Friday, July 15, 2016

Studies in Colossians #24


 


The Peril of Mysticism (2:18-19).




Whereas Judaism is the subject of vv. 16-17, now Paul turns to pagan examples which was the foundation that grew into full- pledged Gnosticism. Johnson notes that: “the apostle’s thrust is directed against errors which appear to have originated outside the sphere of the Old Testament teaching and among the pagan errorists.”[1] This was mystic[2] in nature. It aims not so much at the physical (although it is not ruled out), but the mental. It was propagated on the premise of special and fuller insight into spiritual matters and truth.



This section begins with a warning: “Let no one keep defrauding you of your prize” (2:18). The verb is katabrabeuo (used only here in the NT), means to decide against; to give an unfavorable decision as by an umpire. Harris says it has three possible meanings: disqualify, rob (defraud), or condemn.[3] This verb is related to the prize. In this case, the idea of condemn seems to be the least idea, although it has a strong following.[4] This meaning seems contrary to the statement of Paul in Romans 8:1. Both the idea of disqualify or rob better fits the context. Both the NASB and the KJV uphold the idea to rob, defraud, or beguile these believers of the prize (cf. 2 Timothy 4:7-8). It emphasizes disqualification by means of deception. Deception is a primary means used by these false teachers (cf. 2:4, 8). The warning indicates they are not to allow these false teachers to hinder or deprive them of the prize. They would be defrauded of their rewards (the prize); not their salvation (cf. 1 Cor. 3:10-15). “Eternal life is the gift of God, not a reward for something we do,” observes Baker.[5]  



Paul gives a list of items that cause disqualification. These are described by the use of four participles: delighting…taking his stand…inflated...not holding fast.

·         By delighting in self-abasement and the worship of angels” (2:18). The word by indicates means. The means is exercised by the word, delighting. The Greek word is thelo, meaning to exercise the will, be willing, inclined or disposed. The KJV translates it: voluntary. It is a present nominative participle. This indicates that the subject is the one who is acting and in a continuous manner, clearly referring to the one who is false. It is a picture of one who is continuously endeavoring to force his will on the Colossian believers. It could be translated “insist on” which fits well.[6] The objects of their delighting is twofold:

(1)   Self-abasement (humility—KJV). This speaks of their attitude. The term is somewhat ambiguous, but the context leaves little doubt that Paul is not endorsing the practice.[7] It has negative overtones. Some argue for the ascetic practice[8] of self-abasement as reflected in the text we are using. I think that this is one instance where that translation is misleading. It has been pointed out that humility was used as a technique in Hellenistic cultic practices as a prelude to the reception of heavenly visions.[9] This seems to fit well into the concept of what is being taught by these false teachers by the preposition in indicating a strong conceptual link between humiliation and angel worship.[10] In light of these factors, I favor the translation of humility or false humility over the term self-abasement.

(2)   “And the worship of angels” (2:8). There has arisen a debate of this phrase as to its being a subjective genitive or an objective genitive. Those who see it as subjective see it as “worship with angels.” There is in Jewish literature the idea of worshiping with angels in one’s heavenly ascent.[11] This makes one as a participator with heavenly beings. This being a subjective genitive is not being well accepted. It is best to taking it as an objective genitive. First, the word worship in Colossians indicates worship performed by men (cf. 2:8, 23). Second, this being used in a subjective sense point to a general sense, and gives no support for the reading here.[12] The traditional view is preferred, which refers to “participation with angels in the worship of God in heaven features in many Jewish mystical and apocalyptic writings.[13] Third, the use of spiritual beings is used by Paul in this immediate context in a negative sense (cf. 2:15). O’Brien suggests that it denotes a cult of angels.[14] While there is little evidence of worship of angels among the Jews, the reference seems to indicate Jewish and pagan elements mixed together, and a philosophy being promoted by the false teachers. There is evidence that humility and angel worship were prelude or steps to receiving revelations and/or visions among the false religions, especially mysticism. There can be no question that this must be seen in light of an attack on the superiority of Christ. Believers are not to be beguiled by such attacks. It demotes Christ.

·         Taking his stand on [visions] he has seen” (2:18). There are two textual notes that must be made about this phrase. First, the word visions is not found in any Greek text and was added by the translators. The KJV is correct in not adding it in their text. Second, some Greek text have the not in it— “taking a stand of what he has not seen” (KJV). The word is not found in four of the earliest manuscripts and a number of later ones. Terry says,

The word is missing from early manuscripts of both the Alexandrian and Western types of ancient text. Perhaps it was added by copyists under the influence of the word "vainly."[15]

The word visions is an interpretation of the text, not a reading of the text. It should not be added to the text. The word not is debatable, but most favor omitting it as well. If one omits it or keeps it does affect the meaning of the text. 

Many consider the key to understanding this verse are the words “taking a stand” which is one word in the Greek: embateuo (used only here in the NT). It means to step into or upon, investigate; to search. It has been translated; “taking a stand;” “intruding;” “entering;” “going on in detail;” to name a few. Those who omit the word not, tend to take it as visionary experiences entered into while worshiping angels. Those who do not omit the word seem to take in the sense a non-visionary experience. If it is omitted I agree with Eadie who writes:

If the negative be omitted, the clause must be an ironical description. The words “which he has seen,” will mean, visions which he professes or imagines to have seen—visions which are the result of a morbid imagination or a distempered brain.[16]

Therefore, with or without the word, the phrase basically means the same thing—it speaks of distorted and likely imaginary or ecstatic visions, which is only reported to be true by the false teacher. The claimed to have penetrated behind the curtain of the unseen, then uses it as a means of seduction. He cons them into looking at him as extra spiritual, a revealer of secrets. However, it is just the product of a distorted mind.

·         This is confirmed by the last phrase: “inflated without cause by his fleshly mind” (2:18). The word inflated is the Greek word physioo meaning to inflate or puff up with pride, to be vain, proud, or arrogant. It speaks of excess. Eadie comments: “The heretic was blown up with his delusion.[17] The KJV translates it: “vainly puffed up.” This “points to the baseless assertions of the false teachers who claim superior visionary experience while not being able to experience anything but the illusions.[18] This is nothing but the fleshly or carnal mind (lit. mind of his flesh) at work. It is the object of means. The mind succumbed to the carnal principle. His experience was a product of his own degenerate mind which is controlled by the flesh; the old sin nature. His claims are without merit.

·         And not holding to the head” (2:19) is the fourth participle phrase. The participle used by Paul is the word krateo, meaning to adhere, to forcefully possess, to cleave, or to grasp. It is used by Paul in 2 Thess. 2:15 in the sense of adhere to a certain teaching. It is used with the negative, meaning they were not holding to the head. This is a critical flaw of the false teaching and teacher. Paul goes on to point out that this connection is critical for growth of the believer. Headship depicts that of authority. It is used in different ways: being the head of every person (1 Cor. 11:3), the head of rulers (Col. 2:10), and the head of the church, the body of Christ. Here it refers to Christ as head of head of the body of Christ, the church. This is clear from the terms used in the text: “from whom the entire body, being supplied and held together by the joints and ligaments, grow with growth which is from God” (cf. Eph. 3:15). The word whom refers back to Christ, who is the head (2:17). The focus here is a Christological one, not an ecclesiological one. Christ is the head and the church is unified under the head as the body of Christ (cf. 1 Cor. 12:12-16; Eph. 3:1-14). We cannot allow ourselves to be drawn away from Christ, which is what the false teachers are trying to do to these believers. It is as we hold firm to Christ that God produces growth in the body. Growth is an accusative of content. Growth in Christ is the object to be provided by God, who is its source. The channels of this growth are the joints and ligaments, no doubt a metaphor for individual believers in the church.  Christian growth does not come outside of Christ through whom God grows His church, the body of Christ. Campbell sums up the process well:

This growing is accomplished through the different functions of the members of His Body; this growing is the actual outworking of God’s sovereign purpose for the Body of Christ, the Church.[19]



To be continued…



[1]  S. Lewis Johnson Jr, “The Paralysis of Legalism,” BIBLIOTHECA SACRA, April 1963, 113.
[2]  Mystic relates to mysteries or esoteric rites based upon the belief of direct knowledge from a divine power, God or his messenger.
[3]  Harris, EGGNT: COLOSSIANS AND PHILEMON, 106.
[4]  O’Brien; Moo; Pao; to name a few.  
[5]  Baker, UNDERSTANDING THE BODY OF CHRIST, 137.
[6]  Moo, PNTC: COLOSSIANS AND PHILEMON, 225
[7]  Pao, ZECNT: COLOSSIANS & PHILEMON, 188.
[8]  Ibid, 188.
[9]  O’Brien, WBC: COLOSSIANS, PHILEMON, 142.
[10]  Harris, EGGNT: COLOSSIANS AND PHILEMON, 107.
[11]  Pao, ZECNT: COLOSSIANS & PHILEMON, 189. Dunn, NIGTC: COLOSSIANS AND PHILEMON, 180-182.
[12]  Poa, ZECNT: COLOSSIANS & PHIEMON, 189.
[13]  Moo, PNTC: COLOSSIANS AND PHILEMON, 227.
[14]  O’Brien, WBC: COLOSSIANS, PHILEMON, 143.
[15]  Terry, STUDENTS GUIDE TO NEW TESTAMENT TEXTUAL VARIANTS, Colossians 2:18, electronic media, n.p. Also see Harris, EGGNT: COLOSSIANS AND PHILEMON, 108-109.
[16]  Eadie, COLOSSIANS, 187-188.
[17]  Ibid, 190.
[18]  Pao, ZECNT: COLOSSIANS & PHILEMON, 191
[19]  Campbell, COLOSSIANS & PHILEMON, 115.

Thursday, July 7, 2016

Studies in Colossians #23



The Peril of Legalism (2:16-17)





This section begins with a warning: “Therefore no one is to act as your judge” The KJV is a more precise and powerful translation of the phrase: “Let not man therefore judge you….”  This judgment centers upon our practice, not our position in Christ. The word therefore moves us to another critique of the false teaching. The text turns its attention to some of the problems confronting in Colossians. It centers not on theological issues, but issues of practice that the false teaching is demanding. The word judge is a strong one. It is the Greek word krino, meaning to judge judicially, to assume censorial power over one, or to call them into account. It “carries the since of passing an unfavorable judgment upon a person.”[1] Lightfoot says it means to “take one to task.”[2] Gromacki points out that the imperative is in the present tense and denotes that the false teachers were constantly attacking the believers for the lack of conformity.[3] It is related to the idea of condemnation (cf. Rom. 2:1). This warning is repeated in Romans 14:13. Like the false teachers, many fail to understand that legalism is not a measurement of spiritually.



Believers are to be separated from legalistic practices; no matter if they are Jewish or gnostic in nature. The legalistic practices are twofold.

·  “In regard to food or drink” (2:16). The word food (or meat—KJV) is the Greek word brosei indicating the entire area of eating. There was a strong element of Jewish dietary laws (cf. Lev. 11; Acts 10:14) still prevalent in a number of Jewish converts. It is indicated by Jesus and Peter that this would be the case—see Mark 7:15; Acts 10:12. The Jewish dietary laws have now been annulled (cf. Rom.14:17;1 Cor. 8:8; Gal. 4:9-11). Paul warned against the teaching of abstaining form meats (1 Tim. 4:2). All food was now a provision that should be accepted with prayer and thanksgiving (cf. 1 Cf. 1 Cor. 10:25-26; 1 Tim. 4:3-5). Paul instructed the church that “the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Spirit” (Rom. 14:17). The believer is not under the law, but grace (Rom. 6:14).

·   “In respect to festival or a new moon or a Sabbath day” (2:16). The word festival (holyday—KJV) has a broad appeal and application both to the Jews and the Gentiles. Both had their religious festivals. Likely in this context it refers to the Jewish festivals, but the word is somewhat ambiguous. The word literally means feast. The same can be said of the reference to new moons, pointing to the lunar calendar (cf. Num. 10:10; 28:11). However, the word Sabbath day points directly at the Jewish legalist.



Harris points out that these legalistic rituals fall in three categories: food, drink, and calendar.[4]



The reason they are not to be judged or condemned for not observing these things are clear: “things which are a [mere] shadow of what is to come; but the substance belongs to Christ” (2:17). A couple of general observations about Paul’s critique: (1) it gives a negative and a positive reason that they are not to be judged. (2) It gives a contrast that stresses between the past, the present, and or future.



The negative is expressed first— “a shadow of what is to come.” It is speaking of the rituals that are being used to attack the believers. Rituals after time tend to become legalistic. The key word is clearly shadow. The Greek word is skia meaning a shade, shadow, a sketch, copy, or something vague. “A shadow is a faint outline of an object rather than the object itself.[5]  Therefore, there are two concepts connected with the word in the context of the epistle: (1) The fleeting representation of the object in contrast to the permanent. (2) The emptiness of a shadow to fulfil real substance. Believers are not to be judged in these shadowy things because of their transitory order (cf. Heb. 10:1). The shadow points to “what is to come.” This phrase is interesting because it is a present active participle. It could refer to future things such as the second coming of Christ. However, the context seems to narrow this down to the eschatological event of the coming and working of Christ, which has already happened. The participle can explicitly refer to the eschatological figure (cf. Matt. 11:14). This fits well in the context for two reasons: (1) the viewpoint is from the past were these shadowy things point to a reality fulfillment in time. (2) The climatic eschatological event had already taken place in the death and resurrection of Christ (cf. Col. 2:11-15). It speaks of the relative future to be interpreted from the period of when the shadows were ordered. (3) The reasoning of Paul is not just eschatological, but Christological as well as seen in the remainder of the verse. It speaks of the shadows giving way to the reality. Christ is the fulfilment of Jewish eschatological hope in this context. Notice the word “but”, which denotes contrast. It is a past/present (future) contrast.



The positive is seen in the phrase— “but the substance [body—KJV] belongs to Christ” (2:17). The Greek word soma refers mainly to a physical body (human or animal); it can also refer to a person; or a form or substance. The phrase is somewhat ambiguous. Thus there are three possible ways to interpret the phrase. (1) The resurrection body of Christ. (2) The Church, the body of Christ. (3) The form, substance, or reality of a person.



Some dispensationist argue this refers to the Church, the body of Christ. Campbell holds this view saying: 

To clarify the meaning let us translate it, ‘but the body belongs to Christ.’ It appears that Paul is trying to get them to focus their attention on the Body of Christ, the Church, instead of one of the things being pushed by the Judaizers. The thing that really counts is that we are members of the Body of Christ, and as such, we are directly under the Head, Christ. Paul is literally saying, Away with these legalistic tenets of the Law, concentrate on Christ and your position in His Body, the Church.[6]



I do not disagree with the general truth he is presenting, however, I question that in this context this is the correct meaning. It seems to me that this falls short in the following areas:
First, there is a contrast presented between the shadow and the body. It is a common Pauline thought process of promise-fulfilment, or the old-new antithesis. I ask how is the body of Christ, the church a fulfillment or reality of a shadow? Since the shadow is the Law, where in the Law or the Old Testament is the truth of the body of Christ presented or foreshadowed? There is no shadow in the Old Testament of the church, the body of Christ. The church body of Christ was a mystery, not revealed, hinted at, nor presented by shadowy figure in the Old Testament (cf. Eph. 3:8-10; Rom. 16:25-26).
Second, there is nothing in the context, or in these verses, that confirm that the church is the subject. The overall context centers upon Christ, not the church. Baker is correct in his analysis: “All of these observances were merely shadows cast by Christ before he arrived on the scene. A shadow has no reality or substance; yet millions of people are still trying to grasp the shadows, instead of seeing that the reality is in Christ.”[7]



In this light, I think the best understanding of the word body as that of substance or reality. Body is not to be taken in a literal sense, such as the resurrected body nor the church, the body of Christ. One could say the reality of the shadows belong to Christ. The word has this connotation in both Philo and Josephus. This concept is the least problematic understanding of the text. There are four things that point to this understanding:

·  The but of contrast is used and denotes equivalence between the two clauses by position.

·   It fits the contrast and context of the inadequacy of legalistic ritualism and the sufficiency of Christ.

·  This contrast is confirmed by Hebrews 10:1.

·  The article in the Greek (tou) should be given full weight—the Christ.[8]



Christ is the reality of what was foreshadowed in the Old Testament. Christ is the real thing. 







[1]  Pao, ZECNT: COLOSSIANS & PHILEMON, 184.
[2]  Lightfoot, COLOSSIANS, 191.
[3] Gromacki, STAND PERFECT, 118.
[4]  Harris, EGGNT: COLOSSIANS AND PHILEMON, 105.
[5] Ibid, 105.
[6]  Campbell, COLOSSIANS & PHILEMON, 111.
[7]  Baker, UNDERSTANDING THE BODY OF CHRIST, 136.
[8]  Dunn, NIGTC: THE EPISTLES TO THE COLOSSIANS AND TO PHILEMON, 177.

Wednesday, July 6, 2016


MY TOP CHOICES – NEW TESTAMENT BOOKS

These are my own choices as to the books that I think are the best in categories named. These are from my library and the first off the sleeves when studying the New Testament books.

THE GOSPELS/LIFE OF JESUS

GOSPELS
Exposition
Technical
Devotional
General
UNDERSTANDING THE GOSPELS by C.F. Baker
A GUIDE TO THE GOSPELS by W. Graham Scroggie

Life of Christ
THE WORDS AND WORKS OF JESUS CHRIST by J. Dwight Pentecost
THE LIFE AND TIMES OF JESUS THE MESSIAH by Alfred Edersheim

Matthew
BEHOLD THE KING by Stanley Toussaint
WBC: MATTHEW [2 volumes] by Donald Hagner
MEET THE KING by Warren Wiersby
Mark
NICNT: THE GOSPEL OF MARK by William L. Lane
NIGTC: THE GOSPEL OF MARK by R.T. France
EXPLORING THE GOSPELS: MARK by Jerry Vines
Luke
NAC: LUKE by Robert H. Stein
BECNT: LUKE [2 Volumes] Darrell L. Bock
OUTLINE STUIDES IN LUKE by W.H. Griffith Thomas
John
NICNT: JOHN by Leon Morris
BECNT: JOHN BY Andreas Kosternberger
EXPOSITION OF THE GOSPEL OF JOHN by Arthur W. Pink

ACTS/THE APOSTLE PAUL


Exposition
Technical
Devotional
ACTS
UNDERSTANDING THE BOOK OF ACTS by C.F. Baker
ACTS: AN EXEGETICAL COMMENTARY [4 Volumes] by Craig S. Keener
NAC: ACTS by John Polhill
PAUL THE APOSTLE
PAUL: HIS LIFE AND TEACHING by John McRay
PAUL IN ACTS by Stanley E. Porter


EPISTLES

Epistles
Exposition
Technical
Devotional
General
STUDIES IN PAUL’S EPISTLES by Frederic L. Godet
THE THEOLOGY OF THE EPISTLES by H.A.A. Kenedy
PAUL & HIS CONVERTS by F.F. Bruce
Romans
PNTC: THE EPISTLE TO THE ROMANS by Leon Morris
ICC: THE EPISTLE TO THE ROMANS by C.E.B. Cranfield
ROMANS: VERSE BY VERSE by William R. Newell
1 Corinthians
BECNT: 1 CORINTHIANS by David E. Garland
1 CORINTHIANS by Anthony C. Thiselton
CALLED TO BE SAINTS: 1 CORINTHIANS by Robert Gromacki
2 Corinthians
NAC: 2 CORINTHIANS by David E. Garland
WBC: 2 CORINTHIANS by Ralph P Martin
STAND FIRM IN THE FAITH: 2 CORINTHINAS by Robert Gromacki.
Galatians
GALATIANS by Leon Morris
WBC: GALATIANS by Richard N. Longenecker
UNDERSTANDING GALATIANS AND THE LAW by C.F. Baker
Ephesians
BECNT: EPHESIANS by Frank Thielman
EPHESIANS by Harold W Hoehner
UNDERSTANDING THE BODY OF CHRIST by C.F. Baker
Philippians
WBC: PHILIPPIANS by Gerald F. Hawthorne
NIGTC: COMMENTARY ON PHILIPPIANS by Peter T. O’Brien
BE JOYFUL by Warren
W. Wiersbe
Colossians
PNTC: THE LETTERS TO THE COLOSSIANS AND PHILEMON by Douglas J. Moo
WBC: COLOSSIANS, PHILEMON by Peter T. O’Brien
STUDIES IN COLOSSIANS AND PHILEMON by W.H. Griffith Thomas
1 Thessalonians
BECNT: 1-2 THESSALONIANS by Jeffrey A.D. Weima
NIGTC: COMMENTARY OF 1 & 2 THESSALONIANS by Charles A. Wanamaker
THE THESSALONIAN EPISTLES by John Walvoord
2 Thessalonians
THE THESSALONIAN EPISTLES by D. Edmond Hiebert
See above
WAITING FOR THE SECOND COMING  by Ray C. Stedman
Pastoral Epistles
THE PASTORAL EPISTLES by Homer A. Kent
NIGTC: THE PASTORAL EPISTLES by George W. Knight III
PASTORIAL EPISTLES by C.R. Stam
1 Timothy
FIRST TIMOTHY by D. Edmond Hiebert
See above
TNAC: 1-2 Timothy/ Titus by Walter L. Liefeld
2 Timothy
SECOND TIMOTHY by D. Edmond Hiebert
See above
See above
Titus
TITUS AND PHILEMON by D. Edmond Hiebert
See above
See above
Philemon
ZECNT: COLOSSIANS & PHILEMON by David W. Pao
WBC: COLOSSIANS, PHILEMON by Peter T. O’Brien
STUDIES IN COLOSSIANS AND PHILEMON by W.H. Griffith Thomas
Hebrews
PNTC: THE LETTER TO THE HEBREWS by Peter T O’Brien
WBC: HEBREWS (2 Volumes) by William L. Lane
HEBREWS: VERSE BY VERSE by William R Newell
James
PNTC: THE LETTER OF JAMES by Douglas J. Moo
BECNT: JAMES by Dan G GcCartney
THE EPISTLE OF JAMES by Zane C. Hodges
1 Peter
NAC: 1 & 2 PETER, JUDE by Thomas R. Schrenier
BECNT: 1 PETER by Karen H. Jobes
BE HOPEFUL by Warren W. Wiersbe
2 Peter
BECNT: JUDE & 2 PETER by Gene L. Green
WBC: JUDE, 2 PETER by Richard J. Bauckham
EXPOSITORY SERMONS ON 2 PETER by D M Lloyd-Jones
Epistles of John
NAC:1,2,3, JOHN by Daniel L Akin
NICNT: THE EPISTLES OF JOHN by I. Howard Marshall

REVELATION
WEC: JOHN (2 Volumes) by Robert L. Thomas
BECNT: REVELATION by Grant R. Osborn
REVELATION: VERSE BY VERSE by William R. Newell