on his preaching, he took his name from him because he had subdued him to faith in Christ.” (Lives of Illustrious Men 5) (NPNF 2.3) He again writes, “. . . from the first spoils of the Church, he converted the proconsul of the country Sergius Paulus, the trophies of his victory, a banner raised up, and he was called by Paul rather than Saul.” (Commentary in the Epistle to Philemon 1) (PL 26.604C) (author’s translation) John Chrysostom (A.D. 347-407) tells us that Saul’s name was changed to Paul at the time when the church elders in Antioch laid his hands upon him. Chrysostom writes, “‘But Saul, who is also Paul,’—here his name is changed at the same time that he is ordained, as it was in Peter’s case,” (In the Acts of the Apostles, Homily 27 [comments on Acts 13:9]) (NPNF 1.11, PG 60.209). Chrysostom also writes, “Why did God change his name, and call him Paul, who was Saul? It was, that he might not even in this respect come short of the Apostles, but that that preëminence which the chief of the Disciples had, he might also acquire; and have whereon to ground a closer union with them.” (Commentary on the Epistle to the Romans, Homily 1 [comments on Romans 1:1-2]) (NPNF 1.11, PG 60.395). Augustine (A.D. 354-430) believes that his name came about because of his small standing before the Twelve Apostles, saying, “Accordingly Paul, who, although he was formerly called Saul, chose this new designation, for no other reason, as it seems to me, than because he would show himself little,—the ‘least of the apostles,’—contends with much courage and earnestness against the proud and arrogant . . .” (On the Spirit and the Letter 7.12) (NPNF 1.5) Thus, we have three different views from three of the more important early Church fathers. Most likely, Paul’s name change in Acts 13:9 is similar to Acts 12:12 when Luke refers to both names of John Mark, saying, “And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.” Thus, Paul most likely carried both names prior to his conversion and public ministry. Regardless of the reason for Luke changing his name in the book of Acts, the apostle Paul always uses his Greco-Roman name in his epistles, perhaps because he was addressing a mixture of Jewish and Gentile readers in these congregations. 1:1 “an apostle of Christ Jesus by the will of God” (ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ). The Office of the New Testament Apostle. Paul declares his apostolic authority in his salutation by saying, “an apostle of Jesus Christ by the will of God.” The word ἀπόστολος (apostle) literally means, “one who is sent out.” Within the context of the office of the New Testament, this word involves a sense of divine calling for a mission to be accomplished. Paul’s divine commission was to be an apostle to the Gentiles, as he states in the epistle Galatians, saying, “For he that wrought effectually in Peter to the apostleship of 117 the circumcision, the same was mighty in me toward the Gentiles,” (Gal 2:8). Paul refers to his office as an apostle in nine of his thirteen epistles (Rom. 1:1, 1 Cor. 1:1, 2 Cor. 1:1, Gal. 1:1, Eph. 1:1, Col. 1:1, 1 Tim. 1:1, 2 Tim. 1:1 and Titus 1:1). Peter also opens his epistles stating his apostleship in the Lord. In contrast, John the apostle never referred to his apostolic office. Some scholars suggest that Paul declares his apostleship in his epistles because he was often challenged by the Judaizers who also claimed this office. Paul was an apostle of the Lord Jesus Christ, making a distinction between the Judaizers who frequented the synagogues of the cities in Asia Minor, being sent out by the authority of the Jewish leaders in Jerusalem. In contrast, Paul’s apostleship came through the prophecy and the laying on of hands when he was sent out by the church in Jerusalem (Acts 13:1-5). Thus, Paul uses the phrase “by the will of God.” Paul captures this thought in other epistles by saying, “called (as an) apostle” (Rom 1:1, 1 Cor 1:1, Gal 1:15). Paul had a distinct, divine calling from the Lord Jesus Christ (Acts 9:1-22). A description of his calling reveals that he was a possession of Christ Jesus, as we see in these statements: Acts 20:28, “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.” 1 Corinthians 6:20, “For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.” 1 Corinthians 7:22, “For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant.” 2 Peter 2:1, “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.” In other words, he (and we) belong to Christ, having become His purchased possession. Paul’s conversion on the Damascus Road and his divine commission as an apostle to the Gentiles by the church of Antioch were the two most life-changing events in his life; and he refers to both of them in the opening verses of Romans (Rom 1:1). Paul was an apostle with a divine calling. This divine calling stands in stark contrast to the Judaizers who had challenged Paul throughout his years as a missionary. These Jews believed that they were called as the sons of Abraham and appointed by the Sanhedrin in Jerusalem to go forth to propagate Judaism; and these Jews believed that Paul was beside himself. Paul well knew the dangers that awaited the soul of the man who falsely called himself an apostle of the Lord, as the prophet Jeremiah condemned these false prophets, saying, “Behold, I am against them that prophesy false dreams, saith the LORD, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD.” (Jer 23:32) 118 God’s divine call to men is given to guide them through their spiritual journey. This journey consists of phases that are divinely orchestrated by God as He points His servants towards the fulfillment of their destinies. Paul tells the believers in Rome were also call, saying, “Among whom are ye also the called of Jesus Christ: To all that be in Rome, beloved of God, called to be saints.” (Rom 1:6-7) Thus, God issues a divine call to all mankind. For those who are faithful to serve the Lord in this divine call, there awaits higher callings and anointings for divine service. For example, Paul first became aware of his divine calling when Ananias prayed for him after his conversion on the Damascus road, saying, “But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: For I will shew him how great things he must suffer for my name's sake.” (Acts 9:1516) Paul obtained the five-fold office of an apostle as the Lord considered him faithful, as Paul says, “And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;” (1 Tim 1:12). An apostle must be both trained (that is, called) and then commissioned by those who send him. Paul’s calling and training came not through men, but from God. He defends his divine calling in Galatians 1:11-2:21. His divine commission began during his conversion experience on the Damascus Road when the Lord appeared to him, which was immediately followed by Ananias giving Paul a prophetic word concerning his calling to take the Gospel to the Gentiles.98 Thus, Paul places emphasis in Galatians 1:1 upon his divine encounters regarding this commission, which came not by men, but by Jesus Christ. Paul received his gospel directly from Jesus Christ not being taught by man. Although Paul was sent out by the church of Antioch as an apostle to the Gentiles, he emphasizes the divine aspect of his calling in his some of his epistles in order to combat the false teachers. For example, Paul explains that He received his revelation of the Gospel directly from the Lord without being taught by men in Galatians 1:11-12, “But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.” Again in Acts 20:24, Paul says that he received his ministry, or commission, from the Lord and not from man, saying, “But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.” Paul recognized his office as an apostle of Jesus Christ. As he faithfully executed this office as an apostle its accompanying powers were demonstrated. There are Scriptural signs for one who walks in the office of an apostle as Paul describes in 2 Corinthians 12:12, “Truly the signs of an apostle were wrought among you in all patience, in signs, 98 J. B. Lightfoot says, “In I Cor. ix. I, he speaks of his having 'seen the Lord Jesus’, as a token of his apostleship; and this seems naturally to refer to the appearance on the way to Damascus, Acts ix. 3 sq. From this point of time therefore his commission dated.” J. B. Lightfoot, Saint Paul’s Epistle to the Galatians (London: Macmillan and Co., 1910), 71. 119 and wonders, and mighty deeds.” BAGD says that signs are given as “the distinguishing mark by which something is known.” (see σημεῖον 1) This description of Paul’s divine commission stands in contrast to his training as a Pharisee and his commission from this sect of men to persecute the Church. Before Paul’s conversion, his education his authority to carry out religious plans came from the chief priests. He requested letters from the high priest to conduct persecutions against the early Church (Acts 9:1; 22:5) He imprisoned believers and put some to death through the authority of the high priest (Acts 26:10). Thus, the phrase “not of men, neither by man” (Gal 1:1) is in strict contrast to his early years as a devout Pharisee, when he was sent forth by men and sought to please them. In this same epistle, Paul is going to confront the doctrines of his Jewish opponents, who have, in fact, been sent by men to fulfill their tasks, in contrast to Paul's divine calling. These Jews placed a lot of emphasis upon their own Jewish education and ordination, as well as their heritage and traditions, particularly circumcision. Within this context, Paul emphasizes the fact that his training and commissioning came directly from the Lord and not man. Jesus Himself had to take this very stand of knowing God's divine calling, as Jesus says in John 5:34, “But I receive not testimony from man: but these things I say, that ye might be saved”; and John 5:41, “I receive not honour from men.” We, too, must receive our gospel the same way, through Jesus Christ, since the Word that became flesh and dwelt among us. If a minister is to be successful in his calling, he must have an experience with the Lord that confirms this calling, else, in the struggles of life, a man will begin to doubt this calling, and thus, will waiver and fail. Apostolic Authority in the Holy Scriptures. The twenty-seven books of the New Testament carry the weight of the apostolic authority of the Twelve apostles of the Lamb of God, Jesus Christ. Paul understood himself as an apostle “born out of due time” (1 Cor 15:8). These books were either written by or directly endorsed by one of these apostles. The early Church submitted herself to the instructions and doctrines of these writings because of their level of authority and divine inspiration. The apostle Paul wrote thirteen epistles in the New Testament and most likely the epistle of Hebrews under apostolic authority by the inspiration of the Holy Spirit. This apostolic authority is clearly reflected throughout his epistles. To those churches and individuals in which Paul displayed his apostleship over them in order to give correction and doctrine, he introduces himself as “an apostle of Jesus Christ” (Rom 1:1, 1 Cor 1:1, 2 Cor 1:1, Gal 1:1, Eph 1:1, Col 1:1, 1 Tim 1:1, 2 Tim 1:1 and Titus 1:1). However, on four occasions Paul opens his epistles with the phrase “a slave/servant of Christ” (Rom 1:1, Gal 1:10, Phil 1:1, Titus 1:1). The Greek word δοῦλος means “a slave” (BAGD), but it is generally softened to “servant” in modern English translations. Paul described himself as a servant to the church in Rome in order to serve as an example of one who has offered himself as a living sacrifice to the Lord (Rom 12:1). Paul 120 describes himself as a “servant” (δοῦλος) to the Philippians because he is giving examples of servanthood within this epistle, first of himself (Phil 1:12-30), then of Jesus Christ (Phil 2:1-11), of Timothy (Phil 2:19-24), and of Epaphroditus (Phil 2:25-30), servants who laid aside their own wills to fulfill the will of those in authority over them. This description of Paul as a servant reflects the message and theme of Paul’s epistle to the Philippians. In the epistle of Titus, Paul was a servant of Jesus Christ in order to show himself an example of God’s grace in a lifestyle of good works and sound doctrine (Titus 2:7). To Philemon Paul declares himself as a “prisoner of Jesus Christ,” because his message to Philemon was about a slave, or prisoner, who was serving Philemon. In his two letters to the church of Thessalonica Paul does not use a title in order to equate himself as co-workers with Silas and Timothy. He refers to his apostleship in 1 Thessalonians 2:6; but he is mindful to use it in the plural form as a co-worker with Silas and Timothy to emphasize their need to labour together as apostles until Jesus returns. Karen Jobes cites several Church fathers who acknowledged the apostolic authority of the New Testament writers.99 Ignatius writes, “I do not, as Peter and Paul, issue commandments unto you. They were apostles; I am but a condemned man.” (The Epistle of Ignatius to the Romans 4.3) (ANF 1); “I do not issue orders to you, as if I were some great person. For though I am bound for the name [of Christ], I am not yet perfect in Jesus Christ. For now I begin to be a disciple, and I speak to you as fellow-disciples with me.” (The Epistle of Ignatius to the Ephesians 3.1) (ANF 1); “I exhort you to study to do all things with a divine harmony, while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles” (The Epistle of Ignatius to the Magnesians 6.1) (ANF 1) Polycarp writes, “Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us].” (The Epistle of Polycarp to the Philippians 6.3) (ANF 1) 1:1 “and Timothy our brother” (καὶ Τιμόθεος ὁ ἀδελφὸς). The apostle Paul co-authored a number of his New Testament epistles. The epistle of Colossians was sent by Paul and Timothy, the epistles of 1 Thessalonians and 2 Thessalonians were from Paul, Silvanus, and Timothy, the epistles of 1 Corinthians was sent from Paul and Sosthenes, and 2 Corinthians by Paul and Timothy. 1:2 “to the saints and faithful brethren in Christ in Colosse” (τοῖς ἐν Κολοσσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ). Paul addresses his Church 99 Karen H. Jobes, 1 Peter, in Baker Exegetical Commentary on the New Testament, eds. Robert W. Yarbrough and Robert H. Stein (Grand Rapids, Michigan: Baker Academic, 2005), 59-60, Logos. 121 epistles to the “saints.” This description for his recipients reflects the underlying, primary theme of the nine Pauline Church Epistles, which is the sanctification of the Church through indoctrination. In contrast, Peter addresses his first epistle to the “the strangers scattered,” or “sojourners,” which is a reflection of its theme of the perseverance of the saints. The word order of Colossians 1:2 the Greek text reads, “to the saints in Colosse and to the faithful brethren in Christ.” Thus, the phrase “and to the faithful brethren” may reflect a broader audience that is placed parallel to the saints in Colosse. In fact, Paul mentions this broader audience when closing this epistle by saying, “And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.” (Col 4:16) The epistles of Paul were written to the Church, not to lost people, to people who were born again, not to the people bound by the spirit of this world. All of Paul's epistles were written to believers under the inspiration of the Holy Spirit, so they are written to us today as secondary recipients. This is a very important point in interpreting many passages in his epistles. Unbelievers are not in covenant with God the Father through the blood of Jesus Christ, so they are not called to follow the teachings of the New Testament. 1:2 “Grace to you, and peace, from God our Father” (χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν). The Pauline Greeting. Scholars discuss the meaning of Paul’s epistolary greetings from two different angles, either an historical approach or a theological approach. The historical approach evaluates the history behind the use of the words “grace” and “peace” in traditional greetings, with this duet of words limited in antiquity to New Testament literature. J. Vernon McGee says the word “grace” in Paul’s greetings was a formal greeting used in Greek letters of his day, while the word “peace” was the customary Jewish greeting.100 John Grassmick says the Greek word χαίρειν was a common greeting in classical Greek epistles (note this use in Acts 15:23; 23:26, Jas 1:1), so that χάρις was a “word play” Paul used in conjunction with the Hebrew greeting “peace.”101 Thus, Paul would be respectfully addressing both Greeks and Jews in the early Church. However, Paul uses these same two words in his epistles to Timothy, Titus, and Philemon, which weakens the idea that Paul intended to make such a distinction between two ethnic groups when using “grace” and “peace.” Perhaps this greeting became customary for Paul and lost its distinctive, cultural elements. 100 J. Vernon McGee, “The Epistle to the Romans,” in Thru the Bible With J. Vernon McGee, vol. 4 (Nashville: Thomas Nelson Pub., 1997), 649, Logos. 101 John D. Grassmick, “Epistolary Genre,” in Interpreting the New Testament Text, eds. Darrell L. Bock and Buist M. Fanning (Wheaton, Illinois: Crossway Books, 2006), 232. 122 A theological approach is proposed by James Denney, who explains the relationship of these two words as a cause and effect. He says that grace is God’s unmerited favor upon mankind, and the peace is the result of receiving His grace and forgiveness of sins.102 In a similar statement, Charles Simeon says the phrase “‘grace and peace’ comprehended all the blessings of the Gospel.”103 The word χάρις means, “grace, favour.” God’s grace or undeserved favour comes only through Jesus Christ, as we read in John 1:17, “For the law was given by Moses, but grace and truth came by Jesus Christ.” The apostle Paul makes numerous references to how man accesses God’s grace through Jesus Christ: “By whom we have received grace and apostleship” (Rom 1:5), “That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.” (Rom 5:21), “But by the grace of God I am what I am” (1 Cor 15:10), “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:” (Eph 2:8), “Unto me, who am less than the least of all saints, is this grace given” (Eph 3:8), “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” (Heb 4:16) God’s holiness has not changed, but access to His grace has now been made possible through our faith in Christ Jesus. God’s children must live by God’s grace in their daily walk with the Lord. The children of Israel serve as an example of God’s grace. For example, in Exodus 33:2-3, 1517, God would have consumed Israel if He had come into the midst of a stiffnecked people. Moses prayed for favour in God’s eyes and for God to go with them. God gave them favour and showed it by going with them. This story testifies of God's grace. When God’s presence comes in our lives by grace, a peace settles in our hearts. Jesus said, “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.” (John 14:27) Paul writes, “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:” (Rom 5:1) He says, “For to be carnally minded is death; but to be spiritually minded is life and peace.” (Rom 8:6) He says, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” (Phil 4:6-7) Again, he says, “And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.” (Col 3:15) In Romans 15:13, He is called the “God of peace,” because His presence brings 102 James Denney, The Epistles to the Thessalonians, in The Expositor’s Bible, eds. William R. Nicoll and Oscar L. Joseph (New York: Hodder and Stoughton, n.d.), 15-16. 103 Charles Simeon, 2 Peter, in Horae Homileticae, vol. 20: James to Jude (London: Holdsworth and Ball, 1833), 285. 123 peace.104 God’s peace in the heart of His children is the evidence of His grace poured forth in our lives. The Pauline Blessing. In a similar way that the early apostles were instructed by Jesus to let their peace come upon the home of their host (Matt 10:13), so did the apostle Paul open every one of his thirteen New Testament epistles with a blessing of God’s peace and grace upon his readers. We can bless a house by speaking God's peace upon it, as Jesus said, “And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.” (Matt 10:13) Maclaren acknowledges this prophetic element of the Pauline blessings by describing them as “a desire which is so certain of its own fulfilment, that it is a prophecy, just because it is a prayer.”105 This practice of speaking blessings upon God’s children may have its roots in the priestly blessing of Numbers 6:22-27, where God instructed Moses to have the priests speak a blessing upon the children of Israel. We see in the book of Ruth that this blessing became a part of the Jewish culture when greeting people. Boaz blessed his workers in the field and his reapers replied with a blessing, saying, “And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.” (Ruth 2:4) We also see this practiced by the king David when he said, “mercy and truth be with thee” (2 Sam 15:20). We see this blessing reflected again in Psalms 129:8, “Neither do they which go by say, The blessing of the LORD be upon you: we bless you in the name of the LORD.” Therefore, a word of blessing upon one another was part of the Jewish cultural greeting. These examples provide us the background as to why Paul was speaking a blessing upon the church at Ephesus, especially that God would grant them more of His grace and abiding peace that they would have otherwise not known. In faith, we can receive this same blessing into our lives. Paul actually pronounces and invokes a blessing of divine grace and peace upon his readers with these words, “Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.” I do not believe this blessing is unconditional, but rather conditional. In other words, it is based upon the response of his hearers to each of his epistles. The more they obey these divine truths laid forth in this epistle, the more God’s grace and peace is multiplied in their lives. We recall how the children of Israel entered the Promised Land, with six tribes standing upon Mount Gerizim to bless the people and six tribes upon Mount Ebal to curse the disobedient (Deut 27:11-26). Thus, the blessings and curses of Deuteronomy 28:1-68 were placed upon the land. All who obeyed the Law received these 104 Bertha Smith, Go Home and Tell (Nashville, Tennessee: Baptist Sunday School Board, 1964), 85. 105 Alexander Maclaren, Colossians and Philemon, in The Expositor’s Bible, ed. William R. Nicoll (London: Hodder and Stoughton, 1902), 430. 124 blessings, and all who disobeyed received this list of curses. In the same way, Paul invokes a blessing into the body of Christ for all who will hearken unto the divine truths of this epistle. We see this obligation of the recipients in Beck’s translation of 2 Peter 1:2, “As you know God and our Lord Jesus, may you enjoy more and more of His love and peace.” When we pray for others, God shows grace to both them and us. This same blessing applies not only to the recipients of this epistle two thousand years ago, but also to you and me today. This is a spoken blessing, which blesses men, a blessing that we can receive today by receiving God's Word. Through Christ Jesus, the Church has become the recipient of the manifold aspects of the grace, peace, and mercy of God. Through our faith and obedience to the teachings of each of the New Testament epistles, we receive the grace, peace, and mercy to walk in divine blessings and victory in this life. In the epistle of Romans, the manifold aspects of God’s grace, peace, and mercy are imparted into the life of the believer as he offers his life as a living sacrifice to take the Gospel to the nations; in the epistle of Ephesians, as he walks worthy of his calling by engaging in spiritual warfare to fulfill God’s plan of redemption for mankind; in the epistle of Philippians, as he partners with God’s servants in fulfilling God’s plan of redemption for mankind; in the epistle of Colossians, as he allows Christ to have preeminence in his daily lifestyle; in the epistle of Galatians, as he lives as a new creature in Christ while walking in freedom from the bondages of this world; in the epistles of 1 and 2 Thessalonians, as he sanctifies his life in anticipation of the Second Coming of Jesus Christ; in the epistle of 1 Corinthians, as he walks in love while manifesting the gifts of the Spirit; in the epistle of 2 Corinthians, as he endures hardships while fulfilling his calling. God’s abundance of grace, peace, and mercy are available for those of His children who live by faith and obedience in their spirit, soul, body, and material possessions. Therefore, Paul said, “But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.” (1 Cor 15:10) Regarding the word “mercy” in the Pauline greetings, it is interesting to note that this word is only used by Paul in his introductions to the Pastoral Epistles (1 Tim 1:2, 2 Tim 1:2, Titus 1:4), while the word is lacking in the introductions to his other epistles (Rom 1:7, 1 Cor 1:2, 2 Cor 1:2, Gal 1:3, Eph 1:2, Phil 1:2, Col 1:2, 1 Thess 1:1, 2 Thess 1:2, Phlm 3). One suggestion as to why Paul blessed these leaders with mercy and not the congregations is because this is one quality that every pastor must exhibit in order to work with people. We find in Romans 12:68 that mercy is a gift. Thus, Paul may have been blessing Timothy and Titus with mercy so that they would have it to minister to others. Finally, we must ask the question concerning the office and ministry of the Holy Spirit in the Pauline salutations of his epistles. He mentions the work of the Lord 125 Jesus Christ and of God the Father in the believer’s sanctification, but where is the Holy Spirit mentioned? One pastor asking this question to the Lord felt that God’s reply was that the Holy Spirit was there because Paul was writing these epistles under His divine inspiration.106 Thus, the Trinity of God the Father, Jesus Christ the Son, and God the Holy Spirit is present in Paul’s salutations to his churches as well as and in his Pastoral Epistles. Application. Every believer’s sanctification is a long and enduring process that requires God pouring out his mercy, peace, and love upon His children. We reciprocate with the same by offering mercy, peace, and love towards one another as we grow in faith. Thus, the apostles opened most of their New Testament epistles with this act of love. Introduction: The Preeminence of Christ over the Colossians (Colossians 1:3-11) In Colossians 1:3-11 Paul places emphasis upon the preeminence of Christ over the church at Colossi. After greeting the church at Colossi (1:1-2), Paul opens with a word of thanksgiving by recognizing their faith and love in Christ and giving praise to God (1:3-8). He then prays for these believers to come to the full knowledge of the revelation of the Lordship of Jesus Christ in their lives (1:911). We can see the theme of Colossians within this introductory passage of Scripture as Paul acknowledges their faith in Christ and he prays for them to come to the knowledge of the riches that have been given to the Church in Christ Jesus (1:9) so that they walk in the fullness of that knowledge (1:10) by being strengthened with His glorious power (1:11). In the book of Colossians, Paul reveals the riches of our inheritance in Christ Jesus so that the saints can walk in this understanding and revelation. He calls them “saints in light” who are walking in this revelation (1:12) and it is only the saints who are walking in the light of this knowledge and understanding that able to partake of the inheritance that is reserved for them (1:12). We cannot walk worthy of God, nor please Him, nor be fruitful (1:10) unless we first know His will for our lives. This comes by first knowing His Word, which produces wisdom in our minds and also by spiritual revelation, which is a work of the Holy Spirit making His Word personal in our daily walk (1:9). As we study God’s Word and come to know His “logos” Word, and as we learn to hear the voice of the Holy Spirit giving us divine revelations as “rhema” words, we are then able to pursue God’s plan in our lives. As we learn how to be led by the Holy Spirit and to stay filled with the Spirit (1:11), we become men of God, filled with faith in His Word and filled with the anointing of the Holy Ghost, as 106 Gregory Westermeyer, “Sermon,” Cornerstone Family Fellowship, Panama City, Florida, 8 November 2023. 126 were Stephen and Barnabas in the book of Acts. It is for this reason these two men were very fruitful in the work of the Lord. Central Ideas. Here are proposed statements expressing the central ideas of the introduction in Colossians 1:3-11 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church: Exegetical Idea – The apostle Paul declared the preeminence of Jesus Christ over the church in Colossi and prayed for them to walk worthy of His Lordship over them. Theological Idea – Because the apostle Paul declared the preeminence of Jesus Christ over the church in Colossi and prayed for them to walk worthy of His Lordship over them, God has placed Jesus Christ as Head of the Church and has desired believers to walk worthy of His Lordship over them. Homiletical Idea – Because God has placed Jesus Christ as Head of the Church and has desired believers to walk worthy of His Lordship over them, Jesus Christ is Head over the New Testament Church, and we are called to walk worthy of His Lordship over us. Here is a proposed outline: 1. Paul’s Recognition of Their Faith and Love in Christ 2. Paul’s Prayer for Understanding Christ’s Preeminence 1:3-8 1:9-11 A Comparison of Themes. We can compare the introductory passages of Ephesians, Colossians and 1 Thessalonians and see how they share a common function. These three epistles emphasize the role of God the Father, Son and Holy Spirit in God’s plan of redemption. Ephesians focuses upon the Father, Colossians the Son, and 1 Thessalonians the Holy Spirit. Just as Ephesians 1:323 serves to introduce the Father’s role in redemption, before expounding upon each role of the Trinity, so does Colossians 1:3-11 introduce the Son’s role and 1 Thessalonians 1:2-10 introduces the role of the Holy Spirit. We see in all three epistles how Paul follows this introductory passage with an exposition of the role of the Trinity in redemption. Paul’s Recognition of Their Faith and Love in Christ (Colossians 1:3-8) After greeting the church at Colossi (1:1-2), Paul opens with a word of thanksgiving by recognizing their faith and love in Christ and giving praise to God (1:3-8). 127 Central Ideas. Here are proposed statements expressing the central ideas of the introduction in Colossians 1:3-8 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church: Exegetical Idea – The apostle Paul declared the preeminence of Jesus Christ over the church in Colossi. Theological Idea – Because the apostle Paul declared the preeminence of Jesus Christ over the church in Colossi, God has placed Jesus Christ as Head of the Church. Homiletical Idea – Because God has placed Jesus Christ as Head of the Church, Jesus Christ is Head over the New Testament Church. The Text 3 We give thanks to God the Father of our Lord Jesus Christ, praying always for you, 4after having heard of your faith in Christ Jesus and of the love which you have to all the saints, 5for the hope, which is laid up for you in the heavens, which you heard before in the word of the truth of the Gospel, 6which is come to you, just as also it is in all the world, bearing fruit and growing as it does also in you, since the day you heard it and knew the grace of God in truth, 7just as you learned from Epaphras our beloved fellow servant, who is in your behalf a faithful minister of Christ, 8who also made known to us your love in the Spirit. 1:3 “We give thanks to God the Father of our Lord Jesus Christ, praying always for you” (Εὐχαριστοῦμεν τῷ θεῷ πατρὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πάντοτε περὶ ὑμῶν προσευχόμενοι). “We give thanks to God the Father of our Lord Jesus Christ”. The resurrection of the Lord Jesus Christ, His deity, and Godhead as a part of the trinity are the foundational doctrines of the Christian faith. This doctrine was severely attacked for the first few centuries of the early Church. Here, Paul bases his epistle on this foundation, which is the Lordship of the Lord Jesus Christ, which was the result of His resurrection from the dead. We see the adversity that Jesus faced when He called God His Father in John 5:18, “Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.” “praying always for you”. Paul entrusted the care for the churches he planted unto the Lord on a regular basis, believing that He was at work in their lives daily. He did this by making a regular mention of them to the Lord, perhaps daily in his prayers as he went through his daily activities. He did not spend a lengthy time in pray when he “made mention” of these churches: Romans 1:9, “For God 128 is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers.” Ephesians 1:16, “Cease not to give thanks for you, making mention of you in my prayers.” 1 Thessalonians 1:2, “We give thanks to God always for you all, making mention of you in our prayers.” Philemon 1:4, “I thank my God, making mention of thee always in my prayers.” The Lord spoke to Anderson and said, “The effectiveness of this kind of prayer is not in its perseverance, but in its frequency.”107 1:4 “after having heard of your faith in Christ Jesus and of the love which you have to all the saints” (ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ καὶ τὴν ἀγάπην ἣν ἔχετε εἰς πάντας τοὺς ἁγίους). Colossians 1:4 sums up the Ten Commandments similar to when Jesus explained to the Pharisees that Law can be summed up in loving God and loving our neighbor in Matthew 22:37-40, “Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.” In Colossians 1:4 Paul is commending these saints for having a love for God through their faith in Jesus Christ and for their love towards one another. The first four of the Ten Commandments tell us how to love God and the last six Commandments teach us how to love our neighbour. 1:5 “for the hope, which is laid up for you in the heavens, which you heard before in the word of the truth of the Gospel” (διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς, ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας τοῦ εὐαγγελίου). What are we hoping for when we get to heaven? We are hoping for a reward, as we read in Matthew 5:12, “Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.” We are hoping for a crown of righteousness, as we read in 2 Timothy 4:8, “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.” Finally, We are hoping for an inheritance, as we read in 1 Peter 1:4, “To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,” Some things we will not receive from God until that day of redemption from this body of corruption because they are “laid up for us in heaven.” 1:4-5 Comments: Three Great Virtues. Colossians 1:4-5 describes the church at Colossi as walking in the three greatest of virtues, “faith, hope, and love,” as listed in 1 Corinthians 13:13, “And now abideth faith, hope, charity, these three; 107 Ed Anderson, “Sermon,” Cornerstone Family Fellowship, Panama City, Florida, 28 January 2024. 129 but the greatest of these is charity.” These three words reflect the work and offices of the Trinity in relation to the Church, as the apostle Peter says in 1 Peter 1:2, “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.” In light of this verse, we place our faith in the Lord Jesus Christ by our obedience to Him. As a result, we are filled with the Holy Spirit and the love of God is poured forth within us, as we read in Romans 5:5, “And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” This indwelling love brings about our sanctification. We are then able to direct our hope on the divine plan that the Heavenly Father has prepared for each of us through His foreknowledge, no longer setting our affections on the things of this world, but towards heaven. We also see this three-fold emphasis in 1 Thessalonians 1:3, 9-10 when Paul refers to their faith, love and hope in relation to awaiting for the Second Coming of Christ: 1 Thessalonians 1:3, “Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;” 1 Thessalonians 1:9, “For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.” 1:6 “which is come to you, just as also it is in all the world, bearing fruit and growing as it does also in you” (τοῦ παρόντος εἰς ὑμᾶς, καθὼς καὶ ἐν παντὶ τῷ κόσμῳ ἐστὶν καρποφορούμενον καὶ αὐξανόμενον καθὼς καὶ ἐν ὑμῖν). A number of modern translations read, “bringeth forth fruit and increasing” (ASV), which is supported in the best manuscripts. In the phrase “bearing fruit and increasing,” which Paul uses again in 1:10 as, “being fruitful in every good work, and increasing in the knowledge of God,” he describes our Christian experience by using the analogy of a tree bearing fruit and its seed bringing forth new trees. In the same way that a tree grows up and bears fruit, and its seed falls to the ground and brings forth a new tree, so do we grow up in our Christian life and bring forth fruit well pleasing unto God and causing others to come into the Kingdom of God. This analogy from nature is similar to other passages in the New Testament (Acts 6:7; 19:20, 1 Cor, Jas 1:18): Acts 6:7 “and the word of God increased, and the number of the disciples multiplied.” Acts 19:20, “So mightily grew the word of God and prevailed.” 1 Corinthians 4:15, “For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.” James 1:18, “Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.” 130 1:6 “since the day you heard it and knew the grace of God in truth” (ἀφʼ ἧς ἡμέρας ἠκούσατε καὶ ἐπέγνωτε τὴν χάριν τοῦ θεοῦ ἐν ἀληθείᾳ). The Colossians understood and came to realize God’s saving grace; for they experienced it in their lives. 1:6 Comments. The subject Colossians 1:3-8 is “the word of the truth of the gospel” (1:5). God’s Word produces fruit as it grows within our hearts. The growth and fruit of God’s Word in accomplishing man’s redemption is described throughout the Scriptures (Isa 55:8-11, Mark 4:2-9; 13-20, John 15:5, 16, Acts 6:7; 12:24, 1 Pet 1:23). Paul understood that his public ministry was growing and effectively touching many lives. He probably heard reports at times concerning the work of the other apostles, such as Peter’s work in the nearby regions of “Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Pet 1:1). 1:7 “just as you learned from Epaphras our beloved fellow servant, who is in your behalf a faithful minister of Christ” (καθὼς ἐμάθετε ἀπὸ Ἐπαφρᾶ τοῦ ἀγαπητοῦ συνδούλου ἡμῶν, ὅς ἐστιν πιστὸς ὑπὲρ ὑμῶν διάκονος τοῦ Χριστοῦ). 1:8 “who also made known to us your love in the Spirit” (ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι). God instilled in these believers of Colossi a genuine love from their hearts. When we are saved, the love of God is poured forth in our hearts by the Holy Spirit, as we read in Romans 5:5, “And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” This divine love becomes a part of our new creation in Christ Jesus. Paul’s Prayer for Understanding Christ’s Preeminence (Colossians 1:9-11) Paul begins many of his epistles with a prayer, a feature typical of ancient GrecoRoman epistles as well,108 with each prayer reflecting the respective themes of these epistles. For example, Paul’s prayer of thanksgiving to the church at Rome (Rom 1:8-12) reflects the power of the Gospel of Jesus Christ in redeeming mankind. Paul’s prayer of thanks for the Corinthians (1 Cor 1:4-8) reflects the theme of the sanctification of believers so that the gifts of the Spirit can operate through them as mature believers walking in love. Paul’s prayer to the Corinthians of blessing to God for comforting them in their tribulations (2 Cor 1:3-7) reflects the theme of higher level of sanctification so that believers will 108 John Grassmick says many ancient Greek and Roman epistles open with a “health wish” and a prayer to their god in behalf of the recipient. See John D. Grassmick, “Epistolary Genre,” in Interpreting the New Testament Text, eds. Darrell L. Bock and Buist M. Fanning (Wheaton, Illinois: Crossway Books, 2006), 232. 131 bear the sufferings of Christ and partake of His consolation. Paul’s prayer to the Ephesians (Eph 1:15-22) reflects the theme of the believer’s participation in God the Father’s great plan of redemption, as they come to the revelation this divine plan in their lives. Paul’s prayer to the Philippians (Phil 1:3-11) reflects the theme of the believer’s role of participating with those whom God the Father has called to minister redemption for mankind. Paul’s prayer to the Colossians (Col 1:9-16) reflects the theme of the Lordship of Jesus Christ over the life of every believer, as they walk worthy of Him in pleasing Him. Paul’s prayer of thanksgiving to the Thessalonians (1 Thess 1:2-4) reflects the theme of the role of the Holy Spirit in our complete sanctification, spirit, soul, and body. Paul’s second prayer of thanksgiving to the Thessalonians (2 Thess 1:3-4) reflects the theme of maturity in the believer’s sanctification. We can see the theme of Colossians within Paul’s prayer in Colossians 1:9-12. Paul prays for them to come to the knowledge of the riches that have been given to us in Christ Jesus (1:9) so that we will be able to walk in the fullness of that knowledge (1:10) by being strengthened with His glorious power (1:11), and thus be able to partake of our inheritance which is reserved only for those saints who are walking in the light of this knowledge and understanding (1:12). We cannot serve the Lord and please Him with a lifestyle of carnal reasoning. We must have spiritual insight and discernment from the Holy Spirit, which Paul calls “all spiritual wisdom and understanding.” In the book of Colossians Paul reveals the riches of our inheritance in Christ Jesus so that the saints can walk in this understanding and revelation. He calls them “saints in light” who are walking in this revelation (1:12). Thus, the phrase “all spiritual wisdom and understanding” also describes a person who is walking with a renewed mind and understanding the way of God and how to be led by the Spirit. He is one who has the Spirit of God operating in his life and revealing God’s divine will to him on a continual basis. This is how we are “filled with the knowledge of His will” (1:9). This results in a life that pleases God and bears spiritual fruit in the Kingdom of God. We cannot walk worthy of God, nor please Him nor be fruitful (1:10) unless we first know His will for our lives. This comes by first knowing His Word, which produces wisdom in our minds and also by spiritual revelation, which is a work of the Holy Spirit making His Word personal in our daily walk (1:9). As we study God’s Word and come to know His “logos” Word and as we learn to hear the voice of the Holy Spirit giving us divine revelations as “rhema” words, we are then able to pursue God’s plan in our lives. As we learn how to be led by the Holy Spirit and to stay filled with the Spirit (1:11), we become men of God, filled with faith in His Word and filled with the anointing of the Holy Ghost, as were Stephen and Barnabas in the book of Acts. These two men were very fruitful in the work of the Lord. 132 Central Ideas. Here are proposed statements expressing the central ideas of the introduction in Colossians 1:9-11 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church: Exegetical Idea – The apostle Paul prayed for the church in Colossi to walk worthy of His Lordship over them. Theological Idea – Because the apostle Paul prayed for the church in Colossi to walk worthy of His Lordship over them, God has desired believers to walk worthy of His Lordship over them. Homiletical Idea – Because God has desired believers to walk worthy of His Lordship over them, we are called to walk worthy of the Lordship of Jesus Christ over us. The Text 9 Because of this we also, since the day we heard it, do not cease praying for you, and asking that you might be filled with the knowledge of His will in all wisdom and spiritual understanding, 10so that you walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God, 11being strengthened with all power, according to His glorious might, unto all patience and longsuffering with joy. 1:9 “Because of this” (Διὰ τοῦτο). Paul writes, “because of this” in light of their faith in Jesus (verse 4) and in light of their love towards one another (1:4, 8). They had received the Gospel and were growing in the knowledge of God. 1:9 “we also, since the day we heard it, do not cease praying for you” (καὶ ἡμεῖς, ἀφʼ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι). Most likely, Paul is referring to the news brought to him from Epaphras. The fact that Paul says he does not cease to pray for the believers in Colossians means that we can pray this same prayer in Colossians 1:9-11. In fact, I have prayed this prayer word for word many times over my family and church members. 1:9 “and asking that you might be filled with the knowledge of His will” (καὶ αἰτούμενοι, ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ). In Paul’s prayer for the believers at Colossi, he asks the Lord to grant unto them understanding in God’s will for their lives. As they learned to make Jesus Christ and His Word preeminent in their lives, God begins to give them understanding of His divine laws of the kingdom of heaven. God’s children are filled with the knowledge of His general will by renewing your mind with God’s Word, as Paul 133 explains in Romans 12:2, “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” As we set our affections upon things above and not upon the things of this earth (Col 3:2), we begin to see things the way God sees them, and we make Jesus Christ the Lord of our lives. In heaven God’s children will walk in the fullness of their spiritual vision and understanding. However, we must continually pray for divine insight while dwelling in this earthly body that dulls our spiritual vision. 1:9 “in all wisdom and spiritual understanding” (ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ). The phrase “in all wisdom and spiritual understanding” refers to our understanding in the ways of God, or in understanding the spiritual laws of God. With this understanding is needed His wisdom to show us how to apply it to our daily living. Just because we have understanding in the Scriptures does not mean that we can apply it properly without the wisdom of God to guide us and properly manage this understanding of the spiritual realm. As spiritual creatures serving a spiritual God and filled with His Holy Spirit, we must learn how to tap into spiritual understanding (σύνεσις). This type of understanding is not referring to the natural mind that responds to man’s physical senses of hearing, seeing, smelling, tasting, and touching. For this reason, Paul writes to the Corinthians, saying, “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” (1 Cor 2:14) Therefore we must learn how to discern God’s will from our inner spirits. The Lord has taught me to follow the divine principles that Paul presented in 1 Corinthians 14:14-15, “For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.” The understanding that Paul receives through his mental faculties (νοῦς) after praying in tongues is “spiritual understanding” that flows from the throne of God through the Holy Spirit and into man’s spirit, and then out through his enlightened mind. I have learned to praying in tongues as well as praying in the understanding. When I spend a season in prayer in this way, I always find God’s will in my situations. Someone once gave a clear distinction between knowledge and wisdom. “Knowledge is the apprehension of the truth in one’s mind, but wisdom is the application of truth to one’s life.” Bob Yandian says that “knowledge is taking in the Word of God,” and wisdom is “the correct output or application of that 134 knowledge.”109 However, we may also see Paul using these two words in 1:9 as synonyms as he will do often throughout this epistle to the Colossians. Paul’s New Testament epistles are the best source for bringing us into this divine wisdom and spiritual understanding in order to walk worthy of His calling. Of course, the entire Scriptures are also a source for such spiritual understanding in how to conduct our daily lives. 1:9 Comments. The epistle of Colossians opens and closes with a prayer for them to fulfill the will of God in their lives, as we see in Colossians 4:12, “Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.” 1:10 “so that you walk worthy of the Lord unto all pleasing” (περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκείαν). You cannot walk worthy of the Lord until you are filled with the knowledge of His will (1:9), and thus, you know how the Lord wants you to walk. The result and purpose of learning God’s will for our daily conduct (1:9) is so that we can move readily to do God’s will (1:10). Another way to say it is that learning God’s will (1:9) results in doing God’s will (1:10). Paul uses the phrase “unto all pleasing,” showing us that we can please God in part or in all that we do each day. As with our children, they can please us at times, and displease us on other occasions, although we love them throughout their lives. It is possible to walk through our day and please God in everything that we do. This results in us being “fruitful in every good work,” as stated in the rest of this verse. Paul reveals three levels of God’s will for the New Testament believer in Romans 12:2, “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” We can walk in God’s lowest level of pleasing Him by simply being saved and going to church. We can move closer to His will for our lives when we begin to serve Him in our local churches. We move into the highest level of His will when we walk in spiritual understanding and accept His divine calling for each of our lives. As an example, I was unable to enter into God’s perfect will in my divine calling in life without learning how to walk in spiritual understanding. I had to learn to receive divine words from the Lord through the manifold ways that He speaks to His children. After years of learning to hear his voice and adopted the divine 109 Bob Yandian, Salt and Light: The Sermon on the Mount (Tulsa, Oklahoma: Harrison House, c1983, 1988), 11. 135 principles He taught me to my life, I moved into a season of discerning that change was coming. I had four dreams of being interviewed by my pastor, followed by a phone call from him for these interviews to go to Africa as a missionary. At this same time, a man who walked in the prophetic office also discerned that I was the one God was calling to the mission field. Therefore, I was sent out into God’s highest level of pleasing to fulfill my divine mandate. This could not have taken place without the spiritual gifts of the Holy Spirit at work in the lives of us who had developed spiritual discernment and understanding. 1:10 “being fruitful in every good work” (ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες). Jesus told us that we become fruitful in the Kingdom of God by abiding in Him and He in us: John 15:5, “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.” John 15:16, “Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.” The phrase “being fruitful in every good work” means that we are not meant to just survive, but to be victorious in every area of our lives. Paul used the same Greek words καρποφορέω “bearing fruit” and αὐξάνω “increasing” in Colossians 1:6 to describe his public ministry. 1:10 “and increasing in the knowledge of God” (καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ). Our spiritual growth into spiritual maturity in the Christian faith depends upon our knowledge and understanding of God. We should never cease to explore and discover new aspects of our relationship with Him because He is infinite in His divine splendor and ways. God has progressively revealed Himself to mankind through the ages. For example, God revealed His name as “God Almighty” to Abraham, Isaac, and Jacob. The Lord revealed this name to Abraham in Genesis 17:1, “And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.” He revealed this name to Isaac in Genesis 28:3, “And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people.” He revealed this name to Jacob in Genesis 35:11, “And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins.” He was known to them as their Shield and Rewarder as He protected them and prospered them in a hostile land (Gen 15:1). The Lord revealed Himself as YHWH to Moses in Exodus 6:3, “And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by 136 my name JEHOVAH was I not known to them.” He was the God of God and Lord of Lords, the only True God and Living God, and a God in covenant with the children of Israel. David was the first person in redemption history to address God as “Father” (1 Chron 29:10, Pss 68:5; 103:13, see also Ps 89:26, Isa 9:6). He also introduced praise and worship of Him to Israel. For example, in 2 Samuel 6:14 King David danced before the Lord in front of Israel as an expression of praise and worship. No one in Israel had every danced before the Lord and praised Him in this manner. Israel did fear the Lord, but they did not know they could have a personal relationship with Him. They feared the Lord, but they had never had Him speak to them or work miracles of deliverance, as with David. He had a reason to dance and praise the Lord because of his relationship with the Lord after years of exile running from King Saul. He was the first person to address God as “Father,” something that would not happen again until Jesus came and taught about His Heavenly Father. David knew God personally rather than as a distant God only to be feared. The Lord revealed Himself to the New Testament Church through the person of Jesus Christ and the Holy Spirit. 1:9-10 Comments. In Colossians 1:9-10, Paul exhorts the believers to be filled with the knowledge of God’s will so that they will be able to walk worthy of the Lord unto all pleasing. This statement echoes Paul’s exhortation in Romans 12:12 to be “transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” The phrase “acceptable unto God” also means “pleasing unto God.” A believer pleases God when he walks worthy of his calling, which is walking in God’s perfect will. 1:11 “being strengthened with all power, according to His glorious might” (ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ). The phrase “strengthened with all might, according to his glorious power” refers to the condition of the inner man of the believer. When the child of God begins such walk in spiritual wisdom that pleases God, he will face resistance from the enemy, the god of this world; however, he overcomes by patiently serving Him. In order for him to persevere during trials and maintain his joy, the inner man must be stronger than the outer man.110 We must learn to tap into His power that strengthens our inner man, so that we continue to bear fruit and grow with patience and longsuffering while being filled with the joy of the Lord. Paul prayed for this inner power twice in his epistle to the Ephesians, for he writes, “And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,” (Eph 1:19) He also writes, “That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;” (Eph 3:16) Also, Paul endured and laboured because of this inner anointing of the Holy spirit that strengthened him, as he writes in Colossians 1:29, “Whereunto I also labour, striving according to his working, which worketh in me mightily.” 110 Proverbs 24:10 says, “If thou faint in the day of adversity, thy strength is small.” 137 One practical way in which the child of God can be strengthened in his inner man is by abiding in His word, reading and meditating on it as food for his soul (1 Cor 3:2, Heb 5:12-13, 1 Pet 2:2). Another way to be strengthened is by praying in tongues. Paul writes, “He that speaketh in an unknown tongue edifieth himself;” (1 Cor 14:4) Jude writes, “But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,” (Jude 1:20) 1:11 “unto all patience and longsuffering with joy” (εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς). The phrase “unto all patience and longsuffering with joyfulness” refers to the perseverance of the saints, which is emphasized in the epistles of Hebrews through Jude. Therefore, patience and joy are addressed in a number of verses in the General Epistles. For example, James writes, “My brethren, count it all joy when ye fall into divers temptations.” (Jas 1:2) Also, Peter writes, “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:” (1 Pet 1:6-7) Because our flesh tends to become disturbed amidst hardships requiring patience and longsuffering, the believer’s joy must come from an attitude of thankfulness, which Paul mentions in the statement that follows, “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light.” (1:12) As a child of God, we must be able to see our situations from a divine perspective and trust that God will work something good out of every situation when he is obedience. For example, Peter and the apostles rejoiced after being beaten by the Sanhedrin, as Luke writes in Acts 5:41, “And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.” Also, Paul and Silas sang while bound with chains in prison, as Luke writes in Acts 16:25, “And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.” The Preeminence of Christ in Christian Doctrine (Colossians 1:12-29) The doctrinal application in Colossians can be divided into the office and ministry of God the Father, Jesus Christ the Son, and the Holy Spirit. The epistle of Colossians explains their role of redemption in light of Christ Jesus as Head of the Church. We now need to know how we can partake of this glorious inheritance as saints in light (1:12). This is explained in Colossians 1:12-29 as Paul launches into a description of the role of the Father, the Son, and the Holy Spirit in bringing about the preeminence of Christ Jesus over all of Creation and over the Church 138 in order to reconcile all of creation back to the Father. Paul first reveals the Father’s role in redemption (1:12-18), then the role of the Son (1:19-23), followed by the role of the Holy Spirit (1:24-29). Central Ideas. Here are proposed statements expressing the central ideas of the doctrinal application in Colossians 1:12-29 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church: Exegetical Idea – The apostle Paul explained to the Colossians the roles of God the Father, Jesus the Son, and the Holy Spirit in man’s redemption through the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained to the Colossians the roles of God the Father, Jesus the Son, and the Holy Spirit in man’s redemption through the preeminence of Jesus Christ over the Church, God the Father, Jesus the Son, and the Holy Spirit have played a role in man’s redemption through the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God the Father, Jesus the Son, and the Holy Spirit have played a role in man’s redemption through the preeminence of Jesus Christ over the Church, God the Father, Jesus the Son, and the Holy Spirit play a role in our redemption through the preeminence of Jesus Christ over the Church. Here is a proposed outline: 1. Role of the Father in Christ’s Preeminence 2. Role of Jesus Christ in His Own Preeminence 3. Role of the Holy Spirit in Christ’s Preeminence 1:12-18 1:19-23 1:24-29 The Role of the Father in Christ’s Preeminence (Colossians 1:12-18) Colossians 1:12-18 gives us the purpose of the redemptive work of Christ over His Creation, which is to reconcile all things to Himself. God the Father plans to first redeemed mankind back to Himself (1:13-14). This will be followed by the redemption of all Creation (1:15-17). Then, all of God’s creation will be brought back into the perfect harmony and unity that it was created for (1:18-22). This is the inheritance that we are to partake of as saints “in light.” We see this sequence of events stated in Romans 8:19-21 where Paul notes that creation is eagerly awaiting the manifestation of the sons of God. For at that time, God will recreate a new heaven and a new earth, and we will together enter into eternity. Central Ideas. Here are proposed statements expressing the central ideas of the doctrinal application in Colossians 1:12-18 emphasizing Church doctrine, 139 namely, the preeminence of Jesus Christ over the Church, and specifically, the role of God the Father in Christ’s preeminence: Exegetical Idea – The apostle Paul explained to the Colossians the role of God the Father in qualifying us to be redeemed through His blood and placing Jesus Christ as Head over the Church. Theological Idea – Because the apostle Paul explained to the Colossians the role of God the Father in qualifying us to be redeemed through His blood and placing Jesus Christ as Head over the Church, God the Father has qualified us to be redeemed through His blood and has placed Jesus Christ as Head over the Church. Homiletical Idea – Because God the Father has qualified us to be redeemed through His blood and has placed Jesus Christ as Head over the Church, God the Father qualifies us to be redeemed through His blood and places Jesus Christ as Head over us the Church. The Text 12 Giving thanks to the Father, who has qualified us for a part in the inheritance of the saints in light, 13who has delivered us from the authority of darkness, and He has transferred us into the kingdom of His beloved Son, 14in whom we have redemption, the forgiveness of sins, 15 who is the image of the invisible God, the Firstborn of all creation. 16 For by Him were all things created in the heavens and upon the earth, visible and invisible, whether they are thrones, or dominions, or principalities, or authorities: all things have been created by Him and for Him. 17And He is before all things, and in Him all things consist. 18 And He Himself is the head of the body, the church, who is the beginning, the Firstborn from the dead; that in all things He might have first place. 1:12 “Giving thanks to the Father, who has qualified us” (εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ὑμᾶς). The Greek word ἱκανόω means, “to make sufficient, to qualify” (BAGD). This phrase means that God has given us the ability to do something that we could not do ourselves. Note that this same word used in 2 Corinthians 3:5-6, “Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.” 1:12 “for a part in the inheritance of the saints in light” (εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί). In this prayer, Paul prays for us to come to the knowledge of the riches that have been given to us in Christ Jesus (1:9) so that 140 we will be able to walk in the fullness of that knowledge (1:10) by being strengthened with His glorious power (1:11), and thus be able to partake of our inheritance which is reserved only for those saints who are walking in the light of this knowledge and understanding (1:12). Thus, Paul is praying for us to walk in the light of the revelation of our inheritance in Christ Jesus. He prays for us to come to know this truth so that we can walk in it. Paul uses a similar phrase in his epistle when exhorting the Ephesians to “walk as children of light” in Ephesians 5:8, “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:” 1:13 “who has delivered us from the authority of darkness” (ὃς ἐρρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους). The kingdom of Satan is a kingdom of darkness in the sense that its members live in darkness concerning the things of God (Col 1:13). Paul contrasts this condition of bondage and darkness to “the inheritance of the saints in light” in his previous statement. Paul does not use the terms “the kingdom of heaven” and “the kingdom of Satan” in 1:12-13 because he is not focusing upon spiritual warfare between as in his epistle to the Ephesians. He is focusing upon the believer’s understanding of His Word and the preeminence of Christ over the Church. Those citizens of the kingdom of darkness are the children of the wicked one (Matt 13:38), who live in darkness under the power of Satan (Acts 26:18). This kingdom guides the course of this world by instituting worldly systems that promote human depravity and sin (Eph 2:2). The god of this age has blinded the minds of those that do not believe in Jesus (2 Cor 4:4). These people follow their father the devil, fulfilling the lusts and passions of the wicked one (John 8:44). This kingdom wages war among men as the enemy of righteous, trying to pervert the ways of the Lord (Acts 13:10). The kingdom of God has come to destroy the kingdom of darkness by manifesting sin and offer redemption to all mankind (1 John 3:7-10). As God’s children, we establish the kingdom of Heaven upon earth through spiritual warfare against the kingdom of darkness (Eph 6:10-18). Where did Satan obtain his authority (ἐξουσία) to rule over men and over the earth? He gained this position when Adam sinned in the Garden of Eden. The Lord God had placed man in dominion over the earth, but when Adam yielded to the temptation of Satan, he lost his position of dominion and handed it over the Satan. Thus, the idea that we have been rescued (ῥύομαι) from this power of darkness reveals that Satan lets none of his captives free from bondage. Mankind is unable to deliver himself from this bondage. He stands in need of a Redeemer. When the early Jewish believers were translated (μεθίστημι) into the kingdom of Jesus Christ, they were freed from the terms and conditions of the Mosaic Law, as Paul says in Romans 8:2, “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” This Law brought condemnation 141 upon Israel rather than deliverance, so that man’s fallen nature kept him in bondage to the kingdom of Satan. 1:13 “and He has transferred us” (καὶ μετέστησεν). The Greek verb μεθιστάνω means, “to transfer, remove,” being used five times in the New Testament. Paul well knew of how God had translated Enoch to heaven. I believe that Paul wrote the epistle of Hebrews, referring to this translation in Hebrews 11:5, “By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.” Paul also knew how Elijah was taken up in the fiery chariot. Paul knew of the miraculous translation of Philip the evangelist into the desert in order to preach to the Ethiopian eunuch. Thus, Paul finds this Greek word fitting to describe how we are spiritually translated from the power of darkness into the kingdom of God’s dear Son. 1:13 “into the kingdom of His beloved Son” (εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ). “into the kingdom”. This phrase is unique to the Scriptures. The only other place where the Kingdom of Heaven is called the Kingdom of the Son of God is in Hebrews 1:8, “But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.” This is because the epistles of Colossians and Hebrews place emphasis upon the office and ministry of the Lord Jesus Christ, in contrast to the emphasis placed upon God the Father and the Holy Spirit found in other New Testament books. “of His beloved son”. Colossians 1:14-20 begins to discuss God’s dear Son, Jesus Christ. 1:13 Comments. Jesus spoiled the principalities and powers and powers of darkness. What did He take from them when He spoiled them? He took us out from under their dominion of darkness and destroyed their power over us. Therefore, Satan has no legal authority to rule or dominate over the least believer in the kingdom of God. However, we must learn to walk in our rightful place of authority or Satan will defeat us. The power of darkness is the same as someone living under the law of sin and death. Those who live in the kingdom of His dear Son live under the law of the Spirit of live in Christ Jesus. If a person who has now been translated into the kingdom of God continues to walk and talk like someone who is under the power of darkness, then the laws of sin and death will continue to operate in his life. In order for the law of the Spirit of life in Christ Jesus to operate in his life, he must behave like a child of God is supposed to behave in the Kingdom of God. He must replace doubt and unbelief with faith in the Word of God. He must learn to speak the Word of God and be obedient to the Spirit of God. 142 Illustration. Perhaps a good illustration of this transformation is found in a dream that the Lord gave to me in the mid-1990’s. I was serving in my church in the ministry of helps as an altar worker. This meant that during each altar call we were to follow those who responded to the altar call back into a prayer room and pray with them. One Sunday morning the Lord gave me a dream in which I found myself in my local church during an altar call. As people responded and began to step out into the aisle and walk forward, I saw them immediately transformed into children of light. In other words, I saw this transformation taking place in the spiritual realm, though in the natural we see nothing but a person making his way down the aisle. But I saw these people transformed from sinners into saints in their spirits. I later made my way to church that morning, keenly aware of my impressionable dream a few hours ago. During church the altar call was made, people responded, and I followed them into the prayer room along with the associate pastor and other altar workers. Suddenly, the associate pastor, Tom Leuther, who was over the altar work, received an emergency call and had to leave the prayer room. He looked at me and quickly asked me to lead this brief meeting by speaking to those who had responded and turn them over to prayer ministers. As I stood up and began to speak to these people, I remembered my dream and was very aware of the incredible transformation that each one of them had made. The Lord seemed to tell me that this “translation” from darkness into light takes place at the speed of light; for God is light (22 March 2009). 1:14 “in whom we have redemption, the forgiveness of sins” (ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν). 1:15 “who is the image of the invisible God” (ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου). The antecedent of the pronoun “who” is “God’s beloved Son” mentioned in 1:13. Jesus Christ is fully God and fully man. He took upon Himself the form of a man as the Word became flesh (John 1:14, 1 Tim 3:16), but He also reflected the image of God, as John says, “and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”( John 1:14) Therefore, Jesus said, “Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?” (John 14:9) Paul says that Jesus is “the image of God” (2 Cor 4:4), and the “brightness of His glory, and the express image of His person” (Heb 1:3). 1:15 “the Firstborn of all creation” (πρωτότοκος πάσης κτίσεως). The Greek word πρωτότοκος is a compound of πρῶτος (first) and τίκτω (to bring forth). As the firstborn, Jesus is the first to receive the resurrected body of immortality, something believers will receive at the time of the Rapture of the Church. The phrase “all creation” includes the plant and animal kingdoms, who were made subject to vanity at the time of the Fall through their mortality (Rom 8:20). This 143 vanity also includes the universe. When man fell in sin, all of creation fell with him. Paul explains that all of creation anxiously awaits the full redemption of the sons of God (Rom 8:21) so that they might obtain their redemption as well. As the firstborn of all creation, Jesus is “the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.” (Col 1:18) The apostle Paul refers to Jesus Christ as the firstborn in Romans 8:29, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.” Hebrews 12:23, “To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect.” 1:16 “For by Him were all things created in the heavens and upon the earth, visible and invisible” (ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα). Through Jesus, who is the Word of Almighty God incarnate, the Lord created the natural realm of the heaven and the earth, as well as the spiritual realm where angels dwell. Through Jesus God even created hell as well as the demons and fallen angels, where they destined to dwell for eternity. When my nephew Brandon was five years old, someone asked him where rainbows come from. “JESUS” was his quick response. 1:16 “whether they are thrones, or dominions, or principalities, or authorities” (εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι). Perhaps God created four ranks of hierarchy in the angelic realm. Paul describes the four-fold hierarchy of the kingdom of Satan in Ephesians 6:12, “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” Perhaps Satan copied the structure in building his kingdom that God had established in heaven. This four-fold hierarchy of heavenly beings tells us that God is a God of order. 1:16 “all things have been created by Him and for Him” (τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται). Everything that we perceive and do in this life must be understood in light of who Jesus Christ is and the purpose and plan of God has designed for Jesus. He is “heir” of all things (Heb 1:2). We should submit our lives to Him so that He can accomplish His will upon earth through us. 1:17 “And He is before all things, and in Him all things consist” (καὶ αὐτός ἐστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν). In Colossians 1:17 the apostle Paul tells us that God existed before any aspect of His creation. He existed before time and space as well as matter existed. 144 We learn from the Holy Scriptures that all things consist in Him through His eternal word. For example, Paul makes a similar statement in Hebrews 11:3, “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” The apostle John says, “In the beginning was the Word, . . . All things were made by him; and without him was not any thing made that was made.” (John 1:1-3) The apostle makes a similar statement in 2 Peter 3:5-7, “For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished: But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.” Everything that God made consists of His spoken Word. 1:18 “And He Himself is the head of the body, the church, who is the beginning, the Firstborn from the dead; that in all things He might have first place” (καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος τῆς ἐκκλησίας ὅς ἐστιν ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων). God the Father has placed Jesus above all His creation. He is first in all things. The KJV appropriately uses the word “preeminence,” which means, “to be first, to have the first place” (BAGD), that is, to be held in highest honor or position. The Role of Jesus Christ in His Own Preeminence (Colossians 1:19-23) In Colossians 1:19-23 Paul reveals the role of Jesus Christ in redeeming all things back to the Father. We read that through the blood of the Cross He made peace and reconciled all things in Heaven and on Earth so that He might present the Church holy and unblameable and unreproveable to the Father. Central Ideas. Here are proposed statements expressing the central ideas of the doctrinal application in Colossians 1:19-23 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church, and specifically, the role of Jesus Christ in establishing His preeminence: Exegetical Idea – The apostle Paul explained to the Colossians the role of Jesus the Son in their redemption by reconciling all things to Himself through the blood of His Cross. Theological Idea – Because the apostle Paul explained to the Colossians the role of Jesus the Son in their redemption by reconciling all things to Himself through the blood of His Cross, Jesus the Son has reconciled all things to Himself through the blood of His Cross for man’s redemption. 145 Homiletical Idea – Because Jesus the Son has reconciled all things to Himself through the blood of His Cross for man’s redemption, we are redeemed through the blood of the Cross of Jesus Christ by which all things are reconciled to Him. The Text 19 For it pleased (God that) in Him all fullness is to dwell, 20and through Him to reconcile all things unto Himself, having made peace through the blood of His cross, through Him, whether things upon earth or things in the heavens. 21And you, having been formerly alienated and enemies in your mind by evil works, 22but now He has reconciled (you) in the body of His flesh through death, to present you holy and blameless and irreproachable before Him, 23if indeed you continue in the faith grounded and steadfast, and not being moved away from the hope of the Gospel, which you heard, and which was preached in all creation which is under heaven, of which I Paul am a minister. 1:19 “For it pleased (God that) in Him all fullness is to dwell” (ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι). The Greek verb εὐδοκέω (to please) does not name its subject as “the Father” in Colossians 1:19. Rather, the subject of this verb is implied to be the Father from the context of the next statement, “by him to reconcile all things unto himself” (1:20). In other words, God the Father reconciled all things back to Himself through His Son Jesus Christ. 1:20 “and through Him to reconcile all things unto Himself, having made peace through the blood of his cross, through Him, whether things upon earth or things in the heavens” (καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, διʼ αὐτοῦ εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς). We quickly notice in the New Testament epistles how the word “blood” becomes synonymous with Jesus Christ’s redemptive work on Calvary. We have a much better understand of this when we clearly view the tremendous suffering that Jesus Christ endured and the shedding of blood that he experienced during His Passion. The recent film “The Passion of Christ” produced by Mel Gibson which was released March 2004 is one of the most accurate accounts of Jesus’ sufferings every produced in a film. When people view this film, they all come out of the movie and comment on how much blood was shed during the film. In the same way, those who witnessed the events of Calvary were also compelled to talk about the blood of Jesus Christ because it was the shedding of so much blood that became the signature of this particular death by our Savior. 1:21 “And you, having been formerly alienated and enemies in your mind by evil works” (Καὶ ὑμᾶς ποτε ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς). We God alienated mankind from Himself, this was 146 an act of love, let man approach His holy throne and die, as the children of Israel said in Exodus 20:19, “And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.” The children of Israel recognized that they needed a mediator between them and God, so they asked Moses to stand in their behalf. In addition, God removed Adam and Eve from the Garden of Eden lest they eat of the tree of life and live forever in a fallen state of sin. This means that divine judgment in this life can be a necessary part of the journey to redemption. God could have destroyed mankind when they fell into sin, but He loved man too much to do this, so He chose to alienate him until He provided a Redeemer to restore fellowship with man. 1:22 “but now He has reconciled (you) in the body of His flesh through death, to present you holy and blameless and irreproachable before Him” (νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ). 1:23 “if indeed you continue in the faith grounded and steadfast” (εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι). Believers can walk away from the Christian faith and miss heaven. We must strive to be grounded and settled in our faith because the world will test our faith in Christ Jesus. 1:23 “and not being moved away from the hope of the Gospel” (καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου). The author of Hebrews makes a similar statement to the “hope of the Gospel,” saying, “if we hold fast the confidence and the rejoicing of the hope firm unto the end.” (Heb 3:6) Both verses are found in a conditional clause constructed with “if.” This conditional clause means that man’s free will is involved in his eternal salvation. 1:23 “which you heard, and which was preached in all creation which is under heaven, of which I Paul am a minister” (οὗ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος). In Colossians 1:23 many scholars believe that Paul was declaring something to be universally true when it was only partially or largely true. In other words, the Gospel had gone forth to many nations and peoples by the time Paul wrote his epistle to the Colossians. He makes a similar statement in Romans 10:18, “But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.” The Role of the Holy Spirit in Christ’s Preeminence (Colossians 1:24-29) In Colossians 1:24-29 Paul explains the role of the Holy Spirit in Christ’s preeminence over the Church. Paul says that his personal ministry is to fulfill the sufferings of Christ in order to reveal to the Church the mystery hidden from the ages, which is Christ in us, our glorious hope. So, the role of the Holy Spirit is to 147 indwell each believer so that they will be made perfect in Christ Jesus and to empower those believers to preach the Gospel of Jesus Christ. Thus, the key phrase in this passage, “Christ in you, the hope of glory,” is a reference to the indwelling of the Holy Spirit. Because the theme of the epistle to the Colossians is the lordship of Jesus Christ, Paul phrases this in reference to the indwelling of Jesus Christ rather than of the Holy Spirit. Central Ideas. Here are proposed statements expressing the central ideas of the doctrinal application in Colossians 1:24-29 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church, and specifically, the role of the Holy Spirit in Christ’s preeminence: Exegetical Idea – The apostle Paul explained to the Colossians the role of the Holy Spirit in man’s redemption through Christ the Lord dwelling in us, the Church’s hope of glory. Theological Idea – Because the apostle Paul explained to the Colossians the role of the Holy Spirit in man’s redemption through Christ the Lord dwelling in us, the Church’s hope of glory, the Holy Spirit has provided redemption for mankind through Christ the Lord dwelling in us, the Church’s hope of glory. Homiletical Idea – Because the Holy Spirit has provided redemption for mankind through Christ the Lord dwelling in us, the Church’s hope of glory, the Holy Spirit provides redemption for us through Christ the Lord dwelling in us, our hope of glory. The Text 24 Now I rejoice in the sufferings in your behalf, and I complete the things that are lacking of the afflictions of Christ in my flesh in behalf of His body, which is the church, 25of which I am a minister, according to the stewardship of God which was given to me for you, to fulfil the word of God, 26the mystery which has been hid from ages and from the generations, but now was manifest to his saints, 27to whom God wished to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory, 28whom we ourselves preach, admonishing every man and teaching every man in all wisdom, that we may present every man complete in Christ, 29unto which I also labour, striving according to His working, which works in me in power. Comparison of Themes. In Colossians 1:24-29 the apostle Paul tells the Colossians how God has called him to preach this message of the mystery of the Gospel, which is Christ in us, our glorious hope. Since the underlying theme of Colossians is the preeminence of Christ Jesus in bringing all things unto Himself, 148 Paul discusses his divine commission from the perspective of this great mystery hidden from the ages. In contrast, Paul discusses his commission in Ephesians 3:1-13 from the perspective of God’s foreknowledge of this calling, since the underlying theme of Ephesians is God the Father’s foreknowledge and divine election to redeem mankind. Christ In Us. Christ Jesus came to live in us in order that He might live through us. Paul states this in 1:28 by saying, “that we may present every man perfect in Christ Jesus.” Not only has Christ Jesus redeemed us, but also, He now lives in us, and He works daily in our lives so that we will become little “Christs” walking around on earth, which is why we call ourselves Christians. The Mystery Hidden from the Ages. In Colossians 1:26-27 Paul refers to the mystery hidden from ages past, which is the revelation that God will come and dwell within His people, the Gentiles as well as the Jews. He calls it a mystery because the Old Testament makes no clear reference to the Church age. In fact, there are a number of Old Testament passages that combine prophecies of Christ’s first and second coming with no reference to the two-thousand-year period in between. It was such a mystery that even the ancient Jewish scholars did not foresee it coming because of such faint references to this event in the Old Testament. There would have been no way to correctly interpret those brief prophecies about the Church prior to Pentecost. Paul does reveal one of these prophecies from the Old Testament about the Church in 2 Corinthians 6:16, “And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.” Most scholars believe that quotation is a reference to Leviticus 26:11-12 with possible allusions to this same event in several other Old Testament passages, which says, “And I will set my tabernacle among you: and my soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my people.” Other possible sources of Paul’s quotation are Exodus 25:8, “And let them make me a sanctuary; that I may dwell among them.” Exodus 29:45, “And I will dwell among the children of Israel, and will be their God.” 1 Kings 6:12-13, “Concerning this house which thou art in building, if thou wilt walk in my statutes, and execute my judgments, and keep all my commandments to walk in them; then will I perform my word with thee, which I spake unto David thy father: And I will dwell among the children of Israel, and will not forsake my people Israel.” Jeremiah 32:37-39, “Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely: And they shall be my people, and I will be their God: And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them:” Ezekiel 37:27, “My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.” 149 Amazingly, this prophecy of how God will dwell in His people is also found in another ancient extra-biblical Jewish writing called The Book of Jubilees. Scholars believe that this book was written in the Hebrew language by a Pharisee between the year of the accession of Hyrcanus to the high priesthood in 135 and his breach with the Pharisees some years before his death in 105 B.C. In the opening chapter, God is speaking to Moses on Mount Sinai. He is telling Moses that the children of Israel are rebellious and stiff-necked. Moses then intercedes for Israel and God responds to this intercession by promising to one day come and dwell in them. “And I will build My sanctuary in their midst, and I will dwell with them, and I will be their God and they shall be My people in truth and righteousness . . . And the Lord said unto Moses: ‘I know their contrariness and their thoughts and their stiffneckedness, and they will not be obedient till they confess their own sin and the sin of their fathers. And after this they will turn to Me in all uprightness and with all (their) heart and with all (their) soul, and I will circumcise the foreskin of their heart and the foreskin of the heart of their seed, and I will create in them a holy spirit, and I will cleanse them so that they shall not turn away from Me from that day unto eternity. And their souls will cleave to Me and to all My commandments, and they will fulfil My commandments, and I will be their Father and they shall be My children. And they all shall be called children of the living God, and every angel and every spirit shall know, yea, they shall know that these are My children, and that I am their Father in uprightness and righteousness, and that I love them.” (The Book of Jubilees 1.17-18, 22-26)111 Revealed Mystery in the Ancient World. There are a number of mysteries regarding our salvation mentioned by Paul in his New Testament epistles that are not clearly understood. For example, there is the mystery of Christ and His relationship to the Church, as Paul says in Ephesians 5:32, “This is a great mystery: but I speak concerning Christ and the church.” There is the mystery of His indwelling presence in every believer, as Paul mentions in Colossians 1:27, “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory.” There is the mystery of the resurrection of the saints, as Paul mentions in 1 Corinthians 15:51, “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed.” Finally, there is the mystery of the incarnation of Jesus Christ, as Paul mentions in 1 Timothy 3:16, “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” 111 The Book of Jubilees, trans. R. H. Charles, in The Apocrypha and Pseudepigrapha of the Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books, vol. 2, ed. R. H. Charles, 1-82 (Oxford: Clarendon Press, 1913), 12-3. 150 The classical writers reveal that the concept of sacred mysteries being uttered as divine oracles was practiced in the ancient world. Regarding the use of oracles, the ancient Greeks regarded divine oracles as a form of worship until the time of the Persian war (490-479 B.C.).112 The temple of Apollo located at Delphi was famous in the ancient world for delivering oracles to men by those in a trance, or they interpreted dreams or patterns in nature.113 The Greek historians Herodotus (484-425 B.C.)114 and Plutarch (A.D. 46-100)115 mention this place of oracles in their writings. While the Romans as a nation did not regard oracles as a religious practice, this custom continued within the Empire, but not without the contempt of the Romans.116 This practice was later outlawed under the Roman emperor Theodosius (A.D. 379-385).117 King Saul’s visit to the witch of Endor shows its popularity among ancient eastern cultures (1 Sam 28:7-25). The damsel who prophesied over Paul and Barnabas in Philippi is an example of the proliferation of divination in the New Testament times (Acts 16:16-24). The Sibylline Oracles,118 a collection of Greek oracles compiled by Jews and Christians in the early centuries before and after Christ, reflect the widespread popularity that the Sibyl prophetesses held in ancient Greek and Roman history. Regarding the concept of “mysteries” (μυστήριον) revealed through oracles, Plutarch, writing 112 C. H. Prichard, “Oracle,” in A Dictionary of the Bible, vol. 3, ed. James Hastings (New York: Charles Scribner’s Sons, 1901), 629. 113 Ronald F. Youngblood, Herbert Lockyer, Sr., F. F. Bruce, and R. K. Harrison, eds., Nelson's New Illustrated Bible Dictionary, rev. ed. (Nashville, TN: Thomas Nelson Publishers, 1995), s.v. “Oracle,” Logos. 114 Herodotus writes, “. . . and he [Dorieus] asked the Spartans for a company of folks, whom he took away as colonists; he neither enquired of the oracle at Delphi in what land he should plant his settlement, nor did aught else that was customary . . .” (Histories 5.42) See A. D. Godley, trans., Herodotus, vol. III, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1938), 46-47. 115 Plutarch tells us that the Sibylline prophetesses of Delphi used poetic verses with their prophecies, saying, “. . . for when we drew near that part of the rock which joins to the senate-house, which by common fame was the seat of the first Sibyl that came to Delphi from Helicon, where she was bred by the Muses . . . Serapio made mention of certain verses of hers, wherein she had extolled herself as one that should never cease to prophesy even after her death . . .” (Wherefore the Pythian Priestess Now Ceases to Deliver Her Oracles in Verse 9) He later writes, “. . . but I am constrained to claim your first promise, to tell me the reason wherefore now the Pythian prophetess no longer delivers her oracles in poetic numbers and measures . . . and also the temple of Tellus, to which the oracle appertained, and where the answers were delivered in verses and song.” (Wherefore the Pythian Priestess Now Ceases to Deliver Her Oracles in Verse 17) See William W. Goodwin, Plutarch’s Essays and Miscellanies, vol. 3 (Boston: Little, Brown and Company, 1911), 77, 86-87. 116 The Roman poet Lucan (A.D. 39-65) reflects the contempt for such oracles by the Romans when he writes, “They had now come to the Temple, the only one which among the Libyan nations the uncivilized Garamantes possess. There stands Jupiter, the foreteller of destiny, as they relate; but not either brandishing the lightnings or like to ours, but Ammon with crooked horns.” (Pharsalia 9.593-598) See H. T. Riley, trans., The Pharsalia of Lucan (London: Henry G. Bohn, 1853), 359. 117 C. H. Prichard, “Oracle,” In A Dictionary of the Bible, ed. James Hastings (), 629. 118 The Sibylline Oracles, trans. H. C. O. Lanchester, in The Apocrypha and Pseudepigrapha of the Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books, vol. 2, ed. R. H. Charles (Oxford: Clarendon Press, 1913). 151 about the Pythian priestesses who prophesied at Delphi, speaks of “interpreters of the sacred mysteries.”119 Thus, when Paul refers to the mysteries hidden from the ages being revealed to the Church (Rom 16:25, 1 Cor 2:7, Eph 1:9; 3;3-4, 9; 6:19, Col 1:26; 2:2; 4:3, 1 Tim 3:9), or when Luke, Paul, and Peter speak of the “oracles” (λόγιον) of God (Acts 7:38, Rom 3:2, Heb 5:12, 1 Pet 4:11), they are speaking in a cultural language that the Greeks and Romans understood, where pagans frequently sought oracles through divine utterance at the temples to reveal hidden mysteries for their lives. The reference to pillars and foundations of the Church in 1 Timothy 3:15 suggests that Paul had in mind the ancient Greek and Roman temples with their practice of divination, and that he compares this pagan scene of worship to the New Testament Church and the Holy Scriptures, which serve as its pillars and foundation. 1:24 “Now I rejoice in the sufferings in your behalf, and I complete the things that are lacking of the afflictions of Christ in my flesh in behalf of His body, which is the church” (Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία). In Colossians 1:24 the apostle Paul says, “I rejoice in my sufferings in behalf of you.” He did not say, “I rejoice in my sufferings of infirmities and sickness in behalf of you.” Paul never makes such a statement in his epistles that he was suffering with sickness and disease. He then says to the Colossians, “I am making up that which is lacking in the afflictions of Christ in my flesh for the sake of the church” (Col 1:24); and he did not say, “I am making up that which is lacking of the afflictions of Satan in my body for the church.” Paul cannot make up for the sicknesses and diseases of others by taking on their sicknesses in his physical body. He cannot stand in proxy and put the diseases of others upon his on body. Neither can any of us do this for our loved ones who are suffering an infirmity. Christ did this through His scourging prior to the Cross (1 Pet 2:24). This means that in Colossians 1:24 Paul is referring explicitly to the afflictions from persecutions for Christ’s sake and the physical hardships that his physical body endured in his missionary endeavours. For example, Luke writes in Acts 14:19, “And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead. Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.” Paul must have had a supernatural intervention of restored health to be able to stand up and walk away 119 Plutarch writes, “The interpreters of the sacred mysteries acted without any regard to us, who desired them to contract their relation into as few words as might be, and to pass by the most part of the inscriptions.” (Wherefore the Pythian Priestess Now Ceases to Deliver Her Oracles in Verse 2) See William W. Goodwin, Plutarch’s Essays and Miscellanies, vol. 3 (Boston: Little, Brown and Company, 1911), 70. 152 from a Jewish stoning. Again, Luke testifies of Paul being bitten by a snake while gathering wood for a fire. Paul shook off this venomous snake bite with no harm (Acts 28:3-5). This was a miracle of healing, or perhaps the gift of miracles in operation. In his second epistle to the Corinthians, Paul lists the dangers and hardships that he endured for the sake of Christ. In none of his journeys does he say that he walked in sickness. This means that God wrought divine health in Paul and not sickness during his missionary work. This means that the second part of this verse in Colossians 1: 24 restates the first part, much like Hebrew poetry restates a meaning. How is someone able to endure afflictions and sufferings joyfully? The secret is found in the words “for you,” or “in your behalf” in Colossians 1:24. Paul saw a higher and loftier purpose to achieve in the midst of suffering. Specifically, he saw the purpose of serving others. One must have a higher purpose goal in order to endure difficult times. The joy of the Lord is our strength (Neh 8:10); therefore, the joy of the Lord gives us strength. James 1:5 says, “My brethren, count it all joy when ye fall into divers temptations.” The word “count” means to reckon, or to consider. In other words, when you cannot see an expected end, you can believe in this result. In light of this purpose, Paul suffered on behalf of others out of love; love for God and love for God's people. As Paul writes, love “beareth all things, believeth all things, hopeth all things, endureth all things” (1 Cor 13:7). Another motivation to endure sufferings joyfully is seen in the next verse, where Paul states that he has a “dispensation,” or divine commission, or a responsibility (Col 1:25). One way that Paul was suffering on the behalf of the Colossians is that he was defending the Christian faith in the Roman court system. In the time of Paul, Rome saw the Christian religion as a sect of Judaism. Although Judaism was legalized, the Christian religion was considered illegal. If God allowed his defense before Caesar to win in the highest court of the Empire, this would allow all Christians the freedom to live and preach the Gospel unhindered. Note these insightful words from Frances J. Roberts: “Know this also, that there are sufferings yet to be accomplished in the body of the Church that I was not able to suffer on the cross. Did not Paul write ‘that ye fill up what is lacking of the sufferings of Christ’? Lo, I write unto you now that ye be patient, and that ye hold steady through the days that lie ahead, and know that the trials and suffering are working toward a consuming glory.”120 1:25 “of which I am a minister, according to the stewardship of God which was given to me for you” (ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ 120 Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 126. 153 θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς). God gave Paul gifts and the offices of apostle and teacher. The stewardship of these gifts of God were used for the body of Christ Jesus so that God’s Word might be fulfilled, i.e., those Scriptures in the Old Testament, which prophesied of the Gentiles’ salvation and becoming children of God. To the degree that God gave Paul gifts and offices is the degree he is able to labor for the Lord. 1:25 “to fulfill the word of God” (πληρῶσαι τὸν λόγον τοῦ θεοῦ). The fulfilling of the Word of God through Paul’s stewardship as an apostle to the Gentiles is further defined in the verses that follow (1:26-27). This Word has been hidden in ages past, but it is now revealed through the preaching of the Gospel of Jesus Christ (1:26). What this revelation shows is that Christ the Messiah is now the Messiah of the Gentiles, dwelling inside every believer through the Holy Spirit. God wishes to make known the riches of this reality (1:27). 1:26 “the mystery which has been hid from ages and from the generations, but now was manifest to his saints” (τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ). 1:27 “to whom God wished to make known” (οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι). There are times when the Spirit of God enlightens our hearts to the great truths of God's Holy Word, for we cannot gain this insight by human intellect alone. We understand the Scriptures only as God opens our eye by His Holy Spirit, as Paul writes in Ephesians 1:9 “Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself.” 1:27 “what is the riches of the glory of this mystery among the Gentiles” (τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν). Paul refers to this mystery again later in this epistle, which is the mystery of Christ and His relationship to the Church saying, “Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:” (Col 4:3). 1:27 “which is Christ in you, the hope of glory” (ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης). A key phrase in Colossians 1:24-29 is “Christ in you, the hope of glory.” This passage of Scripture refers to the indwelling of the Holy Spirit in the life of every believer; however, because the theme of the epistle to the Colossians is the lordship of Jesus Christ over the Church, Paul phrases this in reference to the indwelling of Jesus Christ rather than of the Holy Spirit. In fact, the phrase “Christ” literally means “the anointed one,” and it also refers to “the anointing” that dwells in every believer as “Christians.” This anointing is the physical manifestation of the Holy Spirit living and dwelling inside every child of God. 154 The role of the Holy Spirit in Christ’s lordship over the Church is to make a way for Christ to dwell in us and lead us under His Lordship, and this is done by Him coming to dwell within us. Thus, Paul is easily able to call this “Christ in us.” In his epistle to the Galatians Paul expounds upon the role of Christ’s Lordship over the Church by exhorting us to “Walk in the Spirit, and ye shall not fulfil the lust of the flesh,” (Gal 5:16). Thus, since Christ dwells in us through the indwelling of the Holy Spirit, we are exhorted to be led by the Spirit as a way of allowing Christ to be Lord over our lives. “the hope of glory”. We were once without any hope, as Paul reminds us in Ephesians 2:11-13, “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; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.” 1:28 “whom we ourselves preach, admonishing every man and teaching every man in all wisdom, that we may present every man complete in Christ” (ὃν ἡμεῖς καταγγέλλομεν νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ). The process of completion, or maturity, into the likeness of Christ is called “sanctification”. It is the office of the Holy Spirit to work in us and sanctify us before God. Thus, the phrase that Paul uses in Colossians 1:27 of “Christ in us” refer to the coming of the Holy Spirit to dwell within the saints. Since the Lordship of Jesus Christ is the emphasis of Colossians, Paul uses the phrase “Christ in us” although He is referring to the Holy Spirit that is dwelling within us. 1:29 “unto which” (εἰς ὃ). Paul labors unto this purpose (Col 1:28), to present every man perfect in Christ Jesus. 1:29 “I also labour, striving according to His working, which works in me in power” (καὶ κοπιῶ ἀγωνιζόμενος κατὰ τὴν ἐνέργειαν αὐτοῦ τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει). If we want God working in our lives, we must labour according to the things that God wants to accomplish in our lives, and not labor for our own desires, which does not bring God’s power alive with our lives. The apostle Paul knew the offices and gifts and ministry to the Gentiles which God had called him to and he worked within those bounds. Every man of God needs to know his ministry and walk in that boundary and anointing, because outside of that work and ministry the anointing is not as operative. Paul was a preacher, a teacher and an apostle and had the gifts of the Spirit operating in his life. 155 Paul makes a similar statement in Ephesians 3:7, “Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.” Practical Application: The Preeminence of Christ in Christian Living (Colossians 2:1-4:6) In Colossians 2:1-4:6 the apostle Paul teaches the believers in Colossi how to apply the doctrinal truths laid out in Colossians 1:12-29 to their personal lives. In the practical application, he teaches the church how to conduct themselves by making Christ preeminent in their daily lives. Kenneth Hagin and other great Bible teachers explain how we are created as a three-fold person, spirit, soul, and body.121 We are transformed into Christ-likeness through the process of being born-again in our spirit (2:1-23), renewing our mind (3:1-17), and then we are able to direct our bodies into a godly lifestyle (3:18-4:6). Thus, Paul follows this order in his teaching to the Colossians so that Christ Jesus might be preeminent in their daily lives. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 2:1-4:6 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence: Exegetical Idea – The apostle Paul explained the role of the church in Colossi in conducting their personal lives in light of the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the role of the church in Colossi in conducting their personal lives in light of the preeminence of Jesus Christ over the Church, God has called believers to walk worthy of the Lord in light of the preeminence of Jesus Christ over the Church, which is His body. Homiletical Idea – Because God has called believers to walk worthy of the Lord in light of the preeminence of Jesus Christ over the Church, which is His body, we are called to walk worthy of the Lord in light of the preeminence of Jesus Christ over us His body. Here is a proposed outline: 121 Kenneth Hagin, Man on Three Dimensions (Tulsa, Oklahoma: Faith Library Publications, c1973, 1985); and Kenneth Hagin, The Human Spirit (Tulsa, Oklahoma: Faith Library Publications, c1985). 156 1. His Preeminence in our Hearts (Spiritual Transformation) 2. His Preeminence in our Minds (Mental Transformation) 3. His Preeminence in our Conduct (Physical Transformation) 2:1-23 3:1-17 3:18-4:6 Christ’s Preeminence in our Hearts (Spiritual Transformation) (Colossians 2:1-23) Paul first deals with the born-again spirit of man. He exhorts the Colossians to hold fast to their faith in Christ Jesus and to grow in their knowledge of Him lest they be overcome with false doctrines (2:1-7). He then warns them of such false doctrines by restating Christ’s preeminence as well as their born-again experience (2:8-15). They were to hold fast to their Head, which is Christ, as members of His body, rejecting the false teachings and practices that these heretics were imposing upon the church at Colossi (2:16-23). Having confronted the doctrine and philosophy of these heretics (2:8-15), Paul now exposes their futile practices (2:16-23). Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 2:1-23 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through spiritual transformation of the heart: Exegetical Idea – The apostle Paul exhorted the Colossians to remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Theological Idea – Because the apostle Paul exhorted the Colossians to remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions, God has called believers to walk remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Homiletical Idea – Because God has called believers to walk remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions, we are called to walk remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Here is a proposed outline: 1. Paul’s Exhortation to Steadfastness in Christ 2. Christ verses Philosophy (False Doctrine Confronted) 3. Heresies Exposed (Their Practice Confronted) 157 2:1-7 2:8-15 2:16-23 Illustration. As a supervisor over an apartment management company (199397), I was asked by an apartment manager to visit a family that was renting one apartment and discuss with them their beliefs and see if they were a cult or not. While talking with them about their beliefs and doctrine, I heard nothing that alarmed me. But when I asked them about their lifestyle, I saw immediately that it was cultic in nature. So, in this passage in 2:16-23, Paul will now show them that certain practices are wrong and unacceptable to the Christian lifestyle. Paul’s Exhortation to Steadfastness in Christ (Colossians 2:1-7) In Colossians 2:1-7 Paul exhorts the Colossians to hold fast to their faith in Christ Jesus and to grow in their knowledge of Him lest they be overcome with false doctrines. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 2:1-7 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through spiritual transformation of the heart: Exegetical Idea – The apostle Paul exhorted the Colossians to remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge. Theological Idea – Because the apostle Paul exhorted the Colossians to remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge, God has called believers to walk remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge. Homiletical Idea – Because God has called believers to walk remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge, we are called to walk remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge. The Text 1 For I want you to know how great a struggle I have for you, and for them in Laodicea, and for as many as have not seen my face in the flesh, 2so that their hearts might be comforted, being joined together in love, and unto all riches of the full assurance of understanding, unto the knowledge of the mystery of God, (even) of Christ, 3in whom are hidden all the treasures of wisdom and knowledge. 4This I say, in order that no 158 one should deceive you with persuasive speech. 5For though I am absent in the flesh, yet am I with you in the spirit, rejoicing and beholding your order, and the steadfastness of your faith in Christ. 6Therefore as you have received Christ Jesus the Lord, walk in Him, 7being firmly rooted and built up in Him, and established in the faith, as you were taught, abounding with thanksgiving. 2:1 “For I want you to know” (Θέλω γὰρ ὑμᾶς εἰδέναι). Scholars tell us that the phrases “I want you to know” and “I would not have you ignorant” are often called “a disclosure formula” or “introductory formula,” being used as a standard formula in the ancient Greek letters of Paul’s day. Walter Hansen says the four standard elements of this phrase express the desire of the writer, the verb of knowing, the recipients, and the idea that the writer wishes to disclose.122 Paul’s frequent use of the phrase “I want you to know” (1 Cor 11:3, Phil 1:12, Col 2:1) or a variation of it as “I would not have you be ignorant” (Rom 1:13; 11:25, 1 Cor 10:1; 12:1, 2 Cor 1:8, 1 Thess 4:13) testifies to its use as a formula. This formula introduces a new thought or section of an epistle, and on one occasion it introduces the main body of the Pauline letter (Phil 1:12). 2:1 “how great a struggle I have for you, and for them in Laodicea” (ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὑμῶν καὶ τῶν ἐν Λαοδικείᾳ). The Greek word αγών means, “a struggle, a fight.” Paul is in conflict in the sense of enduring trials and tribulations, or sufferings. Paul used this same Greek word αγών to state the battles that he had fought in his life in 2 Timothy 4:7, “I have fought a good fight, I have finished my course, I have kept the faith.” What was Paul trying to achieve in this fight? He was labouring and struggling to bring each believer to their fullness in Christ Jesus so that they could walk in the place that God called them to walk and receive eternal life. 2:1 “and for as many as have not seen my face in the flesh” (καὶ ὅσοι οὐχ ἑόρακαν τὸ πρόσωπόν μου ἐν σαρκί). Scholars debate as to whether the apostle Paul ever visited the city of Colossi. This statement by Paul suggests that he had seen the believers in Colossi and Laodicea, because he qualifies those who had not yet seen his face in a separate clause. Luke tells us in Acts 16:6-8; 20:2 that Paul travelled throughout these neighbouring regions before departing for Greece; so most certainly, he would have visited Colossi and the household of Philemon. However, some had come to the faith after his visits to these cities. 2:2 “so that their hearts might be comforted, being joined together in love, and unto all riches of the full assurance of understanding, unto the knowledge of the mystery of God, (even) of Christ” (ἵνα παρακληθῶσιν αἱ 122 G. Walter Hansen, The Letter to the Philippians, in The Pillar New Testament Commentary, ed. D. A. Carson (Grand Rapids, MI; Nottingham, England: William B. Eerdmans Publishing Company, 2009), 65-66, Logos. 159 καρδίαι αὐτῶν συμβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ). Colossians 2:2 explains Paul’s concern, or “conflict,” that he mentions in verse one. He wanted to bring them comfort in the midst of their trials for standing strong in their faith amidst a growing hostility against the Christian message, for which he was in prison. His letter would comfort them by assuring them that he was ready to defend the Gospel of Jesus Christ. Paul also understood the importance of unity in the local church. Such a unity through a bond of love strengthens the body of Christ from the attacks of the enemy and establishes them in the faith so that the Word of God can be made known in its fullness to them. Paul uses the Greek word συμβιβάζω (to unit, knit together) to describe the unity that comes midst a diversity of people. He uses this same word again in its literal sense in Colossians 2:19 to describe fitting together of the human body, saying, “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.” (Col 2:19) Paul wanted the Colossians to grow in the knowledge of God’s Word and the mysteries revealed through the Gospel by understanding the role of both God the Father and Jesus Christ the Son in their redemption, a role that he has briefly mentioned earlier in Colossians 1:12-23. 2:3 “in whom are hidden all the treasures of wisdom and knowledge” (ἐν ᾧ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι). These treasures are not hidden in the sense of man not being able to access these divine truths. Rather, they are hidden from the depraved world so that only those in Christ will have access. God’s Word is more to be desired that silver or gold, it is the most valuable thing to possess that there is, as we read in Psalms 19:10, “More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.” 2:4 “This I say, in order that no one should deceive you with persuasive speech” (Τοῦτο λέγω, ἵνα μηδεὶς ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ). In Colossians 2:4 the apostle Paul warns the believers in Colossi about the deceitful and enticing words of men. He is about to list the deceitful teachings and traditions of men in the following verses, such as philosophies (2:8), traditions of men (2:8), such as circumcision among the Jews (2:11), the eating or abstinence of certain foods and drinks, often associated with holy days and festivals (2:16), and various superstitions of things that cannot touch, taste, or handle (2:21). 2:5 “For though I am absent in the flesh, yet am I with you in the spirit” (εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι). Paul is with the 160 Colossian believers “in spirit” in the sense that they are all members of the same spiritual body of Christ. Paul has spiritual authority over them as the apostle to the Gentiles. His prayers and intercession and spiritual warfare affect their lives. His words of this epistle carry the same authority as if he were present with them. Paul refers to this same spiritual union in the faith when he says, “and my spirit” in 1 Corinthians 5:4, “In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ.” Paul makes similar statements in 1 Corinthians 5:3, “For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,” 1 Thessalonians 2:17, “But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.” 2:5 “rejoicing and beholding your order, and the steadfastness of your faith in Christ” (χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν). The phrase “your order” means how well the Colossians believers are getting along together, or their discipline. It may be compared to a teacher leaving the classroom. Good students will stay in order, and bad students will become disorderly. We may also compare it to the order in a military group. We find Church order emphasized in the Pastoral Epistles and we find steadfastness, or perseverance, emphasized in the General Epistles. Paul has already made sure that they were taught proper doctrine, which is emphasized in the Church Epistles. When are saved and begin to come into a deeper revelation and understanding of the riches of Christ Jesus, we are compelled to restructure our lives and set it in a more perfect order. In addition, we are exhorted to continue steadfast in this order, or manner of life. For example, the Lord once said to me, “Let all things be done decently and in order and I can control the world,” which is a quote from 1 Corinthians 14:40, “Let all things be done decently and in order.” He then said to me, “Satan gains control through chaos and disorder. I gain control when you do things in order.” James alludes to this truth in James 3:15, “This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work.” The Lord spoke to Myles Munroe and said, “I honour faith and order.”123 Faith is what brings the blessings of God into our lives, but order is what manages those blessings. God honours those who are able to properly manage the blessings that He imparts to them, and He will continually give them more blessings to those who are faithful. 123 Myles Munroe, interviewed by Benny Hinn, This is Your Day (Irving, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program. 161 My experience in Uganda, East Africa is that Muslims try to gain control of these weak African nations through bombings and fear. They cause disorder and then blame it on the existing government, in an attempt to overthrow the nation. They know that through chaos and disorder they can gain control over a nation. 2:6 “Therefore as you have received Christ Jesus the Lord, walk in Him” (Ὡς οὖν παρελάβετε τὸν Χριστὸν Ἰησοῦν τὸν κύριον, ἐν αὐτῷ περιπατεῖτε). The statement that the Colossians had received Christ Jesus the Lord is a reference to their salvation experience. The statement, “so walk ye in Him” refers to Christian discipleship and growth. The Colossians were to continue in that vital fellowship and obedience to Jesus. We could also use the phrase “Abiding in True Vine” from John 15:1-8. Note a similar statement in Galatians 5:25, “If we live in the Spirit, let us also walk in the Spirit.” 2:7 “being firmly rooted and built up in Him, and established in the faith, as you were taught, abounding with thanksgiving” (ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει καθὼς ἐδιδάχθητε, περισσεύοντες ἐν εὐχαριστίᾳ). Colossians 2:7 describes the process of growing up and bearing fruit. We become rooted by entering the process of indoctrination, which we learn God’s Word. We then become built up in Him and are qualified for divine service. The term “stablished in the faith” describes a minister’s perseverance in faith in his office of divine service. Jesus is the vine (John 15:1-8), where we must continually abide in order to follow this spiritual journey of justification, indoctrination, divine service, and perseverance in order to reach glorification. As a matter of illustration, we see in nature how a seed germinates in the ground and produces a root before it sends forth its stalk above ground. As this plant continues to grow, it produces a strong root system in order to produce its growth above ground. In a similar manner, a building is laid upon a strong foundation before construction begins above ground. Colossians 2:7 uses this language to describe Christian growth and maturity. The final phrase “abounding therein with thanksgiving” reflects the believer’s devotion to the preeminence of the Lord Jesus Christ. As we learn to give Him thanks, we submit ourselves to the fact that He is at work in our lives working things out that are beyond our control. This type of thanksgiving affects our faith by securing us in our trust in Him so that we do not waver. Christ verses Philosophy: False Doctrine Confronted (Colossians 2:8-15) 162 In Colossians 2:8-15 Paul warns the Colossians of false doctrines by restating Christ’s preeminence over their lives through their born-again experience. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 2:8-15 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through spiritual transformation of the heart: Exegetical Idea – The apostle Paul explained to the Colossians how they were complete in Christ through their redemption because the fullness of God dwells in Jesus. Theological Idea – Because the apostle Paul explained to the Colossians how they were complete in Christ through their redemption because the fullness of God dwells in Jesus, the Church has been made complete in Christ through her redemption because the fullness of God dwells in Jesus. Homiletical Idea – Because the Church has been made complete in Christ through her redemption because the fullness of God dwells in Jesus, we are complete in Christ through our redemption because the fullness of God dwells in Jesus. The Text 8 Beware lest there is someone who robs you through philosophy and vain deceit, according to the tradition of men, according to the elements of the world, and not according to Christ, 9because in Him dwells all the fullness of the Godhead bodily. 10And you are complete in Him, who is the head of all rule and authority, 11in whom also you were circumcised with a circumcision made without hands, in putting off the body of the flesh by the circumcision of Christ, 12being buried with Him in baptism, in which also you were raised together through the faith of the operation of God, who raised Him from the dead. 13And you, being dead in the trespasses and the uncircumcision of your flesh, He has made you alive together with Him, having forgiven all of your trespasses, 14wiping out the record of debts in the commandments that was against us, and He took it out of the midst, having nailed it to the cross, 15disarming the rulers and the authorities, He made a display of them openly, leading them in a triumphal procession by it. 2:8 “Beware lest there is someone who robs you through philosophy and vain deceit” (βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης). In Colossians 2:8 the apostle Paul warns his readers not to allow anyone to rob them through philosophical ideas and deceitful trickery. The 163 Gospel of Jesus Christ offers great riches to the child of God, and the devil comes to steal those riches, as Jesus says in John 10:10, “The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.” These riches are eternal life and fellowship with God the Father. However, the blessings of Abraham are a part of these riches (Gal 3:14). We now have access to God supplying our needs, watching over us each day, as well as the indwelling of the Holy Spirit to guiding us with divine wisdom. Divine healing is part of Christ’s atonement. Paul describes them as “the unsearchable riches of Christ” (Eph 3:8). The Greek word φιλοσοφία “philosophy” is used one time in the New Testament (Col 2:8). We do find the word φιλόσοφος “philosopher” used in Acts 17:18, “Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.” We see how Paul dealt with these Greek philosphers in his sermon on Mars Hill (Acts 17:16-34). Therefore, this ancient Greek society educated itself with various philosophical ideas. 2:8 “according to the tradition of men, according to the elements of the world, and not according to Christ” (κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν). In the phrase “elements of the world,” BAGD says the Greek word στοιχεῖον used literally means the basic materials of which the earth is made (2 Pet 3:10, 12) or the fundamental doctrines of the Church (Heb 5:12). However, Paul is using this word in a figurative sense to describe the powers that control the people of this world (Gal 4:3, 9, Col 2:8, 20). Of these seven occurrences in the New Testament, its use in Galatians and Colossians reflects their common theme of Christ’s preeminence over all of creation, particularly this world’s corrupt social and religious systems. The “elements of this world” refer to the fundamental structures of this world’s systems. Loren Cunningham identifies seven of these fundamental structures. He says the Lord laid on his heart seven aspects of culture that Christians must focus upon in order to transform a society: (1) the home, (2) the church, (3) schools, (4) government and politics, (5) the media, (6) arts, entertainment, and sports, (7) commerce, science, and technology.” He says, “These seven spheres of influence will help us shape societies for Christ.”124 In man’s fallen depravity, these seven aspects of man’s culture have become sources of bondages to sin. Satan has corrupted these elements of society, causing destruction rather than prosperity. In contrast, Jesus Christ serves as man’s the source of liberty. 124 Loren Cunningham, Making Jesus Lord: The Dynamic Power of Laying Down Your Rights (Seattle Washington: YWAM Publishing, 1988), 134. 164 In his epistle to the Ephesians, Paul makes a similar statement, “Wherein in time past ye walked 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.” (Eph 2:2) The course of this world collectively refers to the various systems that men serve in human societies. In this statement in Ephesians, Paul says that this world’s system is under the dominion of the kingdom of darkness. He says that this worldly system is shaped by man’s traditions, or ways of thinking in Colossians 2:8, “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. We see how men’s minds are controlled by the kingdom of darkness in 2 Corinthians 4:4, “In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” Therefore, our way of thinking must become shaped by the principles of the kingdom of Heaven, or as Paul says in Colossians 2:8, “according to Christ.” 2:9 “because in Him dwells all the fullness of the Godhead bodily” (ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς). Everything we need to be, to do and to become is wrapped up in Christ Jesus. He is fully God and fully man. 2:10 “And you are complete in Him, who is the head of all rule and authority” (καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας). As Christians, our ultimate allegiance is to our Lord and Saviour Jesus Christ, knowing that He shall supply our needs in this life. However, we are taught in the Scriptures to respect the systems of this world, such as government, business, education, family, and various cultural traditions, etc. However, we are not bound to adhere to these worldly systems when they conflict with our allegiance to Christ. Thus, our lives as God’s children find its complete fulfillment in Christ Jesus. I had a dream in the late 1980's in which Al and Merle Schukoske, my former employers, came up and knocked on my door. I met them at the door of my home. As I saw their faces, there swept over me the loneliness and seemly unhappiness of remaining a single young man. Then I looked up towards heaven and I saw the glory of God as it shown down upon me and flooded my soul. It gave me such a complete happy feeling inside that the desire for marriage, for other relationships, or for everything temporal and earthly, faded away and I felt complete in God’s presence. When we get to heaven, we will be totally complete and in need of nothing. The idea of being lonely, even as a single person, will not exist, just as hunger and pain will not exist. Even on this earth, this completeness is available to us to give us strength; for we are complete in Him. While this earth suit dulls our spiritual sense of completeness and this carnal mind makes us think that we are incomplete and in need of this world’s goods, the apostle Paul 165 tells us that we are complete in Him now during this earth-life, as long as we are in Christ Jesus. People often ask how they will feel in heaven when they realize that some of their loved ones did not make it, but instead, are suffering in eternal damnation. Will there be sorrow in heaven over this issue? The answer can be found in this verse in Colossians 2:10. We will find ourselves in a state of fullness and completeness that we will no longer have the longings that we now experience on earth. Romans 8:23-39 also refers to this completeness and absence of earthly longings. It tells us that while we are in our mortal bodies, we groan and eagerly await redemption (8:23-25). When we are redeemed, we will find that the love of God (8:35-39) so penetrates our entire being that we will no longer groan and long for things. For in the presence of His love, we will be complete. We will be whole, entire, and lacking nothing. If we are lacking nothing in Heaven while in the presence of God, then how can we sorrow and long for something any longer? 2:11 “in whom also you were circumcised with a circumcision made without hands” (ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ). The Lord taught Israel in the Law and through the prophets that a Jew should practice a circumcision of the heart: Leviticus 26:41, “And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity:” Deuteronomy 10:16, “Circumcise therefore the foreskin of your heart, and be no more stiffnecked.” Deuteronomy 30:6, “And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.” Jeremiah 4:4, “Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.” Ezekiel 44:7, “In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations.” Thus, Paul probably took his concept of circumcision of the heart from these Old Testament verses. 2:11 “in putting off the body of the flesh by the circumcision of Christ” (ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ Χριστοῦ). In Colossians 2:11 Paul tells the believers to lay aside their old lifestyles of pursuing fleshly passions with a carnal mind. In a similar statement, Paul has just said, “As ye have therefore received Christ Jesus the Lord, so walk ye in him.” (Col 2:6) The image of discarding or putting off the old lifestyle of sin in the flesh alludes to the act of circumcision as a portion of the flesh is removed during this ceremony, which ceremony is mentioned in this verse and the statements that follow. 166 The phrase “the circumcision of Christ” is unique to the New Testament writers. However, Paul explains this term in the verse that follows. The beliver’s circumcision is a spiritual circumcision of the heart, as we read in Romans 2:29, “But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.” We identify with Christ in his death, burial, as well as His resurrection. Through our born-again experience, we experience the circumcision of the heart, or the circumcision of Christ. 2:12 “being buried with Him in baptism, in which also you were raised together through the faith of the operation of God, who raised Him from the dead” (συνταφέντες αὐτῷ ἐν τῷ βαπτισμῷ, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν). 2:13 “And you, being dead in the trespasses” (καὶ ὑμᾶς νεκροὺς ὄντας ἐν τοῖς παραπτώμασιν). Symbolized in water baptism is the reality that a new believer was formerly dead in his transgressions and sins. His nature was contrary to the nature of God. He was dead in the sense of being separated from God. He had no access to Him, no way to communicate with his Creator, who was a just and holy God. 2:13 “and the uncircumcision of your flesh” (καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν). Paul uses the phrase “in the uncircumcision of your flesh” in a figurative manner to describe the sin nature of mankind because he seeks to satisfy his fleshly nature before he is born again and regenerated by the Spirit of God. The Jews allowed Gentile proselytes to convert to Judaism with one important requirement being that a man must be circumcised. However, Paul is describing the circumcision of a man’s heart, as he says in Romans 2:29, “But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.” 2:13 “He has made you alive together with Him” (συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ). Nevertheless, in God’s immeasurable love for mankind, He made a way to bring men back to life and in fellowship with Him. Thus, water baptism mentioned in the previous verse of this passage also symbolizes the new life that a child of God has when placing his faith in the atonement of Jesus Christ. 2:13 “having forgiven all of your trespasses” (χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα). When Jesus Christ shed His blood on Calvary, God accepted this sacrifice as the payment for the sins of all mankind. We must become identified with His death, burial and resurrection in order to also be identified with His forgiveness. Our identification with all these events takes place when we place our faith in God’s power to raise Christ from the dead. We cannot receive His forgiveness without first receiving His work on Calvary. 167 2:14 “wiping out the record of debts in the commandments that was against us” (ἐξαλείψας τὸ καθʼ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν). That is, God blotted out a handwritten document, which is also described as a certificate of indebtedness (BAGD). The Greek word that Paul uses is “χειρόγραφον” (hand-written), found once in the New Testament, so we do not have this phrase elsewhere. For this reason, scholars propose several views as to what Paul had in mind with this handwriting of ordinances or commands. Some suggest that he is referring to a heavenly book. We know that there are books in Heaven that record the deeds of men, as the apostle John says in Revelation 20:12, “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.” The fact that our evil deeds were recorded in books makes them official and they can now be used against us in a court of law. This court is the Great White Throne Judgment, where the dead will be judged and damned eternally. With this interpretation, God wipes our slate clean by blotting out or erasing our evil works that were recorded in these books of the dead. However, the popular view is that Paul is referring to the Mosaic Law. The phrase “against us” means that these laws were contrary to our fleshly nature. Mankind did not have the ability to walk in all the commandments and ordinances because he was by nature depraved. For example, Peter asked Jesus how many times we are to forgive our neighbours when they sin against us. Jesus replied that we are to always be willing to forgive others (Matt 18:21-35). Such a story reflects man’s inherent nature to sin. In other epistles, Paul explains how the Law was against our nature (καθʼ ἡμῶν - against us). Man is a sinner by nature (Rom 3:23), but the Law is holy, just and good (Rom 7:12) and spiritual (Rom 7:14). The Law revealed to Israel their transgressions, as the apostle Paul says in Galatians 3:19, “Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made.” Therefore, the Law was set against us (ὑπεναντίον ἡμῖν - contrary to us) like an adversary in a court of law and it slew us (Rom 7:9). 2:14 “and He took it out of the midst, having nailed it to the cross” (καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ). God not only blotted out from this book of the dead those evil works that we had done prior to our salvation, He removed it from this heavenly library. So where did He place this book? Paul explains that He nailed it to “His” cross, that is, the Cross of Calvary where His Son died. He could not nail it to our cross because we would have to carry the punishment for our own sins. Instead, He nailed it to the cross of His Son. Jesus took all your sins upon Himself on the Cross and paid for them through His atoning death. In the ancient world of punishing men and women by crucifixion, their crimes were often nailed to the cross so that bystanders could read. We see these charges written against Jesus in Matthew 27:37, “And set up 168 over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.” John 19:19, “And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.” 2:15 “disarming the rulers and the authorities” (ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας). Jesus disarmed or took away the power and authority of all rulers and authorities with His victorious resurrection and ascension to Heaven at the right hand of God the Father. These believers in Colossi would have rejoiced in the idea of overthrowing oppressive and corrupt rule over their lives. These “principalities and powers” that have been spoiled refer to the demonic forces that fell with Satan at Christ’s resurrection and exaltation. These demonic powers that were made subject to Christ are now subject to us through His glorious name, the name of Jesus. We have authority over the devil, and the basis of our authority is the resurrection of the Lord Jesus Christ. 2:15 “He made a display of them openly, leading them in a triumphal procession by it” (ἐδειγμάτισεν ἐν παρρησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὐτῷ). The phrase “in it” refers to Christ’s work of redemption on the Cross for mankind, which includes His crucifixion, burial, resurrection, and finally His exaltation as He sat down at the right hand of God the Father. At Christ’s resurrection and exaltation, Jesus “led these demonic rulers and authorities in a triumphal procession” (BAGD). Paul makes a similar statement in Ephesians 4:8, “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.” In ancient times a king would sometimes have his conquered prisoners stripped bare to represent their power being taken from them, then paraded into his capital and before his people in a display of his strength and power. This would be a celebrated event of victory. It would encourage his people to follow him because they believed he was a leader that could protect them from the enemy. Satan has been defeated because Jesus fought and won. The Romans were known to have conquered their adversaries and crucified these victims openly along the highways in order to instill fear in those who passed by.125 They would have organized a triumphal procession through cities and villages as they lead these victims to their crucifixions. 125 The Jewish historian Josephus (A.D. 37-100) makes many references to the Roman practice of crucifixion against the Jewish people. His description of the thousands of crucifixions that the Romans performed upon the Jews during the siege of Jerusalem is perhaps the most horrific of his many references. He writes, “. . . after they had fought, they thought it too late to make any supplications for mercy; so they were first whipped, and then tormented with all sorts of tortures before they died, and were then crucified before the wall of the city. This miserable procedure made Titus greatly to pity them, while they caught every day five hundred Jews; nay, some days they caught more . . . So the soldiers out of the wrath and hatred they bore the Jews, nailed those they caught, one after one way, and another after another, to the crosses, by way of jest; when their multitude was so great, that room was wanting for the crosses, and crosses wanting for the bodies.” (Josephus, Wars 5.11.1) 169 The triumphant victory that Jesus Christ led at His resurrection and exaltation was victory over the powers of Satan and his kingdom of darkness upon earth. Jesus took back the power and dominion from the devil that God originally gave to Adam; and then He handed this authority to the New Testament Church through His Name, as we see in the Great Commission of Matthew 28:18-20, “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.” Today, sports teams host a parade in their hometowns when winning national championships. Their fans line the streets as they celebrate their victory and new title as national champs for a year. Heresies Exposed: Their Practice Confronted (Colossians 2:16-23) In Colossians 2:16-23 Paul exhorts the Colossians to hold fast to their Head, which is Christ, as members of His body, rejecting the false teachings and practices that these heretics were imposing upon the church at Colossi. When a cult presents it doctrine, it can sound very convincing to a person who is not rooted and grounded in the Word of God. Such cults need further inspection by examining how they put their beliefs into practice. Thus, Paul now confronts some of the vain practices and rituals of these heretics. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 2:16-23 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through spiritual transformation of the heart: Exegetical Idea – The apostle Paul exhorted the Colossians to hold fast to their faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Theological Idea – Because the apostle Paul exhorted the Colossians to hold fast to their faith in Christ Jesus while rejecting men’s vain philosophies and traditions, God has called believers to hold fast to their faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Homiletical Idea – Because God has called believers to hold fast to their faith in Christ Jesus while rejecting men’s vain philosophies and traditions, 170 we are called to hold fast to our faith in Christ Jesus while rejecting men’s vain philosophies and traditions. The Text 16 Let no one therefore judge you in meat and in drink, or in a matter concerning a feast, or a new moon, or a Sabbath day, 17which are a shadow of things to come, but the body is of Christ. 18Let no one deprive you of a price by passing judgment who insists on acts of selfabasement and worshipping of angels, going into detail concerning things that he has seen, vainly puffed up by his fleshly mind, 19and not upholding the Head, of which the entire body is strengthened and is held together by joints and ligaments, grows with the increase from God. 20If you died with Christ from the elements of the world, why, as though living in the world, are you subject to ordinances 21—do not hold; do not taste; do not touch, 22which all are to perish with their use—according to the commandments and doctrines of men, 23which things have indeed an appearance of wisdom in self-made religion, and in humility, and in harsh treatment of the body, (but) not in any value concerning the indulgence of the flesh. Paul Confronts Asceticism. It is important to note that the passage in Colossians 2:18-23 suggests that Paul was confronting a form of asceticism in which heretics were denying forms of human desires and even isolating themselves in religious rigors. Thus, Paul takes the time to emphasize the sacredness of the family units in 3:18-4:1. For example, as a supervisor over an apartment management company (199397), I was asked by an apartment manager to visit a family that was renting one apartment and discuss with them their beliefs and see if they were a cult or not. While talking with them about their doctrine, I heard nothing that alarmed me. When I asked them about their lifestyle, I saw immediately that it was cultic in nature. So, in this passage in Colossians 2:16-23, Paul shows the believers that certain practices are wrong and unacceptable to the Christian lifestyle. 2:16 “Let no one therefore judge you in meat and in drink, or in a matter concerning a feast, or a new moon, or a Sabbath day” (Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων). All of these seasonal observations were found in Jewish history and tradition, as we see in Nehemiah 10:33, “For the shewbread, and for the continual meat offering, and for the continual burnt offering, of the sabbaths, of the new moons, for the set feasts, and for the holy things, and for the sin offerings to make an atonement for Israel, and for all the work of the house of our God.” 171 2:17 “which are a shadow of things to come, but the body is of Christ” (ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ Χριστοῦ). That is, the body is distinct from the shadow itself. The NIV says, “These are a shadow of the things that were to come; the reality, however, is found in Christ.” The body is the true thing, or reality, for which the shadow is an image of. 2:18 “Let no one deprive you of a price by passing judgment who insists on acts of self-abasement and worshipping of angels” (μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων). Although there is no reference made to the city of Colossi in the book of Acts, Theodoret (A.D. 393-466), bishop of Cyrrhus, tells us that it was a city with a lax religion that included the worship of angels during Paul’s days, with the archangel Michael becoming the patron and protector of the city.126 In the fourth century, we read in the 35th canon of the Synod of Laodicea, a city located nearby, that prayers to angels were prohibited.127 2:18 “going into detail concerning things that he has seen” (ἃ ἑόρακεν ἐμβατεύων). We are fascinated by the fact that a spiritual world exists around us, and we are eager to learn more about it. We want to know about Heaven, and about the angels, though invisible, who live and minister about us. The fact is, the Holy Bible is a book that focuses our attention upon redemption as it unfolds upon earth. Thus, it reveals very little about the heavenly realm of angels. Colossians 2:18 indicates that too much emphasis upon the world of angels and spirits can become a distraction to our earthly redemption. It results is much speculation, and little factual evidence. The Scriptures are a book about man’s redemption, and it contains information that is necessary for our redemption. Any other emphasis is “fleshy,” although it may initially appear to be religious. 2:18 “vainly puffed up by his fleshly mind” (εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ). The phrase “fleshly mind” can be translated as “a carnal mind,” as this same Greek phrase is translated in Romans 8:6-7, “For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.” 2:18 Comments. A man can act humble while being vainly puffed in his carnal mind. 126 Theodoret writes, “Of which now therefore also a fellow companion travelled together in Laodicea of Phrygia. He had refused a law to pray to angels. Even until now, prayers of the angel Michael along with those also to their Jupiter is seen.” (PG 82 col. 613) 127 The 35th canon of the Council of Laodicea reads, “Christians must not forsake the Church of God, and go away and invoke angels and gather assemblies, which things are forbidden. If, therefore, any one shall be found engaged in this covert idolatry, let him be anathema; for he has forsaken our Lord Jesus Christ, the Son of God, and has gone over to idolatry.” (NPF2 14) 172 2:19 “and not upholding the Head, of which the entire body is strengthened and is held together by joints and ligaments, grows with the increase from God” (καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συμβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ). Jesus Christ is the Head of the Church. (Eph 1:22; 4:15, Col 1:18; 2:10, 19, 1 Pet 2:7). 2:20 “If you died with Christ from the elements of the world, why, as though living in the world, are you subject to ordinances” (Εἰ ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε). The elements (στοιχεῖον) of this world refer to the fundamental structures of this world’s systems. The ordinances that Paul mentions in Colossians 2:20 are not civil laws that control moral behavior, but religious and traditional practices that hold men in bondage to vanity and sin. Thus, he uses the word (δογματίζω), which means “To be put under obligations by rules or ordinances” (BAGD). He elaborates upon these vain obligations placed upon men in the following verses (2:21-23). 2:21-22 “—do not hold; do not taste; do not touch, which all are to perish with their use—according to the commandments and doctrines of men” (Μὴ ἅψῃ μηδὲ γεύσῃ μηδὲ θίγῃς, ἅ ἐστιν πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων). Every culture and religion have superstitions concerning things not to touch, taste or handle. The apostle Paul points out that these things perish when eaten or drunk, meaning that they have no more existence to cause good or harm. 2:23 “which things have indeed an appearance of wisdom in self-made religion, and in humility, and in harsh treatment of the body, (but) not in any value concerning the indulgence of the flesh” (ἅτινά ἐστιν λόγον μὲν ἔχοντα σοφίας ἐν ἐθελοθρησκίᾳ καὶ ταπεινοφροσύνῃ καὶ ἀφειδίᾳ σώματος, οὐκ ἐν τιμῇ τινι πρὸς πλησμονὴν τῆς σαρκός). Jesus shows the true heart of the Jewish teachers when he quotes the prophet Isaiah in Matthew 15:7-9, “Ye hypocrites, well did Esaias prophesy of you, saying, 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.” His Preeminence in our Minds (Mental Transformation) (Colossians 3:1-17) Paul has taught Church doctrine in Colossians 1:12-29. He then explains their spiritual position in Christ Jesus in light of His preeminence over their lives as their Lord and Saviour in Colossians 2:1-23. He continues to follow a progression of thought throughout the rest of the main body of the epistle of 173 Colossians that addresses the transformation of the believer’s mind (3:1-17) as well as their conduct through their body/actions (4:18-4:6). In Colossians 3:1-17 Paul teaches the Colossians how to put off the old man with its affects and lusts and put on the new man that is created in Christ Jesus (3:117). Paul first exhorts them to set their minds on things above rather than earthly systems (3:1-4). Paul then describes the mindset of the old man and exhorts them to put on the new man by renewing their minds (3:5-11). Paul then explains to the Colossians how to put on the new man that has been created in Christ Jesus by allowing the Word of God to dwell in them richly (3:12-17). Paul knew that a person receives knowledge from what he sees and hears. This knowledge enters the mind. It is there that the carnal man or woman chooses what to believe and it is there that a person is able to control what his desires. A person then begins to make decisions based upon what he believes, and these decisions determine his actions, or the path or lifestyle that he lives. Thus, Paul knows that it is possible for every believer to develop wholesome desires if he will follow these procedures. He understood that a person’s desires and affections could be directed by his will. We can choose where to place our interests in this life. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:1-17 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through mental transformation of the mind: Exegetical Idea – The apostle Paul exhorted the Colossians to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus. Theological Idea – Because the apostle Paul exhorted the Colossians to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus, God has called believers to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus. Homiletical Idea – Because God has called believers to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus, we are called to set our minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus. Here is a proposed outline: 174 1. Seek Things Above 2. Put Off the Old Man 3. Put On the New Man 3:1-4 3:5-11 3:12-17 Seek Things Above (Colossian 3:1-4) In Colossians 3:1-4 the apostle Paul exhorts the Colossians to set their minds on things above rather than earthly systems (3:1-4). They were to make the decision to seek heavenly principles rather than earthly passions (3:1). In order to do this, he tells the believers to first bring their thoughts into obedience to the things of God (3:2). This means that they are to guard what enters their ears and eyes. He bases this exhortation upon their identity with Christ and their destiny of glory (3:3-4). They were to hear and believe based upon their true identity in Christ Jesus and then live their lives according to these truths. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:1-4 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through mental transformation of the mind: Exegetical Idea – The apostle Paul exhorted the Colossians to set their minds on things above in light of our life being hid in Christ Jesus. Theological Idea – Because the apostle Paul exhorted the Colossians to set their minds on things above in light of our life being hid in Christ Jesus, God has called believers to set their minds on things above in light of our life being hid in Christ Jesus. Homiletical Idea – Because God has called believers to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus, we are called to set our minds on things above in light of our life being hid in Christ Jesus. The Text 1 Therefore, if you have been risen with Christ, seek the things which are above, where Christ is sitting on the right hand of God. 2Set your mind on things above, not on the things of the earth. 3For you have died, and your life has been hidden with Christ in God. 4When Christ, who is our life, should appear, then shall you yourselves shall also appear with him in glory. 175 3:1 “Therefore, if you have been risen with Christ, seek the things which are above, where Christ is sitting on the right hand of God” (Εἰ οὖν συνηγέρθητε τῷ Χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ θεοῦ καθήμενος). There Jesus is exalted at the right hand of God the Father, having received promises of Holy Ghost, and shed it abroad upon us (Acts 2:33). There Jesus is Lord of all (Acts 2:34). There Jesus is set above all earthly and heavenly powers and authorities, all things being put under His feet, being head of the Church (Eph 1:20-23). Jesus’ throne is forever and ever, carried out in righteousness (Heb 1:8). There He ever lives to make intercession for the saints (Heb 7:25). There Jesus is a minister of the true heavenly Tabernacle (Heb 8:2). Jesus is at God the Father's right hand until He makes Jesus' enemies his footstool (Ps 110:1). There Jesus will reign until all things are put under His feet, and then Jesus will delivery up the kingdom to the Father, and Jesus himself will become subject to the Father (1 Cor 15:24-28). 3:2 “Set your mind on things above, not on the things of the earth” (τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς). Setting our affections above is an act of our will, a decision that we must make daily. It is easy for us to find interest in earthly things. These interests can quickly move our affections to be greater than our desire for the things of God. Therefore, Solomon warns us to guard our hearts in Proverbs 4:23, “Keep thy heart with all diligence; for out of it are the issues of life.” Mature believers understand this inner struggle and have disciplined themselves to seek the Lord. 3:1-2 Comments. Colossians 3:1-2 does not tell us to focus on the Cross, but rather to focus on our position at the right hand of the Father. This is because Colossians places emphasis upon the Lordship of Jesus Christ and not on His Resurrection as do the Gospels and Acts. We find Paul placing emphasis upon the Cross in his epistle to the Galatians because he is discussing our justification through faith in the Cross. However, within the context of the preeminence of Jesus Christ has Head of the Church in Colossians, we are to view life from a divine perspective, from the perspective of the throne of Jesus Christ. 3:3 “For you have died, and your life has been hidden with Christ in God” (ἀπεθάνετε γὰρ καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ θεῷ). Our life is hidden with Christ in God in the sense that the world cannot see our true identity. Our real life is not this flesh and blood body, but the inner, hidden (unable to be seen with the naked eye) man, the spirit inside our bodies, as the apostle Peter describes us in 1 Peter 3:3-4, “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.” In heaven, we will put off this mortal body and reflect the glory of God to all people, but on earth we are clothed with humility. Therefore, we are to live and conduct our lives as a new man in Christ Jesus. 176 Our destinies are hidden in Christ Jesus as well, since our new man is the hidden man of the heart (1 Pet 3:4). As we live our lives in fellowship with the Lord, we are able to discover our destinies. Thus, who we are as new creatures is hidden in Christ Jesus, and how we conduct our lives to fulfill our destinies is also hidden in Christ. 3:4 “When Christ, who is our life, should appear, then shall you yourselves shall also appear with him in glory” (ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ). Colossians 3:4 is a clear reference to the glorious Second Coming of the Lord Jesus Christ. At His Second Coming, the Lord Jesus Christ will come with a countless host of saints as well as heavenly angels. The apostle Paul testifies that the saints will appear with Jesus Christ at His Second Coming. He writes, “When Christ, who is our life, shall appear, then shall ye also appear with him in glory.” (Col 3:4) He also writes, “To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.” (1 Thess 3:13) Many scholars believe that these verses support the teaching that the rapture of the Church will take place before the Tribulation period since the saints will need to be in Heaven when Jesus appears at the end of this seven-year tribulation period. Jesus tells us that heavenly angels will also accompany the Second Coming in Matthew 25:31, “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory.” Mark 8:38, “Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.” (see also Luke 9:26) Paul confirms this in 2 Thessalonians 1:7, “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels.” The prophet Zechariah predicted this event centuries earlier in Zechariah 14:5, “And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee.” However, the earliest mention of the Second Coming of Jesus Christ is found in the epistle of Jude, which cites Enoch’s prophecy of this event in Jude 1:14, “And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints” Since Enoch was the seventh generation from Adam, mankind has been told of the Second Coming of the Lord and His divine judgment since the beginning of mankind. Many scholars believe that 1 Thessalonians 3:13 and Jude 1:14 support the view that the rapture of the Church will take place before the Tribulation period since the saints will need to be in Heaven when Jesus appears at the end of this seven year tribulation period. 177 Put Off the Old Man (Colossians 3:5-11) In Colossians 3:5-11 the apostle Paul exhorts the Colossians to put off the old man and to put on the new man. In light of this divine truth (3:1-4), they were to stop living like the world lives, in the passions of their lusts (3:5-7). Paul calls this putting off the old man (3:8-9) and putting on the new man (3:10-11). In this passage, he describes works of the old man that is led by his carnal makeup of his flesh, which is an unrenewed mind being led by his five senses of the physical body. In other words, the carnal man follows the passions of the flesh. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:5-11 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through mental transformation of the mind: Exegetical Idea – The apostle Paul exhorted the Colossians to lay aside the old man with its fleshly lusts by putting him to death. Theological Idea – Because the apostle Paul exhorted the Colossians to lay aside the old man with its fleshly lusts by putting him to death, God has called believers to lay aside the old man with its fleshly lusts by putting him to death. Homiletical Idea – Because God has called believers to lay aside the old man with its fleshly lusts by putting him to death, we are called to lay aside the old man with its fleshly lusts by putting him to death. The Text 5 Therefore put to death (your) members which are upon the earth; fornication, uncleanness, lustful passion, evil desire, and covetousness, which is idolatry, 6for which things’ sake the wrath of God comes upon the children of disobedience, 7in which things you yourselves also walked formerly, when you lived in these things. 8But now you yourselves also have died to all these things, anger, wrath, wickedness, blasphemy, abusive language out of your mouth. 9Do not lie to another, seeing that you have put off the old man with his deeds, 10and have put on the new man, which has become new in knowledge according to the image of the one who created him, 11where there is neither Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, a slave, a free man; but Christ is all, and He is in all. 178 3:5 “Therefore put to death (your) members which are upon the earth; fornication, uncleanness, lustful passion, evil desire, and covetousness, which is idolatry” (Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν ἀκαθαρσίαν πάθος ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρία). Immature believers do not know Jesus in an intimate way. Therefore, as Paul does in Colossians 3:5, they need to be told to stop practicing certain sins unto death because this hinders their walk with the Lord. 3:6 “for which things' sake the wrath of God comes upon the children of disobedience” (διʼ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας). The phrase “children of disobedience” refers to the lost person whom he contrasts with the saints in his next statement, saying, “In the which ye also walked some time, when ye lived in them.” (Col 3:6) Colossians 3:6 tells us that the wrath of God comes upon those who are disobedient, that is the unregenerate sinner of this world. The context of this passage tells us that Paul is referring to the unsaved. He uses the present tense verb to say that God is pouring out His wrath upon sinful mankind, but this most likely refers to the time of the Great White Throne of Judgment that takes place at the end of the thousand-year Millennial reign of Christ Jesus upon earth. Thus, we may describe the use of this verb as the “Futuristic Present.”128 Regarding this future event of God’s wrath, Paul writes in Romans 2:5, “But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God.” 3:7 “in which things you yourselves also walked formerly, when you lived in these things” (ἐν οἷς καὶ ὑμεῖς περιεπατήσατέ ποτε, ὅτε ἐζῆτε ἐν τούτοις). We were once blinded by the god of this world prior to being born again, as we read in 2 Corinthians 4:4, “In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” Thus, we walked according to the ways of this world. 3:8 “But now you yourselves also have died to all these things, anger, wrath, wickedness, blasphemy, abusive language out of your mouth” (νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν). How does something die? It must be starved. We are to deny our ourselves with its fleshly desires, take up our cross daily, and follow Jesus (Luke 9:23). In other words, we must starve our carnal desires by denying them, and feeding our spirit with God’s Word so that our inner man becomes stronger than our outer man. 128 H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (Toronto, Canada: The MacMillan Company, 1955), 185. 179 3:9 “Do not lie to another, seeing that you have put off the old man with his deeds” (μὴ ψεύδεσθε εἰς ἀλλήλους, ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ). 3:10 “and have put on the new man, which has become new in knowledge according to the image of the one who created him” (καὶ ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατʼ εἰκόνα τοῦ κτίσαντος αὐτόν). How do we put on the new man? Paul explains how to put on this new man in Colossians 3:12-4:6 by saying, “Put on, therefore . . .” We learn to walk in mercy towards others (3:12-13) and love (3:14) and peace (3:16), as well as allowing God’s Word to dwell in us (3:16-17). We also must learn to submit ourselves to one another (3:18-4:1) as well as becoming a person of prayer (4:2). We put on Christ as we develop these Christian virtues into our lifestyle. The new man has been recreated in Christ Jesus as a God-like man. Just as the Holy Spirit came upon Mary and conceived the God-Man in her womb by mixing divine DNA with Mary’s DNA, so does the Holy Spirit recreate our spirit man by mixing His divine nature with our human nature to create a new creature in Christ Jesus. The nature of God now becomes a part of our new man, created in the image of Christ Jesus. 3:11 “where there is neither Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, a slave, a free man; but Christ is all, and He is in all” (ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ τὰ πάντα καὶ ἐν πᾶσιν Χριστός). Put On the New Man (Colossians 3:12-17) In Colossians 3:12-17 the apostle Paul explains to the Colossians how to put on the new man that has been created in Christ Jesus by allowing the Word of God to dwell in them richly. This refers to the renewing of the mind of man. This new walk will bring peace in their hearts (3:15). They are to renew their minds with the Word of God (3:16) so that what they do will be done to bring glory to the Father (3:17). This passage basically tells us how to renew their minds for a spirit-led life. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:12-17 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through mental transformation of the mind: Exegetical Idea – The apostle Paul exhorted the Colossians to put on the new man by walking in love through God’s Word dwelling in them richly. 180 Theological Idea – Because the apostle Paul exhorted the Colossians to put on the new man by walking in love through God’s Word dwelling in them richly, God has called believers to put on the new man by walking in love through God’s Word dwelling in them richly. Homiletical Idea – Because God has called believers to put on the new man by walking in love through God’s Word dwelling in them richly, we are called to put on the new man by walking in love through God’s Word dwelling in us richly. The Text 12 Put on therefore, as the elect of God, holy and beloved, bowels of compassion, kindness, humbleness of mind, meekness, longsuffering, 13 being tolerant of one another, and forgiving one another, if any man has a complaint against any. Just as Christ forgave you, so you do also. 14 And above all these things (put on) charity, which is the bond of perfection. 15And let the peace of God rule in your hearts, to which also you were called in one body; and you be thankful. 16Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to God. 17And everything whatsoever you might do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him. 3:12 “Put on therefore, as the elect of God, holy and beloved, bowels of compassion, kindness, humbleness of mind, meekness, longsuffering” (Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ χρηστότητα ταπεινοφροσύνην πραΰτητα μακροθυμίαν). 3:13 “being tolerant of one another, and forgiving one another, if any man has a complaint against any. Just as Christ forgave you, so you do also” (ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς). 3:14 “And above all these things (put on) charity, which is the bond of perfection” (ἐπὶ πᾶσιν δὲ τούτοις τὴν ἀγάπην, ὅ ἐστιν σύνδεσμος τῆς τελειότητος). 3:12-14 Comments. In Colossians 3:12-4 we see the fruit of the Spirit listed in a similar way that Paul listed it in Galatians 5:22-23, “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law.” Within the context of the epistle of Galatians, Paul is dealing with the battle between walking in the Spirit and 181 yielding to the lusts of the carnal flesh of the outward man. The idea of putting on something describes the will of the believer to make the choice to yield to the Spirit rather than the outward man of the flesh. 3:15 “And let the peace of God rule in your hearts” (καὶ ἡ εἰρήνη τοῦ Χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν). The Greek word βραβεύω literally means, “to judge, control, rule” (BAGD), “to act as a judge or umpire” (LSJ), “to judge, to decide” (GE). We can interpret Paul to mean that under the leadership of the Holy Spirit, we can let our hearts guide us based upon the peace in our spirit-man. The primary way that we are led by the Spirit is by the peace that we feel in making decisions. Our conscience is the voice of our spirit. We are to let our conscience decide and direct our decisions. If we feel grieved at a decision and lack God's peace, it probable is the wrong decision to make. So, the peace of God rules our hearts when we are led by the Spirit of God. This is the evidence that we are children of God, as Paul says in Romans 8:14, “For as many as are led by the Spirit of God, they are the sons of God.” How do we train ourselves to hear the voice of our conscience? Paul provides the principle in Philippians 4:6-7, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” We go to the Lord in prayer by offering up thanksgiving. During these times of prayer, we learn to how to still our mind and flesh so that we can listen to our heart. We decide what we have the most peace about doing, and we follow the path that gives us the most peace in our hearts. 3:15 “to which also you were called in one body; and you be thankful” (εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι· καὶ εὐχάριστοι γίνεσθε). The Greek phrase είς ήν (unto which) means that we were called “unto peace.” The context of this passage is about getting along with brothers in Christ. We are called to be at peace with one another, as Paul says in 1 Corinthians 7:15, “But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.” 3:14-15 Comments. Colossians 3:14 says that love is the bond of maturity. In other words, everything we do must be governed by love. Love is what brings together everything that we do in a manner that pleases God. Goodspeed translates Romans 14:15 to read, “For if your brother’s feelings are hurt by what you eat, your life is not governed by love . . .” 182 We are to govern our lives by love in everything that we do. Kenneth Hagin teaches us that our conscience is the voice of a man’s spirit.129 Colossians 3:15 tells us to govern our decisions by whether or not we have a peace in our hearts. When we allow ourselves to be led by the Holy Spirit, we find that a peace in our heart indicates that a decision is within God’s will and a check in our spirit indicates that something is not God’s will. Thus, we allow the peace of God to be our guide. If we do this, we will be allowing love to govern our decisions (3:14). 3:16 “Let the word of Christ dwell in you richly in all wisdom” (ὁ λόγος τοῦ Χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ). When we study God’s Word and let our understanding of God’s Word be received into our hearts, God is able to draw divine revelations out of our heart and speak to us. “Richly” means that your heart should be filled with God's Word. The phrase “in all wisdom” means not just head memory of God's Word, but the revelation and true meaning of God’s Word is alive in our hearts. In addition, the Word of God strengthens us. Note these comments from Frances J. Roberts: “Let thy praises rise in the daytime and in the night. Yea, when thou are utterly spent, then shall My speech fall upon thee. Then shalt thou lie down in peace and rise up in joy, and thou shalt be partaker of a perpetual fountain. As it is written: Out of thine innermost being shall gush forth rivers of living water.” “Let the Word of God dwell in thee richly; for My Words, they are Spirit, and they are Life. They are living and powerful, and thou shalt wield them in faith effectively against the powers of darkness.”130 3:16 “teaching and admonishing one another” (διδάσκοντες καὶ νουθετοῦντες ἑαυτούς). Kenneth Hagin says that if someone did not know beforehand what was contained in these psalms, hymns and spiritual songs, then the songs would teach them. If however, they had already been taught these teachings, then the songs would admonish them, or remind them.131 3:16 “in psalms and hymns and spiritual songs” (ψαλμοῖς ὕμνοις ᾠδαῖς πνευματικαῖς). The Greek word ψαλμός “psalm” is used seven times in the New Testament (Luke 20:42; 24:44, Acts 1:20; 13:33, 1 Cor 14:26, Eph 5:19, Col 129 Kenneth Hagin, How You Can Be Led By the Spirit of God (Tulsa, Oklahoma: Faith Library Publications, c1986, 1997), 59. 130 Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 44. 131 Kenneth Hagin, Plans Purposes and Pursuits (Tulsa, Oklahoma: Faith Library Publications, c1988, 1993), 135. 183 3:16). Kenneth Hagin says, “A psalm is a spiritual poem or ode. It may rhyme or it may not; however, there is an element of poetry about it. It may be sung, chanted or just recited. The Old Testament records (150) psalms . . . A person given to music would naturally sing a psalm given by the Spirit.” Others not so gifted would just speak them out.132 Regarding hymns (ὕμνος), there are several New Testament examples of the use of hymns. Jesus led the disciples in worship by singing hymns of praise to the Lord in Matthew 26:30, “And when they had sung an hymn, they went out into the mount of Olives.” Paul and Silas sang hymns together in prison in Acts 16:25, “And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.” Obviously, both times, these hymns were inspired by the Lord. The author of Hebrews uses this same Greek word again in the context of corporate worship in Hebrews 2:12, “Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.” This word is also used in the parallel passage of Colossians 3:16, “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.” Hagin says, “A spiritual song is a song that brings forth the revelation of the Word that the Spirit has given you.” He says that this song is not limited to the written Word of God, for these believers at Ephesus did not have the New Testament Scriptures as we have them today. “It may be a Scriptures, a word of encouragement, or a word of exhortation, etc.”133 The Greek word ᾠδή “song” is used seven times in the New Testament. Hagin teaches that all these psalms, hymns, and spiritual songs are uttered when we yield to the Spirit. They may or may not be recorded in songbooks. It is in this manner that we are allowing “the word of Christ to dwell in us richly” (Col 3:16). Hagin says, “The supernatural utterance the Holy Spirit gives you on the spur of the moment” is “by the spirit of prophecy.”134 This is why Paul says that we may all prophesy in 1 Corinthians 14:5, “I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.” In fact, within the context of this passage on prophecy in 1 Corinthians, we find a similar list of utterances, as seen in Ephesians 5:19 and 132 Kenneth Hagin, Plans Pursuits and Purposes (Tulsa, Oklahoma: Faith Library Publications, c1988, 1993), 121. 133 Kenneth Hagin, Plans Pursuits and Purposes (Tulsa, Oklahoma: Faith Library Publications, c1988, 1993), 122. 134 Kenneth Hagin, Plans Pursuits and Purposes (Tulsa, Oklahoma: Faith Library Publications, c1988, 1993), 123; Kenneth Hagin, Following God’s Plan For Your Life (Tulsa, Oklahoma: Faith Library Publications, c1993, 1994), 28. 184 Colossians 3:16 in 1 Corinthians 14:26, “How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.” 3:16 “singing with grace in your hearts to God” (ἐν τῇ χάριτι ᾄδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ). The Greek construction (χάριν ἔχω τῷ Χριστῷ Ἰησοῦ) or (χάρις τῷ θεῷ)135 or some variation of this phrase is found no less than thirteen times in the Greek New Testament (Luke 17:9, Rom 6:17, 7:25, 1 Cor 10:30, 15:57, 2 Cor 2:14, 8:16, 9:15, Col 3:16, 1 Tim 1:12, 2 Tim 1:3, Phlm 7 [TR], Heb 12:28). It is properly translated in a variety of ways; “I am grateful to God,” or “I thank God,” “Let’s give thanks,” or “with thanks to the Lord.” When believers are speaking under the leadership of the Holy Spirit, these words ascend in worship “to the Lord.” 3:17 “And everything whatsoever you might do in word or in deed, do all in the name of the Lord Jesus” (καὶ πᾶν ὅ τι ἐὰν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι κυρίου Ἰησοῦ). We are to be mindful of Jesus Christ as our Lord and Saviour in everything that we say and do. Everything that we say should bring honour to the Lord. For example, we need not boast of our own accomplishments, but boast in what the Lord has done for us. In addition, as we conduct our daily lives, we are to live so that the world will not see a Christian living worldly, but as an example and a light in this world to Jesus Christ. For example, a Christian should have much patience and self-control in daily affairs, abstaining from fleshly indulgences and sin. All that we do is to be done in His Name, that is, in His behalf as if He were here on earth performing His public ministry. 3:17 “giving thanks to God the Father through Him” (εὐχαριστοῦντες τῷ θεῷ πατρὶ διʼ αὐτοῦ). All that we have as God’s children, we owe to the redemptive work of Jesus Chris on Calvary. Paul makes a similar statement in Ephesians 5:20, “Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;” His Preeminence in our Conduct (Physical Transformation) (Colossians 3:18-4:6) In Colossians 3:18-4:6 the apostle Paul gives the Colossians specific charges so that they will be challenged to begin to walk in this new life in light of the preeminence of Christ Jesus. This passage is about submitting to one another, because we have a Master in Heaven (4:1). They are to learn how to allow Christ 135 Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen Wikgren, The Greek New Testament, Fourth Revised Edition (with Morphology) (Deutsche Bibelgesellschaft, 1993, 2006), Colossians 3:16, Logos. 185 to rule their homes, in all their relationships as wives, as husbands, as children, as fathers, as slaves and as masters (3:18-4:1). Thus, we can see in this passage of Scripture the manifestation of Christ ruling our lives by how we behave in our social relationships. They are also exhorted to learn how to let Christ rule their prayer time and church time (4:2-4), to be careful how they conduct themselves with those outside the church as they learn to bring their words into obedience to Christ (4:5-6). When a man learns to bring his words into submission, he has reached the state of maturity that God has called him to, as we read in James 3:2, “For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.” Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:18-4:6 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct: Exegetical Idea – The apostle Paul explained the various roles of the believers in Colossi in conducting their personal lives in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the various roles of the believers in Colossi in conducting their personal lives in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their lives in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their lives in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our lives in submission to the preeminence of Jesus Christ over the Church. Note the proposed outline: 1. At Home (Domestic Duties) 2. At Church (Religious/Devotional Duties) 3. In the World (Social Duties) 3:18-4:1 4:2-4 4:5-6 Submission At Home: Domestic Duties (Colossians 3:18-4:1) Colossians 3:18-4:1 places emphasis upon our domestic duties at home as we learn to submit to one another. 186 Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:18-4:1 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct: Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their domestic lives in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their domestic lives in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their domestic lives in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their domestic lives in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our domestic lives in submission to the preeminence of Jesus Christ over the Church. Here is a proposed outline: 1. Husbands and Wives 2. Children and Parents 3. Masters and Slaves 3:18-19 3:20-21 3:22-4:1 Also: 3:18 - Wives to husbands (vs.19 - Husband love wives) 3:20 - Children to parents (vs. 21 - Fathers love children) 3:22-25 - Servants to masters (4:1- Masters honor servants) Submission between Husbands and Wives (Colossians 3:18-19) Colossians 3:18-19 discusses the role of submission in marriage between a husband and a wife in the fear of the Lord. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:18-19 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct, namely, the believer’s domestic duties at home in learning to submit to one another: 187 Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their duties in marriage in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their duties in marriage in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their duties in marriage in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their t duties in marriage in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our duties in marriage in submission to the preeminence of Jesus Christ over the Church. The Text 18 Lord. them. Wives, submit yourselves unto the husbands, as it is proper in the 19 Husbands, love the wives, and do not become bitter towards 3:18 “Wives, submit yourselves unto the husbands” (Αἱ γυναῖκες, ὑποτάσσεσθε τοῖς ἀνδράσιν). The word “submit” literally means, “to place oneself under” the husband. 3:18 “as it is proper in the Lord” (ὡς ἀνῆκεν ἐν κυρίῳ ὡς ἀνῆκεν ἐν κυρίῳ). I once met an elderly Christian couple who told me this story. In the years past, the wife would go to church despite the husband's protests. He had not yet been saved, so he did not want his wife to be around Christians and their way of thinking. One day, the wife returned home from church to find herself locked out of the house by her angry husband. Yet, this bit of persecution did not discourage her in her faith in God. Was she being disobedient to this passage of Scripture? Colossians 3:18 gives qualifications to the wife's submissive position in a marriage. This means that commandment to be submissive is not all-inclusive to every situation in her life. If her submission is proper in the eyes of the Lord, she is doing well. If her submission is not fitting to the Lord, she must obey what the Lord has ordained in His Word, despite persecution from the world, including her husband. 3:18 Comments. Now, if I were writing this epistle as an American born in a culture where marriage was consummated by to people who mutually loved each other, I would begin this passage by saying, “Wives, love your husbands.” However, Paul does not ask once in this passage for the wives to love their husbands. Why would this be so? 188 One reason might be the fact that in this culture, as in many cultures today, the fathers chose the husband for the bride. A wedding was not consummated out of love, but out of a mutual arrangement by a father and a daughter's obedience to a father. The wife was to learn to love her husband. Perhaps Uriah and Bathsheba were newly married and therefore, she had not yet developed a deep love for her husband. Therefore, her heart was not as torn apart as a person who had lost one who was dearly loved. 3:19 “Husbands, love the wives, and do not become bitter towards them” (Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας καὶ μὴ πικραίνεσθε πρὸς αὐτάς). Submission between Children and Parents (Colossians 3:20-21) Colossians 3:20-21 discusses the role of submission in parenting between children and parents in the fear of the Lord. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:20-21 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct, namely, the believer’s domestic duties at home in learning to submit to one another: Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their duties in parenting in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their duties in parenting in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their duties in parenting in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their duties in parenting in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our duties in parenting in submission to the preeminence of Jesus Christ over the Church. The Text 20 Children, obey your parents in all things; for this is pleasing in the Lord. 21Fathers, do not provoke your children, so that they do not become discouraged. 189 3:20 “Children, obey your parents in all things: for this is well pleasing unto the Lord” (Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν κατὰ πάντα, τοῦτο γὰρ εὐάρεστόν ἐστιν ἐν κυρίῳ). 3:21 “Fathers, provoke not your children to anger, lest they be discouraged” (Οἱ πατέρες, μὴ ἐρεθίζετε7 τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν). The Greek word ἀθυμέω means, “to become disheartened, discourages, lose heart” (BAGD). Colossians 3:20 has just told the children to obey their parents. If the parents then take an unfair advantage of this privilege of leadership by being too harsh or unfair, then the children will become discouraged and lose heart in their efforts to obey and please their parents. Fathers can cause children to deeply resent them so that the children become discouraged about trying to excel in any area of life. Submission between Masters and Slaves (Colossians 3:22-4:1) The passage of Colossians 3:22-4:1 addresses the relationship of slave and master in regards to submitting to one another in the fear of the Lord. We may apply it today to employee-employer. Paul deals with this social relationship within the context of the theme of Colossians, which is the Lordship of Jesus Christ in the life of a believer. Slave ownership was an important part of the economic structure of Roman society. Without it, the Empire would not be able to finance its infrastructure. Yet our Christian ethics tell us that it is morally wrong. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 3:22-4:1 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct, namely, the believer’s duties in the workplace in learning to submit to one another: Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their duties in the workplace in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their duties in the workplace in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their duties in the workplace in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their duties in the workplace in submission to the preeminence of Jesus Christ over the 190 Church, we are called to conduct our duties in the workplace in submission to the preeminence of Jesus Christ over the Church. The Text 22 Servants, obey your masters according to the flesh in all things; not with eye-service, as men pleasers, but in singleness of heart, fearing the Lord. 23Whatsoever you do, work willingly, as unto the Lord, and not unto men, 24knowing that of the Lord you shall receive the reward of the inheritance; for you are serving the Lord Christ. 25For the one who does wrong shall receive back for the wrong which he has done, and there is no respect of persons. 4:1Masters, give unto the servants that which is just and fair, knowing that you also have a master in heaven. Slavery in the African Mission Field. In order to understand the wisdom that the Lord gave Paul in dealing with the issue of slavery, it is helpful to look back upon a similar incident in the missionary efforts of Alexander Mackay and his team as they made their way to the East African country of Uganda to evangelize the natives. Upon arriving on the east coast of Africa, the team initially chased slave caravans and successfully set free a number of slaves. However, they quickly found themselves in ill favor with many native people around them. When an Arab slave-dealer named Songoro ran to find refuge with two team members of Mackay, the local king sent a troop of natives and killed the entire group, the slave-dealer and the two white missionaries. Mackay learned a difficult lesson about engaging himself in the private affairs of the local people, particularly when it involved slave trade.136 Although Wilberforce had led the British Parliament in condemning slavery in the West a few decades earlier, and the Civil War in the U.S. freed American slaves, it was not Mackay’s role to change this primitive African society by force, but rather by conversion to Christ so that the people would change their society willingly, which is exactly what took place in the decades ahead in East Africa. If fact, Mackay changed his approach by asking the king of Uganda to do away with slavery in his territory, which did not work immediately. 3:22 “Servants, obey your masters according to the flesh in all things; not with eye-service, as men pleasers” (Οἱ δοῦλοι, ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν ὀφθαλμοδουλίᾳ ὡς ἀνθρωπάρεσκοι). Slavery was a big part of the fabric of Roman society. There were an estimated sixty million slaves serving their masters in the Roman Empire, which had an estimated population of one hundred and twenty million people. Thus, half of the population was bound in slavery. The cruel Roman government enforced this bondage because the success of its economy was dependent upon the sweat of 136 C. T. Wilson, Alexander Mackay: Missionary Hero of Uganda. (London: The Sunday School Union, 1893), p. 29, 31-32 191 slave labour. Thus, Paul had to be careful not to appear as if he was calling for a revolution of emancipation of slavery. He would have quickly been thrown in prison. Yet, his Jewish background found him against it. His understand of the Gospel led him to the understanding that slavery was not God’s will for mankind. Thus, every time Paul addresses this issue, he does it with carefulness by drawing attention to the spiritual laws of freedom in Christ and servanthood to one another, as we see in 1 Corinthians 7:21, “Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.” Colossians 3:22, “Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:” 1 Timothy 6:1-2, “Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.” 1 Peter 2:18, “Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.” 3:22 “but in singleness of heart, fearing the Lord” (ἀλλʼ ἐν ἁπλότητι καρδίας φοβούμενοι τὸν κύριον). The Greek word ἁπλότης means “simplicity, sincerity, uprightness.” 3:23 “Whatsoever you do, work willingly, as unto the Lord, and not unto men” (ὃ ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε ὡς τῷ κυρίῳ καὶ οὐκ ἀνθρώποις). The Greek phrase “ἐκ ψυχῆς” literally means, “from (the) soul.” Used figuratively, it means, “from the heart, or gladly” (BAGD), thus, “heartily” (KJV). God watches us to see our faithfulness in any task that we do, whether we are young students in school or on athletic teams, or adults in the marketplace with our jobs. We are to approach a commitment that we begin as a service unto the Lord rather than an opportunity to please others. Someone who begins a task and is out to please men rather than God generally will not last long, because they will cease when the praises of men cease. However, one who does something to please God regardless of man’s thought, will often get the job done. Whatever you do, do it from this point of view, “I’m not doing this to please so-and-so, but I’m doing this task for Jesus, to please God.” If we do it unto men, then we are being selfish. Our egos can be inflated as we seek to impress men with our skills and abilities. Such self-centered behavior does not please the Lord, so there is no divine reward, as stated in the verse that follows. Illustration. Several years ago, the Lord dealt with me concerning making promises and commitments to men regarding my time and energy. I examined my life in this area and released myself from any unnecessary commitments or vows. My priorities were my vows to the Lord and to my wife and family. Otherwise, I did what I did for others as unto the Lord rather than through 192 promises and commitment to me. Even my job as a missionary is done as unto the Lord rather than try to please my boss and pastor. I deeply respect them and follow their instructions, but I do it as my way of honoring the Lord. 3:24 “knowing that of the Lord you shall receive the reward of the inheritance; for you are serving the Lord Christ” (εἰδότες ὅτι ἀπὸ κυρίου ἀπολήμψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας. τῷ κυρίῳ Χριστῷ δουλεύετε). As we are faithful with our earthly tasks, the Lord will reward us by opening doors of greater opportunities. We may be promoted on our job or receive recognitions from men. However, we must look at all our rewards in this life as coming from the Lord. 3:23-24 Comments. In May 1993 I was working with DMJ Management, a real estate management company in the Dallas-Fort Worth area of Texas. I had just been promoted from a maintenance man at Brown Trail Apartments up to the position of construction manager. At this time, the annual voting took place throughout the company for various awards. These awards were to be handed out at the annual banquet in June. I was voted as the employee of the year. However, since I had just been promoted to a position of supervisor a few weeks earlier, I was now disqualified for these awards. One day I received a call from the manager of this company. He explained to me that I had received the award, but that it would have to be given to the runner-up. I responded by saying it was fine with me, since I was doing my job as a service to the Lord. I then quoted these two verses to my boss, as the Lord quickened them to me. 3:25 “For the one who does wrong shall receive back for the wrong which he has done, and there is no respect of persons” (ὁ γὰρ ἀδικῶν κομίσεται ὃ ἠδίκησεν, καὶ οὐκ ἔστιν προσωπολημψία). 4:1 “Masters, give unto the servants that which is just and fair, knowing that you also have a master in heaven” (Οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχεσθε, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε κύριον ἐν οὐρανῷ). Submission at Church: Religious/Devotional Duties (Colossians 4:2-4) Colossians 4:2-4 deals with submission in Church as a religious or devotional duty. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 4:2-4 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct, namely, the believer’s devotional duties: 193 Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their religious/devotional duties in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their religious/devotional duties in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their religious/devotional in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their religious/devotional duties in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our religious/devotional duties in submission to the preeminence of Jesus Christ over the Church. The Text 2 Devote yourselves to prayer, being alert in it with thanksgiving, praying at the same time also for us, that God might open for us a door of utterance, to speak the mystery of Christ, for which cause also I have been placed in bonds, 4so that I may make it manifest, as I ought to speak. 3 4:2-4. Comments. The apostle Paul solicited prayer from all his churches during the course of his public ministry (Rom 15:30-32, 2 Cor 1:11, Eph 6:19, Phil 1:19, Col 4:3-4, 1 Thess 5:25, 2 Thess 3:1-2, Phlm 1:22, Heb 13:18-19). We have a record in his epistles that he requested prayer from all but the churches in Galatia. Specifically, he asks for prayer in Romans 15:30-32, “Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints; That I may come unto you with joy by the will of God, and may with you be refreshed.” He asks for prayer in 2 Corinthians 1:11, “Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf.” He asks for prayer in Ephesians 6:19, “And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel.” He asks for prayer in Philippians 1:19, “For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ.” He asks for prayer in Colossians 4:3-4, “Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds; That I may make it manifest, as I ought to speak.” He asks for prayer in 1 Thessalonians 5:25, “Brethren, pray for us.” He asks for prayer in 2 Thessalonians 3:1-2, “Finally, brethren, pray for us, that the 194 word of the Lord may have free course, and be glorified, even as it is with you: And that we may be delivered from unreasonable and wicked men: for all men have not faith.” He asks for prayer in Philemon 1:22, “But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.” He asks for prayer in Hebrews 13:18-19, “Pray for us: for we trust we have a good conscience, in all things willing to live honestly. But I beseech you the rather to do this, that I may be restored to you the sooner.” Paul’s appeals to the churches for prayer address six topics. These topics are his requests for deliverance (Rom 15:30-32, Phil 1:19, 2 Thess 3:1-2), his requests to visit them and be refreshed (Rom 15:30-32, Phlm 1:22, Heb 13:18-19), his request for an opportunity to speak God’s Word to others with boldness (Eph 6:19, Col 4:3-4, 2 Thess 3:1-2), his request for the saints to receive his ministry with an open heart (Rom 15:30-32, 2 Cor 1:11), and his request for a greater measure and supply of the Holy Spirit in his life and ministry (Phil 1:19). These requests include both supplications to God as well as spiritual warfare by the Church against the kingdom of darkness. Thus, Paul understood the dual roles of God the Father sending forth His heavenly angels to orchestrate divine events on earth as well the role of the Church in spiritual warfare against the kingdom of darkness as demons try to hinder these plans. 4:2 “Devote yourselves to prayer, being alert in it with thanksgiving” (Τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ). Andrew Murray says, “Little of the Word with little prayer is death to the spiritual life. Much of the Word with little prayer gives a sickly life. Much prayer with little Word gives more life, but without steadfastness. A full measure of the Word and prayer each day gives a healthy and powerful life.”137 4:3 “praying at the same time also for us, that God might open for us a door of utterance, to speak the mystery of Christ, for which cause also I have been placed in bonds” (προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ, διʼ ὃ καὶ δέδεμαι). The apostle Paul was imprisoned in Rome, and he was brought into the Imperial palace for this trial or series of trials during this two-year period. During this time, he specifically asks the churches to pray that utterance would be given to him during these hearings (Eph 6:19, Phil 1:19, Col 4:3). The mystery of Christ is the mystery that Paul referred to earlier in the epistle, which is Christ in us, our glorious hope (Col 1:27). 4:4 “so that I may make it manifest, as I ought to speak” (ἵνα φανερώσω αὐτὸ ὡς δεῖ με λαλῆσαι). 137 Andrew Murray, The Prayer Life (Chicago: Moody Press, 1912), 88. 195 Submission in the World: Social Duties (Colossians 4:5-6) Colossians 4:5-6 deals with our social duties to be submissive before the world. We are to use wisdom in our relationships with them (4:5) while being gentle (4:6). One way to say it is that we do not have to trust them, but we do have to love them. Its parallel passage is Ephesians 5:15-16, “See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil.” When comparing these two passages, Colossians 4:5 refers to the things we do by walking circumspectly, or walking in wisdom, while Colossians 4:6 refers to the things that we say. In other words, Paul is telling us that what we do (4:5) and what we say (4:6) will be seen and heard by the world. Therefore, every area of our Christian conduct must be becoming of the Lord Jesus Christ. Central Ideas. Here are proposed statements expressing the central ideas of the practical application in Colossians 4:5-6 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct, namely, the believer’s social duties: Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their social duties in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their social duties in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their social duties in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their social duties in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our social duties in submission to the preeminence of Jesus Christ over the Church. The Text 5 Walk in wisdom toward them that are without, making the most of each opportunity 6Let your speech be always with grace, seasoned with salt, so that you may know how you ought to answer everyone. 196 4:5 “Walk in wisdom toward them that are without” (Ἐν σοφίᾳ περιπατεῖτε πρὸς τοὺς ἔξω). We are to use wisdom to those who are outside the body of Christ because the world lies in wickedness, deceiving one another and being deceived. 4:5 “making the most of each opportunity” (τὸν καιρὸν ἐξαγοραζόμενοι). Darby reads, “Walk in wisdom towards those without, redeeming opportunities.” Paul makes a similar statement in Ephesians 5:14-16 says, “Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil.” Note a comment from Frances J. Roberts referring to the meaning of the term “redeeming the time”. “My ageless purposes are set in Eternity. Time is as a little wheel set within the big wheel of Eternity. The little wheel turneth swiftly and shall one day cease. The big wheel turneth not, but goeth straight forward. Time is thy responsibility – Eternity is Mine! Ye shall move into thy place in the big wheel when the little wheel is left behind. See that now ye redeem the time, making use of it for the purposes of My eternal kingdom, thus investing it with something of the quality of the big wheel. As ye do this, thy days shall not be part of that which turneth and dieth, but of that which goeth straight forward and becometh one with My great universe. Fill thy days with light and love and testimony. Glorify and honor My Name. Praise and delight thyself in the Lord. So shall eternity inhabit thy heart and thou shalt deliver thy soul from the bondages of time.”138 God dwells in eternity, and not in the realm of time. Therefore, this time refers to the realm of man, where we are bound by time. We are to use our time wisely, knowing that time will one day come to an end, and we will be judged by how we used our time in this life. We should be prayerfully alert to answer each person in a way that reflects Christ Jesus in our daily conduct. We should try to make the most of every opportunity to show God’s love and judgment to a lost and dying world. 4:6 “Let your speech be always with grace, seasoned with salt, so that you may know how you ought to answer everyone” (ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι, ἅλατι ἠρτυμένος, εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι). Weymouth reads, “Let your language be always seasoned with the salt of grace, so that you may know how to give every man a fitting answer.” In other words, everything that we say should be spoken, or sprinkled, with grace to the hearer. 138 Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 31-2. 197 When you have something to say, it may be the truth, but if it is not said in love, which is the seasoning mentioned here, then the hearers will reject it. In learning to manage people and relationships, a successful leader must practice this truth daily. You can say the same thing in several different ways. It pays to think before you speak. For example, a person will not enjoy eating food unless it has a tasty seasoning. Neither will someone receive your words without the proper seasoning of love. Final Salutations (Colossians 4:7-18) In Colossians 4:7-18 we have the final salutation of Paul to the church at Colossi. It is very important for Christian to let others know how they are doing in the Lord. It is a great encouragement to see others being used mightily by God. He first commends Tychicus who bore this letter to the Colossians (4:7-9). He then sends greetings from his co-workers (4:10-14). He closes with a few instructional remarks (4:15-18). Central Ideas. Here are proposed statements expressing the central ideas of the conclusion in Colossians 4:7-18 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s desire to make known his affairs to the Colossians and to comfort their hearts: Exegetical Idea – The apostle Paul prepared to send Tychicus to the Colossians and blessed them with a closing benediction. Theological Idea – Because the apostle Paul prepared to send Tychicus to the Colossians and blessed them with a closing benediction, God the Father has made known His will to the Church, comforting believers, and blessing them as they fulfill His plan of redemption for mankind. Homiletical Idea – Because God the Father has made known His will to the Church, comforting believers, and blessing them as they fulfill His plan of redemption for mankind, God the Father makes known His will to us, comforting us, and blessing us as we fulfill His plan of redemption for mankind. Here is a proposed outline: 1. Commendation of Tychicus 2. Greetings from Paul’s Co-workers 3. Closing Remarks 4:7-9 4:10-14 4:15-18 Commendation of Tychicus 198 (Colossians 4:7-9) In Colossians 4:7-9 Paul gives Tychicus, who was the letter bearer along with Onesimus, a commendation to the Colossians. The Text 7 All of my affairs shall Tychicus, the beloved brother and faithful minister, and fellow servant in the Lord, shall make known to you, 8 whom I have sent to you for the very purpose, that you might know our affairs, and that he might comfort your hearts, 9with Onesimus, the faithful and beloved brother, who is one of you. They shall make known to you all things which are happening here. Comparison of Parallel Passages. Ephesians 6:21-24 is almost a word for word parallel to Colossians 4:7-7. These particular passages serve as the strongest witness to the connection between these two prison epistles. It testifies that Paul wrote them at the same time and sent them by the same messenger. 4:7 “All of my affairs shall Tychicus, the beloved brother and faithful minister, and fellow servant in the Lord, shall make known to you” (Τὰ κατʼ ἐμὲ πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος καὶ σύνδουλος ἐν κυρίῳ). The numerous mentions of an individual named Tychicus by Luke and Paul suggest that he played an important role in Paul’s apostolic ministry (Acts 20:4, Eph 6:21, Col 4:7, 18, 2 Tim 4:12, Titus 3:12). He was a very faithful and trusted servant to Paul, having delivered two of the Prison Epistles to Ephesus and Colossi (Eph 6:21, Col 4:7). If the assumption proposed by many scholars is true, who say that the time of writing of the three Pastoral Epistles is close together, then we can refer to Titus 3:12 for help in piecing together Paul’s final travel plans for himself and his team, which says, “When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.” This statement suggests that Paul sent Artemas or Tychicus to stand in for Titus while he visited the apostle in Nicopolis. According to 2 Timothy 4:12 Paul now seems to send Tychicus to Ephesus, where Timothy had been deployed (1 Tim 1:1-3) because of his urgent request for Timothy to leave this work temporarily and visit him in Rome (2 Tim 4:9, 21). Paul uses an epistolary aorist to convey this information, which is the past tense translated into the present tense based upon the context of the passage. Thus, Tychicus probably delivered this second epistle of Paul to Timothy. Paul would not have pulled Timothy away from the important church in Ephesus for any length of time without assigning a faithful person in his place. Perhaps Paul’s strategy was to deploy his ministry team throughout the churches they had planted while raising up leaders from the local congregation. While he was unable to do this in the early years of his apostolic ministry, his team grew to a greater capacity, as we see in the book of Acts and in Paul’s epistles. 199 4:8 “whom I have sent to you for the very purpose, that you might know our affairs, and that he might comfort your hearts” (ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν). 4:9 “with Onesimus, the faithful and beloved brother, who is one of you. They shall make known to you all things which are happening here” (σὺν Ὀνησίμῳ τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν· πάντα ὑμῖν γνωρίσουσιν τὰ ὧδε). The Apostolic Constitutions, a collection of ecclesiastical law that is believed to have been compiled during the latter half of the fourth century, gives us a list of the earliest bishops. This ancient document states that there was a man by the name of “Onesimus” who became the bishop of the church at Borea in Macedonia. There is little doubt that this is referring to the same individual, since the names of Archippus and Philemon, which also occur in the epistle to Philemon, are referred to in the same passage. “Now concerning those bishops which have been ordained in our lifetime, we let you know that they are these . . . Of Laodicea in Phrygia, Archippus. Of Colossae, Philemon. Of Borea in Macedonia, Onesimus, once the servant of Philemon.” (Constitutions of the Holy Apostles 7.4.46) (ANF 7) In addition, the name of Onesimus occurs in Philemon 1:10, “I beseech thee for my son Onesimus, whom I have begotten in my bonds:” Greetings from Paul’s Co-Workers (Colossians 4:10-14) In Colossians 4:10-14 Paul sends greetings to the Colossians from his coworkers. The Text 10 Aristarchus my fellow-prisoner greets you, and Mark, the nephew of Barnabas, concerning whom you received commandments. If he should come to you, receive him; 11and Jesus, who is called Justus. These are the ones who are of the circumcision. These are the only fellow-workers for the kingdom of God, who have been a comfort to me. 12 Epaphras, who is one of you, a servant of Christ Jesus, greets you, always striving for you in prayers, so that ye may stand perfect and complete in all the will of God. 13For I testify concerning him, that he has a great zeal for you, and for them that are in Laodicea, and them in Hierapolis. 14Luke, the beloved physician, and Demas, greet you. 4:10 “Aristarchus my fellow-prisoner greets you” (Ἀσπάζεται ὑμᾶς Ἀρίσταρχος ὁ συναιχμάλωτός μου). Aristarchus was a Jewish believer from 200 Thessalonica in Macedonia (Acts 19:19; 20:4; 27:2). He seemed to have traveled extensively with Paul, accompanying him to Rome (Col 4:10, Phlm 24). In Colossians 4:10 Paul warmly refers to Aristarchus as his fellow-prisoner. This probably alludes to the incredible voyage that they experienced together in Acts 27:1-44, as they became life-long friends during that journey, where Luke lists this fellow prisoner in Acts 27:2, “And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us.” Paul uses the words “fellow-prisoners,” “fellow-labourers,” and “fellow-helpers” in a number of his epistles. These words go deeper in meaning than just describing their personal relationships with Paul. It also describes their spiritual relationship with him in the sense that they were partners and partakers of Paul’s sufferings as well as his heavenly rewards. In other words, these words describe people who would receive the same rewards in heaven that Paul would receive because they stood with him during these difficult times. 4:10 “and Mark, the nephew of Barnabas, concerning whom you received commandments. If he should come to you, receive him” (καὶ Μᾶρκος ὁ ἀνεψιὸς Βαρναβᾶ περὶ οὗ ἐλάβετε ἐντολάς ἐὰν ἔλθῃ πρὸς ὑμᾶς, δέξασθε αὐτόν). Mark was the nephew of Barnabas (Col 4:10). Evidently, Barnabas sided with Mark in a disagreement with the apostle Paul because he was a relative (Acts 15:39). Blood relationships are very important in many cultures, more so than in the American culture. John Mark’s Names. John Mark carried both a Jewish name and a Roman name. His Jewish name was “John” (Ἰωάννης), which some scholars say is a contraction of the Hebrew name “Jehohanan” or “Johanan” (‫)יְ הֹוחָ נָן‬, or (Ιωαναν) (LXX), meaning, “whom Jehovah gave” (Gesenius), “Jehovah-endowed” (Strong), or “Jehovah hath been gracious” (BDB). This Hebrew name is found six times in the Old Testament (1 Chron 26:3, 2 Chron 17:15; 23:1, Ezek 10:28, Neh 12:13, 42). Since we know that John the Baptist was of this priestly tribe, and because tradition tells us that John Mark was also a Levite, it is easy to suggest that the Jews of the tribe of Levi used this name often for their children. The Roman name that he took upon himself was “Mark” (Μάρκος) (Acts 12:12). Albert Barnes suggests that John probably received the surname “Mark” when he began to visit and work with the Gentile churches, which he says was a common practice of that day.139 The fact that he is said to be Peter’s interpreter in a Gentile world gives weight to Mark’s need to adopt his surname. See Acts 12:12, “And when he had considered the thing, he came to the house of Mary the 139 Albert Barnes, Notes, Explanatory and Practical, on the Gospels, vol. 1 (New York: Harper & Brothers, 1853), 347. 201 mother of John, whose surname was Mark; where many were gathered together praying.” John Mark’s Identity. The Scriptures provide some biographical information about the author of this Gospel, whom Church tradition identifies as John Mark. The mother of Mark was named Mary, which we see in Acts 12:11-12, “And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.” It is very likely that his mother was wealthy, since she allowed the believers to congregate in her house. Mark was either the biological or the spiritual son of Peter, the apostle, as we see in 1 Peter 5:13, “The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.” Isho’dad of Merv (c. A.D. 850), the Syriac bishop of Hadatha, records the tradition that Mark was the son of Peter, noting that Mary, the mother of John Mark in Acts 12:11-12, was believed to be his wife. 140 He was the nephew of Barnabas, as we see in Colossians 4:10-11, “Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;) And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me.” In this passage, Paul lists Mark with others who were “of the circumcision,” Therefore, Mark was a Jew. John Mark’s Life and Ministry. Mark traveled with Barnabas and Saul before they were sent out on their missionary journeys by the church at Antioch (Acts 12:25). This is perhaps why Paul and Barnabas took John Mark with them on their first missionary journey (Acts 13:5). John Mark turned back from this first journey to Paul's disappointment (Acts 13:13). Therefore, Paul refused to take him on another journey, and this decision created a separation between Paul and Barnabas (Acts 15:37-39). However, later in his prison epistles to the Colossians and to Philemon, Paul refers to the fact that Mark was with him, and he calls him a fellow laborer (Col 4:10, Phil 1:24). By the end of Paul’s life, he had developed a warm heart for Mark, calling him by his surname (2 Tim 4:11). Peter also testifies that Mark was with him and Paul in Rome during the latter part of their ministries (1 Pet 5:13). The early Church fathers also discuss John Mark. Eusebius (A.D. 260-340) says Mark was sent to Egypt, where he established churches in Alexandria, and that his ministry produced a large number of converts. Margaret Dunlop Gibson, ed. and trans., The Commentaries of Isho’dad of Merv Bishop of Hadatha (c. 850 A.D.) in Syriac and English, in Horae Semiticae, vol. 5 (Cambridge: The University Press, 1911), 123-125. 140 202 “And they say that this Mark was the first that was sent to Egypt, and that he proclaimed the Gospel which he had written, and first established churches in Alexandria. And the multitude of believers, both men and women, that were collected there at the very outset, and lived lives of the most philosophical and excessive asceticism, was so great, that Philo thought it worthwhile to describe their pursuits, their meetings, their entertainments, and their whole manner of life.” (Ecclesiastical History 2.16.1-2) Eusebius also tells us that Mark continued as the bishop of the church at Alexandria until the eighth year of Nero’s reign, which would have been around A.D. 62 to 64. “When Nero was in the eighth year of his reign, Annianus succeeded Mark the evangelist in the administration of the parish of Alexandria.” (Ecclesiastical History 2.24.1) 4:11 “and Jesus, who is called Justus” (καὶ Ἰησοῦς ὁ λεγόμενος Ἰοῦστος). Jesus would have been this individual’s Jewish name and Justus his Greek or Roman name. There are two individuals that carried the name Justus outside of Colossians 4:11. Luke records the nomination of “Joseph called Barsabas, who was surnamed Justus” to replace Judas Iscariot as one of the Twelve (Acts 1:23). In addition, an individual by this name was an early convert in Paul’s ministry in the city of Corinth, whose house joined next to the Jewish synagogue (Acts 18:7) Because this was such a common name among the Jews, we have no way to know if this Justus in Colossians 4:11 is one of the two individuals mentioned in the book of Acts simply because we know nothing else about these individuals from the Holy Scriptures. 4:11 “These are the ones who are of the circumcision. These are the only fellow-workers for the kingdom of God, who have been a comfort to me” (οἱ ὄντες ἐκ περιτομῆς. οὗτοι μόνοι συνεργοὶ εἰς τὴν βασιλείαν τοῦ θεοῦ, οἵτινες ἐγενήθησάν μοι παρηγορία). Aristarchus, John Mark, cousin to Barnabas, and Justus, were “of the circumcision,” that is, Jewish co-workers with the apostle Paul at this time of his first Roman imprisonment. This suggests that Epaphras, Luke the physician, and Demas were Gentile converts (Col 4:12-14). This is not the only place in Paul’s epistles where he distinguishes between Jews and Gentile in his closing greetings. He makes this same distinction in Romans 16:7, “Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.” In addition, we see these same individuals mentioned in the epistle of Philemon 1:23 because it was delivered to its recipient at the same time Colossians was delivered to this congregation. 203 4:12 “Epaphras, who is one of you, a servant of Christ Jesus, greets you” (ἀσπάζεται ὑμᾶς Ἐπαφρᾶς ὁ ἐξ ὑμῶν, δοῦλος Χριστοῦ Ἰησοῦ). Epaphras played a leading role in bringing the Gospel to the Colossians (Col 1:7) and he faithfully continued working in this church, described by Paul as a man of prayer (Col 4:12). He was now helping Paul in Rome, so Paul describes him as a fellow prisoner (Phlm 1:23), perhaps because he had been imprisoned for the Gospel in times past or he was currently in prison. This individual deemed Paul’s recognition in his epistle to the Colossians because of his outstanding service to the Lord and his sacrificial time as a man of prayer. 4:12 “always striving for you in prayers, so that ye may stand perfect and complete in all the will of God” (πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς, ἵνα σταθῆτε τέλειοι καὶ πεπληροφορημένοι ἐν παντὶ θελήματι τοῦ θεοῦ).The epistle of Colossians opens and closes with a prayer for these believers to fulfill the will of God in their lives, as we see in Colossians 1:9, “For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding.” The idea of striving or struggling (ἀγωνίζομαι) in prayers in Colossians 4:12 reflects spiritual warfare in which believers engage through praying in tongues and other divine leadership of the Holy Spirit in spiritual warfare against the kingdom of darkness. The apostle Paul uses the similar Greek word συναγωνίζομαι concerning prayer in Romans 15:30, “Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me.” The Greek word συναγωνίζομαι means, “to fight along with” someone (BAGD), “contend along with” (LSJ). This tells us that praying only in the understanding is not enough when striving in prayers in spiritual warfare. We must learn how to pray according to Ephesians 6:18, “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.” In Colossians 4:12 Paul also uses the Greek word πληροφορέω to describe the outcome of such prayer for believers. He has used this same word earlier in this epistle in Colossians 2:10, “And ye are complete in him, which is the head of all principality and power.” 4:13 “For I testify concerning him, that he has a great zeal for you, and for them that are in Laodicea, and them in Hierapolis” (μαρτυρῶ γὰρ αὐτῷ ὅτι ἔχει πολὺν πόνον ὑπὲρ ὑμῶν καὶ τῶν ἐν Λαοδικείᾳ καὶ τῶν ἐν Ἱεραπόλει). Laodicea was located about twelve miles west of Colossi, and Hierapolis about fifteen miles to the northwest. Both cities had congregations that had either been planted by the apostle Paul or others during his three years of ministry in Ephesus, as we read in Acts 19:10, “And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.” Paul mentions the believers in Laodicea earlier in this epistle 204 in Colossians 2:1, “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.” He requests that his epistle to the Laodiceans be read in Colossi and the one to the Colossians be read in Laodicea (Col 4:16). The church in Laodicea was one of the seven leading churches of Asia Minor during the apostle John’s oversight of the churches (Rev 2:1-3:22). This church continued to remain strong in its faith, as testified by Eusebius, who records the martyrdom of its bishop named Sagaris between A. D. 161 and 167 (Ecclesiastical History 4.26.3). Church leaders met in Laodicea around A. D. 363 to hold a synod in which to establish church rules and guidelines. As with the church in Laodicea, the church in Hierapolis continued for centuries and played an important role at various times in church history, as testified by Eusebius (Ecclesiastical History 4.26.1; 4.27.1; 5.5.4; 5.16.1; 5.19.1–2) and later church synods.141 4:14 “Luke, the beloved physician, and Demas, greet you” (ἀσπάζεται ὑμᾶς Λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητὸς καὶ Δημᾶς). I am sure that Paul had a reason for calling this dedicated travel companion “beloved.” My experience with Christian physicians in the mission field is that when they minister with a pure heart and treat an illness of someone I love, I feel a strong bond of love for such a servant of God who is reaching out to humanity in love. As I watch their hands at work after having been trained by years of study, I feel a deep respect for such a person. Assisting in healing of the body is one of the most divine services to mankind besides ministering to their spiritual soul. I am sure that Luke attended to Paul’s health on occasions and Paul responded with a deep love in his heart for this man’s service. Illustration. In 5-6 April 2012 I travelled with Matthew Crouch, and his team, which included Dr. Raafat Girgis, the beloved physician of Paul Crouch, founder of Trinity Broadcasting Network (TBN). We travelled together in Nairobi, Kenya, and Juba, South Sudan, flying on the TBN private jet. This medical doctor’s presence with the team of TBN as personal physician of Paul Crouch was touching to see as he played a leading role in the health of such a great man of God. He was dearly beloved by the Crouch family, having helped Paul Crouch properly diagnose the condition congestive heart failure during his later years after a season of misdiagnosis and personal health struggles.142 Demas was a Gentile convert and fellow labourer with Paul, who accompanied him to Rome (Col 1:14, Phlm 24). In his final epistle to Timothy, Paul reported 141 David Noel Freedman, ed., The Anchor Bible Dictionary, 6 vols. (New York: Doubleday, 1992), s.v. “Laodicea (Place),” Logos. 142 Information gathered from a personal conversation with Matthew Crouch on 5 April 2012. 205 that Demas had forsaken the team, having fallen in love with this world (2 Tim 4:10). Closing Remarks (Colossians 4:15-18) In Colossians 4:15-18 Paul gives his closing remarks to the Colossians. The Text 15 Greet the brethren which are in Laodicea, and Nymphas, and the church which is in his house. 16And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that you also read the one from Laodicea. 17And say to Archippus, ‘Take heed to the ministry which you received in the Lord, that you fulfil it.’ 18The salutation is by the hand of me Paul. Remember my bonds. Grace be with you. 4:15 “Greet the brethren which are in Laodicea, and Nymphas, and the church which is in his house” (Ἀσπάσασθε τοὺς ἐν Λαοδικείᾳ ἀδελφοὺς καὶ Νύμφαν καὶ τὴν κατʼ οἶκον αὐτῆς ἐκκλησίαν). There were house churches in the New Testament. The common meeting places for the early churches were in the homes of those members who were wealthy or able to accommodate them. Thus, at Colossi the congregation met in the house of Philemon (Phlm 1:2). At Ephesus the congregation initially met in the school of Tyrannus (Acts 19:9) before later meeting in the house of Aquila and Prisca (1 Cor 16:19, Rom 16:5). At Corinth the church met initially in the house of Justus (Acts 18:7), and later in the house of Gaius, as the congregation grew in number (Rom 16:23). At Laodicea one congregation met in the house of Nympha (Col 4:15). In Philippi the early believers probably met in the house of Lydia (Acts 16:15). In Thessalonica the first converts probably met in the house of Jason (Acts 17:5). This was the way Jesus Christ commanded His disciples in Matthew 10:11-13 to find a place of rest during their travels, by staying in the homes of those who received their message. 4:16 “And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that you also read the one from Laodicea” (καὶ ὅταν ἀναγνωσθῇ παρʼ ὑμῖν ἡ ἐπιστολή, ποιήσατε ἵνα καὶ ἐν τῇ Λαοδικέων ἐκκλησίᾳ ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικείας ἵνα καὶ ὑμεῖς ἀναγνῶτε). In writing his epistles to the Church, Paul must have discerned that God was using him to establish the doctrines and conduct for the body of Christ. Each epistle was rich in divine revelation that benefited all believers, and not just the congregation to whom he was writing. Therefore, by the time Paul is writing his four Prison Epistles, he asks for the churches to circulate them. Having written to the churches of Galatia (A.D. 49), Thessalonica (A.D. 50-52), Corinth 206 (A.D. 53-55), and Rome (A.D. 55-56), Paul now perceives the important of the doctrinal messages that he wrote in these epistles under the inspiration of the Holy Spirit. Therefore, he writes to the Colossians, “And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.” (Col 4:16) Scholars suggest a number of views as to the origin of Paul’s epistle from Laodicea. It has been described as the Letter to the Laodiceans, the Epistle of Ephesians, and the Epistle to Philemon. This letter to the Laodiceans could be a letter that is no longer extant. However, a number of scholars do not believe that such an important letter that was intended to be circular could have been lost. Therefore, they suggest that could easily be referring to the encyclical epistle to the Ephesians, which was at that time being read in the city of Laodicea. It becomes clear that both the Ephesian and Colossian letters were intended for general circulation. The letter to the Ephesians would have naturally passed through Laodicea before making its way to Colossi. This would account for Paul’s words “read the epistle from Laodicea” rather than him saying “the epistle to Laodicea.” In addition, we do know that the theme of Colossians is the Lordship of Jesus Christ as head of the Church. It is very possible that Paul is referring to his recent epistle to the Colossians in Ephesians 3:3-4, which is a passage that briefly discusses the role of Jesus Christ in God the Father’s eternal plan of redemption. We do know that both epistles were sent to Asia at the same time by the same messengers. Paul’s statement saying, “when ye read,” implies that they are able to have it in their hands at the time of reading the Ephesian letter. It is possible that Ephesians 3:3-4 and Colossians 4:16 are referring to the sharing of these two epistles between their fellowship of churches in the region. Therefore, we would need to go to Colossians to get the full revelation of the riches of Christ Jesus. Finally, Goodspeed suggests that the epistle from Laodicea is referring to Paul’s letter to Philemon since he could have easily been a resident of Laodicea.143 However, few scholars take this view. I see no reason to doubt that Paul is referring to an epistle to the Laodiceans that is no longer extant. In fact, Paul refers to a number of epistles that he wrote to his churches outside of those contained in the New Testament (1 Cor 5:9, 2 Cor 2:4; 7:8-9; 10:10, 11, Eph 3:3-4, Phil 3:1, Col 4:16, 2 Thess 2:15; 3:17, 2 Pet 15-16). Unfortunately, these former letters are not extant for us today. Because of its Jewish heritage, the New Testament Church immediately incorporated the Old Testament Scriptures into its daily worship. However, these new believers quickly realized that some of the Old Testament teachings, such as the Law of Moses, needed to be interpreted in light of the New Covenant. We see this challenge taking place at the first council of Jerusalem in Acts 15:1-35 when the apostles addressed the issue of circumcision among the Gentile 143 Edgar J. Goodspeed, Introduction to the New Testament (Chicago, Illinois: University of Chicago Press, 1937), 102, 112. 207 converts. For this reason, apostolic authority became the rule for accepting the twenty-seven books of the New Testament, since these Twelve apostles had the divine authority to write at an equal level of inspiration with the books of the Old Testament. The Twelve apostles realized that they had been given the authority to reveal the new covenant with as high authority as they held the Jewish Old Testament. According to 2 Corinthians 3:1-11 they were appointed as ministers of this New Covenant. The major requirement for all the New Testament writings to be considered “divinely inspired Scripture” was apostolic authority. These twentyseven books had to have been either written by one of the twelve apostles, or either been imposed by these apostles upon the churches as an “instrument” of the Church, to be read and obeyed by all. When Paul tells the Colossians to read this letter and the Laodicean letter at their gatherings, he was essentially saying that his epistles were to be held on equal authority as the other Old Testament Scriptures that were also being read alongside these Pauline epistles. Thus, the fact that the Gospels and Paul’s epistles were read in gatherings alongside the Old Testament Scriptures elevated them to equal authority as other sacred Scripture because these epistles contained commandments that were to guide their Christian lives. In addition, Paul’s qualifications as a minister of the new covenant were elevated to a level higher than others due to the fact that God had given him the calling of writing much of the New Testament. Paul realized that his writings were on an equal level of authority as the Old Testament Scriptures. Therefore, Paul held the authority to speak on the level of authority that Christ Jesus spoke while on this earth. Note similar Scriptures that indicate how the New Testament writings became elevated by apostolic authority to become equal to the Old Testament Scriptures: 1 Corinthians 14:37, “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.” 2 Corinthians 3:6, “Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.” 1 Thessalonians 4:2, “For ye know what commandments we gave you by the Lord Jesus.” 1 Thessalonians 5:27, “I charge you by the Lord that this epistle be read unto all the holy brethren.” 2 Thessalonians 2:15, “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.” 1 Timothy 5:18, “For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.” 1 Peter 1:12, “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.” 2 Peter 3:16, “As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.” Revelation 1:3, “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the 208 time is at hand.” 4:17 “And say to Archippus, ‘Take heed to the ministry which you received in the Lord, that you fulfil it’” (καὶ εἴπατε Ἀρχίππῳ· Βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν κυρίῳ, ἵνα αὐτὴν πληροῖς). The Apostolic Constitutions, a collection of ecclesiastical law that is believed to have been compiled during the latter half of the fourth century, gives us a list of the earliest bishops. This ancient document states that there was a man by the name of “Archippus” who became the bishop of the church at Laodicea in Phrygia. “Now concerning those bishops which have been ordained in our lifetime, we let you know that they are these . . . Of Laodicea in Phrygia, Archippus.” (Constitutions of the Holy Apostles 7.4.46) (ANF 7) Some scholars suggest that Colossians 4:17 implies that Epaphras, who was pastor of the Colossian church, had left Archippus in charge during his absence. His name is mentioned only one other time Philemon 1:2, “And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house.” Paul refers to him as a “fellowsoldier” when writing to Philemon, thus implying some form of Christian service and sacrifice. Edgar J. Goodspeed uses the phrase “and say to Archippus” as a basis for concluding that Archippus was in the city of Laodicea, since the previous sentence reads, “And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.” He goes on to say that if Archippus was in Laodicea, so were Philemon and his wife Apphia. Goodspeed thus concludes contrary to popular belief that Philemon was a member of the church of Laodicea and not Colossi. However, his initial conclusion is weak and only speculation, since Paul could certainly write to the Colossians with a charge to one of its members adding in its closing remarks. For this is how most scholars interpret Colossians 4:17. Goodspeed then suggests that Paul’s charge to Archippus, “Take heed to the ministry which thou hast received in the Lord, that thou fulfil it,” is a charge related to Paul’s request to Philemon to receive back Onesimus. Since Archippus is able to influence this decision, Paul charges him to use this influence.144 This having been said, there is much more evidence that Philemon was a resident of Colossae and not of Laodicea. 4:18 “The salutation is by the hand of me Paul” (Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου). Paul wrote his salutations as a signature of authenticity (2 Thess 3:17) just like we place our signature today at the end of a document. He may have 144 Edgar J. Goodspeed, Introduction to the New Testament (Chicago, Illinois: University of Chicago Press, 1937), 112. 209 written entire epistles as indicated in Philemon 1:19. However, there are indications in six of his epistles that Paul used an amanuensis to write most of his letters (Rom 16:22, 1 Cor 16:21, Gal 6:11, Col 4:18, 2 Thess 3:17, Phlm 1:19). In fact, the apostle Peter used Silvanus as his amanuensis to write one of his epistles, as we read in 1 Peter 5:12, “By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.” 4:18 “Remember my bonds” (μνημονεύετέ μου τῶν δεσμῶν). In asking the Colossians to remember his bonds, he is asking for their prayers as he does in Ephesians 6:19-20, “And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.” 4:18 “Grace be with you” (ἡ χάρις μεθʼ ὑμῶν). In Colossians 4:18 the apostle Paul basically commends them into the hands of the Lord Jesus Christ, in much the same way that he did in Acts 14:23, “And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.” Acts 20:32, “And now, brethren, 1 Commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.” We find this statement at the end of all of Paul’s epistles, and it has a precedence in the Old Testament (Judge 6:12, Ruth 2:4, see also Luke 1:28). In a similar way that the early apostles were instructed by Jesus to let their peace come upon the home of their host (Matt 10:13), so did the apostle Paul open every one of his thirteen New Testament epistles with a blessing of God’s peace and grace upon his readers. Matthew 10:13 shows that you can bless a house by speaking God's peace upon it. This practice of speaking blessings upon God’s children may have its roots in the priestly blessing of Numbers 6:22-27, where God instructed Moses to have the priests speak a blessing upon the children of Israel. Paul now closes his epistle by restating the blessing with which he opened his epistle in Colossians 1:2. “Amen”. The use of the word “Amen” at the end of most books of the New Testament suggests that it was supplied later as a liturgical confession. In the Textus Receptus the word “Amen” is attached to the end of all thirteen of Paul’s epistles, as well as to the four Gospels, and to the General Epistles of Hebrews, 1-2 Peter, 1-2 John, and to the book of Revelation. However, because “Amen” is not supported in more ancient manuscripts many scholars believe that this word is a later liturgical addition. The closing declaration of “Amen” in the books of the New Testament is a Hebrew word that literally means “I believe,” and it is used by God’s people as throughout the Scriptures as a verbal affirmation of their faith in the truth of His Word. This declaration goes back to the Mosaic 210 Law when the Israelites were to declare “Amen” at the reading of God’s Laws its and judgments to affirm these truths over their lives (Num 5:22, Deut 27:15-26, 1 Chron 16:36, Neh 5:13; 8:6, Jer 28:6). The psalmists used this word to conclude a number of psalms (Pss 41:13; 72:19; 89:52; 106:48). The fact that this word was attached to the end of all the books of the New Testament except Acts, James, and 3 John suggests that this Jewish tradition of a congregation declaring “Amen” carried over into the New Testament Church. We have evidence for its use in 1 Corinthians 14:16, “Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?” In addition, the Pauline benedictions could have been used by the early churches with the added “Amen,” as suggested by his statement in 2 Corinthians 1:20, “For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.” This word has echoed throughout heaven for eternity past and the hosts of heaven as well as God’s children will shout “Amen” for eternity (Rev 5:14; 7:12; 19:4). 211 APPENDIX 1: CENTRAL IDEAS FOR SERMON PREPARATION “An exegetical outline displays a passage’s thought flow; a homiletical outline organizes a preacher’s explanation, development, application, and communication of a passage’s truths.”145 (Bryan Chapell) The introductory material of this bible commentary searches for the theological framework of the book in order to identify the author’s thought flow, allowing for more accurate exegesis of the biblical text. The following collection of central ideas of the text has come out of this research to aid the preacher in sermon preparation. The three-fold sets of central ideas in this collection attempt to identify the ideas the writer intended for his original readers (exegetical ideas), the enduring and timeless doctrinal statements that remains true throughout history (theological ideas), and the Gospel’s call towards men for a particular response to the text (homiletical ideas). As such, the following exegetical, theological, and homiletical ideas provide an outline that endeavours to shape the flow of thought of the biblical text into messages that can be clearly communicated to a modern audience. In this way, the preacher/teacher of this book of the Bible can lead his audience towards the intended destination of the author.146 These central ideas are an effort to understand what the author meant to say to his original recipients and to communicate this message to a modern audience. Study Notes on the Holy Scriptures defines ‘exegetical idea’ as the main idea of a block, a section, a subsection, or a pericope of the text within the theological framework of a book that best expresses what the writer intended for his original readers. Therefore, this idea is written using verbs in the past tense. For example, the exegetical idea of Matthew 1:1-2:12 says ‘The Old Testament Scriptures testify that Jesus Christ was predestined to be the Messiah, having fulfilled the Messianic prophecies concerning His humanity, deity, and Davidic kingship’. 145 Bryan Chapell, Christ-Centered Preaching – Redeeming the Expository Sermon (Grand Rapids: Baker Academic, 2005), 129. 146 The advantage of this three-fold approach to biblical studies has been recognized by the authors of Theologisch-homileticsches Bibelwerk: Die Heilige Schrift. Alten und Neuen Testaments mit Rücksicht auf das theologisch-homiletische Bedürfniss des pastoralen Umtes in Berbindung mit namhasten evangelischen Theologen (Bielefeld: Belhagen und Klasing, 1857-77), edited by Johann Peter Lange. This work was later translated into English as A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical with special reference to ministers and students in twenty-five volumes (Edinburgh: T & T. Clark, 1865-80) under the general editorship of Philip Schaff. The commentary notes in this series are divided into the same three categories: (1) exegetical and critical, (2) doctrinal and ethical, and (3) homiletical and practical. Later biblical commentary series can be grouped into three major categories: critical, devotional, and homiletical. These groups also reflect the exegetical-theological-homiletical approach used in Study Notes on the Holy Scriptures. 212 Study Notes on the Holy Scriptures defines ‘theological idea’ as the primary theme of a block, a section, a subsection, or a pericope of the text within the theological framework of a book that best reflects and supports its primary theme. The theological idea is an enduring and timeless, doctrinal statement that remains true throughout history. Therefore, this idea is written using verbs in the present perfect tense. This idea uses the evidence of the exegetical idea to reflect the primary theme of the book. For example, the theological idea of Matthew 1:1-2:12 says ‘Because He has proven to be both fully man and fully God, destined to reign as Lord over all (secondary theme), Jesus Christ is the Messiah and the Son of God (primary theme)’. Study Notes on the Holy Scriptures defines ‘homiletical idea’ as the imperative theme of a block, a section, a subsection, or a pericope of the text within the theological framework of a book that best reflects the required response of the reader. The homiletical idea reflects the Gospel’s call towards men for a particular response based upon the theological idea. This idea best expresses what the book means for today’s readers. Therefore, this idea is written using verbs in the present tense. For example, the homiletical idea of Matthew 1:1-2:12 says, ‘Because Jesus is the Son of God (primary theme), as testified through His predestined birth as the Messiah (secondary theme), the Gospel calls men to place their faith in Jesus Christ as both the Son of man and Son of God, destined to reign as Lord over all (imperative theme)’. This collection of central ideas provides a theme-based approach for crafting exegetical studies on a book into a cohesive, text-driven, expository sermon series with a clear destination for its hearers. This approach to the biblical text follows the book’s theological framework, which is the key to avoiding fragmentation. Crafting sermons around the book’s framework aids the expository preacher in the delivery of a sequence of connected sermons/teachings with a clearly defined destination for the hearers.147 A sermon series requires theological cohesion at its macro and micro-levels if the expository preacher is to take his congregation on the spiritual journey shaped from a book of the Bible. Each sermon of this spiritual journey should continually echo the book’s central theme within its theological framework throughout the series. A clear, central theme supported by secondary themes allows the congregation to follow the preacher’s messages as he leads them toward the spiritual transformation specific for that book. Therefore, an 147 Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture: The Application of Biblical Theology to Expository Preaching (Grand Rapids: William B. Eerdmans Publishing Co., 2000), xiv. Graeme Goldsworthy says, “In my experience the preaching of a series of sermons, say, from an epistle, easily leads the preacher to fragmentation. . . .” He says fragmentation disconnects Paul’s doctrinal message in the first part of the epistle from his practical message in the last part. 213 individual sermon text should hinge upon the central idea of its context, and this context should reflect the theological framework of the book itself.148 In addition, the preacher should design the sermon series within the Christocentric framework of the Scriptures themselves. Specifically, the book’s theological framework should support the central theme of the book itself, as well as the overarching theme of the major division of the Bible into which it is placed. Therefore, every sermon should reflect an aspect of the central theme of the book, and this central theme must fit properly within the theme of its major division in reflecting the overarching, Christocentric theme of the Holy Scriptures.149 In order to design a sermon series into this type of cohesive unity at all levels, the preacher needs a theological, or theme-based approach that effectively identifies the central ideas at the macro-level as well as micro-level of the book’s sermon pericopae.150 This approach allows the text-driven preacher to follow the book’s theological framework when preparing sermon outlines that reflect a clear and focused set of connected messages. He is able to develop a sermon series that clearly navigates through the biblical text and presents a clear destination for the congregation. This theme-based approach serves to bridge the gap between exegesis and homiletics by revealing a book’s theological framework. A book’s theological framework is the ‘bridge’ between exegesis and homiletics. The proposed theological framework of the epistle of Colossians reveals an outline that accommodates either a 5-sermon series as a brief survey of the book, or an exhaustive 18-sermon series addressing each pericope. The epistle of Colossians is rich enough in theological wealth to preach a more exhaustive sermon series by identifying the main points within these proposed pericopae, or the preacher/teacher can combine some of these pericopae to shorten the sermon series. With these options, the preacher can determine the length of the sermon series without compromising the focus of its journey toward the practical application of the pastor’s call to serve in the body of Christ to transform man’s lifestyle and conduct. With larger books of the Bible, the preacher may need to 148 For this reason, homileticians recommend reading the entire book numerous times in several versions in preparation for exegesis of its individual passages. 149 Jerry Vines and Jim Shaddix, Power in the Pulpit (Chicago: Moody Press, 1999), 57. Jerry Vines and Jim Shaddix echo the view of modern, conservative biblical hermeneutics by saying, “From beginning to end, the Bible has one overarching theme: the redemption of God’s creation.” 150 Bryan Chapell, Christ-Centered Preaching—Redeeming the Expository Sermon, 2nd edition (Grand Rapids: Baker Academic, 2005), 16. Bryan Chapell discusses the need for preachers to find a place for each passage of Scripture in “the historical sweep of God’s redemptive plan.” He believes a preacher will find more success in preaching sermons as he discovers the redemptive message of Scriptures at both the micro and macro-levels. 214 break this lengthy series into blocks by returning to the book after scheduled sermons on other books or topics.151 Here is the collection of central ideas of the text for the epistle of Colossians: The Salutation (Greeting)152 (Colossians 1:1-2) Sermon 1 (Colossians 1:1-2). Here are proposed statements expressing the central ideas of the salutation/greeting in Colossians 1:1-2 emphasizing the establishment of the doctrines of the New Testament Church: Exegetical Idea – The apostle Paul was set apart to establish the doctrines of the New Testament Church in order to equip believers for divine service. Theological Idea – Because the apostle Paul was set apart to establish the doctrines of the New Testament Church in order to equip believers for divine service, God has established the doctrines laid down in the Church epistles in order to equip believers for divine service. Homiletical Idea – Because God has established the doctrines laid down in the Church epistles in order to equip believers for divine service, the doctrines laid down in the Church epistles equip believers for divine service. Introduction: The Preeminence of Christ over the Colossians (Colossians 1:3-11) Survey 1 (Sermons 2-3) (Colossians 1:3-11). Here are proposed statements expressing the central ideas of the introduction in Colossians 1:3-11 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church: Exegetical Idea – The apostle Paul declared the preeminence of Jesus Christ over the church in Colossi and prayed for them to walk worthy of His Lordship over them. Theological Idea – Because the apostle Paul declared the preeminence of Jesus Christ over the church in Colossi and prayed for them to walk worthy of His Lordship over them, God has placed Jesus Christ as Head of the Church and has desired believers to walk worthy of His Lordship over them. 151 Chapell echoes the popular view that the average preacher should limit a sermon series to a maximum of a few months. However, it is possible to break a lengthy series into blocks so that they are not delivered in sequence, but rather spread out over an extended period of time. See ChristCentered Preaching, 66. 152 The salutations of the New Testament epistles provide a great place to do a book introduction for a sermon or teaching series. 215 Homiletical Idea – Because God has placed Jesus Christ as Head of the Church and has desired believers to walk worthy of His Lordship over them, Jesus Christ is Head over the New Testament Church, and we are called to walk worthy of His Lordship over us. Sermon 2 (Colossian 1:3-8). Here are proposed statements expressing the central ideas of the introduction in Colossians 1:3-8 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church: Exegetical Idea – The apostle Paul declared the preeminence of Jesus Christ over the church in Colossi. Theological Idea – Because the apostle Paul declared the preeminence of Jesus Christ over the church in Colossi, God has placed Jesus Christ as Head of the Church. Homiletical Idea – Because God has placed Jesus Christ as Head of the Church, Jesus Christ is Head over the New Testament Church. Sermon 3 (Colossian 1:9-11). Here are proposed statements expressing the central ideas of the introduction in Colossians 1:9-11 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church: Exegetical Idea – The apostle Paul prayed for the church in Colossi to walk worthy of His Lordship over them. Theological Idea – Because the apostle Paul prayed for the church in Colossi to walk worthy of His Lordship over them, God has desired believers to walk worthy of His Lordship over them. Homiletical Idea – Because God has desired believers to walk worthy of His Lordship over them, we are called to walk worthy of the Lordship of Jesus Christ over us. Doctrinal Application: The Preeminence of Christ in Christian Doctrine (Colossians 1:12-29) Survey 2 (Sermons 4-6) (Colossians 1:12-29). Here are proposed statements expressing the central ideas of the doctrinal application in Colossians 1:12-29 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church: 216 Exegetical Idea – The apostle Paul explained to the Colossians the roles of God the Father, Jesus the Son, and the Holy Spirit in man’s redemption through the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained to the Colossians the roles of God the Father, Jesus the Son, and the Holy Spirit in man’s redemption through the preeminence of Jesus Christ over the Church, God the Father, Jesus the Son, and the Holy Spirit have played a role in man’s redemption through the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God the Father, Jesus the Son, and the Holy Spirit have played a role in man’s redemption through the preeminence of Jesus Christ over the Church, God the Father, Jesus the Son, and the Holy Spirit play a role in our redemption through the preeminence of Jesus Christ over the Church. Sermon 4 (Colossian 1:12-18). Here are proposed statements expressing the central ideas of the doctrinal application in Colossians 1:12-18 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church, and specifically, the role of God the Father in Christ’s preeminence: Exegetical Idea – The apostle Paul explained to the Colossians the role of God the Father in qualifying us to be redeemed through His blood and placing Jesus Christ as Head over the Church. Theological Idea – Because the apostle Paul explained to the Colossians the role of God the Father in qualifying us to be redeemed through His blood and placing Jesus Christ as Head over the Church, God the Father has qualified us to be redeemed through His blood and has placed Jesus Christ as Head over the Church. Homiletical Idea – Because God the Father has qualified us to be redeemed through His blood and has placed Jesus Christ as Head over the Church, God the Father qualifies us to be redeemed through His blood and places Jesus Christ as Head over us the Church. Sermon 5 (Colossians 1:19-23). Here are proposed statements expressing the central ideas of the doctrinal application in Colossians 1:19-23 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church, and specifically, the role of Jesus Christ in establishing His preeminence: 217 Exegetical Idea – The apostle Paul explained to the Colossians the role of Jesus the Son in their redemption by reconciling all things to Himself through the blood of His Cross. Theological Idea – Because the apostle Paul explained to the Colossians the role of Jesus the Son in their redemption by reconciling all things to Himself through the blood of His Cross, Jesus the Son has reconciled all things to Himself through the blood of His Cross for man’s redemption. Homiletical Idea – Because Jesus the Son has reconciled all things to Himself through the blood of His Cross for man’s redemption, we are redeemed through the blood of the Cross of Jesus Christ by which all things are reconciled to Him. Sermon 6 (Colossians 1:24-29). Here are proposed statements expressing the central ideas of the doctrinal application in Colossians 1:24-29 emphasizing Church doctrine, namely, the preeminence of Jesus Christ over the Church, and specifically, the role of the Holy Spirit in Christ’s preeminence: Exegetical Idea – The apostle Paul explained to the Colossians the role of the Holy Spirit in man’s redemption through Christ the Lord dwelling in us, the Church’s hope of glory. Theological Idea – Because the apostle Paul explained to the Colossians the role of the Holy Spirit in man’s redemption through Christ the Lord dwelling in us, the Church’s hope of glory, the Holy Spirit has provided redemption for mankind through Christ the Lord dwelling in us, the Church’s hope of glory. Homiletical Idea – Because the Holy Spirit has provided redemption for mankind through Christ the Lord dwelling in us, the Church’s hope of glory, the Holy Spirit provides redemption for us through Christ the Lord dwelling in us, our hope of glory. Practical Application: The Preeminence of Christ in Christian Living (Colossians 2:1-4:6) Surveys 3-5 (Sermons 7-17) (Colossians 2:1-4:6). Here are proposed statements expressing the central ideas of the practical application in Colossians 2:1-4:6 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence: 218 Exegetical Idea – The apostle Paul explained the role of the church in Colossi in conducting their personal lives in light of the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the role of the church in Colossi in conducting their personal lives in light of the preeminence of Jesus Christ over the Church, God has called believers to walk worthy of the Lord in light of the preeminence of Jesus Christ over the Church, which is His body. Homiletical Idea – Because God has called believers to walk worthy of the Lord in light of the preeminence of Jesus Christ over the Church, which is His body, we are called to walk worthy of the Lord in light of the preeminence of Jesus Christ over us His body. His Preeminence in our Hearts: Spiritual Transformation (Colossians 2:1-23) Survey 3 (Sermons 7-9) (Colossian 2:1-23). Here are proposed statements expressing the central ideas of the practical application in Colossians 2:1-23 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through spiritual transformation of the heart: Exegetical Idea – The apostle Paul exhorted the Colossians to remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Theological Idea – Because the apostle Paul exhorted the Colossians to remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions, God has called believers to walk remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Homiletical Idea – Because God has called believers to walk remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions, we are called to walk remain steadfast in their hearts through faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Sermon 7 (Colossians 2:1-7). Here are proposed statements expressing the central ideas of the practical application in Colossians 2:1-7 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through spiritual transformation of the heart: 219 Exegetical Idea – The apostle Paul exhorted the Colossians to remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge. Theological Idea – Because the apostle Paul exhorted the Colossians to remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge, God has called believers to walk remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge. Homiletical Idea – Because God has called believers to walk remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge, we are called to walk remain steadfast in their hearts through faith in Christ Jesus in order to receive the hidden treasures of His wisdom and knowledge. Sermon 8 (Colossians 2:8-15). Here are proposed statements expressing the central ideas of the practical application in Colossians 2:8-15 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through spiritual transformation of the heart: Exegetical Idea – The apostle Paul explained to the Colossians how they were complete in Christ through their redemption because the fullness of God dwells in Jesus. Theological Idea – Because the apostle Paul explained to the Colossians how they were complete in Christ through their redemption because the fullness of God dwells in Jesus, the Church has been made complete in Christ through her redemption because the fullness of God dwells in Jesus. Homiletical Idea – Because the Church has been made complete in Christ through her redemption because the fullness of God dwells in Jesus, we are complete in Christ through our redemption because the fullness of God dwells in Jesus. Sermon 9 (Colossians 2:16-23). Here are proposed statements expressing the central ideas of the practical application in Colossians 2:16-23 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through spiritual transformation of the heart: 220 Exegetical Idea – The apostle Paul exhorted the Colossians to hold fast to their faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Theological Idea – Because the apostle Paul exhorted the Colossians to hold fast to their faith in Christ Jesus while rejecting men’s vain philosophies and traditions, God has called believers to hold fast to their faith in Christ Jesus while rejecting men’s vain philosophies and traditions. Homiletical Idea – Because God has called believers to hold fast to their faith in Christ Jesus while rejecting men’s vain philosophies and traditions, we are called to hold fast to our faith in Christ Jesus while rejecting men’s vain philosophies and traditions. His Preeminence in our Minds: Mental Transformation (Colossians 3:1-17) Survey 4 (Sermons 10-12) (Colossians 3:1-17). Here are proposed statements expressing the central ideas of the practical application in Colossians 3:1-17 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through mental transformation of the mind: Exegetical Idea – The apostle Paul exhorted the Colossians to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus. Theological Idea – Because the apostle Paul exhorted the Colossians to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus, God has called believers to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus. Homiletical Idea – Because God has called believers to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus, we are called to set our minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus. Sermon 10 (Colossians 3:1-4). Here are proposed statements expressing the central ideas of the practical application in Colossians 3:1-4 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the 221 Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through mental transformation of the mind: Exegetical Idea – The apostle Paul exhorted the Colossians to set their minds on things above in light of our life being hid in Christ Jesus. Theological Idea – Because the apostle Paul exhorted the Colossians to set their minds on things above in light of our life being hid in Christ Jesus, God has called believers to set their minds on things above in light of our life being hid in Christ Jesus. Homiletical Idea – Because God has called believers to set their minds on things above in order to lay aside the old man and put on the new man created in Christ Jesus, we are called to set our minds on things above in light of our life being hid in Christ Jesus. Sermon 11 (Colossians 3:5-11). Here are proposed statements expressing the central ideas of the practical application in Colossians 3:5-11 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through mental transformation of the mind: Exegetical Idea – The apostle Paul exhorted the Colossians to lay aside the old man with its fleshly lusts by putting him to death. Theological Idea – Because the apostle Paul exhorted the Colossians to lay aside the old man with its fleshly lusts by putting him to death, God has called believers to lay aside the old man with its fleshly lusts by putting him to death. Homiletical Idea – Because God has called believers to lay aside the old man with its fleshly lusts by putting him to death, we are called to lay aside the old man with its fleshly lusts by putting him to death. Sermon 12 (Colossians 3:12-17). Here are proposed statements expressing the central ideas of the practical application in Colossians 3:12-17 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through mental transformation of the mind: Exegetical Idea – The apostle Paul exhorted the Colossians to put on the new man by walking in love through God’s Word dwelling in them richly. 222 Theological Idea – Because the apostle Paul exhorted the Colossians to put on the new man by walking in love through God’s Word dwelling in them richly, God has called believers to put on the new man by walking in love through God’s Word dwelling in them richly. Homiletical Idea – Because God has called believers to put on the new man by walking in love through God’s Word dwelling in them richly, we are called to put on the new man by walking in love through God’s Word dwelling in us richly. His Preeminence in Our Conduct: Physical Transformation (Colossians 3:18-4:6) Survey 5 (Sermons 13-17) (Colossians 3:18-4:6). Here are proposed statements expressing the central ideas of the practical application in Colossians 3:18-4:6 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct: Exegetical Idea – The apostle Paul explained the various roles of the believers in Colossi in conducting their personal lives in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the various roles of the believers in Colossi in conducting their personal lives in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their lives in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their lives in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our lives in submission to the preeminence of Jesus Christ over the Church. Sermons 13-15 (Colossians 3:18-4:1). Here are proposed statements expressing the central ideas of the practical application in Colossians 3:18-4:1 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct: 223 Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their domestic lives in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their domestic lives in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their domestic lives in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their domestic lives in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our domestic lives in submission to the preeminence of Jesus Christ over the Church. Sermon 13 (Colossians 3:18-19). Here are proposed statements expressing the central ideas of the practical application in Colossians 3:18-19 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct, namely, the believer’s domestic duties at home in learning to submit to one another: Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their duties in marriage in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their duties in marriage in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their duties in marriage in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their t duties in marriage in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our duties in marriage in submission to the preeminence of Jesus Christ over the Church. Sermon 14 (Colossians 3:20-21). Here are proposed statements expressing the central ideas of the practical application in Colossians 3:20-21 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct, namely, the believer’s domestic duties at home in learning to submit to one another: 224 Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their duties in parenting in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their duties in parenting in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their duties in parenting in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their duties in parenting in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our duties in parenting in submission to the preeminence of Jesus Christ over the Church. Sermon 15 (Colossians 3:22-4:1). Here are proposed statements expressing the central ideas of the practical application in Colossians 3:22-4:1 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct, namely, the believer’s duties in the workplace in learning to submit to one another: Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their duties in the workplace in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their duties in the workplace in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their duties in the workplace in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their duties in the workplace in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our duties in the workplace in submission to the preeminence of Jesus Christ over the Church. Sermon 16 (Colossians 4:2-4). Here are proposed statements expressing the central ideas of the practical application in Colossians 4:2-4 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in 225 submission to His preeminence through a physical transformation of our conduct, namely, the believer’s devotional duties: Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their religious/devotional duties in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their religious/devotional duties in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their religious/devotional in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their religious/devotional duties in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our religious/devotional duties in submission to the preeminence of Jesus Christ over the Church. Sermon 17 (Colossians 4:5-6). Here are proposed statements expressing the central ideas of the practical application in Colossians 4:5-6 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s practical exhortations of how to live in submission to His preeminence through a physical transformation of our conduct, namely, the believer’s social duties: Exegetical Idea – The apostle Paul explained the roles of the believers in Colossi in conducting their social duties in submission to the preeminence of Jesus Christ over the Church. Theological Idea – Because the apostle Paul explained the roles of the believers in Colossi in conducting their social duties in submission to the preeminence of Jesus Christ over the Church, God has called believers to conduct their social duties in submission to the preeminence of Jesus Christ over the Church. Homiletical Idea – Because God has called believers to conduct their social duties in submission to the preeminence of Jesus Christ over the Church, we are called to conduct our social duties in submission to the preeminence of Jesus Christ over the Church. Final Salutation (Colossians 4:7-18) 226 Sermon 18 (Colossians 4:7-18). Here are proposed statements expressing the central ideas of the conclusion in Colossians 4:7-18 emphasizing church doctrine and duties, namely, the preeminence of Jesus Christ over the Church, and specifically, Paul’s desire to make known his affairs to the Colossians and to comfort their hearts: Exegetical Idea – The apostle Paul prepared to send Tychicus to the Colossians and blessed them with a closing benediction. Theological Idea – Because the apostle Paul prepared to send Tychicus to the Colossians and blessed them with a closing benediction, God the Father has made known His will to the Church, comforting believers, and blessing them as they fulfill His plan of redemption for mankind. Homiletical Idea – Because God the Father has made known His will to the Church, comforting believers, and blessing them as they fulfill His plan of redemption for mankind, God the Father makes known His will to us, comforting us, and blessing us as we fulfill His plan of redemption for mankind. 227 Leviticus—Divine Service Numbers—Perseverance: Persecutions Ruth – Predestination of the Davidic Lineage Israel’s Monarchy The Acts of God (Rom 15:1, 1 Cor 6, 11) 1 Samuel – Calling of the Davidic Lineage 2 Samuel – Justification of the Davidic Lineage 1-2 Kings – Doctrine of the Kingdom & Redemption in Davidic Lineage 1-2 Chronicles – Divine Service of Israel & Redemption in Davidic Lineage Ezra – Perseverance of Israel (Persecution) Nehemiah – Perseverance of the Israel (False Doctrine) Esther – Glorification of the Davidic Lineage Poetry of Israel The Heart of God Proverbs – The Mind Job – Our Example Ecclesiastes – The Body Lamentations – Our Example Canticles – The Heart Psalms – Our Example Israel’s Redemption Daniel The Times of the Gentiles Prophecy of Israel The Mind of God (1 Pet 1:1011) Serve the Lord with all thine heart, mind, and strength (Deut 6:4-6) God’s Plan of Redemption for the Nation of Israel Joshua-Judges—Israel’ s Glorification (Rest) & Failure Isaiah Jesus Role Jeremiah – The Father’ s Role Ezekiel– The Spirit’ s Role Hosea, Amos, Jonah, Micah Nahum, Zephaniah, Obadiah, Habakkuk Haggai, Zechariah, Malachi, Joel APPENDIX 2: THEMATIC SCHEME OF THE OLD TESTAMENT153 Israel’s Theocracy Exodus—Deliverance (Justification) & Doctrine Deuteronomy—Perseverance: False Doctrines Foreknowledge of God the Father 228 153 For a complete discussion on how this thematic chart has been developed in Appendices 2 and 3, please refer to Gary H. Everett, Introduction to the Holy Scriptures, 2022 [on-line]; accessed 14 May 2023; available from https://www.academia.edu/17082883/Introduction_to_the_Holy_ Scriptures_2022_edition_; Internet, 31-127. Gen 1:1-2:3—Predestination (The Creation Story) Gen 2-11—The Calling of the Seventy Nations Gen 12-50—The Calling of Israel as a Nation Mark - Testimony of Christ’ s Miracles Luke – Testimony of John the Baptist & Others John - Testimony of Jesus as the Son of God Romans - Justification thru God the Father (Rom. 8:28-30) Justification thru Jesus Christ Sanctification by the Holy Spirit Ephesians – His Role Philippians - Our Role Colossians – His Role Galatians – Our Role 1-2 Thessalonians His Role 1-2 Corinthians – Our Role Pastoral Epistles: Church Order & Discipline The Role of the Apostle to Establish the Church 1 Timothy – Role of the Prophet General Epistles Perseverance in the Faith Sanctification by the Holy Spirit – The New Testament Epistles Justification in Jesus Christ 229 Foreknowledge of God the Father Church Epistles - Doctrine Foreknowledge of God the Father Hebrew: High Priesthood of Jesus - Spirit Persecution from Without False Doctrines from Within Glorification of Church 2 Timothy – Role of the Evangelist Titus – Role of the Teacher Philemon - Role of the Pastor James: Sanctification by Holy Spirit - Body 1 Peter: The Father’ s Election – The Mind 2 Peter: The Father’ s Election – The Mind 1-2-3 John: Jesus as Advocate – The Spirit Jude: Sanctification by Holy Spirit - Body The Book of Revelation APPENDIX 3: THEMATIC SCHEME OF THE NEW TESTAMENT Book of Acts Testimony of the Apostles Matthew – Testimony of Scripture BIBLIOGRAPHY Bible Commentaries Barnes, Albert. Notes, Explanatory and Practical, on the Epistles of Paul to the Ephesians, Philippians, and Colossians. New York: Harper & Brothers, Publishers, 1855. Barnes, Albert. Notes, Explanatory and Practical on the Epistles of Paul to the Thessalonians, to Timothy, to Titus, and to Philemon. New York: Harper & Brothers, 1849. Barnes, Albert. Notes Explanatory and Practical, on the Gospels, 2 vols. New York: Harper and Brothers, 1852-53. Best, Ernest. The First and Second Epistles to the Thessalonians. In Black’s New Testament Commentary. Eds. Henry Chadwick and Morna D. Hooker. London: Continuum, 1986. Logos. Fanning, Buist M. Revelation. In Zondervan Exegetical Commentary on the New Testament. Ed. Clinton E. Arnold. Grand Rapids, MI: Zondervan Academic, 2000. Logos. Clarke, Adam. The Holy Bible, Containing the Old and New Testaments: The New Testament, 2 vols. London: Thomas Tegg and Son, 1836. Denney, James. The Epistles to the Thessalonians. In The Expositor’s Bible. Eds. William R. Nicoll and Oscar L. Joseph. New York: Hodder and Stoughton, n.d. Exell, Joseph S., ed. Philippians-Colossians. In The Biblical Illustrator. New York; Chicago; Toronto: Fleming H. Revell Company, 1905. Finlay, George G. Colossians. In The Pulpit Commentary, eds. H. D. M. Spence and Joseph Exell. New York; Toronto: Funk & Wagnalls Company, n.d. Gill, John. An Exposition of the New Testament, 3 vols. Philadelphia, Pennsylvania: William W. Woodward, 1811. 230 Grotius, Hugo. Annotationes in Epistolam Ad Philemonem. In Hugonis Grotii Annotationes in Novem Testamentum, vol. 7. Groningae: W. Zuidema. Henry, Matthew. Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume. Peabody: Hendrickson, 1994. Logos. Huey, Jr., F. B. Jeremiah, Lamentations. In The New American Commentary, vol. 16. Nashville: Broadman and Holman Publishers, 1993. Hughes, R. Kent. Ephesians: The Mystery of the Body of Christ. In Preaching the Word. Wheaton, Illinois: Crossway Books, 1990. Jamieson, Robert, A. R. Fausset, and David Brown. The Portable Commentary: A Commentary, Critical and Explanatory, on the Old and New Testaments, 2 vols. Glasgow: William Collins, 1863. Jobes, Karen H. 1, 2, & 3 John. In The Zondervan Exegetical Commentary on the New Testament. Ed. Clinton E. Arnold. Grand Rapids, MI: Zondervan, 2012. Logos. Jobes, Karen H. 1 Peter. In Baker Exegetical Commentary on the New Testament. Eds. Robert W. Yarbrough and Robert H. Stein. Grand Rapids, Michigan: Baker Academic, 2005. Logos. John Chrysostom. Homilies of S. John Chrysostom, Archbishop of Constantinople, on the Epistle of S. Paul the Apostle to the Ephesians. In A Library of Fathers of the Holy Catholic Church, Anterior to the Division of the East and the West, vol. 5. Oxford: John Henry Parker, 1840. John Chrysostom. Homilies of S. John Chrysostom, Archbishop of Constantinople, on the Epistle of S. Paul the Apostle to the Romans. In A Library of Fathers of the Holy Catholic Church, Anterior to the Division of the East and the West, vol. 7. Oxford: John Henry Parker, 1841. Lange, Johann P., ed. Theologisch-homileticsches Bibelwerk: Die Heilige Schrift. Alten und Neuen Testaments mit Rücksicht auf das theologischhomiletische Bedürfniss des pastoralen Umtes in Berbindung mit namhasten evangelischen Theologen.Bielefeld: Belhagen und Klasing, 1857-77. Lange, John P. A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical with special reference to ministers and students. Ed. Philip Schaff. Edinburgh: T & T. Clark, 1865-80. 231 Lea, Thomas D., and Hayne P. Griffin, Jr. 1, 2 Timothy, Titus. In The New American Commentary, vol. 34. Ed. David S. Dockery. Nashville: Broadman & Holman Publishers, 1992. Logos. MacDonald, William. Believer’s Bible Commentary. Ed. Arthur Farstad. Nashville, TN: Thomas Nelson Pub., 1995. Logos. Maclaren, Alexander. Colossians and Philemon. In The Expositor’s Bible. Ed. William R. Nicoll. London: Hodder & Stoughton, 1902. MacKnight, James. A New Literal Translation From the Original Greek, of all the Apostolical Epistles, with a Commentary, and Notes, Philological, Critical, Explanatory, and Practical, vol. 3, fourth edition. London: Longman, Hurst, Rees, and Orme; T. Hamilton, Paternoster Row; R. Ogle; J. Ogle; M. Ogle, 1809. Marshall, I. Howard. A Critical and Exegetical Commentary on the Pastoral Epistles. In The International Critical Commentary on the Holy Scriptures of the Old and New Testaments. Eds. J. A. Emerton, C. E. B. Cranfield, and G. N. Stanton. London; New York: T. & T. Clark International, 1999. McGee, J. Vernon. Thru the Bible With J. Vernon McGee, 5 vols. Nashville: Thomas Nelson Pub., 1998. Logos. Metzger, Bruce M., David A. Hubbard, and Glenn W. Barker, eds. Word Biblical Commentary. Dallas, Texas: Word Incorporated, 1989-2007. Meyer, Heinrich A. W. Critical and Exegetical Hand-book to the Epistles to the Philippians and Colossians, and to Philemon. Trans. John C. Moore and William P. Dickson. In Critical and Exegetical Hand-book to the New Testament. Ed. Heinrich A. W. Meyer. New York: Funk and Wagnalls, 1885. Pfeiffer, Charles and Everett F. Harrison, eds. The Wycliffe Bible Commentary. Chicago: Moody Press, c1962. Poole, Matthew. Annotations upon the Holy Bible, 3 vols. New York: Robert Carter and Brothers, 1852. Radmacher, Earl D., Ronald B. Allen, and H. Wayne House, eds. Nelson’s New Illustrated Bible Commentary. Nashville, Thomas Nelson Publishers, 1999. Logos. 232 Roustio, Edward R. The Epistle to the Colossians. In The KJV Bible Commentary, eds. Edward E. Hindson and Woodrow M. Kroll. Nashville: Thomas Nelson Pub., 1994. Logos. Simeon, Charles. Horae Homileticae: or Discourses, 21 vols. London: Holdsworth and Ball, 1833. Vaughan, Curtis. Colossians. In The Expositor’s Bible Commentary, vol. 11. Eds. Frank E. Gaebelien and J. D. Douglas. Grand Rapids, MI: Zondervan Pub. House, 1978. Watts, John D. W. Isaiah 1–33. In Word Biblical Commentary, vol. 24. Eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker. Dallas: Word, Incorporated, 1985. Logos. Wood, A. Skevington. Ephesians. In The Expositor’s Bible Commentary, vol. 11. Eds. Frank E. Gaebelien, and J. D. Douglas. Grand Rapids, MI: Zondervan Pub. House, 1978. Reference Books Aland, Kurt, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen Wikgren, eds. The Greek New Testament, Fourth Revised Edition (with Morphology). Deutsche Bibelgesellschaft, 1993, 2006. Logos. Alexander, Patrick H., John F. Kutsko, James D. Ernest, Shirley Decker-Lucke, and David L. Petersen, eds. The SBL Handbook of Style for Ancient Near Eastern, Biblical, and Early Christian Studies. Peabody, Mass: Hendrickson Publishers, Inc., 1999. Badger, George Percy. The Nestorians and their Rituals, vol. 2. London: Joseph Masters, 1852. Berkhof, Louis. Introduction to the New Testament. Grand Rapids, Michigan: Eerdmans-Sevensma Co., 1915. Blomberg, Craig L. The Historical Reliability of the Gospels, 2nd ed. Downers Grove, Ill: InterVarsity Press, 2007. Booth, Wayne C., Gregory G. Colomb, and Joseph M. Williams. The Craft of Research. Chicago: The University of Chicago Press, 2003. Bostock, John, and H. T. Riley, trans. The Natural History of Pliny, 6 vols. In Bohn’s Classical Library. London: Henry G. Bohn, 1855. 233 Broadus, John A. On the Preparation and Delivery of Sermons, 4th ed. Rev. Vernon L. Stanfield. 1870. Revision, New York: Harper & Row, 1979. Burkitt, F. Crawford. The Gospel History and Its Transmission. Edinburgh: T. & T. Clark, 1907. Chapell, Bryan. Christ-Centered Preaching – Redeeming the Expository Sermon. Grand Rapids: Baker Academic, 2005. Charles, R. H., trans. The Apocrypha and Pseudepigrapha of the Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books, 2 vols. Oxford: Clarendon Press, 1913. The Chicago Manual of Style, 15th edition. Chicago: The University of Chicago Press, 1982, 1993, 2003. Clines, David J. A. The Theme of the Pentateuch, second edition. Sheffield, England: Sheffield Academic Press Ltd., 2001. Codex Alexandrinus: Novum Testamentum Grae. Ed. C. G. Woide and B. H. Cowper. London: David Nutt, 1860. The Codex Alexandrinus in Reduced Photographic Facsimile: New Testament and Clementine Epistles. Ed. The Trustees of the British Museum. London: Longman and Company, 1909. Comfort Philip W., and David P. Barrett, eds. The Text of the Earliest New Testament Greek Manuscripts. Wheaton, Illinois: Tyndale House Publishers, Inc., c1999, 2001. Logos. Cooper, Ashley, Spelman, Smith, Fielding, et al., trans. The Whole Works of Xenophon. Philadelphia, PA: Thomas Wardle, 1845. Cunningham, Loren. Making Jesus Lord: The Dynamic Power of Laying Down Your Rights. Seattle Washington: YWAM Publishing, 1988. Digby, John, trans. Quintus Curtius His History of the Wars of Alexander, 2 vols. London: A. Millar, 1747. Easton, Matthew George. Illustrated Bible Dictionary and Treasury of Biblical History, Biography, Geography, Doctrine, and Literature. New York: Harper & Brothers, Publishers, 1893. 234 Dana, H. E., and Julius R. Mantey, A Manual Grammar of the Greek New Testament. Toronto, Canada: The MacMillan Company, 1955. David Noel Freedman, ed., The Anchor Bible Dictionary, 6 vols. New York: Doubleday, 1992. Logos. Gibson, Margaret Dunlop. Ed. and trans. The Commentaries of Isho’dad of Merv Bishop of Hadatha (c. 850 A.D.) in Syriac and English. In Horae Semiticae, vol. 5. Cambridge: The University Press, 1911. Godley, A. D., trans. Herodotus, vol. III. In The Loeb Classical Library. Eds. T. E. Page, E. Capps, and W. H. D. Rouse. London: William Heinemann, 1938. Goldsworthy, Graeme. Preaching the Whole Bible as Christian Scripture: The Application of Biblical Theology to Expository Preaching. Eerdmans: Michigan, 2000. Goodspeed, Edgar J. Introduction to the New Testament. Chicago, Illinois: University of Chicago Press, 1937. Goodwin, William W. Plutarch’s Essays and Miscellanies, vol. 3. Boston: Little, Brown and Company, 1911. Grassmick, John D. “Epistolary Genre.” In Interpreting the New Testament Text. Eds. Darrell L. Bock and Buist M. Fanning. Wheaton, Illinois: Crossway Books, 2006. Gundry, Robert H. A Survey of the New Testament. Grand Rapids, Michigan: Zondervan Publishing House, 1981. Gunkel, Hermann. The Psalms: A Form-Critical Introduction. Trans. Thomas M. Horner. In Biblical Series, vol. 19. Ed. John Reumann. Philadelphia, Pennsylvania: Fortress Press, 1967. Guthrie, Donald. New Testament Introduction. Downers Grover, Illinois: Intervarsity Press, 1990. Hagin, Kenneth. Following God’s Plan For Your Life. Tulsa, Oklahoma: Faith Library Publications, c1993, 1994. Hagin, Kenneth E. He Gave Gifts unto Men: A Biblical Perspective of Apostles, Prophets, and Pastors. Tulsa, OK: Faith Library Publications, c1992, 1993. Hagin, Kenneth. How You Can Be Led By the Spirit of God. Tulsa, Oklahoma: Faith Library Publications, c1986, 1997. 235 Hagin, Kenneth. The Human Spirit. Tulsa, Oklahoma: Faith Library Publications, c1985. Hagin, Kenneth. Man on Three Dimensions. Tulsa, Oklahoma: Faith Library Publications, c1973, 1985. Hagin, Kenneth. Plans Purposes and Pursuits. Tulsa, Oklahoma: Faith Library Publications, c1988, 1993. Hagner, Donald Alfred. The Use of the Old and New Testaments in Clement of Rome. Leiden, Netherlands: E. J. Brill, 1973. Hansen, G. Walter. The Letter to the Philippians. In The Pillar New Testament Commentary. Ed. D. A. Carson. Grand Rapids, MI; Nottingham, England: William B. Eerdmans Publishing Company, 2009. Logos. Harrison, Everett F. Introduction to the New Testament. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1971. Hastings, James, ed. A Dictionary of the Bible, 5 vols. New York: Charles Scribner’s Sons, 1901. Hayes, John H. and Carl A. Halloday, Biblical Exegesis: A Beginner’s Handbook, revised edition. Louisville, Kentucky: Westminster John Knox Press, 1987. The Holy Bible: A Facsimile in a reduced size of the Authorized Version published in the year 1611. Ed. Alfred William Pollard. Oxford: The University Press, 1911. House, Paul R. “The Rise and Current Status of Literary Criticism of the Old Testament.” In Beyond Form Criticism: Essays in Old Testament Literary Criticism. Ed. Paul R. House. In Sources for Biblical and Theological Study, vol. 2. Winona Lake, IN: Eisenbrauns, 1992. Hülsen, Christian. The Roman Forum: Its History and Its Monuments. Trans. Jesse Benedict Carter. New York: G. E. Stechert & Co., 1906. Jones, Horace Leonard, trans. The Geography of Strabo, 8 vols. In The Loeb Classical Library. Eds. T. E. Page, E. Capps, and W. H. D. Rouse. London: William Heinemann, 1928-61. Broadus, John A. On the Preparation and Delivery of Sermons, 4th ed. Rev. Vernon L. Stanfield. 1870. Revision, New York: Harper & Row, 1979. 236 Kaiser, Walter C., Jr. Preaching and Teaching from the Old Testament: A Guide for the Church. Grand Rapids, Michigan: Baker Academic, 2003. Logos. Kösenberger, Andreas J. Excellence: The Character of God and the Pursuit of Scholarly Virtue. Wheaton, Illinois: Crossway, 2011. Knox, John. Philemon Among the Letters of Paul: A New View of its Place and Importance. Chicago; Illinois: The University of Chicago Press, 1935. Lardner, Nathaniel. The Works of Nathaniel Lardner, 10 vols. London: Joseph Ogle Robinson, 1829, 1838. Lightfoot, J. B. Saint Paul’s Epistles to the Colossians and to Philemon. London: Macmillan and Co., 1879. Maclaren, Alexander. Colossians and Philemon. In The Expositor’s Bible. Ed. William R. Nicoll. London: Hodder and Stoughton, 1902. Metzger, Bruce M. The Text of the New Testament: Its Transmission, Corruption, and Restoration. Oxford: University Press, 1968. Moore, Clifford H., and John Jackson, Tacitus: The Histories and The Annals, 4 vols. In The Loeb Classical Library. Eds. T. E. Page, E. Capps, and W. H. D. Rouse. London: William Heinemann, c1925-1937. Murray, Andrew. The Prayer Life. Chicago: Moody Press, 1912. Orr, James, ed. The International Standard Bible Encyclopedia, 5 vols. Chicago: The Howard-Severance Company, 1915. Osborne, Grant. “Redaction Criticism.” New Testament Criticism and Interpretation. Eds. David Alan Black and David S. Dockery. Grand Rapids, Michigan: Zondervan Publishing House, 1991. Paulus Orosius. The Seven Books of History Against the Pagans. Trans. Roy J. Deferrari. In The Fathers of the Church: A New Translation, vol. 50. Ed. Hermigild Dressler. Washington, D.C.: The Catholic University of America Press, c1964, 1981. Porter, Stanley E. “Literary Approaches to the New Testament: From Formalism to Deconstruction and Back.” In Approaches to New Testament Studies. Eds. Stanley E. Porter and David Tombs. Sheffield: Sheffield Academic Press, 1995. 237 Ranke, Ernestus, ed. Codex Fuldensis: Novum Testamentum Latine Interprete Hieronymo. Marburgi & Lipsiaei: Sumtibus N. G. Elwerti Bibliopolae Academici, 1867. Riley, H. T., trans. The Pharsalia of Lucan. London: Henry G. Bohn, 1853. Roberts, Frances J. Come Away My Beloved. Ojai, California: King’s Farspan, Inc., 1973. Schaff, Philip. History of the Christian Church, 3rd edition, 8 vols. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955-58. Schreiner, Thomas R. Interpreting the Pauline Epistles, second edition. Grand Rapids, Michigan: Baker Academic, c1990, 2011. Schubert, Paul. Form and Function of the Pauline Thanksgivings. Berlin: Verlag von Alfred Töpelmann, 1939. Smith, Bertha. Go Home and Tell. Nashville, Tennessee: Baptist Sunday School Board, 1964. Stuart, Douglas. Old Testament Exegesis: A Handbook for Students and Pastors, 4th edition. Louisville, Kentucky: Westminster John Knox Press, 2009. Logos. Vines, Jerry and Jim Shaddix. Power in the Pulpit. Chicago, Illinois: Moody Press, 1999. Warren, Jr., William F. “Interpreting New Testament Narrative: The Gospels and Acts.” In Biblical Hermeneutics: A Comprehensive Introduction to Interpreting Scripture, second edition. Eds. Bruce Corley, Steve W. Lemke, and Grant Lovejoy. Nashville, TN: Broadman & Holman Publishers, 2002. Weima, Jeffery A. D. “Literary Criticism.” In Interpreting the New Testament: Essays on Methods and Issues. Eds. David Alan Black and David S. Dockery. Nashville, Tennessee: Broadman and Holman Publishers, 2001. Westcott, Brooke Foss. A General Survey of the History of the Canon of the New Testament, fourth edition. London: Macmillan and Co., 1875. Wilson, C. T. Alexander Mackay: Missionary Hero of Uganda. London: The Sunday School Union, 1893. Yandian, Bob. Salt and Light: The Sermon on the Mount. Tulsa, Oklahoma: Harrison House, c1983, 1988. 238 Yonge, C. D., trans. The Orations of Marcus Tullius Cicero, vol. 2. London: G. Bell and Sons, 1917. Youngblood, Ronald F., Herbert Lockyer, Sr., F. F. Bruce, and R. K. Harrison, eds. Nelson's New Illustrated Bible Dictionary, rev. ed. Nashville, TN: Thomas Nelson Publishers, 1995. Logos. Articles Moody, Dwight L. “How to Study the Bible.” These Times 75.12 (1 November 1966): 24-25. Muilenburg, James. “Form Criticism and Beyond.” Journal of Biblical Literature 88 (1969): 1-18. Dissertations and Research Papers Bain, Bruce Alan. “Literary Surface Structures in Mark: Identifying Christology as the Purpose of the Gospel.” PhD diss., Fuller Theological Seminary, 1997 [on-line]. Accessed 29 August 2013. Available from http://search.proquest.com.aaron.swbts.edu/pqdthss/docview/304487757/14 02E6CEA4242E4E21D/1?accountid=7073; Internet. Keating, Corey. “The Criteria Used for Developing the New Testament Canon in the First Four Centuries of the Christian Church.” Research Paper, Fuller Theological Seminary, 2000 [on-line]. Accessed 15 April 2012. Available from http://www.ntgreek.org/SeminaryPapers/ChurchHistory/Criteria%20for%20 Development%20of%20the%20NT%20Canon%20in%20First%20Four%20 Centuries.pdf; Internet. Internet Documentation Everett, Gary H. Introduction to the Holy Scriptures, 2022 [on-line]. Accessed 14 May 2023. Available from https://www.academia.edu/17082883/ Introduction_to_the_Holy_Scriptures_2022_edition_; Internet, 31-127. Television, Radio, and Film Munroe, Myles. Interviewed by Benny Hinn. This is Your Day (Irving, Texas). On Trinity Broadcasting Network (Santa Ana, California). Television program. 239 Osborn, T. L. Good News Today (Osborn Ministries International, Tulsa, Oklahoma). On Trinity Broadcasting Network (Santa Ana, California). Television program, 1990-91. Sermons and Teachings Anderson, Ed. “Sermon,” Cornerstone Family Fellowship, Panama City, Florida, 28 January 2024. Westermeyer, Gregory. “Sermon.” Cornerstone Family Fellowship, Panama City, Florida, 8 November 2023. 240 Gary Everett received his Master of Divinity (1992) and Doctor of Ministry (2015) degrees from Southwestern Baptist Theological Seminary. He served as a pastor for five years and taught in Bible college for ten years. He served as the station manager of Lighthouse Television, located in Kampala, Uganda, an affiliate of Trinity Broadcasting Network (1997-2018). He worked in this capacity as a missionary under Dr. Robert Nichols, pastor of Calvary Cathedral International in Fort Worth, Texas. Gary served seven years as the director of the Joyce Meyer Ministries outreach in Uganda, and he has served on the board of directors of Andrew Wommack Ministries Uganda. Gary is the author of Study Notes on the Holy Scriptures, an 11,000 page commentary on the Holy Bible, published by Logos Bible Software, e-Sword, the Word, as well as several online versions.