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Colossians as Cornerstone #6
Christ Church on March 24, 2019
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Colossians as Cornerstone #5

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Introduction

After someone has called upon the Lord, and has been baptized, he blinks and looks around, and one of the things he sees is all the same people. He is forgiven, which is exhilarating, and he is in fellowship with God, which is a novelty to him, but when he goes back to work, he runs into all the same people. What are we supposed to do? We have to make particular decisions.

The Text

“Wives, submit yourselves unto your own husbands, as it 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 unto the Lord. Fathers, provoke not your children to anger, lest they be discouraged. Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: And whatsoever ye do, do it heartily, as to the Lord, and not unto men; Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven” (Col. 3:18–4:1).

Summary of the Text

So remember that the entire congregation has been exhorted to put sins to death, whether sins of the flesh or sins of the mouth. All the congregation has been urged to take off the old man, and to put on their Jesus coat. When the apostle comes to particular social relations, he is assuming that everyone he is talking to is behaving as a Christian already. This means a godly Christian can do what Paul tells husbands to do, the same with wives, and so on.

Wives are told to be submissive to their husbands, which is proper in the Lord (v. 18). Husbands are told to love their wives, and not to be bitter or resentful against them (v. 19). Children (meaning dependent children) are to be obedient to their parents in everything, which pleases the Lord (v. 20). Fathers are told not to be provocative (v. 21), and Paul warns against discouraging the kids. Slaves are commanded to do the same thing, obeying their masters in the fear of God (v. 22). Whatever task you are given, act as though the Lord Himself gave it to you, and do it heartily (v. 23). You can do this because you know that the Lord is your actual master, and His rewards will be a just inheritance (v. 24). But if a slave misbehaves in some way, then he will have to suffer the consequences (v. 25). And men in the congregation who owned slaves are commanded to remember that they too are under authority, they also have a master (4:1), and they are told to render to their slaves what is “just and equal.”

Let Onesimus Help Us Out

It is quite striking that slave owners are told to render equity to their slaves here, and Paul does not appear to intend immediate manumission by this. But liberty is very much in view, as we will see. But what Paul is doing is liberating slaves by means of the logic of the gospel, and not by means of fiery revolution.

Remember that Ephesians, Colossians and Philemon were all written at the same time, and were delivered by Tychicus (Eph. 6:21; Col. 4:7) and Onesimus (Col. 4:9). Onesimus also (presumably) delivered the letter of Philemon to his master Philemon, which means that Philemon lived in the area of Colossae, and was part of that church. The general instructions to all were particularly applicable to him, and the particular exhortations.

So remember that Paul has just finished saying that in Christ there is neither slave nor free (Col. 3:11). Here he tells the masters, Philemon included, to treat his slaves with justice and equity (Col. 4:1). At the end of the letter Paul commends Onesimus as a “faithful and beloved brother” (Col. 4:9), and he does the same thing to Philemon in that letter, urging Philemon to receive him as more than a slave, but also as a beloved brother (Phil. 9). He as much as asks for the freedom of Onesimus (Phil 13), but makes a point of saying that it is up to Philemon. In addition, if Onesimus pilfered anything, Paul said he would pay it back.

Christ and Hierarchical Relationships

In the first chapter of Colossians, we learned that Christ has been given the place of all preeminence. Recall that there are three governments among men, all of them supported and sustained by the reality of self-government. They are civil government, the Ministry of Justice, the family government, the Ministry of Health, Education and Welfare, and church government, the Ministry of Word and Sacrament. The enthronement of Christ over all principalities and powers is transformative and necessarily means a qualitative change. When Christ takes precedence over Caesar, Caesar isn’t really Caesar anymore.

In the same way, the coming of Christ transformed the role of the paterfamilias, the head of the Roman household, into that of a Christian husband. This did not eliminate the lines of authority, but it certainly altered how that authority was exercised.

Remember that everyone was to put on the Jesus coat. This meant that you would see Christ in your parents, in your husband, in your wife, in your children, in your slaves, and in your master. And the slaves are explicitly told to consider their work as being done for the Lord (3:24). The principle can and must be extended.

When it comes to our current debates over all this, we have different names for our positions. There is egalitarianism, there is soft complementarianism, there is hard complementarianism, there is soft patriarchy, and hard patriarchy, and with some areas of overlap.

The Font of All True Authority

The world is hierarchical, but the world is also busted. This means that men maintain their positions of authority through a straight right-handed authority.

“And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant” (Mark 10:42–43, ESV).

This is not servant leadership. It is like Christ—which makes it servant lordship.

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Colossians as Cornerstone #4

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Introduction

In the Scriptures, we are given a high theology, a high Christology. Christ has ascended into the highest Heaven. He is seated at the right hand of God the Father, and He is Himself the infinite waterfall of holy pleasure that cascades at that right hand (Ps. 16: 11). That waterfall of infinite joy has no top, no bottom, no sides, no front and no back. Christ is all, and Christ is all in all.

But this is not the kind of high theology that puffs up. Quite the contrary. “For thus saith the high and lofty One That inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Is. 57:15). As we shall see, we should measure the height of our theology by how low it can stoop.

The Text

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 . . . (Col. 3:1-17)

Summary of the Text

So if you have been raised with Christ, you ought to yearn to be where Christ is, which is at the right hand of God (v. 1). Set your affections where you actually are (v. 2). This is because your earthly identity is dead and your heavenly identity is alive (v. 3). When Christ—our life—appears then we will also appear in shared glory (v. 4). Because of that, it is necessary to mortify your members which are on the earth, which can be described under the one word lust(v. 5). These are things that the wrath of God rests upon (v. 6), and you used to walk that way yourselves (v. 7). So take off the coat of all foul attitudes (v. 8). Stop lying to each other, since you have taken off the coat of the old man (v. 9). But it is not enough to take off the foul coat, you must also put on the coat of the new man, the Jesus coat (v. 10). When we wear that uniform, previous differences fade—Jew, Greek, barbarian, Scythian, slave or free (v. 11), and Christ is everything. Putting on the Jesus coat means putting on a number of other things as well—mercy, kindness, meekness, forgiveness, all of that (vv. 12-13). Don’t forget to put on love, which is the bond of perfection (v. 14). What do you do when this is all done? You let the peace of God rule—among all of us—and you show gratitude (v. 15). Let the word of Christ dwell in your richly—teaching and admonishing one another through psalms, hymns, and spiritual songs (v. 16). And whatever you do, remember whose coat you are wearing, and be grateful (v. 17).

Mortify Your Members

Remember that Paul began this letter by saying that the Colossians were “saints and faithful brethren” (Col. 1:2). These saints and faithful Christians—like all Christians since—were summoned up into the heavenly places. They are called to straddle H Like the great angel in Revelation had one foot on the land and one of the sea, so we also have one foot on the rock of the heavenly places and one foot on the miry clay of this earth and its lusts. Paul tells these saints to put their leprous passions to death. There are two things we can derive from this instruction. One is that true Christians can be afflicted with these lusts. The second is that true Christians are instructed to execute them. And if you have to do it again, well, then, do it again.

Remember the three stages of mortification, which means putting to death or executing. The first is what all true believers have done, which is putting yourself to death to the world and the world to you (Gal. 6:14; Rom. 6: 3). The second is found here in Colossians 3, and it refers to putting significant sins to death, and it is a definitive event. The third is an ongoing task, a daily task, and refers to the mortification of the deeds of the body, and it is an ongoing responsibility (Rom. 8:13). It is like weeding your garden every morning at 5 am. You will always find something.

Slave or Free

We live in a time when racial animosities are festering and growing. Just the other night I saw a candidate for president saying that we needed to pay reparations for slavery. What this must mean to us is really straightforward—these people need Christ. The slavery of two centuries ago was awful. In fact it was so awful that nothing devised by the wit of man can even come close to dealing with it. Roman slavery was also atrocious, and when believers put on the Christ coat, what does Paul say about it? He says that slave/free distinction becomes meaningless. The fact that we are still trying to fix slavery a century and a half later is a testament to our apostasy from Christ. We are a lost people—not because we want racial reconciliation, but rather because we cannot obtain it through our own wisdom, not for love or money.

The Devil in Your Mouth

The sins of verse 5 are the corrupt and grimy ones, the ones we rarely mention at church. As professing Christians, we are ashamed of them. That’s good, so long as we make sure to go on to slaughter them as instructed. But the sins of verses 8 and 9 are often the sins that we commit at church. To be sure, when we do this, we have decorate our anger, our malice, our accusations, and we have even gotten adept at making it all seem like a zeal for righteousness.

Dwell in You Richly

And this section closes Paul says that we are to have the word of Christ dwell in us richly, and there is a particular kind of overflow. The overflow is musical—psalms, hymns and spiritual songs. This is place where we can profitably compare parallel passages in Ephesians and Colossians because Paul says something very similar in both places, at least in terms of the fruit. By “fruit” I mean the psalms, and hymns, and spiritual songs.

In Ephesians this overflow is the result of the filling of the Spirit. Many translations make this sound like the Spirit is the “fluid” we are filled with, but a better translation would be “filled by means of the Spirit.” He is the agent, the one doing the pouring, not the one being poured. And what is being poured? We see that here in Colossians—it is the word of Christ. Put this all together. “Let the word of Christ dwell in you richly through the agency of the Holy Spirit, resulting in musical and scriptural gratitude.”

One last comment. This passage makes plain that all Christians are to be musical. Music is not optional for us because gratitude is not optional, and grateful people sing. But stack these things in the proper order. I say this because I am addressing a congregation that contains a great deal of musical talent, and we will be tested in this area, particularly as musical literacy spreads in our midst, becoming commonplace. The Spirit leads to music, but it not the case that music leads to the Spirit. You can be a Christian and you can be a musician, and yet not be a Christian musician. If you are ungrateful, or unkind, or sour, or critical, or competitive, or envious, or conceited, or vain, then you might be a musician . . . but not Christian in your music.

Christ is all, and is in all. And this means that He is in all the music.

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Colossians as Cornerstone #3

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Introduction

There was a church in Laodicea also, about ten miles from Colossae. Paul mentions that church in this passage, and a lost letter to them is referred to later in this book (Col. 4:16). This church at Laodicea had fallen on hard times by the time the Lord Jesus addresses them directly in the book of Revelation, where He has nothing good to say of them as a church. Nevertheless, there were some there who could still hear His voice (Rev. 3:20).

The Text

“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; In whom are hid all the treasures of wisdom and knowledge. And this I say, lest any man should beguile you with enticing words . . .” (Col. 2:1-23).

Summary of the Text

Paul has not met these believers, or those in Laodicea, and he wishes they knew the conflicts he had had on their behalf (v. 1). These conflicts were apparently instances of wrestling in prayer, that their hearts might be comforted, that they might be knit together in love, and into a full assurance (v. 2). As they are knit into this understanding of Christ, they find that in Him are all treasures of wisdom and understanding (v. 3). He wants this for them so that they would be immune to beguiling and enticing words (v. 4).

Paul was not there, but he was with them, rejoicing in the steadiness of their worship and faith (v. 5). They needed to walk like Christians; the 10,000thstep should be just like the first one—by faith (v. 6). They are to be rooted in Christ, built up in Christ, the way they were taught, and overflowing with gratitude (v. 7). The alternative to this progress in sanctification is to be spoiled through philosophy and vain deceit, the way men do, and not according to Christ (v. 8).

Remember that all the fullness of the Godhead dwells in Christ (v. 9). This means that if we are in Him, that is sufficient (v. 10). In Christ we were all spiritually circumcised (v. 11), which corresponds to our baptism (v. 12). We used to be dead, but now we are alive (v. 13). The accusations of the law were against us, and so God removed them by nailing them to His cross (v. 14). This humiliated the principalities and powers, and Christ triumphed over them (v. 15).

This is why and how we are liberated from the fastidious, and regulations having to do with food or drink or calendar observance, new moons, Sabbaths (v. 16), which are all just shadow play (v. 17). Don’t let any man beguile you with this kind of stuff (v. 18), and remember that a certain kind of fleshly mind is attracted to this. Such a one does not hold on to the Head, which is how the body is knit together (v. 19). If you are dead in Christ, then why act as though you were alive to the world and its fussiness (v. 20)? Don’t don’t don’t(v. 21). These things are transient and temporal (v. 22). They have the look of wisdom, they display well, but they don’t do any good whatever (v. 23).

Beguiled

Paul is concerned that the Colossians might be susceptible to a particular kind of worldly wisdom. He warns them against vain deceit and philosophy (v. 8). He says that the deception is deeply embedded in the way this world operates—the traditions of men and the rudiments of this world (vv. 8, 20). When people veer off into vain nonsense, they are doing something that seems to fitsomehow. They think they are finding themselves, or getting down to the bones of the world, but they are actually drifting away from Christ. Paul uses two different words that are rendered as beguiled by the KJV. One is in v. 4 and the other in v. 18. The latter has the sense of controlling or manipulating. This chapter is crammed with cautions, and while their particular first century pitfalls are not with us today, the rudiments of the world most certainly are. Beware of new age spirituality. So beware of crystals, oils, depth psychology, feel-good affirmationism, spelunking in the cavernous world of personality and identity, and the all-round Ophrafication of America.

Beholding Your Order

Why do we worship the way we do? In verse 5, Paul refers to how orderly the church was in its worship. The word there is taxis, and originally it was a military term—much like how we might use the word regimentation. He was pleased about two things at Colossae that he had heard about. One was the steadfastness of their faith in Christ, and the other was the disciplined order of their worship services. For many reasons—most going back to the spontaneity of Rousseau—we tend to think that structured worship is somehow insincere. We tend to think that a prayer that you actually thought through and prayed overas you wrote it is hypocritical. But why on earth would we think that?

Circumcision and Baptism

The Bible teaches that physical circumcision is a representation of spiritual circumcision (Deut. 10:16; Rom. 2:28-29). The physical represents the spiritual. The Scriptures also teach that physical baptism is a representation of spiritual baptism (Acts 10:47). The physical represents the spiritual. We are told here that spiritual circumcision (without hands) corresponds to spiritual baptism (vv. 11-12). So why on earth would we not be able to finish the fourth side of the square? Why doesn’t physical circumcision correspond to physical baptism? And if that is the case, then how would infants be excluded?

Spiritual Knitting

We saw earlier how God wants us to be knit together in love. This happens when we hold fast to the Head, that is Christ. Our growth in the faith is Christocentric, and our love for one another, in order to be fervent, must be Christocentric also. If we walk in the light, as He is in the light, we have fellowship with one another (1 John 1:7).

So love God, and love your brother, in that order. A lover of Christ is a lover of Christians. But if any finite being assumes the place of God in your life, and you love them more than anything else, it will not be long before you run out of gas and they will receive less love than they would if you had kept them at #2. If you cling to Christ then you will be knit to one another. We see this in v. 2 and v. 19.

Christ is the one principle of unity here. We worship an infinite Christ, not an infinite series of little complicated christs.

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Colossians as Cornerstone #2

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Introduction

Remember that Colossae was a Gentile city, and that the church had been planted there about ten years earlier by Epaphras. As a Gentile church, they were in a good position to hear about the mystery of Christ—hidden for long ages past, but now manifested in them.

The Text

“And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:  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 . . .” (Col. 1:21-29).

Summary of the Text

Before the gospel had been brought to them, the Colossians were dead in their sins. Paul says that they used to be alienated and enemies in their minds by their wicked works, but now have been reconciled (v. 21). This reconciliation had been brought about through the death of Jesus so that they might be made holy in the sight of God (v. 22). This gospel is something they must continuein, Paul says. This is the gospel that was preached to them, and to everyone (v. 23).

As a minister, Paul now fills up the sufferings of Christ for the sake of the body, which is the church (v. 24). He was made a minister of this gospel for the sake of the Colossians, in order to fulfill the word of God (v. 25). He is talking about the mystery which God hid for ages, but which He has now made manifest to the saints (v. 26). This mystery is Christ within the Gentiles, the hope of glory (v. 27). This is the Christ that Paul preaches, warning and teaching both, and with the goal of presenting every man complete in Christ (v. 28). That is the end toward which Paul labors, struggling to get out what God is working in (v. 29).

Alienated in their Minds

A very consistent element in Paul’s anthropology is his awareness of what sin does in us, how it works in us. We tend to think that certain mental “mistakes” lead us down the wrong path, and that we then wind up in sin as a result. Note how Paul reverses this. They were enemies in their minds and they were alienated in their minds because of their wicked works (v. 21). Sin leads to intellectual futility, not the other way around. The heart drives the head.

Filling Out the Sufferings

Paul says that he completes the sufferings of Christ in his body, and we have to spend a moment here lest anyone think that the sufferings of Christ for redemption were in any way inadequate or in need of being completed. When Paul says this (v. 24), he immediately adds that he was made a minister. Paul was made a minister of the Word, which means that he fulfills the sufferings of Christ’s body that were related to the proclamation of it—not that which was related to the laying of the foundation for it. Christ died, once for all, and that cannot be supplemented. But the message of that death can and must be supplemented, and there are countless sufferings connected with those countless preachers. This is the suffering of Christ’s body, in a different sense. The Lord Jesus, who had completed His redemptive suffering, asked this same Paul on the Damascus road why he was persecuting Him(Acts 22:7).

What Is a Mystery?

We tend to think of a mystery as something that is hidden, period. But in Paul’s vocabulary, a mystery was something that was bound up for ages and generations, but which was eventually revealed and manifested to all. And of course, if we limit ourselves to the New Testament, it will eventually become strange to refer to this as a mystery at all. But if we are steeped in the Old Testament, if we remember that the Jews were our elder brothers in the faith, then the fresh and potent nature of this revealed mystery will remain with us. Paul works through this same glorious truth in the second chapter of Ephesians.

The Hope of Glory

What is the content of this mystery? The content of this mystery is summed up in the phrase the riches of the glory, and then it is amplified by the phrase Christ in you, the hope of glory. This content, the message that Christ would be revealed in the Gentiles as the hope of glory, is a message that Paul says was hidden. But where was it hidden? The answer is plain that it was hidden throughout all the Old Testament. Now that Christ has risen from the dead, and has given His Spirit to saints all over the world, it is fairly easy to find that mystery as we read the Scriptures. Sure, now that we see it we cannot stop seeing it. But we also must not stop seeing it.

Working Out What God Works In

Now Paul says something here which is really similar to the principle he sets out in Philippians. “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure” (Phil. 2:12–13).

And how does he express that same truth here? He says that he labors, in line with God’s working or energy, which works in him with power. A man or a woman who labors in the church, doing plenty of good stuff, is going to burn out unless it is an outworking of God’s prior in-working. Receive what God works in by faith. And by that same faith, work into the world what God worked into you.

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