Colossians 3 |
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Colossians 3:1-2:
If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2 Set your affection on things above, not on things on the earth. |
The Greek word translated "set your hearts on"" is <em>zeteo</em>, which "denotes man's general philosophical search or quest." The same word is used in Luke 19:10: "the Son of Man came to seek...what was lost." Its also used to describe how the shepherd looks for his lost sheep (Matt 18:12), a woman searches for a coin (Luke 15:8), and a merchant a fine pearl (Matt 13:45). So, Pauls admonition is to diligently, actively, single-mindedly pursue the "things above" or, rather, :heaven."
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Richard Baxter
“O what a blessed day that will be when I shall . . . stand on the shore and look back on the raging seas I have safely passed; when I shall review my pains and sorrows, my fears and tears, and possess the glory which was the end of all!”
― Richard Baxter
AW Tozer Files
“We need never shout across the spaces to an absent God. He is nearer than our own soul, closer than our most secret thoughts”
― A.W. Tozer, The Pursuit of God: The Human Thirst for the Divine
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The word "set" can mean "to become fixed; harden" (American Heritage Dictionary). This is the way it is used in this verse. This is speaking of a permanent focus on things above.
David fixed his heart on praising the Lord to such a degree that even in the midst of terrible adversity, he remained steadfast (Ps 57:7). Those who do not fix their hearts on the things of God in advance of problems will succumb to the temptation (2Ch 12:14). The Lord made the heart the driving force behind people's actions. People cannot consistently act contrary to their hearts (Pr 4:23). And the heart doesn't change quickly. Jesus said the people's hearts had "waxed gross" (Mt 13:15). This is talking about a process of change that takes place over a period of time. This process can either be positive or negative. Positively speaking, our hearts can be so set on things above that it would be difficult to immediately change and follow the devil. It takes a period of time to move away from what our affections are set on. In the negative, if our hearts are not set on the things above, then it would be difficult to go contrary to what we have been focusing on and follow God. It takes a process to turn our hearts toward God. It takes time to set our affections on things above, just like it takes time for concrete to set. But once concrete sets, it is not easily altered. Likewise, our hearts cannot be easily altered from a set state. Therefore, it is imperative that we set our affections on things above. --Andrew Wommack Ministries: Colossians 3:2] |
As Christians who have given their lives to Christ Jesus, the following should be our priority, and everything else should fall behind…
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Pentecostal worship places great emphasis on intensity. By intensity, they mean a strongly felt experience of emotion, intimacy, joy, wonder, or happiness. Indeed, this is a close cousin of the ecstasy in ecstatic utterances. The experience sought is one where active seeking gives way to a passive experience of overwhelming pleasure or emotion.
Critically examining emotional experiences like this has all the fun of ruining someone’s birthday surprise or spoiling a joke by blabbing the punchline before the narrator has finished. We don’t like people like that, who appear to find joy in lessening the joy of others. Not surprisingly, when a critique of someone’s spiritual experiences begins, the response is often an impatient sentiment along the lines of “Can’t you just let people have their fun?”, or, “What’s it to you if someone has a different worship experience to you?”
But in matters of Christian worship, we cannot be content if worshippers merely make the claim to an ecstatic experience. That’s precisely because the experience of worship is not the goal of worship. Worship is not successful simply because the worshippers enjoyed their worship. Christian worship is rooted in truth, and therefore everything that claims to be Christian worship must be a truthful response to a truthful revelation of the true God. In other words, you can get worship wrong, even if it felt right. Many people feel good about an exam they wrote, and find out they failed; some feel terrible and find out they passed with flying colours. The indispensable necessity of Christian worship is a true revelation of God from the Scriptures, and a truthful – that is, appropriate and corresponding – response to that revelation. The First Commandment restricts worship to the true God. The Second Commandment restricts the responses of worship to those He has commanded, which correspond to His being. The true God worshipped the true way constitutes biblical worship.
This brings us to a rather dispassionate discussion of felt emotions in worship, one that is sure to annoy all fans of scrunchy-face worship. Philosophers and thinkers have written much on how human emotions differ: their categories, their manifestations, and how they are evoked. Dating back to classical Greece, philosophers have often placed emotions into two categories: those evoked by reason, and those evoked by physical sensation. Different nomenclature has been used, but a similar idea prevailed for centuries. Pre-modern theologians spoke of the affections and the passions. Nietzche coined the terms Apollonian and Dionysian. Our own era has collapsed the two into the word emotion, but the distinction is worth reviving and keeping.
After all, the Bible makes the same distinction. It speaks of those who are controlled by their bodily feelings (Phil. 3:19; Rom. 8:5, 16:18). They are psyuchikoi, the soulish ones, controlled and dominated by appetite. By contrast, it speaks of those controlled by a renewed mind, and by the Spirit in our spirits (Rom. 8:5, Gal 5:16; 1 Cor. 2:15). The pneumatikoi, the spiritual ones, are not manipulated by bodily feelings, but by affections and minds set above (Col 3:2). Let no one misunderstand. This is not the Gnostic dualism that pitted the body against the spirit. This is a biblical distinction between those who are controlled by rational submission to God in His Word, and those who are controlled (more accurately, manipulated) by the whims of a worldly desire for the temporal pleasures of food, sex, excitement, or euphoria.
This brings us to a rather dispassionate discussion of felt emotions in worship, one that is sure to annoy all fans of scrunchy-face worship. Philosophers and thinkers have written much on how human emotions differ: their categories, their manifestations, and how they are evoked. Dating back to classical Greece, philosophers have often placed emotions into two categories: those evoked by reason, and those evoked by physical sensation. Different nomenclature has been used, but a similar idea prevailed for centuries. Pre-modern theologians spoke of the affections and the passions. Nietzche coined the terms Apollonian and Dionysian. Our own era has collapsed the two into the word emotion, but the distinction is worth reviving and keeping.
After all, the Bible makes the same distinction. It speaks of those who are controlled by their bodily feelings (Phil. 3:19; Rom. 8:5, 16:18). They are psyuchikoi, the soulish ones, controlled and dominated by appetite. By contrast, it speaks of those controlled by a renewed mind, and by the Spirit in our spirits (Rom. 8:5, Gal 5:16; 1 Cor. 2:15). The pneumatikoi, the spiritual ones, are not manipulated by bodily feelings, but by affections and minds set above (Col 3:2). Let no one misunderstand. This is not the Gnostic dualism that pitted the body against the spirit. This is a biblical distinction between those who are controlled by rational submission to God in His Word, and those who are controlled (more accurately, manipulated) by the whims of a worldly desire for the temporal pleasures of food, sex, excitement, or euphoria.
What does this have to do with the intensity that Pentecostal worship seeks? Consider: is the intensity of Pentecostal worship a rational response of the heart, or is it a sensation? Is it evoked by consideration of truth, or charmed by a combination of chord progressions? Is the goal to rightly value and admire God, or to feel my feelings?
The fact that the intensity that is sought is felt so acutely in the body (hence the intensity), the fact that is often evoked without much understanding or meditation on revealed truth, the fact that the participant often feels passive and overwhelmed would lead many observers, ancient and modern, to classify Pentecostal intensity as a passion, as Dionysian, or even as sensual. Furthermore, the addiction that many have to it has all the signs of people who have found an emotional stimulant.
By contrast, Christian worship has to first pass through the filter of a Spirit-filled understanding. It must respond submissively, which means humbly, soberly, and reverently. That also means such a response is modest, because humility, almost by definition, is not flamboyant or outrageous. Worship like this is “Apollonian”: it creates some distance between mind and body, because the mind is reflecting on truth, not being manipulated by what the body (the ear) is finding sensuous pleasure in. Certainly, the response may be robust, triumphant, and filled to the brim with zeal. But it is always a response that the spirit is making to the Holy Spirit’s illumination. It is never an irrational feeling of pleasure that sweeps upon one because of a combination of chords, rhythms, nostalgia, lighting, breathy and crooning vocals, or some other sensual trick. Those are marionette strings, attempting to pull on the appetites directly.
The worship of the true God is persuasive, not manipulative. God persuades us to admire, by revealing His beauty in His Word. False gods manipulate by placing audio-visual candy canes in front of our noses and ears. Persuasive worship is by nature, then, “slower”, requiring more time, concentration, and focus, for no one can be persuaded without some rational thought. Those addicted to manipulative worship instinctively call persuasive worship “boring”. Indeed, would a toddler prefer a forty-minute explanation of the wonders of galactic supernovae over a cartoon? Manipulative worship impatiently skips the slow and deep persuasion of the human spirit (knowing full well that it will not be popular with the masses). It will give us the intensity our bodies crave, regardless of the object of our worship. When it comes to what Pentecostals call “intensity”, we would do well to distinguish persuasive, spirit-centred zeal from a manipulative, sensually-controlled passion. -Religious Affections
Critically examining emotional experiences like this has all the fun of ruining someone’s birthday surprise or spoiling a joke by blabbing the punchline before the narrator has finished. We don’t like people like that, who appear to find joy in lessening the joy of others. Not surprisingly, when a critique of someone’s spiritual experiences begins, the response is often an impatient sentiment along the lines of “Can’t you just let people have their fun?”, or, “What’s it to you if someone has a different worship experience to you?”
But in matters of Christian worship, we cannot be content if worshippers merely make the claim to an ecstatic experience. That’s precisely because the experience of worship is not the goal of worship. Worship is not successful simply because the worshippers enjoyed their worship. Christian worship is rooted in truth, and therefore everything that claims to be Christian worship must be a truthful response to a truthful revelation of the true God. In other words, you can get worship wrong, even if it felt right. Many people feel good about an exam they wrote, and find out they failed; some feel terrible and find out they passed with flying colours. The indispensable necessity of Christian worship is a true revelation of God from the Scriptures, and a truthful – that is, appropriate and corresponding – response to that revelation. The First Commandment restricts worship to the true God. The Second Commandment restricts the responses of worship to those He has commanded, which correspond to His being. The true God worshipped the true way constitutes biblical worship.
This brings us to a rather dispassionate discussion of felt emotions in worship, one that is sure to annoy all fans of scrunchy-face worship. Philosophers and thinkers have written much on how human emotions differ: their categories, their manifestations, and how they are evoked. Dating back to classical Greece, philosophers have often placed emotions into two categories: those evoked by reason, and those evoked by physical sensation. Different nomenclature has been used, but a similar idea prevailed for centuries. Pre-modern theologians spoke of the affections and the passions. Nietzche coined the terms Apollonian and Dionysian. Our own era has collapsed the two into the word emotion, but the distinction is worth reviving and keeping.
After all, the Bible makes the same distinction. It speaks of those who are controlled by their bodily feelings (Phil. 3:19; Rom. 8:5, 16:18). They are psyuchikoi, the soulish ones, controlled and dominated by appetite. By contrast, it speaks of those controlled by a renewed mind, and by the Spirit in our spirits (Rom. 8:5, Gal 5:16; 1 Cor. 2:15). The pneumatikoi, the spiritual ones, are not manipulated by bodily feelings, but by affections and minds set above (Col 3:2). Let no one misunderstand. This is not the Gnostic dualism that pitted the body against the spirit. This is a biblical distinction between those who are controlled by rational submission to God in His Word, and those who are controlled (more accurately, manipulated) by the whims of a worldly desire for the temporal pleasures of food, sex, excitement, or euphoria.
This brings us to a rather dispassionate discussion of felt emotions in worship, one that is sure to annoy all fans of scrunchy-face worship. Philosophers and thinkers have written much on how human emotions differ: their categories, their manifestations, and how they are evoked. Dating back to classical Greece, philosophers have often placed emotions into two categories: those evoked by reason, and those evoked by physical sensation. Different nomenclature has been used, but a similar idea prevailed for centuries. Pre-modern theologians spoke of the affections and the passions. Nietzche coined the terms Apollonian and Dionysian. Our own era has collapsed the two into the word emotion, but the distinction is worth reviving and keeping.
After all, the Bible makes the same distinction. It speaks of those who are controlled by their bodily feelings (Phil. 3:19; Rom. 8:5, 16:18). They are psyuchikoi, the soulish ones, controlled and dominated by appetite. By contrast, it speaks of those controlled by a renewed mind, and by the Spirit in our spirits (Rom. 8:5, Gal 5:16; 1 Cor. 2:15). The pneumatikoi, the spiritual ones, are not manipulated by bodily feelings, but by affections and minds set above (Col 3:2). Let no one misunderstand. This is not the Gnostic dualism that pitted the body against the spirit. This is a biblical distinction between those who are controlled by rational submission to God in His Word, and those who are controlled (more accurately, manipulated) by the whims of a worldly desire for the temporal pleasures of food, sex, excitement, or euphoria.
What does this have to do with the intensity that Pentecostal worship seeks? Consider: is the intensity of Pentecostal worship a rational response of the heart, or is it a sensation? Is it evoked by consideration of truth, or charmed by a combination of chord progressions? Is the goal to rightly value and admire God, or to feel my feelings?
The fact that the intensity that is sought is felt so acutely in the body (hence the intensity), the fact that is often evoked without much understanding or meditation on revealed truth, the fact that the participant often feels passive and overwhelmed would lead many observers, ancient and modern, to classify Pentecostal intensity as a passion, as Dionysian, or even as sensual. Furthermore, the addiction that many have to it has all the signs of people who have found an emotional stimulant.
By contrast, Christian worship has to first pass through the filter of a Spirit-filled understanding. It must respond submissively, which means humbly, soberly, and reverently. That also means such a response is modest, because humility, almost by definition, is not flamboyant or outrageous. Worship like this is “Apollonian”: it creates some distance between mind and body, because the mind is reflecting on truth, not being manipulated by what the body (the ear) is finding sensuous pleasure in. Certainly, the response may be robust, triumphant, and filled to the brim with zeal. But it is always a response that the spirit is making to the Holy Spirit’s illumination. It is never an irrational feeling of pleasure that sweeps upon one because of a combination of chords, rhythms, nostalgia, lighting, breathy and crooning vocals, or some other sensual trick. Those are marionette strings, attempting to pull on the appetites directly.
The worship of the true God is persuasive, not manipulative. God persuades us to admire, by revealing His beauty in His Word. False gods manipulate by placing audio-visual candy canes in front of our noses and ears. Persuasive worship is by nature, then, “slower”, requiring more time, concentration, and focus, for no one can be persuaded without some rational thought. Those addicted to manipulative worship instinctively call persuasive worship “boring”. Indeed, would a toddler prefer a forty-minute explanation of the wonders of galactic supernovae over a cartoon? Manipulative worship impatiently skips the slow and deep persuasion of the human spirit (knowing full well that it will not be popular with the masses). It will give us the intensity our bodies crave, regardless of the object of our worship. When it comes to what Pentecostals call “intensity”, we would do well to distinguish persuasive, spirit-centred zeal from a manipulative, sensually-controlled passion. -Religious Affections
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Colossians 3:3:
For you died, and your life is hidden with Christ in God. |
"If the true identity of Christ our Lord, his inner Person begotten of the Father, remains a mystery concealed from the world (John 14:22), something similar is also said rightly of those who put their hope in Christ, because they too are defined by their communion with the Father in Christ. They are known by God (John 10:14; 1 Corinthians 8:3; 13:12). To be sure, the world is able to look at Christians and label them for social and demographic purposes (Acts 11:26), but it does not really know them. These Christians, whom the world can outwardly distinguish by remarking on peculiar cultural and social patterns, carry about in their lives, amid circumstances however humble, the only force available to mankind for the redemption and transformation of its history. On this earth the treasure of God is veiled and borne about in earthen vessels (2 Corinthians 4:7). Like the clay pitchers of Gideon, the disciples of Christ convey the secret flame that must, in the end, force flight upon the Midianite. - --Patrick Henry Reardon |
Colossians 3:4:
When Christ who is our life appears, then you also will appear with Him in glory.
When Christ who is our life appears, then you also will appear with Him in glory.
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Colossians 3:5:
Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: |
An inordinate affection is anything outside of or instead of God that you are willing to suffer for. You willing to suffer for material goods, power, authority, pride, sex, sinful ideologies? Those are inordinate affections.
Desire itself is not sin. We strongly desire many things that God has given us to enjoy, such as food. The word concupiscence is found primarily in older versions of the Bible, such as the KJV. Newer translations usually trade the word concupiscence for phrases such as covetous desires, water, friendship, and sleep. (Romans 7:8), evil desires (Colossians 3:5), and passion of lust (1 Thessalonians 4:5). We also have a natural desire for sex, and sexual passion within marriage is not concupiscence; however, all expressions of sexual passion outside the marriage are sinful (Galatians 5:19–21; 1 Corinthians 6:9–10). Concupiscence in the Bible always refers to passionate desire for something that God has forbidden. Romans 1:18–32 warns that continued concupiscence will lead to “a depraved mind” (verse 28). Three times this passage warns that, when people reject God’s standard of holiness, He will “give them over” to their lusts. Ongoing concupiscence results in a deadening of conscience to the extent that one can sin boldly without guilt or conviction. That is a dangerous place to be.
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| "The word "idol" is used in the Bible 231 times. Warnings against "idols" is often used with the words "graven images." I prefer that descriptive as defining what is being pursued in the act of idolatry: something we engrave in our minds. Colossians 3:5 breaks it down as it warns we should put to death with our minds "sexual immorality, impurity, passion, evil desire, and covetousness." which, as it continues, labels it as "idolatry." Idols are far more than calves made of gold. A gold calf would be easy to target and ignore. The idols that we embrace are far more subtle, and deadlier, because they are constructs we create in our minds. We can pursue the images mentioned in Colossians and often not even realize it is a motivating factor. Until being tested by fire..... Jer 2:28: "But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble"........ and adds "for according to the number of thy cities are thy gods, O Judah." One could interpret the last hook as they had so many gods and equal to the number of their cities...or that their god was their numbers of people. Their idol was that they had lots of people behind them and could stand against anyone or anything. But, clearly, the number of people in your army is nothing when pitted against God. God declares what he thinks of those idols in the next few verses in Jeremiah 2.. In today's new testament economy when truth or suffering comes it will reveal what is eternal and what is not. Passion has a refining work to do in us, revealing the fragility of our idols and, in contrast, the solidness of God. Joni Eareckson Tada wrote in her book "When God Weeps": "Gods purpose is not to make us healthy, wealthy, or happy (though it pleases Him to do so) but to makes us holy. God cares most --not in making us comfortable--but leading us to hate our sins, grow spiritually, and love Him" Our eternal value is far more important than our comfort in a world destined to perish. On that day the gods that we make in our minds will be no match against the God who created us and gave us the very mind we often use to create "graven images" with. |
Colossians 3:6-7:
For which things' sake the wrath of God cometh on the children of disobedience:
7 In the which ye also walked some time, when ye lived in them.
For which things' sake the wrath of God cometh on the children of disobedience:
7 In the which ye also walked some time, when ye lived in them.
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Colossians 3:8:
But now you must also rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. |
There is a negative side to Christianity — we are to put off the hand-me-downs from Adam.
But now - This phrase signifies a contrast, something like you were "walking one direction" but now you are to walk another direction spiritually speaking. Truth demands a response. He has spent two chapters explaining the supremacy of Christ Who is now the source of their life. And so he says "now" let your conduct be in accord with the great truths you have learned. Put it into practice. Let your conduct give testimony of who (and Whose) you now are in Christ. And just as "clothes make the man", let your new moral/ethical "clothes" be seen by others.
Think about what Paul is saying here about putting off. Can you imagine how ridiculous you would look if when you went to buy a new suit you refused to take off the one you had on, but rather insisted that the new one should be tried on without “putting off” the old one! This is what many Christians do. They try to put the garment of a new life on over their old nature. It just doesn’t fit. We must lay aside sin first, then “put on the new man.” --Precept Austin |
Many of the sins listed in this verse are connected with sins of speech. Anger often is expressed in spiteful words or a hostile attitude. And although there is a godly anger which grieves over wrongs, lawlessness, and sin, we should not become involved with the unrighteous anger expressed in this verse. Similarly, we are to abstain from ungodly wrath which implies an inappropriate verbal outburst - laced with evil intent.
Malice in this verse suggests a violent temperament designed to do harm to others and can often be spawned from the build-up of anger or hatred... and it can often explode into a myriad of ungodly thoughts or actions, while slander is connected with malicious lies, speaking evil of others, or even participating in gossip or spreading cruel rumours.
The final part in Paul's list of verbal sins to avoid is 'abusive speech', which implies participation in disgusting, unclean, and obscene language. Indeed, the verse that follows includes the sin of 'lying' in this catalogue of worldly activities and fleshly passions, which should be set aside. --Knowing Jesus
Malice in this verse suggests a violent temperament designed to do harm to others and can often be spawned from the build-up of anger or hatred... and it can often explode into a myriad of ungodly thoughts or actions, while slander is connected with malicious lies, speaking evil of others, or even participating in gossip or spreading cruel rumours.
The final part in Paul's list of verbal sins to avoid is 'abusive speech', which implies participation in disgusting, unclean, and obscene language. Indeed, the verse that follows includes the sin of 'lying' in this catalogue of worldly activities and fleshly passions, which should be set aside. --Knowing Jesus
- Anger
- In the Greek, orgEn, or angry indignation. Have you every been indignantly angry at something or someone? This has the appearance of pride – that you have been wronged – and the person or situation must be addressed to preserve your good name. But Jesus was falsely accused, and did not defend Himself, but instead entrusted the issue to the One who judges justly. We should do the same.
- Rage
- In the Greek, thumon, or fury. I’m sure you have heard the colloquialism, “Oh, it’s on!” We greatly desire to personally address all wrongs, real or perceived, in our lives. And we can certainly “go on the warpath” to get there. But God has said that vengeance is His and He will repay. It is a dreadful thing to fall into the hands of the Living God.
- Malice
- In the Greek, kakian. Again, we are not even to entertain thoughts of retribution or desire that harm come to others. Jesus says that we are to love our enemies, do good to those who hate us, bless those that curse us, and pray for those who do evil against us.
- Slander
- In the Greek, blasphEmian – we get our word “blaspheme” from it. Our speech towards others should build up, not tear down. Again, as with the other issues above, we should not take these situations into our own hands, but rather let God deal with them. Sometimes God will deal with a person far more powerfully than we could ever do or even imagine. But did not God also show us favor and woo us even when we hated Him?
- Filthy Language
- In the Greek, asischrologian. When we use foul, filthy language, we do not show the purity of speech that God desires of us. Who would want to be around someone whose speech consisted of every other word being a profanity? While (darkly and shockingly) colorful, it both detracts from the beauty of whatever the person was trying to convey and sacrifices the power of the message for emotional shock value. It may also indicate that the person may not have a sufficient command of their spoken language to express themselves with clarity and forethought. Use of this type of language also shows a lack of maturity. Imagine what the world thinks when a person uses profanity to convey the Gospel message! Does God ever do that in the Bible when He speaks to people?
- --Christian Alliance
Shortly after I became a Christian, I was . . . challenged to make personal applications as part of my weekly Bible study. One of the first books I studied was Paul’s letter to the Colossians. As I was studying chapter three, the Holy Spirit caught my attention with this: “But now you must rid your selves of all such things as these: anger, rage, malice, slander, filthy language” (Colossians 3:8).
I tried to slide past this verse, but the Spirit kept bringing me back to the words “put off anger” (KJV). At the time I had a violent temper, and whenever it flared up I would haul off and bash my fist into the nearest door. In spite of the fact that I often bloodied my knuckles and on the one occasion had completely smashed a beautiful diamond and onyx ring my wife had given me, I couldn’t seem to stop. And yet here was God’s Word: “Put off anger.” It was clear to me that this was not just some good advice given to the people at Colossae centuries ago. It was God speaking to me at that moment.
So that week I make a covenant with God. He had spoken to me about my sin of anger, and I promised the Lord I was going to work on it . . .
My first step was to memorize the verse and review it daily for a number of weeks. [The doctor’s advice is not ignored. You get serious about getting it into your head and heart if you trust him.] I prayed and asked the Lord to bring this verse to mind whenever a situation arose where I might be tempted to lose my temper. And I asked my wife to pray for me and remind me of that passage if she saw me failing in my promise to the Lord. So Colossians 3:8 became a part of my life and gradually God removed that sin from me. (The Lost Art of Disciple Making, 78)
I tried to slide past this verse, but the Spirit kept bringing me back to the words “put off anger” (KJV). At the time I had a violent temper, and whenever it flared up I would haul off and bash my fist into the nearest door. In spite of the fact that I often bloodied my knuckles and on the one occasion had completely smashed a beautiful diamond and onyx ring my wife had given me, I couldn’t seem to stop. And yet here was God’s Word: “Put off anger.” It was clear to me that this was not just some good advice given to the people at Colossae centuries ago. It was God speaking to me at that moment.
So that week I make a covenant with God. He had spoken to me about my sin of anger, and I promised the Lord I was going to work on it . . .
My first step was to memorize the verse and review it daily for a number of weeks. [The doctor’s advice is not ignored. You get serious about getting it into your head and heart if you trust him.] I prayed and asked the Lord to bring this verse to mind whenever a situation arose where I might be tempted to lose my temper. And I asked my wife to pray for me and remind me of that passage if she saw me failing in my promise to the Lord. So Colossians 3:8 became a part of my life and gradually God removed that sin from me. (The Lost Art of Disciple Making, 78)
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Colossians 3:9-10:
“Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator.” |
One aspect of our spiritual growth is that our new nature is “being renewed in knowledge after the image of its creator”
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AW Tozer Files
Never pass anything on about anybody else that will hurt him. “Love covers a multitude of sins” (1 Peter 4:8). The talebearer has no place in God’s favor. If you know something that would hinder or hurt the reputation of one of God’s children, bury it forever. Find a little garden out back — a little spot somewhere — and when somebody comes around with an evil story, take it out and bury it and say, “Here lies in peace the story about my brother.” God will take care of it. “With what judgment you judge, you shall be judged.”
If you want God to be good to you, you are going to have to be good to His children. You say, “But that’s not grace.” Well, grace gets you into the kingdom of God. That is unmerited favor. But after you are seated at the Father’s table, He expects to teach you table manners. And He won’t let you eat unless you obey the etiquette of the table. And what is that? The etiquette of the table is that you don’t tell stories about the brother who is sitting at the table with you — no matter what his denomination, or nationality, or background.
– A. W. Tozer; Five Vows for Spiritual Power
If you want God to be good to you, you are going to have to be good to His children. You say, “But that’s not grace.” Well, grace gets you into the kingdom of God. That is unmerited favor. But after you are seated at the Father’s table, He expects to teach you table manners. And He won’t let you eat unless you obey the etiquette of the table. And what is that? The etiquette of the table is that you don’t tell stories about the brother who is sitting at the table with you — no matter what his denomination, or nationality, or background.
– A. W. Tozer; Five Vows for Spiritual Power
==colossians 3:11:
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11 Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.
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 Cheryl Mann Bacon
Christians’ response to immigration — more specifically to immigrants — grows out of the biblical injunction to welcome the stranger, feed the hungry, protect the oppressed. Prospects of a wall, a deportation mandate and more never-ending debates on Capitol Hill don’t change that obligation, regardless of politics or preferences. Those are decisions to be made by the government for the benefit of the governed, not by Christ followers for the benefit of the kingdom. Moses and the prophets commanded Israel to treat foreigners among them fairly, generously and with compassion. “Do not oppress a foreigner; you yourselves know how it feels to be foreigners, because you were foreigners in Egypt” (Exodus 23:9). --Cheryl Mann Bacon; Christian Courier; Editorial: Serving immigrants in the name of Jesus 1/23/25
“Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all” (Colossians 3:11). “He came and preached peace to you who were far away and peace to those who were near. For through him we both have access to the Father by one Spirit” (Ephesians 2:17-18). |
==colossians 3:12-13:
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12 Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. 13 Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. "
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The testimony of Stephen took this to the extreme when as he was dying said "“Lord, do not hold this sin against them!" And Saul (Paul) was a witness to this. Taking a little liberality in translating I think that Paul, who himself was a persecutor of Christians at that time, saw in Stephen a man who just forgave the people who were killing him. I mean, what kind of man does such a thing? Well, it was Paul who wrote this letter to the Collossians. Paul understood that an average religious zealot would have cried out "Let God avenge thee." Stephen did not. NONE of the religious people who were stoning him "deserved" forgiveness. But...it is a very rare exception that anyone we NEED to forgive deserves it either. That is what makes forgiveness so powerful. It frees ourselves and is a powerful testimony for the ages.....you NEVER know who may be watching you...
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Colossians 3:14-15:
14 in whom we have redemption through His blood, the forgiveness of sins.
15 He is the image of the invisible God, the firstborn over all creation.
14 in whom we have redemption through His blood, the forgiveness of sins.
15 He is the image of the invisible God, the firstborn over all creation.
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Colossians 3:16:
Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom and as you sing psalms, hymns, and spiritual songs with gratitude in your hearts to God |
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Colossians 3:17:
Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father |
What is the meaning of the expression "in the name of the Lord"? Religious authorities were extremely upset that the apostles were advocating Christian concepts. They brought Peter and John into their assembly and demanded to know, "By what power or by what name have you done this?" (Acts 4:7). The word "power" refers to authority. The Jewish leaders were demanding to know by what authority they were acting. Who was giving them the right to teach what they were teaching? What authoritative source approved or sanctioned their particular actions? Peter's answer was "by the name of Jesus Christ." In other words, the apostles had not been advocating their own ideas. They were simply presenting what Jesus had previously authorized them to present (cf., Matt. 16:19; 18:18).
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The Christian mind is also goal-directed according to Colossians 3:17 and 1Cor. 10:31. The fancy word for this is “teleology,” referring to “goal-directedness.” to use Rick Warren’s words, our minds are “purpose driven.” We have built-in purposes for which we are made. We are to “love God and love others” (Mt 22:37-39; Lk 10:27; Mk 12:30-31), “seek first the kingdom of God” (Mt 6:33), “do unto others as we would have them do unto us” (Mt 22:39), and we are to glorify God above all (Col 3:17; 1 Cor 10:31). Now God did not program us like robots. We have the ability to cooperate with God’s purposes in our lives, including the ones that are hardwired into our nature. But we also have the ability to resist our teleology. We are made to worship God, but when we refuse to do that, we are still worshippers at heart, so we turn our worship towards false religions, ourselves, celebrities, love affairs, career-goals, or most anything we can imagine. -Intelligent Christian Faith
We are given gifts, but they aren't there to glorify us but to glorify the source of all gifts. As we serve others and serve God through our gifts and talents, we magnify God.
To take the glory and honor from God is actually a form of robbing Him because the glory was never for us to begin with. That doesn't mean we are to live in false humility, but to refuse to live in entitlement and arrogance. -Pat Mabilog; Christian Today
To take the glory and honor from God is actually a form of robbing Him because the glory was never for us to begin with. That doesn't mean we are to live in false humility, but to refuse to live in entitlement and arrogance. -Pat Mabilog; Christian Today
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Colossians 3:18:
Wives, be subject to your husbands, as is fitting in the Lord. |
Wives are asked to submit, as in give respect to their husbands. The wife is in submission as a response to the husband's love for her and his providing, as well as his having her best interest and care at heart.
The word "submit" translates from a military term (Greek: hupotasso), which means "to place under" or "to subordinate" as a line relationship. This is like when and how we respond to Christ with love and service because of His free gift of grace. We do not earn salvation for service; rather, service is a fruit of our gratitude. In the same way, submission is not to be forced, but offered freely in response to love. It is something we replicate, as in responding in kindness so our response to each other is fueling the other's response, and so forth. In this way, we escalate love and kindness instead of repression and dysfunction. "Fitting" implies how we reach out to one another and to God. It is even a duty, not because of weakness or inferiority, or that one is better than the other. Rather, God has placed, in the order of creation, the husband as head of the home, just as Christ is the head of the Church. They have different roles, yet each one is equal in the sight of God! The husband loves and respects his wife and earns her devotion and the result is the continual, mutual respect that builds an effective, strong marriage relationship (Eph. 5:22; 1 Peter 3:1). Husbands are asked to love their wives. Paul's asserting to his churches and readers to love, and because of love to submit, was very radical. To Paul, love was a duty. It was even considered weak by the macho mindsets of the times as well as with many people today. But, this is not weak; it is building the strength of a relationship and the bond of a family by creating a mutual partnership (Amos 3:3; 1 Corinthians 7:3-4; 13)! |
| The first instruction here is given to wives. They are told to "be subject to your husbands, as is fitting in the Lord." There are many today, even in the church, who do not like this passage. Can you imagine reading this verse to a group of radical feminists? You would probably be shouted down. But whether they like it or not, there it is, in the inspired Word of God. We need to notice something very important about this passage. Who is it addressed to? It is addressed to the wives. It is not addressed to the husbands. This is very important. What usually happens is that the husband reads the instruction addressed to his wife and reminds her when she is not living up to it (in his view). Is it illegal to read someone else's mail? Well, it should be illegal in this case. Husbands, this is not written to you. Submission is not a command for the husband to enforce. There is never even a hint of such an idea in the Scripture in which a man, through conniving, brute force, manipulation, or mind-control, can bring his wife into submission. It is not something the husband demands of his wife any more than she makes the demand that he love her. So, we are not looking at ways to bring a wife into submission as we consider our text. In this verse Paul is addressing the responsibilities of the wife. This text is not an isolated text. This is not the only time in the New Testament that wives are told to submit to their husbands. The idea of the wives submission is taught all through the Bible. In 1 Corinthians 11, Paul declares the principle of headship that is to govern the people of God for all time. Here is the principle: 1 Corinthians 11:3 (NASB) But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. The word "head" is the Greek word kephale, which metaphorically means: "government, or authority." Now when "head" is used , figuratively, as it is here, it refers to priority in function. That is what the head of our body does; it runs the body; it is in charge; it is the direction setter of the body. Used metaphorically, therefore, the word "head" means primarily leadership, and thus it is used in this passage. The hierarchy here is God, Christ, man, and woman. God and the Messiah are equally divine, but there is a subordination of function; so too, man and woman are spiritually equal, but one ranks above the other in function. |
Paul's letter to the Colossians and his letter to the Ephesians are very similar. They cover some of the same points and therefore can be compared to gain a clearer understanding of what Paul was saying In Eph 5:21, Paul began his instruction about submission in marriage by saying, "Submitting yourselves one to another in the fear of God." Submission in marriage is not one-sided.
The truth and benefits found in the Bible on godly submission have been so distorted and perverted in our "Christianity" today, it has resulted in many people being hurt, and those people are now closed to any type of submission. That's an overreaction. This is just one scripture that commands submission. There are others.
This verse places limitations on submission in marriage, and these, if understood, will stop the extreme abuses that have caused some to throw out the truth with the error.
First, Paul said women are to submit to their own husbands. Paul was specifically speaking of a wife submitting to her own husband. He was not saying that women in general are to submit to men in general. This has been one of the misinterpretations of scripture on submission that has caused many problems.
Second, this verse says that the wife is to submit only "as it is fit in the Lord" This limits the submission of the wife to her husband (there is a difference between submission and obedience, and this submission is in the physical realm only . Paul was not instructing the woman to commit sin if her husband wants her to. That is a gross misunderstanding of what true submission is, and that extreme view has damaged many people. [SOURCE: Andrew Wommack: Colossians 3:18
The truth and benefits found in the Bible on godly submission have been so distorted and perverted in our "Christianity" today, it has resulted in many people being hurt, and those people are now closed to any type of submission. That's an overreaction. This is just one scripture that commands submission. There are others.
This verse places limitations on submission in marriage, and these, if understood, will stop the extreme abuses that have caused some to throw out the truth with the error.
First, Paul said women are to submit to their own husbands. Paul was specifically speaking of a wife submitting to her own husband. He was not saying that women in general are to submit to men in general. This has been one of the misinterpretations of scripture on submission that has caused many problems.
Second, this verse says that the wife is to submit only "as it is fit in the Lord" This limits the submission of the wife to her husband (there is a difference between submission and obedience, and this submission is in the physical realm only . Paul was not instructing the woman to commit sin if her husband wants her to. That is a gross misunderstanding of what true submission is, and that extreme view has damaged many people. [SOURCE: Andrew Wommack: Colossians 3:18
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Colossians 3:19-25:
19 Husbands, love your wives, and be not bitter against them. 20 Children, obey your parents in all things: for this is well pleasing unto the Lord. 21 Fathers, provoke not your children to anger, lest they be discouraged. 22 Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God; 23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. |
The apostle concludes the chapter with exhortations to relative duties, as before in the epistle to the Ephesians. The epistles which are most taken up in displaying the glory of divine grace, and magnifying the Lord Jesus, are the most particular and distinct in pressing the duties of the several relations. We must never separate the privileges and duties of the gospel religion. I. He begins with the duties of wives and husbands (v. 18): Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Submission is the duty of wives, hypotassesthe. It is the same word which is used to express our duty to magistrates (Rom. 13:1, Let every soul be subject to the higher powers), and is expressed by subjection and reverence, Eph. 5:24, 33. The reason is that Adam was first formed, then Eve: and Adam was not deceived, but the woman, being deceived, was in the transgression, 1 Tim. 2:13, 14. He was first in the creation and last in the transgression. The head of the woman is the man; and the man is not of the woman, but the woman of the man; neither was the man created for the woman, but the woman for the man, 1 Co. 11:3, 8, 9. It is agreeable to the order of nature and the reason of things, as well as the appointment and will of God. But then it is submission, not to a rigorous lord or absolute tyrant, who may do his will and is without restraints, but to a husband, and to her own husband, who stands in the nearest relation, and is under strict engagements to proper duty too. And this is fit in the Lord, it is becoming the relation, and what they are bound in duty to do, as an instance of obedience to the authority and law of Christ. On the other hand, husbands must love their wives, and not be bitter against them, v. 19. They must love them with tender and faithful affection, as Christ loved the church, and as their own bodies, and even as themselves (Eph. 5:25, 28, 33), with a love peculiar to the nearest relation and the greatest comfort and blessing of life. And they must not be bitter against them, not use them unkindly, with harsh language or severe treatment, but be kind and obliging to them in all things; for the woman was made for the man, neither is the man without the woman, and the man also is by the woman, 1 Co. 11:9, 11, 12. II. The duties of children and parents: Children, obey your parents in all things, for this is well-pleasing unto the Lord, v. 20. They must be willing to do all their lawful commands, and be at their direction and disposal; as those who have a natural right and are fitter to direct them than themselves. The apostle (Eph. 6:2) requires them to honour as well as obey their parents; they must esteem them and think honourably of them, as the obedience of their lives must proceed from the esteem and opinion of their minds. And this is well-pleasing to God, or acceptable to him; for it is the first commandment with promise (Eph. 6:2), with an explicit promise annexed to it, namely, That it shall be well with them, and they shall live long on the earth. Dutiful children are the most likely to prosper in the world and enjoy long life. And parents must be tender, as well as children obedient (v. 21): "Fathers, provoke not your children to anger, lest they be discouraged. Let not your authority over them be exercised with rigour and severity, but with kindness and gentleness, lest you raise their passions and discourage them in their duty, and by holding the reins too tight make them fly out with greater fierceness." The bad temper and example of imprudent parents often prove a great hindrance to their children and a stumbling-block in their way; see Eph. 6:4. And it is by the tenderness of parents, and dutifulness of children, that God ordinarily furnishes his church with a seed to serve him, and propagates religion from age to age. III. Servants and masters: Servants, obey your masters in all things according to the flesh, v. 22. Servants must do the duty of the relation in which they stand, and obey their master's commands in all things which are consistent with their duty to God their heavenly Master. Not with eye-service, as men-pleasers—not only when their master's eye is upon them, but when they are from under their master's eye. They must be both just and diligent. In singleness of heart, fearing God—without selfish designs, or hypocrisy and disguise, as those who fear God and stand in awe of him. Observe, The fear of God ruling in the heart will make people good in every relation. Servants who fear God will be just and faithful when they are from under their master's eye, because they know they are under the eye of God. See Gen. 20:11, Because I thought, Surely the fear of God is not in this place. Neh. 5:15, But so did not I, because of the fear of God. "And whatsoever you do, do it heartily (v. 23), with diligence, not idly and slothfully:" or, "Do it cheerfully, not discontented at the providence of God which put you in that relation."--As to the Lord, and not as to men. It sanctifies a servant's work when it is done as unto God—with an eye to his glory and in obedience to his command, and not merely as unto men, or with regard to them only. Observe, We are really doing our duty to God when we are faithful in our duty to men. And, for servants' encouragement, let them know that a good and faithful servant is never the further from heaven for his being a servant: "Knowing that of the Lord you shall receive the reward of the inheritance, for you serve the Lord Christ, v. 24. Serving your masters according to the command of Christ, you serve Christ, and he will be your paymaster: you will have a glorious reward at last. Though you are now servants, you will receive the inheritance of sons. But, on the other hand, He who does wrong will receive for the wrong which he has done," v. 25. There is a righteous God, who, if servants wrong their masters, will reckon with them for it, though they may conceal it from their master's notice. And he will be sure to punish the unjust as well as reward the faithful servant: and so if masters wrong their servants.--And there is no respect of persons with him. The righteous Judge of the earth will be impartial, and carry it with an equal hand towards the master and servant; not swayed by any regard to men's outward circumstances and condition of life. The one and the other will stand upon a level at his tribunal. It is probable that the apostle has a particular respect, in all these instances of duty, to the case mentioned 1 Co. 7 of relations of a different religion, as a Christian and heathen, a Jewish convert and an uncircumcised Gentile, where there was room to doubt whether they were bound to fulfil the proper duties of their several relations to such persons. And, if it hold in such cases, it is much stronger upon Christians one towards another, and where both are of the same religion. And how happy would the gospel religion make the world, if it every where prevailed; and how much would it influence every state of things and every relation of life! --Mathew Henrys Commentary |
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Colossians 3:22-25:
22 Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God; 23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. |
 Martin Luther Files
“The Christian shoemaker does his duty not by putting little crosses on the shoes, but by making good shoes, because God is interested in good craftsmanship.” ― Martin Luther |