Studies in Colossians #29

OUR CHRISTIAN APPAREL (3:5-11) continued

The third imperative: “do not lie.” (3:9-11).

The third imperative ends a section and begins one as well. It is transitional in nature. Do not lie is the clear command. Paul takes this third imperative to end on a positive note. The imperatives are incentives to lay aside the old, and to “put on the new self” (3:20). Both putting off and putting on are aorist participles, indicating completed actions in the past. Gromacki reminds us that we “did not put the new over the old. A believer has only one position before God, although he as two natures: the old sin nature and the new nature centered in the indwelling life of God. The new position guarantees heaven, and submission to the new nature brings spiritual victory (Gal. 5:16).”[1] Paul uses the term new in three senses:

• Of being new creations in Christ (Gal. 6:15). Positionally the old man is crucified with Christ (Rom. 6:6). We have a new position in Christ.
• In reference to the church, the body of Christ as the new man or mankind (Ephesians 2:15-16). It speaks of the joint-body of Jew and Gentile as one in Christ. It is in contrast to the old where Israel had the priority. 
• As a new nature in contrast with the old, as in this present passage. The believer has two natures, otherwise the injunction to take off the old would be irrelevant (Eph. 4:22; 25; Rom 13:12). Moo calls the old and new “competing schemes of the Christian life.”[2] This last point speaks of our sanctification. Between the two (old and new) there is an already—not yet tension. The new man is not simply new in time (neon), but is to be new (kainon) in quality or character.

How do we put off the old and put on the new? It is by the renewal of the mind and having the mind of Christ (cf. Rom. 12:1-2; Phil 2:5). This is indicated by the phrase, “being renewed to a true knowledge according to the image of the One who created him” (3:10). The phrase modifies the new man. The Greek text could be translated “the one which is being renewed.” The structure can be diagramed as:

                Put on the new man

                                                | which is being renewed

                                                                | to true knowledge

                                                | according to the image of the One

It is clear that what is being renewed is the new man. The word renewed modifies the new which indicate continual by daily involvement of believers (cf. 2 Cor. 4:12). The new man is aorist indicating the past which is being renewed,  a present tense. Dunn observes that the aorist speaks of “the conversion-initiation past is qualified by an ongoing present: the new self is in process of being renewed.”[3] It denotes a tension between God’s work and man’s responsibility. It speaks of transformation through the work of Christ. The renewal is often spoken of the work of the Holy Spirit in our lives (Titus 3:5, cf. Eph. 3:16). This process of renewal speaks of the mind as indicated by the reference to knowledge (Rom 12;1-2). The Greek proposition is eis, denoting motion unto an object, to the extent of, or with respect to an object. Harris lists possible understandings here:[4]

(1)    Expressing direction toward

(2)    Equivalent to a locative, in knowledge

(3)    Telic, for full knowledge

(4)    Consecutive, leading to

(5)    Temporal, until it obtains or reaches it goal.

While I think #1 is the best, it matters little because all of these have in common the idea of motion toward a goal. The idea of motion is vital to the understanding of being renewed to knowledge. The word renewed has the force in this context is that of becoming (as in 2 Cor. 4:16). Our new position in Christ is to separate us from the practices of our old way of life. This is the heart of progressive sanctification. It is becoming more like the image that God created us to be (cf. Gen. 1:26-28).[5] It speaks of the transforming power of God into Christ-likeness (Rom 12:2; 2 Cor 3:18; 4:16; Titus 3:5).

We are becoming more knowledgeable. The word knowledge indicates a personal and experiential knowledge. It is not to know about a person, but knowledge that come from a relationship. The knowledge also suggests the importance of the mind in the Christian life.

This knowledge is of what or whom? It is of Christ. This is reinforced by the phrase: “according to the image of the One who created him” (3:10). It is the taking on of Christ that is important. This is a reference to Christ, the image of God (cf. 1:15, Eph. 4:24). We are being made into His image, both individually (Rom 8:29) and together as a body (Eph 4:7-16). Johnson observes that this gives a summary of the teaching of Paul in this epistle. He writes:

There are three realms, relevant to the Colossians, in which He is all. He is everything in salvation, there is no place for angelic mediation in God’s redemptive work (cf. 1:18-22; 2:18). He is everything in sanctification; hence legality and asceticism are out of place in the Christian life (cf. 2:16-23). He is our life (3:3-4).  Finally, He is everything necessary for human satisfaction, here there is no need for philosophy, or the deeds of the old man (1:26-28; 2:3, 9-10).[6]

The new man is one of a new environment without distinctions: “[a renewal] in which there is no [distinction between] Greek and Jew, circumcised and uncircumcised, barbarian, Scythians, slave and freeman, but Christ is all and all” (3:11). The NASB adds the words that are in brackets; the KJV omits them as they should be. They really do not clarify the text and are unsupported by the Greek text. The Greek Majority text reads: “in which there is no Greek and Jew, circumcision and uncircumcision, barbarians, Scythian, slave, free person, but Christ is all things and in all things” (Author’s translation). As the image of Christ there are no distinctions either religious, social, national, economical, or racial. Notice that these distinctions run in contrasting terms:

Greek (gentile)/Jews

Circumcision/uncircumcision

Barbarians/Scythian

Slave/free person

Eadie points to two connotations of these distinctions:[7]

• Such distinctions do not avert the putting-on the new man.
• Having had the old does not alter the possession of the privilege and blessing found in the new man.

These contrast are consistent with Paul’s theology of universal inclusiveness. Some identify the new man with the church, the body of Christ (1 Cor. 12:12-23).[8] Others take is more broadly as simply positional—being in Christ (Gal. 3:27-29).[9] However, the context suggests some kind of corporate unit or unity. This is supported by Paul in his sister epistle—Eph 2:15. He is speaking of a new humanity. O’Brien notes: “The renewal refers not simply to an individual change of character but also to a corporate re-creation of humanity in the Creator’s image.”[10]  Therefore, the new man is seen both in ethical and ecclesiastical terms.

The climax of the new man is that “Christ is all, and in all.” (3:11).  There is significance to the double reference to all. There are two distinct ideas of the word all as seen by the word and (kai). It is therefore a mistake to translate this phrase as “Christ is all in all,” as some do.[11] It seems to me that the first “all” speaks of the goal of the new man (relating back to 1:18), and the last all speaks of Christ as “in all” of the new man. The new man is the object of the redemptive and sanctifying work of Christ. He is working in us and Christ is all to us. To the believer Christ matters; He indwells all in His body. “The Christ who lives in each of his people is the Christ who binds them together in one.”[12]

To be continued…

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[1]  Gromacki, STAND PERFECT, 137.

[2]  Moo, PNTC: COLOSSIANS AND PHILEMON, 267.

[3]  Dunn, NIGTC: COLOSSIANS AND PHILEMON, 221. Also see Campbell, COLOSSIANS & PHILEMON, 137.

[4]  Harris, EGGNT: COLOSSIANS AND PHILEMON, 132

[5]  Constable, NOTES ON COLOSSIANS, 38.

[6] S. Lewis Johnson Jr, “Christian Apparel,” BIBLOTHECA SACRA, January 1964, 28.

[7]  Eadie, COLOSSIANS, 237-239

[8] Campbell, COLOSSIANS AND PHILEMON, 139.

[9]  Baker, UNDERSTANDING THE BODY OF CHRIST, 143.

[10]  O’Brien, WBC: COLOSSIANS, PHILEMON, 191.

[11] William Barclay, THE NEW TESTAMENT: A NEW TRANSLATION [LONDON; Collins, 1969]

[12]  Bruce, NICNT: COLOSSIANS, PHILEMON, AND EPHESIANS, 151.

Studies in Colossians #26

Sufficiency of Christ and Christian Living (3:1-4:6)

There is a transition beginning with this section of Colossians. This is clear because “Therefore if” (3:1). It is a double conjunction Ei oun; meaning if then, or therefore if or since.  It is a logical connective between the first half of the epistle and the second half. Harris takes it to indicate consequences of our identification in Christ.[1] It is generally agreed that the first two chapters are doctrinal, with the last two as practical, dutifully carrying out and applying the doctrinal truth.

A.    Principles of the Christian Inner Life (3:1-4).

Since Christ is the source of all wisdom (2:1-5) and was identified with Christ (2:11-17) hence we are not to yield to false rules and regulations to grow in Christ. Paul opens this section with some important principles to victory over sin and falsehood. There is a change of tone from being scornful to a more congenial perspective. we are to act in accordance to our position and its principles. The heart of these principles are drawn from the double motif of the death and resurrection of Christ. The death and resurrection is vital to the gospel and the heart of Pauline truth (cf. Rom. 6:3-9). The cross without the resurrection are not the gospel; likewise, the call to live the resurrected life without the cross is foolishness. The two go hand in hand throughout this passage, and the epistles of Paul. They make possible these principles or responsibilities of Christian living: 

• Seek Heavenly things (3:1). This is an exhortation; being a present imperative which entails constant, daily seeking. we are to “keep seeking the things above, where Christ is, seated at the right hand of God.” The basis of this imperative is our position in Christ. It centers in our presence with Christ and the realization of our location in and with Him (cf. Rom. 4:24; 6:4). House observes: “For Paul there is no reason for anyone to be ‘seeking the things above’ if they had not risen with Christ.”[2] This is a contrast between “things above,” and the earthly legalistic, ascetic practices of the false teachers. These things are under doom and destruction. We are to avoid such so called wisdom which is enmity toward God (Rom. 8:6). Unlike the false teachers who focused on the secret heavenly realm (cf. 2:18), Paul’s thought is on the person of heaven who is present there and seated with God the Father; Jesus Christ. His work and sufficiency is a revealed truth that is open and evident. It is revealed in history. A key concept is the idea of being seat in heaven. In Jewish tradition, only God sits in heaven, with all the others (i.e. angelic beings) standing in his presence indicating subservience. We are in Christ seated at the right hand of God indicates equality in deity, sovereignty, and sufficiency (Eph. 1:20; Heb. 10:9-10). He is the motive of our life (Phil. 3:20).
• Have a new mind-set. “Set your mind on the things above, not on the things that are on earth” (3:2). This is an imperative that goes beyond seeking to a new way of thinking. It is the Greek word (phroneite) meaning primarily to think, take heed, to mind, or pay attention to. It speaks of the active focus of the mind; to be actively engaged in thinking, reason, and comprehending of truth. This is present tense which has the idea of continually setting or the mind. It has been pointed out that verse 1 speaks of a practical pursuit, while verse 2 to an inner character. The primary or main focus is on the revelation of “things above” which are associated with the resurrected Christ, while the “things on earth” are temporary and subordinate (cf. Phil. 3:19). They are not to be our main goal in life. Our mind-set is to be like the mind of Christ (Phil. 2:5), which is accompanied by humility (Phil. 2:3). Campbell gives us three categories we are to think upon about Christ in this age of grace:[3]

First, on Christ the one who restored us gentiles to a right relationship with God. He is our Savior (Eph. 2:1-10).

Second, to think about of our daily relationship with Christ, our head (1 Cor. 1:30; Eph. 1:22).

Third, we are to think about our future relationship to Jesus Christ (1 Thess. 4:13-17; Titus 2:13).

These categories could be reduced down to our past salvation, present sanctification, and future hope in Christ. All of which is to influence our thinking or perspective.

• Surety in Christ (3:3-4). He is our hope. “For you have died and our life then is hidden with Christ in God. When Christ, who is our life, is revealed, then you also will be revealed with Him in glory” (3:3-4). Our surety comes from our identification in Christ. This new identification terminated the old (cf. 2 Cor. 5:17; Rom. 5:12-17). Notice the tenses in this phrase, died (cf. 1:20) is an aorist indicating the event happened in a past point of time; whereas hidden is in the present perfect tense, indicating that we are hidden in Him and will continue to be. This identification is ensured by two actions by God:

First to safeguard us: being hidden with Christ in God. This reminds us of the words of Jesus in John 10:28. It indicates our double security: “with Christ in God.” Constable notes: “For the false teachers, the treasures of wisdom were hidden in their secret books (Gr. apokryphoi), but for believers, Christ is the treasury of wisdom, and our "life" is "hidden" (Gr. kekryptai) in Him.”[4] We have the surety of our salvation.

Second, we have the surety of our hope. When Christ is revealed, we “also will be revealed with Him in glory” (3:4). There is no question that this refers to a future action. The word revealed is in counterpoint to being hidden in verse 3. Likewise, the phrase is your life is identified in connection with Christ (cf. Gal. 2:20). The two lives are inextricable bound together. Thus, so is the revelation. The word revealed is phaneroo, and stresses an open display or appear; being an aorist subjunctive passive, indicating that Christ will appear at a given point in time.[5]  It is used twice, therefore indicating a future double revelation, both which happen at the same time and go hand in hand with one another. Christ in us gives us the hope of glory (cf. 1:27). Paul invokes this identify with the mystery of his gospel of grace. It is at the revealing of the church, the body of Christ, which occurs at the rapture, that this will be accomplished (1 Thess. 4:13-18). This transformation is part of a mystery (1 Cor. 15:51-53). Most of Bible students see this event in that second coming of Christ to set up His 1000-year kingdom, or the eternal state. However, I believe this is Rapture of the church. As Baker concisely says: 

…these are two separate events, and that the Rapture is a part of the truth of the Mystery which was never before made known to the sons of men in other ages or generations. The Church which is His Body and redeemed Israel are distinct entities. And yet God, in his eternal plan and purpose, placed these two events very close together in time. It is our conviction that at the Rapture we will be manifested with Christ in His glory in the heavenly sphere, and then as He comes back to earth we will be manifested in glory in the earthly sphere. The whole universe will blaze with His glory, so that every created intelligence will know that He is Lord of all. Surely the Body of Christ, even though distinct from Israel, will be manifested in glory with the Head, when He is displayed in the glory of His Kingdom as King of Kings and Lord of Lords.[6]

Regardless of one’s eschatological view of this passage, one thing is perfectly clear: Our destiny is one of glory!

To be continued…

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[1]  Harris, EGGNT: COLOSSIANS AND PHILEMON, 119.

[2]  H. Wayne House, “The Christian Life in Colossians,” BIBLIOTHECA SACRA, October 1994, 449.

[3]  Campbell, COLOSSIANS, 126.

[4]  Constable, NOTES ON COLOSSIANS, 48.

[5]  Campbell, COLOSSIANS, 129.

[6] Baker, UNDERSTANDING THE BODY OF CHRIST, 141.

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…

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[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.