Four Last Words: Colossians 4

In Summary: We come to the end of Colossians, and we have barely scratched its surface. There is an abundance of useful theology in these four short chapters, but the calendar turns on, and so must we.

As is expected in Paul’s letters, this last chapter includes his personal greetings. Take note, especially, in 4:11 where Paul highlights that very few workers for the kingdom of God have come from the circumcision. This is likely a reference to those who advocated mandatory circumcision for new believers, pushing them to come to obey the Law in place of the Gospel. Legalism is a trap from which few escape with their faith intact: those who escape rule-keeping often abandon all semblance of involvement to avoid being shackled again.

Another point of interest in this chapter is 4:14 and the mention of “Luke, the beloved physician.” It is from this verse that we take the identity and profession of Luke. Archippus is apparently a leader of the church (4:17), and he needs to step up to the line and handle the work. It’s a challenge for any, and he needs to take heed of his responsibility.

4:5 is the key verse, though, as Paul wraps up his content for the Colossian church. He instructs them to conduct themselves with wisdom and to make the most of the opportunity. We see that something has developed here: a separation between the Christians and the “outside” area. This idea exists in some of the other epistles, but is most pronounced here. Paul wants the church to be effective in connections to the wider world, but not to lose their wisdom in dealing with them.

Overall, though, we are wrapping up a letter intended to combat heresy while still commending Christian morality and right belief. It’s a tricky spot to be in.

In Focus: That tricky spot brings us to our focus point, Paul’s last words to the Colossians. They are “grace be with you.” In Greek, it’s a slightly different four words, because you have a definite article and no verb: “ἡ χαρις μεθʼὑμων.” Literally, like a newbie Greek student, “the grace with you.” What do we take here?

First, we add the verb so that it makes sense in English. Grace be with you, or perhaps it should “May grace be with you,” not unlike a standard farewell statement. There is no reason for unreadable English for the sake of literalness—fidelity in translation is to meaning, not structure. Structure matters as it affects meaning.

Second, we note what Paul wants to leave the church with. Not a proclamation of this truth or a refutation of that lie, but a blessing. The blessing of grace. Whose grace? What grace?

This is where I think the structures helps us with the meaning: “the grace with you.” “The grace.” Look hard at that: what is “the grace?” For Paul, it is the summary of what God has done. It is God’s grace, shown through Christ Jesus, Lord of All. That’s the grace Paul commends and hopes will be with the Colossians. At the end of the controversy and the greetings, the rebukes and the encouragements, there’s one thing to hold onto: grace.

In Practice: Well, then, what do I do about this?

1. In all controversies among Christians, seek grace. That’s a big deal. Grace is there for all parties—but sometimes grace doesn’t look like we assume it does. It is not grace to shelter abusers and expose people to excessive risks from wolves. That’s not grace: grace allows God to be seen working to restore the fallen as they work through the consequences of their actions. Grace should be shown to those who are hurt by trying to prevent further harm.

2. In all relationships, we show grace. Extend love, time, and forgiveness. Too often we push for an immediate response and then we hit back because a person responded badly to our complaints. What about cutting a few minutes of slack for someone to think through? Try that next time you are arguing with a spouse, or demanding answers from a child.

3. Within our churches, be places of grace. Show grace, be about grace. Dwell on the positives and the good things God has done. We proclaim the truth of His holiness and His grace. If all you focus on in church is how people screw up and not about how God restores, then you might consider the need for a little more grace.

In Nerdiness: Three quick nerd points:

1. Lost letter? Colossians 4:16 brings up the letter from Laodicea, and the need to share this one with Laodicea. We don’t have that one, and it’s likely we don’t have others that Paul wrote. I recommend Randy Richards’ book on Paul and First Century Letter Writing to dig more into it. The other theory is the “everything must connect!” theory. I’m not a fan: this view suggests that we must have the Laodicean letter, so let’s pick another one of the Biblical epistles to be it. It’s based on an assumption that nothing relevant to the Bible isn’t there. A read-through makes it clear that’s not the case.

2. Mark? Colossians 4:10 shows us Mark back on the missionary trail.

3. Onesimus? Colossians 4:9 connects this book to Philemon. Even here, Paul is scuttling the Roman social order by elevating the slave Onesimus to “one of you” and “our faithful brother.”

Three Things to Do: Colossians 3

In Summary: How far removed from modern day life is Colossae? Not very far. Taking a look at Colossians 3 reveals that Paul was addressing problems that are just similar to our modern day, but are the same. Let us consider what we see brought up here: selfish behavior like impurity and greed; community-destroying behavior like wrath, malice, and abusive speech; culturally destructive behavior like lying, prejudices, and racism. That’s just verses 5-11!

Paul explains to the Colossians how the Gospel addresses all of these issues. While his explanation pushes against all of these as symptomatic of the problem, he opens the chapter with the cure for the root problem.

That cure is what we frequently call the Gospel, or at least the final portion of the Gospel. Jesus, Eternal Son of God, co-equal with the other two members of the Trinity, emptied Himself (Philippians 2) and died on a cross to give His life as a ransom for many (Mark 10:45). He rose on the third day, according to the Scriptures (1 Corinthians 15:3-4), and is exalted to the Name above all names, the only Name by which man can be saved (Acts 4:12).

And because of this, Colossians 3:1 can be presented as a conditional clause and assume the primary condition is satisfied: we have been raised up with Christ. Therefore we should seek the things above, the things of Christ. We should treat the problems of this world appropriately, as a doctor treats a disease: alleviate the symptoms while applying the cure. Certain measures of social action alleviate symptoms, and open the door to apply the cure of the Gospel.

In Focus: Of course, this reads fairly generically, doesn’t it? Focus your eyes on Colossians 3:1-3 again. There are two words that describe you and two words that command you. You are, if a believer in Christ Jesus, raised up with Christ and you have died. That’s Paul’s order, and I’ll retain it here: the focus is on what you are now, raised up, which is necessary because you have already died—in truth were already dead.

The words that command you are to keep seeking and to set your mind. On what? The things above, the things where Christ is. We need to not Americanize the word “things” here: it’s an English rendering of an indefinite, neuter pronoun. It’s not about stuff like we use “things,” but about stuff and spiritual beings and knowledge and wealth and relationships. Keep seeking these matters, with your mind set on them.

In Practice: When we have that as our viewpoint, we find three things to do with ourselves:

First: we let the peace of Christ dwell richly within us. Doing so elevates our eyes, focused on who Jesus allows us peace with. In Paul’s day, that abrogated the hostility between Jew and Greek, Barbarian and Scythian. In our day? It should drive us to seek peace with people of all races, tongues, and tribes. Especially we should find the church working to rise above racial divisions. If one of your descriptors of church is “this race” where “this race” is anything but “human race,” the peace of Christ does not dwell within you.

Second: we let the word of Christ dwell richly within us, teaching it. We sit on the answer to the fundamental social problems of our day, the answer to the interpersonal relationship problems of our day, and we do what with it? Tell no one? Our goal should be to remind one another of what God has done for us, and what we ought to do with it.

It is noteworthy that until one is raised with Christ, the Gospel looks toward that point. After that point, the Gospel looks back to that point and lives out the implications of it. We cannot hope to see the unraised act like the raised, especially on a continual, voluntary basis, and woe unto us if we think that compelling it is always a great plan.

Third, we sing. That’s it. Songs, though, are memorable ways of encoding information as well as emotional vehicles. Carry the Gospel in song, remembering it letting its beauty shine through.

In Nerdiness: Colossians 3 ends with a section on relationships not unlike Ephesians 5 & 6. I think it is important to not separate out Colossians 3:17 from this section. Every interaction we have as Christians is a reflection on Jesus. It’s either a reflection that we hold Him in high regard and want others to do so, or that we hope to keep others from thinking about Him.

What about your interactions?

Two Great Treasures: Colossians 2

In Summary: Paul continues to address the Colossian heresy, especially the aspects within it that put pressure on the believers to embrace legalism as their go-to lifestyle. It appears, through Colossians 2, that a significant challenge to the church was a group of people insisting not on important moral behavior, but demanding adherence to the most minute of ceremony and asceticism.

What is asceticism? It is the process of self-denial for spiritual attainment. In certain doses, that’s a good thing. One should spend time fasting, one should avoid chasing too many of the things of this world in place of the things of God. Asceticism can be overdone, though, and lends itself readily to that problem. Excessive asceticism causes one to ignore God’s good gifts and believe that one is drawing near to God by denying His works.

Further, the bigger problem in the Colossian heresy is that the adopters deemed themselves better than anyone else. Not only did they deny that God provided gifts in life, but then they went on to judge those who embrace what God gave as wicked. This is the problem that asceticism mixed with bad theology brings: there is no embracing God’s blessings and plenty of attacking God’s people who do accept them.

In Focus: More specifically in this chapter, we see two great treasures of the Christian life. Colossians 2:3 points us to the treasures of wisdom and knowledge in Jesus. Rather than some esoteric or obscure mystery, all that we need is know Jesus.

The mysteries of God are not hidden. They are made fully known in Jesus. There’s nothing that we do not see. It’s not knowledge hidden and reserved for a select few. Nor is the path to understanding found in denying God’s gifts of life. There is no secret path to God.

All we need is Jesus.

In Practice: The practical question, then, is how we know about Jesus.

First, we look to what He said. We have the Word of God, given us by the Word Incarnate. It does us no good to claim that we cannot know God, because He has given us that Word. Read it, learn it.

Second, we consider what He has not said. Paul highlights some of this for us in Colossians 2:21, where he points out the naysayers who reduced Christianity to “do not handle, do not taste, do not touch.” This does not eliminate morality, but puts the focus on our positive movements toward holiness rather than simple avoidance practices.

Third, we keep our focus on our behavior. There is a place for encouraging one another in holiness, but it remains the work of God to convict of sin. Rather than attempting to demand others conform to our standard, we should encourage others to follow the standard of Christ.

In Nerdiness: Take a quick look at Colossians 2:14 where Paul speaks of the certificate of debt that’s been canceled. This is a concept from Roman business and legal systems, and one worth knowing.

For example, one could develop a debt due to family need or criminal behavior. This debt would be recorded on a certificate, and that would be kept. Then, you worked to satisfy your debt. In the meantime, though, it covered you and weighed you down. And given the economics of the time, if it was too bad, you were stuck with it for life. (Differing views exist on whether or not it had to be satisfied by your family in death.) You could almost never escape it.

To have someone cancel your certificate? That was a great grace, and it freed you to live life. Naturally, though, this indebted your honor to the person who canceled your debt. Paul’s point in this?

Your honor debt is to Jesus. Not to any one else. Not to a church leader, a pastor, an Apostle, or someone who claims to point you to the “mystery.”

Just to Jesus. He canceled your debt—He is the one to serve.

One True Mystery: Colossians 1

In Summary: Paul writes to the church at Colossae, a body of believers that he did not found as a church. There is some speculation that Epaphras may have founded the church, a likely scenario but one which must be admitted to be an inference. Whoever is responsible for the founding of the church, Paul clearly holds himself responsible for their well-being. We can see this by comparing Romans with Colossians. Romans is a theological treatise from a master scholar, while Colossians is a personal instruction (including rebuke) from a pastoral leader.

In this first chapter, Paul establishes his credibility as an Apostle and attributes that role to the will of God. While we see in Timothy, for example, that one can desire to be an overseer (or elder), there is no Scriptural warrant that anyone ever chose to be an Apostle. That title was also not given by man, but only appears to be given by God. You can see some support for this idea in that Paul, though he often has co-writers for his letters, never attributes the title of Apostle to them. Timothy is listed here as a co-writer, one to be considered also sending the letter, yet he is “our brother” and not “an apostle.”

Paul’s concern for the Colossians revolves around his love for the body of Christ in general. In this letter, this concern manifests a correction of doctrine that has crept into the church. Many of the commentaries refer to “the Colossian Heresy” with capital letters, but we are left without a definition of that heresy. All told, we have Paul’s repudiation of the heresy, and so must work backwards. Yet knowing the heresy is less important than knowing the truth.

In Focus: Overall, though, we see a heresy that revolves around the idea of “mystery” in Colossae. Then as now, many people loved the idea of knowing something that others did not. Across the Roman Empire, there existed many religious groups called mystery religions, and it appears that some of the ideas had sept into Colassae and begun to affect the church.

The essence of the mystery religions, boiled down for blog purposes, is that there were invisible realities behind the universe. These were unseen and unknowable unless you were deep within the religion. The costs had to be paid first, and could vary from all your money to more intimate costs, depending on the leadership within.

Paul highlights that Christianity is not one of those mystery religions. Christ is the image of the invisible God, made visible. The focus of this chapter is that the price is not paid by the adherents of Christianity and there is no hidden mystery to be bought. Instead, all the cost is paid upfront by God through Christ. This is the mystery of Christianity, and it is all on the table as you get started. The rest of our religious concepts are that we live up to what has been revealed. We hold to a faith that claims the invisible was made visible, so that the temporal could become eternal: Christ became the image of the invisible God, transferring us from the dominion of darkness to His marvelous Kingdom!

In Practice: What do we do, then?

First, we stop pursuing esoteric knowledge. When we see people proclaiming “new secret paths” to draw closer to God, walk away. The path is open, obvious, and clear. Few find it not because it is hidden but because they refuse to follow the clear Word of God. It is not unlike the way I once spent 4 hours trying to find my way through Nashville while ignoring my GPS. The path was clear. I was dense. The path is clear to the gate—don’t be dense!

Second, we proclaim openly, freely, what God has done for us through Christ. Rather than waiting for someone to get “inside,” we tell the world about Jesus. That’s the goal.

In Nerdiness: Epaphras appears in Colossians and in Philemon—apparently in prison with Paul at the writing of Philemon (Philemon 23). He appears to be the one responsible for carrying the Gospel to Colossae and surrounding regions.

He also would have been a new believer, and not well-trained in all the nuances of theology or church leadership. Yet he did what needed done. What about us? Are we waiting too long to obey?