Colossians 4:7–15

⁷ Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me. ⁸ I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts, ⁹ with Onesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here. ¹⁰ Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him), ¹¹ and Jesus who is called Justus. These are my only fellow workers for the kingdom of God who are of the circumcision; they have proved to be a comfort to me. ¹² Epaphras, who is one of you, a bondservant of Christ, greets you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God. ¹³ For I bear him witness that he has a great zeal for you, and those who are in Laodicea, and those in Hierapolis. ¹⁴ Luke the beloved physician and Demas greet you. ¹⁵ Greet the brethren who are in Laodicea, and Nymphas and the church that is in his house.  


Commentary
Vs.7-9 Tychicus was as a disciple from the Province of Asia. By all accounts he was a faithful friend and trusted co-worker in the Gospel with the Apostle Paul. Mentioned five times in the N.T. by name (Acts 20:4; Eph. 6:21; Col 4:7; 2 Tim 4:12; Titus 3:12). Tychicus bears a rather unique distinction in the N.T. being twice commended by the Apostle Paul to the churches in both Ephesus and Colossae as "a beloved brother, faithful minister, and fellow servant in the Lord" (see Eph. 6:21-22; Col 4:7-8). Tychicus origins with Paul though began rather humbly when he along with several other believers from Asia went ahead of the Apostle Paul to Troas to rendezvous with Paul there, while Paul was on his third missionary journey heading from Macedonia to Jerusalem (see Acts 20:1-6, vs. 4). It seems then Tychicus became a trusted friend and close compatriot of Paul's, as the Apostle Paul would later entrust him with delivering his letters (and news of his well-being) to the churches in both Ephesus and Colossae to encourage them there. It is in this very critical capacity that Tychicus primarily served as a "minister" (gr. diakonos) to the churches, as well as the Apostle Paul, by serving as his "envoy" to them, and they to Paul, through Tychicus, who delivered Paul's letters to the churches, as well as conveyed news about the brethren with Paul to them, and they to Paul, while Paul was imprisoned. Later Paul would send Tychicus to Titus in Crete (Titus 3:12) and once again to Ephesus before Paul's execution in Rome (2 Tim 4:12). And so Tychicus was a man who knowingly associated himself with Paul in some of the Apostle Paul's darkest hours, including at times sharing in Paul's imprisonment, persecutions and or hardships with him. That said Tychicus having received a charge from Paul to deliver his lifeline to the churches (i.e. his letters) would then have to tactfully make his way across the Roman empire to avoid conflict with both those Jews and Roman officials who were then growing in their hostility, or were actively hostile to the Gospel of Christ. And so along with Tychicus whom Paul is sending to encourage them, (which says much about Tychicus) is also dispatched a disciple named Onesimus, a man whom Paul begot to Christ while in his chains in Rome; a former runaway slave of Philemon a wealthy believer from Colossae (Philemon 10). Yet now Onesimus is one whom the Apostle Paul also calls a faithful and beloved brother (vs. 9). And so along with Tychicus, Onesimus is sent to the brethren in Colossae to make known to them there all things that are happening in Rome, with Paul and all the brethren with him there. Some of whom were personally known to the disciples in Colossae. It's incredible then to see both the intimacy of fellowship, as well as the diversity of people that early on came into a personal relationship with Jesus Christ, whose lives being transformed by Him, would all in some way or another become active members in forwarding His churches (and each others) well being. And so these two men are sent by Paul (as his beloved brethren) to bring news and encouragement to the beloved churches in Colossae.

Vs. 10-15 Excluding Barnabas who is mentioned to indicate whom Mark is too the brethren at Colossae (i.e. the cousin of Barnabas), seven brethren are here mentioned: Aristarchus and Mark (vs. 10); Jesus who is called Justus (vs. 11); Epaphras (vs. 12-13); Luke and Demas (vs. 14);  Nymphas (vs. 15). Only Aristarchus, Mark and Jesus who is called Justus are referred to by Paul as being
"my only fellow workers for the kingdom of God who are of the circumcision"...; meaning they were of Jewish origins, Paul then goes on to say of them that "...they have proved to be a comfort to me" (vs. 11).
Now Aristarchus is the first mentioned by the Apostle Paul, being referred to as his fellow prisoner, who also extended his well-wishes and greetings to the brethren in Colossae. Aristarchus name means "best ruler" which may be indicative of his having held a civil leadership position? Or it may be indicating a position that he held in the church? That said, Aristarchus was a Macedonian from Thessalonica, who along with Tychicus and Secundus; also from Thessalonica, along with Gaius of Derbe and Sopatar, also Macedonians (Acts 19:29; 20:4), traveled with the Apostle Paul on his third missionary journey to Jerusalem (Acts 20:4-6). Which may have included their bringing relief sent from the brethren in Macedonia and Achaia for the poor among the brethren in Jerusalem at that time (Acts 19:21; Rom 15:25-26). Now Aristarchus is first mentioned in the N.T. along with Gaius (a fellow Macedonian) as being seized by a mob of rioters during the uproar in Ephesus over the Ephesians pagan deity Diana (see Acts 19:23-20:6). It seems then from that point on, Aristarchus having suffered for his faith in Jesus never looked back. Instead he followed the Apostle Paul and Luke onto Rome (Acts 27:2) and shared in the Apostle's imprisonment (along with several others) there. Next mentioned is Mark the cousin of Barnabas, also referred to as John Mark, he is the author of the Gospel of Mark which he received verbally from the Apostle Peter, whom Peter affectionately calls his son (1 Peter 5:13). Mark's beginnings in the faith were with the early church which often met in his mother Mary's house in Jerusalem. It was during this time when the Apostle Peter was imprisoned that constant prayers being made for him, that Peter with the assistance of an angel found himself  miraculously released, and so the first place Peter sought out was Mary's home and the brethren assembled there (Acts 12:5-19). It was shortly after this that Mark having accompanied the Apostle's Paul and Barnabas on a relief mission to the churches in Antioch (Acts 12:25). From there Mark accompanied the Apostle's Paul and Barnabas (who being commissioned by the Holy Spirit through the church leadership) then headed out on their first missionary journey, with Mark serving as their assistant (Mark 13:1-5). Now it was at Perga that Mark (for an undisclosed reason) turned back from the journey and returned to Jerusalem (Acts 13:13). And so when Paul and Barnabas were preparing to set out on their second missionary journey that the Apostle Paul was adamant that Mark should not accompany them, while Barnabas was equally adamant that Mark should. Now the rift over Mark became so severe that both men eventually departed from each other, with the Apostle Paul being commanded by the church to the grace of God, taking Silas with himself, and thus traveling through Syria and Cilicia strengthened the churches there, while Barnabas took Mark his cousin and headed to Cyprus his homeland (Acts 15:36-41; 4:36). Now Mark is not mentioned again in the N.T. until the Apostle Paul does so here in this epistle where he asks the Colossians to receive Mark (about whom he gave them instructions about) favorably, calling Mark along with Justus who is also called Jesus one of his fellow workers for the Kingdom of God , who are of the circumcision, i.e. that is Jews, saying that they have proved a comfort to me (vs. 10-11). Now we are not told what the instructions for Mark were. But it seems that Paul; like Peter before him has taken Mark "under his wing", and so unlike before, where Mark served as an assistant to Paul and Barnabas here and in the Apostle Paul's epistle to Philemon, Mark is described by Paul as a fellow worker in the Gospel (Philemon 24); though not as endearing as the Apostle Peters calling Mark my son (see 1 Peter 5:13), Paul's saying as much indicates not only a restoration of their relationship, but also growth by both of them in it. The Apostle Paul's last mention of Mark is in 2 Tim 4:11 where he requests Mark's presence, saying "he useful for me in ministry". The third man mentioned is Jesus who is called Justus. Nothing is known of this particular believer except that he was Jewish and that he sent his well wishes through Tychicus to the brethren at Colossae. Which brings us to Epaphras, (a shortened form of Epaphroditus*) Epaphras was a disciple of Christ from Colossae (vs. 12) who first preached the Gospel to the people of Colossae and likely helped to establish the church community there (Col 1:7), as well as getting them grounded in faith and love (Col 1:5). Epaphras is also noted for his ministering to the neighboring churches of Laodicea and Hierapolis (4:13). And so the Apostle Paul rightly calls Epaphras his dear fellow-servant (Col 1:7). A reference used by Paul of only Epaphras and later in this epistle Tychicus (Col 4:7) . But Epaphras alone bears the designation dear (agapetos) fellow servant. Which means the Apostle Paul considered Epaphras not only a fellow servant, but a dearly beloved brother. Something which Epaphras exemplifies towards the Apostle Paul by also sharing with him in Paul's Roman imprisonment (Philemon 23). And so it is that the Apostle Paul in his closing address to the Colossians makes mention of Epaphras as himself, as a bondservant of Christ, who greets his brethren back home. Who as the Apostle Paul says of Epaphras here in verse twelve is one who always labors fervently for you all in his prayers, that you may stand perfect and complete in all the will of God. Thus Epaphras was a man who was zealous for his brethren and their spiritual growth (vs. 13). The finial greetings in verse 14-15 come from Luke whom the Apostle Paul here calls the beloved physician (vs. 15; Luke is the author of the Gospel that bears his name as well as the Book of Acts). As well Luke was arguably the most faithful to the Apostle Paul and the Gospel ministry through him, while Demas though also mentioned in vs. 15 as sending along his greetings here and in Philemon 24 would later go on to abandon the Apostle "loving this present world" as the Apostle Paul would later say of him, and so there we find in contrast to Demas, Luke again mentioned as remaining faithful with the Apostle Paul in the ministry of the Gospel through thick and thin as it were  (see 2 Timothy 4:10-11).  Finally the Apostle Paul say for the brethren in Colossae to greet their brethren who are in Laodicea as well as Nymphas (mentioned only here in the N.T.) and the church that is in his house. For even then it seems brethren were susceptible to dubious thoughts about this church community or that.

 

Additional Resources Consulted
Criswell, W. A., Paige Patterson, E. Ray Clendenen, Daniel L. Akin, Mallory Chamberlin, Dorothy Kelley Patterson, and Jack Pogue, eds. Believer’s Study Bible. electronic ed. Nashville: Thomas Nelson, 1991.

Walvoord, John F., and Roy B. Zuck, Dallas Theological Seminary. The Bible Knowledge Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books, 1985.

Youngblood, Ronald F., F. F. Bruce, and R. K. Harrison, Thomas Nelson Publishers, eds. Nelson’s New Illustrated Bible Dictionary. Nashville, TN: Thomas Nelson, Inc., 1995.

*Myers, Allen C. The Eerdmans Bible Dictionary. Grand Rapids, MI: Eerdmans, 1987.

Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996.

Strong, James. Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software, 2001.


Word Studies
1:7 Dear: STR 27; GK 28; TDNT 1.21; TDNTA 5; LN 25.45; 58.53 (Matt 3:17; 12:18) 67x
*Epaphras=Epaphroditus. Not the same Epaphroditus mentioned in (Phil. 2:25; 4:18), Eerdmans Bible Dictionary, pages 99-104
 

 

Colossians 4:2–6

² Continue earnestly in prayer, being vigilant in it with thanksgiving; ³ meanwhile praying also for us, that God would open to us a door for the word, to speak the mystery of Christ, for which I am also in chains, ⁴ that I may make it manifest, as I ought to speak. ⁵ Walk in wisdom toward those who are outside, redeeming the time. ⁶ Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.

Devotional
The Apostle Paul in this section gives us a series of brief exhortations, beginning with exhorting us to continue earnestly (i.e. ) in prayer, being vigilant in it with thanksgiving. The Apostles exhortation here is not unique to the believers there (see Rom 12:12; 1 Thess. 5:17). Indeed in the early church prayer was not just a passing formality, it was a way of life for believers (Acts 1:14; 2:42; 6:4 etc.). Just as it was in the Old Testament times when the Temple was the customary place of prayer. In fact it was because of the degradation of God's house; of turning what was once a place of prayer into a "den of thieves" where merchants could peddle their merchandise to those seeking God, which brought about the severe ire of the Lord Jesus Christ when He visited the Temple (Matt 21:12-17; John  2:13-17). Now in regards to our being earnest (or continuing on "steadfastly in prayer", ESV) the Lord Jesus Christ gave us a parable in the Gospel to do just that (see Luke 18:1-8, also consider Luke 11:5-10). For to draw near too God in prayer is not only too know God better. It is to experience His Person, Presence and Power working in and through our lives, as well as the lives of others. And that is why the Apostle Paul requested their prayers, because no man or women, no matter how mighty in the Spirit and faith is an island unto themselves. We all need each other, and this is so evident when we are actively seeking to share the Gospel of the Lord Jesus Christ (2 Cor 1:8-11). Indeed at the end of the Apostle Paul's exhortation on putting on the whole armor of God he reiterates the importance of our prayers for each other (Eph. 6:18-20). And that is one reason why we pray, to ask God to do through His power and might what we ourselves, both individually and collectively cannot (consider 2 Chr. 20:12-30). And so here the Apostle Paul had a specific prayer request and that was that God would open a door for them, that is that God would create opportunities for Paul and his co-workers in the Gospel to be able to speak the mystery of Christ, for which he was at that time in chains (i.e. imprisoned).
Now in regards to God "opening a door for them", the Apostle Paul may indeed be drawing an analogy to what happened to him and Silas while imprisoned in Philippi (please read Acts 16:16-34 to understand). Where both a literal door was opened to them, yes, but more importantly a door to the hearts of those there was opened wide to them to speak the mystery of Christ. So that through their own unjust imprisonment God not only moved the inmates hearts to heed them, but also brought about the salvation of the prison keeper and his whole household! And so Paul, though at times chained for the Gospel, new from first hand experience the Gospels' power to transcend any circumstance of life we find ourselves in (consider 2 Tim. 2:8-9). For the word of God is never "chained", nor obstructed, nor hindered, nor thwarted, by anyone, or anything. As the prophetic Word declares: ¹³ Behold, is it not of the Lord of hosts That the peoples labor to feed the fire, And nations weary themselves in vain? ¹⁴ For the earth will be filled With the knowledge of the glory of the Lord, As the waters cover the sea. Habakkuk 2:13–14 (also consider Psalm 2; Isaiah 11:9). And so wherever you are at, in whatever circumstance of life you are at, the Word of God, the mystery of Christ, God's Glorious Gospel, is not chained from either empowering you do what God has called you to do, or being manifested and multiplied through you (consider Rom 1:16-17). For God's Mighty Power to save is always manifested and magnified through our very lives when we align ourselves with God's agenda, which is the proclamation of our Lord and Savior Jesus Christ to one and to all. That is my prayer for you, and I pray will be your prayer for me, that we may all share the Gospel, the mystery of Christ, with one and with all as God opens the doors and creates the opportunities for us all to do so. And so in accord with this grand and glorious vision for the redemption of those hear and believe. The Apostle Paul gives us a couple of concluding exhortations on how we can actually help forward that end. First by saying that we are to walk in wisdom towards those who are outside, redeeming the time (vs. 5). To walk in wisdom towards those who are outside (of the house of faith) is to walk prudently towards them, to be neither complacent about the moral and spiritual dangers that we all face as Jesus' disciples (Matt 10:16). But more readily I believe Paul is addressing our conduct in this world, that as God's elect people redeemed by Jesus Christ, through His precious blood, by the grace of God, who though zealously sold out for Him, must choose to live tactfully within this fallen and degenerate world, and thus as much as depends on us peaceably towards all, while we are still living within it. That we are to redeem the time, means that we are to spend wisely the time given to us by God and make the most of every opportunity presented to us. For the right time or place for sharing the gospel is any place or anytime God is moving someone's heart to receive it! Finally the Apostle exhorts us all too "let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one" vs. 6  For it is our speech towards each other that will either unite us in heart, mind and purpose, or will divide us into our own isolated cliques and such as people seek refuge from abusive speech and abusive people. And so knowing the grace of Lord and Savior towards us all let us likewise be people of grace whose speech is "seasoned with salt" that is whose speech is "well seasoned" and thus adds quality of life to the hearers, both inside and outside of the house of faith (also see Eph. 4:29, 5:4).

 
Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982

Additional Resources Consulted
Vincent, Marvin Richardson. Word Studies in the New Testament. New York: Charles Scribner’s Sons, 1887.





 

Colossians 3:18-4:1

 3:18 Wives, submit to your own husbands, as is fitting in the Lord. ¹⁹ Husbands, love your wives and do not be bitter toward them. ²⁰ Children, obey your parents in all things, for this is well pleasing to the Lord. ²¹ Fathers, do not provoke your children, lest they become discouraged. ²² Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God. ²³ And whatever you do, do it heartily, as to the Lord and not to men, ²⁴ knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. ²⁵ But he who does wrong will be repaid for what he has done, and there is no partiality.
4:1 Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven.


Preamble
The Apostle Paul having concluded his Holy Spirit given exhortations on the Godly character that we as the elect of God are to both pursue and exemplify. Now gives us some instructions regarding the Christian home. And given the world wide cultural "climate" (call it cultural climate change) that is increasingly renouncing God's everlasting moral decrees for marriage and human sexuality within it.
It bequeaths us who believe in God, and want to obey Him through His Son the Lord Jesus Christ, not too likewise be led astray with the error of the wicked (see 2 Peter 3:17-18). And so we have set before us here some timeless and dare I say all inclusive (or cultural-less) exhortations (like the previous ones on Christian character) of just what a Godly home/family should look like.

Commentary
Vs. 18-19 "Wives, submit to your own husbands, as is fitting in the Lord. ¹⁹ Husbands, love your wives and do not be bitter toward them."

In God's Divine plan for human relationships and families, He has ordained that wives are to be subject to their own husbands (see Eph. 5:22-24; 1 Peter 3:1, 5; Titus 2:5). And so their submission there in many ways is a reflection of their submission to the Lord Jesus Christ (consider 1 Cor 11:3). That said, God requires that husbands as the heads of the home, be loving towards their wives. That is what God requires of the husband, too meet the wives need for emotional affection and connection. Which maybe something he will have to learn, just as she may have to learn to let go of the reigns and let her husband rule the home. Nonetheless when God's designs for the family are embraced the results are a well balanced and loving home. Where each fulfills their God given purpose, through their God given designs for them. Therefore to reiterate wives are to submit to their own husbands, for nothing undermines the husbands authority more in the eyes of their children than a contentious and a argumentive wife who will not submit to her husband. Similarly nothing undermines a wives desire to be subject to her husband if the husband only seeks to "lord" authority over her. For in commanding the wife to be submit to her husband the Apostle does not deny the husbands responsibility to do this with her well being in mind. Similarly a husband should not dismiss his wife's counsel simply because she is to submit to him. She may indeed be wiser or more discerning in certain areas of life than he, and thus a wise man always receives wise counsel from his wife, because she can help strengthen him in those weaker areas of his life (consider Prov. 1:5). Though the flip side of this is where weak-willed husbands allow themselves to "led around by nose" by their wives (as if they were their mothers) and thus they do not exercise the leadership in the family that God has called them to be. Which is not exercising their own "manhood" through the role of family leader, rather a Godly leader is to be both gentle and firm when he needs to be, as well he must, when he has weighed the facts impartially, be decisive in his decisions. For nothing creates more confusion and insecurity in a family, or an organization for that matter, than an indecisive leader.
That a husband is not to be bitter towards his wife is usually a result of a breakdown in their own relationship, this is especially true if he feels continually undermined by his wife, that is she as a pattern of life shows him little or no respect, especially in the presence of their children. Though there are other causes for a husbands bitterness, (which after the birth of children may even be that she has started to look for an intimate emotional connection with her children, rather than with him). Nonetheless the husband as the head of the home must do what he can to address these or any other issues in their marriage, by being honest about his feelings with her, (as she should be with him) and not act like a sulking child, but rather always seek grounds for renewing their love.

Vs. 20-21 ²⁰ Children, obey your parents in all things, for this is well pleasing to the Lord. ²¹ Fathers, do not provoke your children, lest they become discouraged.

Just as the Lord Jesus Christ was subject to His own earthly parents (in accord with God His Father's will, Luke 2:51), so all children should be taught to obey their own parents as well (see Eph. 6:1-4). For this is well pleasing to the Lord. When children learn this Divine principal that runs throughout all creation, in the home first. Of our obeying all God ordained authority, whether in the home, or in the church, or in the world. And so whether this is our subjection to God the Father through the Lord Jesus Christ, by keeping His commandments. Or obeying lawful authorities as sent by God (Rom 13:1; Titus 3:1; 1 Peter 2:13-14), or our obeying God's designs for marital relationships and the family, and thus here children obeying their own parents. We only submit ourselves to Jesus Christ's Lordship in our lives as much as we let God's designs for human relationships with Himself, each other, and governments, govern us. For Jesus Christ was obedient to His own Father's Will even to the point of death on a cross. And so God has highly exalted Him and given Him the Name above all Names (Phil. 2:8-11; 1 Peter 3:22). Therefore we too must be subject to God's designs for us, if we expect too be exalted with Christ. Now Jesus' obedience to the Father will culminate at the end of ages when Jesus having had all things made subject to Himself, will in turn be subject to God the Father (1 Cor 15:28). And so regardless of our current place in this life the Divine Will and order is to be respected and obeyed by us all who believe in Him. Now in regards to young people submitting to their elders, and we all submitting to one another, and thus being clothed with humility as is fitting for us all, please see Eph. 5:21; 1 Peter 5:5.
Now in commanding the children to obey to their parents, especially their fathers, (and thus not run to mom to have her take sides with them against one of his decisions for them) the Apostle Paul exhorts the fathers of their responsibility in all of this by saying: "Fathers, do not provoke your children, lest they become discouraged."  In the Apostles parallel exhortations in Eph. 6:1-4 all believing fathers are to bring up their children in the training and admonition of the Lord. Thus a father is to have a critical role in the children's development in all of life's matters. And so here as part of the father's responsibility in the children's personal development, the Apostle commands the father's not to provoke their children, lest they become discouraged. Now the verb translated provoke here means: to cause someone to feel resentment—‘to make resentful, to make someone bitter.’ ‘do not cause your children to become resentful’ LN. 88.168  Given that children have a great affection and natural adoration for their fathers (see Prov. 17:6), it seems wise that a father not destroy this in them.
Thus the father must be sensitive to his children's need for affirmation from him (as well he must help them grow in their independence from him, as they move from childhood to teenagers and finally move into their own adulthood). And so he must always seek too encourage them in every good thing throughout their lives, and not belittle them, or slight them, at any point in their lives when they try something on their own and fail. For trying and at times failing is a part of life, and is a part of growing up in this life. And so whether seemingly an insignificant "failure" or not. A Father should never provoke his child (or any child) by ridiculing them. Which often only leads to childhood and later more serious adolescence rebellion. None of which helps a child grow up in the training and admonition of the Lord. Same with laying all kinds of unnecessary and or hypocritical legalistic demands on children, and thus stifling their God given creativity, as well as His designs for them to become their own persons, with their own unique likes and dislikes. All which can very easily fit within the safe and secure confines of His commandments and decrees, which bless and benefit us all. Therefore fathers do not provoke your children by being a hard-case! Which is only a false means by which men try to hide their own insecurities and weaknesses. Instead be honest with your children about your own weaknesses and limitations, for ultimately it is not you, (and your strengths and abilities) it is Christ working through you by which you become a Godly father to them. And so be a father who is willing to share in their joys and sorrows, their successes and failures, throughout their lives. And thus be a father they can look too for guidance and counsel throughout their lives, because they know you will listen to them, as well as dialogue maturely with them about anything that may be of a concern to them. And when its time and it's appropriate to do so show them that you are strong enough in the Lord to admit to your own failures and weakness, because Godly fathers are not infallible, nor are they "supermen" , they are though real men who love and desire the very best for their children.

Vs. 22 "Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God."

In Biblical times slaves and or bondservants was a reality, and often times a necessity, as people instead of going into deep poverty and despair would sell themselves in someone's servitude. Though within the nation of Israel God's commandment was to first try to assist those in need, and failing that then they could sell themselves into their brethren's servitude. Of course God had laws governing ones treatment while so indebted, as well as He provided for their redemption if one of their relatives could financially redeem them. As well He commanded their release from their servitude after seven years, and or in the year of Jubilee (see Lev. 25:35-55; Deut. 15:7-18 etc.). That said, in the early and growing church, Christians were increasingly from the Gentiles, and within the Roman Empire (which ruled all nations and peoples at that time) slavery was a way of life (see www.spartacus.schoolnet.co.uk "Slavery in the Roman Empire" for details about Roman Slavery). And so as the Gospel spread from Jerusalem to the surrounding nations and peoples many of these people who heard the Good News were themselves slaves or bondservants at the time of their salvation. And having been set free from their sins many wondered if this also meant that they were immediately released from their earthly responsibilities and or indebtedness or bondservice. Some even began to teach others that they had no more responsibility to submit to their earthly masters since Jesus Christ was now their Master, which of course was only erroneous and self-serving on their part (see 1 Tim 6:1-2; Titus 2:9-10). And so throughout the Apostle Paul's letters, he frequently calls himself, or refers to himself and or his co-workers as bondservants of Christ and of all believers (see 2 Cor 4:5; Gal. 1:10; Phil. 1:1; Col. 4:12; Titus 1:1). Something that may have begun with the Apostles who were before him (see James 1:1; 2 Peter 1:1; Jude 1:1). Since from of old God's prophets and saints have always been referred to by Him as His servants (Rev 1:1; 11:18 etc. Note: the same word used for slaves is frequently translated servants and or bondservants in the N.T.). Now the Apostle Paul never opposed the liberation of anyone from their earthly bondservice. Indeed if one could be made free then all the better, especially if it helped in the Gospel's furtherance (1 Cor 7:21-23). But if not then a bondservant having been freed by Christ, and having been brought to everlasting life, by the Holy Spirit just as all believers are, was no longer to be considered just as "bondservants" of man, but instead as beloved and equal brethren (see 1 Cor. 12:13; Gal. 3:28) and bondservants of God, with all believers everywhere (1 Peter 2:15). Therefore bondservants were not too revolt against their earthly masters, which would've brought swift destruction to them and great upheaval to the early church (see 1 Peter 2 :18-25). Instead as the Apostle Paul commands here they were to "obey in all things their masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God." And so from this brief exhortation we garner the principal of both our own bond service to Jesus Christ in all things, but also of our dutifully doing our duties in whatever capacities of life we are called to serve God and Jesus Christ in. And so whether this is in the home, or the work place, or anywhere else, a Christians work ethic is in many ways a reflection of their worship and obedience towards God.

Vs. 23 ²³ And whatever you do, do it heartily, as to the Lord and not to men, ²⁴ knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. ²⁵ But he who does wrong will be repaid for what he has done, and there is no partiality.

The Apostle Paul's exhortation here is to faithful and dutiful service (consider Prov 18:9). That is what we are to be as disciples of Jesus Christ, in whatever capacities of life we find ourselves serving others, or gainfully employed in. For there is no menial service or servants of God. Consider if you will, that the Lord Jesus Christ took up a towel long before He took up His throne (see John 13:3-17; Mark 10:42-45). Indeed in the prophetic Scriptures in Isaiah Jesus is referred to as simply "My Servant" (Isaiah 52:13-53:12). Therefore seeing that the Lord has given both the example as well as the commanded His blessing on us if we follow Him in doing likewise; that is serving others as He has served us (John 13:17); whatever one does is to be done (and will be rewarded as being done) as unto the Lord and not mere men (vs. 23). For ultimately we who believe in Jesus Christ are serving the Lord Jesus Christ in whatever capacities of life we serve others. And thus it is from the Lord Jesus Christ that we will receive the inheritance (vs. 24). And so whether in home, or the workplace, or in the church, or in Christian ministry somewhere, one is serving the Lord Christ. Notice also that no one is "greater" than another if they are serving in a more "important" duty. For all service that is done heartily as and unto the Lord will from the Lord receive the inheritance. And thus we all will be repaid according to the service that we rendered. Similarly those who do wrong (in whatever capacities they served) will likewise be repaid for the wrong they have done, for there is no partiality.

4:1 "Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven." 

Though 4:1 begins a new chapter it is actually linked to what the Apostle Paul commanded in 3:22 and so it is included here. If you recall the Apostle said that bondservants are to obey their earthly masters in all things, not with eyesservice, as men-pleasers, but in sincerity of heart fearing God.
And so having commanded that an honest work ethic be exemplified by us all who serve others, in the fear of God. Here likewise commands that Master's give their bondservants what is just and fair, knowing that they too have a Master in heaven to whom they are likewise accountable too. And so we have Scripturally before us a outstanding precedent for our modern employee/employer relationships. Which if actually followed would do so much more too enhance these, as well strengthen our economies were such just and fair practices to take root. Instead we often find one vying for a more advantageous position at the cost other, and thus nobody actually "wins" in the end. Nonetheless in the Kingdom of heaven's economy whether an employer or an employee we are mutually responsible to the Lord and to each other, (and thus not just serving our own interests). And so hopefully the principals set forth here will guide both our conduct as well as our attitudes towards each other into greater Christian love and community. Amen

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982

Word Studies
Bondservants: STR 1401 (also see 1400); GK 1528/1529; TDNT 2.261; TDNTA 182; LN 37.3 (125x)
Provoke: STR 2042; GK 2241; LN 88.168; 90.55; (Col 3:21) 1x

Colossians 3:12-17

12 Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; 13 bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. 14 But above all these things put on love, which is the bond of perfection. 15 And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. 16 Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. 17 And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.

Commentary
Vs. 12 The Apostle Paul having revoked and removed all cultural, genealogical, and or societal distinctions by which some might seek to distinguish or separate themselves from other believers. Here declares one of the great and most edifying mysteries in the Bible, and that is that we who believe in Jesus Christ; who in faith have called upon His Name; are the elect of God. That is we were chosen in Christ before the foundation of world (Eph. 1:4). And so just as Jesus was foreordained by God to be the ransom for our souls, by His crucifixion death, before the Foundation of the world (1 Peter 1:20). So we have been chosen by God, and in due course of time, i.e. God's timing, we were appointed to eternal life (consider Acts 13:48 and John 6:37). Therefore as the elect of God who have put off the old man with his sinful deeds (3:5-9), we are to exemplify our new Divine nature (2 Peter 1:4) and "put on tender mercies, kindness, humility, meekness, longsuffering; 13 bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. 14 But above all these things put on love, which is the bond of perfection." Vs. 12-14

And so rather than living by the old mans (or natures) sinful lusts, wrath, anger, malice, blasphemy and lying etc. we are given here several Godly attributes by which believers are to manifest Christ within them to each other and to all. Now the first Divine attribute or character listed is tender mercies. In the original language, from which the New Testament is translated, this word is actually two words. The first which here is rendered as tender may be understood as having compassion, while the second and more significant, being rendered here as mercies, carries within it some powerful overtones. Without going into this words origins and all the subtly of meanings derived from it, we can rightly say this word as used here, is not only an outworking of the deepest emotions and will (i.e. "heart and mind") it encompasses what *William Barclay coined as being "Divine Compassion". That is this word (as much as a single word can) embodies God's heart felt compassion, affection and tender mercies towards His own and towards all (see Luke 1:78; James 5:11). This is clearly seen in its verbs usage in the N.T. where Jesus uses it in His parable of the unforgiving servant, where God being moved with compassion towards His greatly indebted servant who begs Him for forgiveness, immediately does so (Matt 18:27). Or even more graphically where God's affections and mercies are seen as Jesus uses it to describe the Father's welling up inside with heartfelt compassion and unrestrained joy at the return of His prodigal son (Luke 15:20). Again Jesus uses it in His parable of the Good Samaritan who seeing the beaten and abandoned man by the side of road is immediately moved with compassion for him, and thus goes on to help him and aid him fully recover from his wounds (see Luke 10:33). And so we are commanded to do likewise (also consider 1 John 3:17). Elsewhere in the Gospel it is used to describe Jesus Himself as He is moved with compassion towards all kinds of people, in all kinds of circumstances of life (consider Matt 9:36; 14:14; 15:32; 20:34; Luke 7:11-15, vs. 12). And so instead of wrath and anger; as the Prodigal Son's older brother exemplified at his wayward brother being restored by the Father; we must put on tender mercies. For only then do we rightly exemplify the Divine nature which we now bear (consider Eph. 4:32; 1 Peter 3:8). Now in regards to believers affections towards each other these again are a reflection of our new nature In Christ (consider 2 Cor 6:12; Phil 1:8; Philemon 7). The fact that the Apostle Paul combined these two words together only here in the N.T. indicates the  depth of compassion and mercy he wants us to exemplify towards each other.

The next Christ-like virtue we are to put on is kindness, which is a fruit of the Holy Spirit, and thus is an attribute of Jesus Christ every believer has within them, so that both He and it might be manifested through us towards all (see Gal 5:22). The Book of Proverbs states that what is desired in a man is kindness (see 19:22) which again is a clear attribute of God's Person. Though kindness is not to be misunderstood as complacency towards evil. This word does contain within it a strong sense of grace and or benevolence, of doing good or what is good, towards all. Other aspects are moral goodness, honesty, even friendliness though the basic meaning as rendered in English should not be lost on us as we explore it's richness and depth. Technically this word appears nine times in the N.T. four times it is rendered goodness in the NKJ (Rom 2:4; 11:223x), the rest of the time it is rendered as kind (1 Cor 13:4) and kindness (2 Cor 6:6; Gal. 5:22; Eph. 2:7; Col. 3:12; Titus 3:4). With five of these being directly attributed to God Himself; being descriptive of either His Person, or of His dealings with us, both before salvation (Rom 2:4), and afterwards as His redeemed children (Eph. 2:7; Titus 3:4). Now it is because God has dealt so kindly with us, in remitting all our sins and restoring us to Himself. We as His children must also exemplify His kindness towards each other, and towards us all. And so kindness is a perceivable disposition of the children of God.

Next the Apostle Paul commends us to humility. Humility is the antithesis of pride and self-sufficiency (consider Matt 5:3), but it is not self-degradation, nor is it self abasement that sees oneself as unworthy of coming to the Lord directly, or which makes observance of man made regulations and or restrictions how one measures ones "humility" and or "spirituality" (consider Col 2:18, 20-23). No in contrast too that false humility which often generates pride in people given to those kinds of observances and beliefs (consider Habakkuk 2:4). Biblical humility begins by seeing oneself and others in the light of Jesus Christ's cross where He was crucified because of, and for all our sins transgressions. Thus it is first to see that ones only hope for redemption from sin and death must come through God and His work alone, through Jesus Christ's crucifixion death and resurrection from dead as the sole means for ones redemption and thus salvation. That is how humility is born within when one sees oneself as a sinner in need of God's salvation and in faith receives it through our Lord and Savior Jesus Christ. Until then ones is just striving to earn God's favor, or else they are trying to stay away from Him. No clearer example of this is the Apostle Paul himself, who though a very religious man throughout his life, did not come too see himself as both a sinner and yet beloved by God until his faithful encounter with the Risen Lord Jesus Christ on the Damascus road. For it was there where he had to face not only the depth of his own sin (that he in his Pharisee zeal for God, actually had only become an enemy of God in persecuting His church), yet when he saw God's willingness to forgive him and redeem him from his sins, if he believed and obeyed Him through His Son Jesus Christ. Saul seeing the depth of his error and believing Him who spoke to him, turned from his sins and turned in faith to receive Jesus Christ as His Lord and Savior. From that moment on, Saul though temporarily blinded by his encounter with God's holiness, was never the same man again.

And thus the once angry and driven Saul having been born-again by God's Holy Spirit became the Apostle Paul, whose love and self-sacrifices for Jesus Christ and His people, is well legendary. Though that was not the point of his doing so, to make himself into a "legend." The point of all that the Apostle Paul then did was so that all people everywhere might also believe in the Lord Jesus Christ, and experience the power and glory of His resurrection, and thus Christ's life within them, just us all who believe in Him will and do so now. And that was the sole purpose of Paul's life from then on, too preach the Gospel of our Lord and Savior Jesus Christ so that everyone might be saved and also have a chance to come into a living relationship with the Living Lord Jesus Christ. And so the Apostle Paul having preached the Gospel (or Good News) would then go on to disciple (or have discipled) all who came to believe and receive the Lord Jesus Christ for themselves. Yet almost as much as Paul's evangelism exploits was his deep love and concern for everyone who came into a saving knowledge of our Lord Jesus Christ. And so Paul, though himself an Apostle appointed by Christ, did not live like a "privileged" man who sought too financially profit from his exploits, or the Word of God (2 Cor 2:17). Nor did Paul lord his God given authority over God's people (2 Cor 11:18-21; 13:10). Instead Paul led by an example of humility and kindness (consider Acts 20:17-38, vs. 19) and so he commands the same from us all here and elsewhere (see Eph. 4:2; Phil. 2:3 also see 1 Peter 5:5).

Meekness is the next Christian virtue. Since humility is as a disposition of the heart and mind which is then manifested outwardly from there. Meekness, in effect is how humility is to be expressed in our lives. And so Paul gives it here to govern our relationships with each other. And just like every Christian virtue in the N.T. these are given to us not as a "law", but as a living reality of the Holy Spirit transformation that is taking place in our lives. And so we are to set our persons and lives in accord with them. For like Jesus Christ they transcend and transform all generations and cultures who believe and obey. Now Louw-Nida defines the word used here as: "gentleness of attitude and behavior, in contrast with harshness in one's dealings with others—gentleness, meekness, mildness." LN 88.59 In the NKJ this word is rendered meekness (2 Cor 10:1; Col. 3:12); gentleness (1 Cor 4:21; Gal. 5:23; 6:1; Eph. 4:2; 1 Tim. 6:11) and humility (2 Tim 2:25; Titus 3:2) showing it's close connection with that virtue. Looking at it's (and it's related words usages in the New Testament) it is clearly an attribute of Jesus (Matt 11:29); as well as an attribute of the wise (James 3:13); it is even used of Moses (Num. 12:3) in the Septuagint (i.e. the ancient Greek rendering of the Hebrew Old Testament, and of course prophetically of the Lord Jesus in Psalm 45:9 and Zechariah 9:9 fulfilled in Matt 21:15) and thus is given to us as a Kingdom virtue to be pursued by all His followers (Matt 5:5; 1 Tim 6:11). That said it is given to us all who believe first as a fruit of the Spirit in our new lives (Gal 5:23) then as a commandment to govern our relationships with each other (Eph. 4:2; Col 3:12) and finally as an exhortation as how to act towards those outside of the house of faith, so that they might believe and be saved as well (2 Tim 2:25; Titus 3:2). Rather uniquely it is also commanded of us when restoring those who fall into sin or falter in their faith (Gal 6:1), which as, one matures in their own faith and life realizes the wisdom in doing so. For both humility and meekness always preclude any notions of "perfection" or of personally attaining too anything or sustaining anyone, even ones own faith, in ones own strengths or abilities. Thus the Apostle Paul in dealing with the waywardness he found within the church, if possible, always preferred to do so in a spirit of gentleness, rather than with a rod of correction (1 Cor 4:21) something I hope encapsulates our own hearts and minds when we need to correct those who go astray.

Longsuffering or forbearance is a foundational character trait of God (Exodus 34:6-7). And so throughout the Scriptures, in both Old and New Testaments, God displays it by foreboding His judgment in the hope of people's repentance. However God's longsuffering towards all is not the abolishment of God's righteous judgment, it is again its suspension, so that all people everywhere are given opportunity to repent. Therefore to reject God's offer of grace in the interval is only to store up more wrath and judgment upon oneself (consider Rom 2:4-5). Yet as the Apostle Paul points out it is the vessels of wrath that do so (Rom 9:22), but even in their doing so, in their ongoing defiance and rebellion towards God and His will for them, they only become agents by which God's glory is revealed and His mercy shown to all the vessels (i.e. people) of His mercy (Rom 9:22-23). Now it is because of God's longsuffering towards all, that we all can all take hope and seek refuge in God, as the Scripture commands that we all do. Therefore as the prophet Isaiah exhorts us all to do, please then: 6 Seek the Lord while He may be found, Call upon Him while He is near. 7 Let the wicked forsake his way, And the unrighteous man his thoughts; Let him return to the Lord, And He will have mercy on him; And to our God, For He will abundantly pardon. Isaiah 55:6-7
For that is why Jesus Christ, God's Son, in the fulfillment of God's longsuffering towards sinful and wayward humanity went to the cross. So that He could be crucified and suffer in our place to make atonement for all our sins, so that when anyone sees themselves and their sin for what it is and what they are because of it (that is separated from God, and under the wrath of God) could in repentance and faith call upon the Lord Jesus Christ's Name and be saved from their sins and the wrath to come (Rom 10:9-10, 13). And that is the most important thing for any of us to do, at any point in our lives, to repent and come home to God through faith in the Lord Jesus Christ. For it is because of God's longsuffering towards us all, that he also first saved the Apostle Paul. A man who before his own salvation, was according to his own estimate of himself "the chief of sinners" (1 Timothy 1:15 paraphrase). Yet as Paul goes on to say of his own redemption from sin and death, Jesus Christ did so, so that through Paul, He might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life (1 Timothy 1:16). Thus in the Apostle Paul's pre-salvation life (or pre-conversion) we see a life being lived that was only hostile to God's will, yet God was exceedingly longsuffering towards him, even while Paul was persecuting the church, because Paul in his misguided religious zeal and ignorance of God's will was doing so. And so God patiently waited for the day when He would reveal Himself to Paul through Jesus Christ. And thus Paul having his eyes opened to his horrible ways, will on the Damascus Road in faith repent and be saved by Him.
 Now it is because of the incredible longsuffering that Jesus Christ has also shown us all who believe in Him, both pre-salvation, and even now as His redeemed children, that we also are to do likewise towards each other. No clearer picture of this, or commandment for this, is given to us by the Lord Jesus Himself in His parable of the unforgiving servant (see Matt. 18:21-35). I'll forgo expounding it here and leave that for you to read and explore. But suffice it to say just as the Lord Jesus commands it there, as the Apostle Paul is commanding it here, we also must be longsuffering and merciful towards each other (Eph. 4:2). For again that is the essence of having received God's mercy through Jesus Christ so that we might also become His agents of it, by which others might also become recipients of it (2 Peter 3:15). Therefore we are given by a Divine imputation of God's Spirit the ability to be longsuffering with all (Gal 5:22). Indeed our longsuffering is to be governed by love (2 Tim 3:10). For longsuffering is linked to having, and exemplifying true knowledge of God (2 Cor 6:6). As well in the list of the fruits of the Spirit there is a tangible link between peace, longsuffering and kindness (Gal 5:22). For you cannot have peace, or experience it, nor exemplify it, or kindness, if your not longsuffering with others. For impatience almost always leads too injustice and unjust wrath (consider James 1:19-20). Now whether this is directed towards God, or towards ones fellow person or believer, as is often the case with us. When our circumstances seemingly are about to overwhelm us. We need to remember that longsuffering and joy are also linked (see Col 1:11). So that we too might endure just as the prophets did who came before us in their own trials as well (James 5:10-11). Therefore remember longsuffering and joy, for not until the Lord of life comes will we get to experience life with each other free of this life's trials and tribulations (Acts 14:22).

Vs. 13 "bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do."

In a continuation on the Apostle Paul to be longsuffering, here commands us all to bear with one another, and forgive one another... Now to bear with each other means we accept and embrace each other with all of our unique quirks and idiosyncrasies, with all of our personal likes and dislikes, and thus we do not make any of these insignificant things causes for dissension or disunity. Indeed in Eph. 4:2 the parallel exhortation says we are to be "bearing with one another in love". For that is exactly how our Lord and Savior accepts and bears with us, while He makes the necessary changes that need to be made to us. And so we as "His works in progress" are to be likeminded towards each other. Therefore let us all be people of grace, who give each other grace, guided by Biblical truth, so that we can all become what we have been redesigned by God to become In Christ. For there is no one who does not sin against another while walking this narrow path that we all must journey homeward on (Ecc. 7:20). Therefore we must not let our personal complaints and differences become causes for divisions and disputing. Rather just as our Lord and Savior Jesus Christ also forgave me and you, so we must do so towards each other (Matt 18:21-35; Luke 17:3-4). And thus both seeking reconciliation when we offend, and extending reconciliation when we have been offended.

Vs. 14 "But above all these things put on love, which is the bond of perfection." 

The greatest commanded Jesus gave us to obey is that we love one another (John 13:34-35). And so more than just following Godly virtues and or personal self-sacrifices, the true Christian is known by their love for their brethren. For as the Apostle says here love is the bond of perfection. Not knowledge, not wisdom, but love. For love exemplified says to one and to all, Jesus Christ is here, and He is being obeyed as Lord here! Indeed when one is filled with the Holy Spirit one should expect to experience and enjoy a great sense of God's love, both for themselves, and for all brethren. For that is a sound measure of being filled with the Holy Spirit, exemplifying the fruits of the Holy Spirit, the first one being love. The Apostle John wrote: "And we have known and believed the love that God has for us. God is love, and he who abides in love abides in God, and God in him." 1 John 4:16

 

Vs. 15 "And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful."

The Lord Jesus Christ promised in the Gospel: "Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid." John 14:27 And so just as we have God's love within us, we also have His peace. Now we have the peace of God within us because with Jesus' crucifixion death for all our sins, then His resurrection from the dead (and thus our receiving remission of all our sins and new and everlasting life by our faith in Him), Jesus' ascended back to the Father, and then He poured out His Holy Spirit into the world, and thus into our lives, to both bring us to life with Himself, but also give us the fruits of the Holy Spirit, love, joy, peace etc. by which we are to live through Him. And so the peace of God being within us, we are to let it rule in our hearts and lives. For we who believe in Jesus Christ are One Body. And so we should always strive to live peaceable with each other. And be thankful. Thankful because you belong to God, thankful because Christ's life is within you, and He has a plan for you, if you die to your own plans and desires so that He might give you His. Thankful because of all that He has done, and is doing for you and through you. Thankful because... please fill in the blank and thank God for whatever you put there.

Vs. 16 "Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord."

As Jesus' disciples we are to not just abide in His Word; which is clearly beneficial to us and to all (see John 8:31-32; 15:7-8) but we are to let the Word of Christ dwell in us richly. Now the word translated dwell here is not a temporal dwelling but something that is fixed and permanent (consider the words usages in Rom 8:11; 2 Cor 6:16; 2 Tim 1:14). Therefore we are to let the word of Christ dwell in us richly; that is in great abundance, in great joy, for just as God gives us richly all things to enjoy (1 Tim 6:17) so He has given us Christ's Word through which we may be edified and grow thereby (1 Peter 2:2). Thus the word of Christ is to dwell in us both richly, but also in all wisdom. Which indicates both an ongoing growth in our knowledge of Christ, but also of His Will, and thus ones conduct as His disciple (Col 1:9-10). And so wisdom here also embraces discretion and discernment as the Apostle makes clear in Col. 4:5. That's the first half of the Apostles exhortation, while the second "...teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." I believe is essential in not only enriching our lives personally, but also in helping us to have the word of Christ dwell in us richly. For unless you move the heart, it's not likely you will open the mind to receive God's Word. And so down through the ages believing mankind has always encapsulated God's Praise with God's Word so as to teach and admonish each other as the Apostle is exhorting us to do here. "...in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." Psalms are the Inspired praises and songs we find in the Old Testament portion of the Scriptures, which have praises, prophecies, wisdom, knowledge as well as Godly counsels and commandment's within them, and thus teach us much about God; especially His faithfulness and longsuffering; but also reveal to us much about the trials of His people in their relationship with Him. And so within them we find that much of their realties in their journeying homeward with Him through this fallen world we also find in our own lives and experiences as well, both the highs and the lows. And so the Biblical Psalms not only enrich and instruct us personally as well as corporately, as God's people. But they have inspired and continue to inspire faith and praise in God's people. Now hymns and spiritual songs, though related, are not the Inspired Word of God. They are though the means by which God's people often express their faith and devotion to God our Father and the Lord Jesus Christ our Savior.  And so through them we not only teach and admonish one another to faith and obedience, but we also unite in our worship and praise by singing with grace in our hearts to the Lord.

Vs. 17 "And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him."

Notice that the Apostle Paul says whatever we do in word or deed, do all in the Name of the Lord Jesus Christ... That is in this life, and in all of the works and activities that we find ourselves engaged in, we are to be light bearers of the Gospel of the Lord Jesus Christ. So whenever we do something good or charitable or that is blessing to someone we can acknowledge the Source behind our deeds and even our desires to do good and be a blessing to all, and that Person is the Lord Jesus Christ who Himself is a blessing to all of mankind. "...Giving thanks to God the Father through Him." Giving thanks to God the Father through Christ is as natural as breathing for all who believe in Jesus, because Jesus is Himself from the Father (John 14:6-11), and so to not acknowledge either Jesus Christ the Son of God or God the Father from whom He came forth is not honoring to either. Therefore let us all give thanks to God the Father through our Lord and Savior Jesus Christ.

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982

 

Additional Resources Consulted

Believers Bible Commentary; Col 3:12, MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. Edited by Arthur Farstad. Nashville: Thomas Nelson, 1995.

*William Barclay: New Testament Words, John Knox Press, page 276

Louw-Nida (LN), Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996.

Kittel, Gerhard, Gerhard Friedrich, and Geoffrey William Bromiley. Theological Dictionary of the New Testament. Grand Rapids, MI: W.B. Eerdmans, 1985.

Word Studies

Vs. 12
Tender-Mercies:
Tender: STR 3628; GK 3880; TDNT 5.159; LN 88.80; (Rom 12:1; 2 Cor 1:3; Phil 2:1; Col 3:12; Heb. 10:28) 6x
Mercies: STR 4698; GK 5073; TDNT 7.548; TDNTA 1067; LN 8.58; 25.49; 25.50; 25.54; 25.55; 26.11; (Luke 1.78; Acts 1:18; 2 Cor 6:12; 7:15; Phil 1:8; 2:1; Col 3:12; Philemon 7, 12, 20; 1 John 3:17) 11x

Kindness: STR 5544; GK 5983; TDNT 9.489; TDNTA; LN. 88.10; 88.67; (Rom 2:4; 11:223x; 2 Cor 6:6; Gal 5:22; Eph. 2:7; Col 3:12; Titus 3:4; Rom 9:23) 10x

Humility: STR 5012; GK 5425; TDNT 8.1; TDNTA; 1152 LN 88.53; (Acts 20:19; Eph. 4:2; Phil 2:3; Col 2:18, 23; 3:12; 1 Peter 5:5) 7x

Meekness: STR 4236 (also see 4240); GK 4559; TDNT 6.645; TDNTA 929; LN 88.59; (1 Cor 4:21; 2 Cor 10:1; Gal. 5:23; 6:1; Eph. 4:2; Col. 3:12; 2 Tim. 2:25; Titus 3:2; James 1:21; 3:13; 1 Peter 3:16) 9x
Longsuffering: STR 3115; GK 3429; TDNT 4.374; TDNTA 550; LN 25.167; (Rom 2:4; 9:22; 2 Cor 6:6; Gal. 5:22; Col. 1:11; 1 Tim. 1:16; Heb. 6:12; James 5:10; 1 Peter 3:20; 2 Peter 3:15) 14x

Vs. 13
Bearing: STR 430; GK 462; LN. 25.171; 31.54; 56.10; TDNT 1.369; TDNTA; (Matt 17:17; Mark 9:19; Luke 9:41; Acts 18:14; 1 Cor. 4:12; 2 Cor 11:12x, 4, 19, 20; Eph. 4:2; Col. 3:13; 2 Thess. 1:4; 2 Tim. 4:3; Heb. 13:22) 15x

Vs. 16
Dwell: STR 1774; GK 1940; LN 85.73; (Rom 8:11; 2 Cor 6:16; 2 Tim 1:5; 1:14) 4x

Richly: STR 4146; GK 4455; LN 59.57; 78.15; (Col. 3:16; 1 Tim 6:17; Titus 3:6; 2 Peter 1:11) 4x

Wisdom: STR 4678; GK 5053; TDNT 7.465; TDNTA; LN 28.8; 32.32; 32.37; 32.41; (Col. 1:9, 28; 2:3, 23; 3:16; 4:5) 51x












 

Colossians 3:1-11

 Colossians 3:1–11
¹ If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. ² Set your mind on things above, not on things on the earth. ³ For you died, and your life is hidden with Christ in God. ⁴ When Christ who is our life appears, then you also will appear with Him in glory. ⁵ Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. ⁶ Because of these things the wrath of God is coming upon the sons of disobedience, ⁷ in which you yourselves once walked when you lived in them. ⁸ But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth. ⁹ Do not lie to one another, since you have put off the old man with his deeds, ¹⁰ and have put on the new man who is renewed in knowledge according to the image of Him who created him, ¹¹ where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all. 

Vs. 1-2 ¹ If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. ² Set your mind on things above, not on things on the earth.

In these verses the Apostle Paul expounds the theology behind  a believers co-death and resurrection and new life with Jesus Christ. An exposition that the Apostle Paul began in chapter two. And so he reiterates it here as an encouragement and motivation for us all who believe in Jesus Christ to pursue those things of eternal value rather than the temporal.

Now lets look at a couple of words.
Raised: Being raised with Christ means that not only did we first die with Him to sin (Rom 6:1-14), and the Law (Rom 7:1-4), (and thus every form of legalistic bondage born out of the doctrine and commandments of men) but also we have been raised with Him to everlasting life, so that we can walk in new life with Him (2 Cor 5:7), having escaped the corruption that is in the world through lust (2 Peter 1:4). Thus our being raised with Christ is the victory that Jesus Christ has given us all who believe in Him over "the world". It's values, it's pursuits, it's lusts, it's "god", its end (consider 1 John 2:15-17). Therefore since we have been raised with Christ; and one day will put on an immortal body and be with Him, and bear the glorious image of our Lord and Savior Jesus Christ forever (1 Cor 15:42-58; 2 Cor 5:1-2) let us all who believe in Jesus Christ seek those things that are above, where Christ is sitting at the right hand of God.

Seek: In light of our new standing with God through Christ, the Apostle Paul now urges us to seek those things that are above, where Christ is sitting at the right hand of God. For in this life there is heavens priorities, than there is mans. Jesus addressed this in His Sermon on the Mount where He emphasized that rather than worrying about food and clothing we are to seek first the Kingdom of God and His righteousness, than all that we need in this life will be added to us (see Matt 6:31-33 also see Matt 7:7). Thus our pursuit of the eternal (and God's purposes for our lives) must overtake our desires for "security" or "significance" in the temporal. Just like in Jesus' parable of the merchant seeking beautiful pearls, who when he found one pearl of great value, went and sold all that he had and bought it (see Matt 13:44-46). So here seek implies a concerted effort and willingness on our part too our lives in the pursuit of the eternal (consider Mark 8:34-38).
As well the Apostle Paul in Rom 2:7 exhorts us all to seek (same word) for glory, honor and immortality through the patient forbearance of doing good; which is what every Christian is called to do, do good and seek the good of all (consider Gal 6:10; 1 Tim 6:18; Heb 13:16; James 4:17; 1 Peter 3:10-12 etc.). And thus we are too seek after those things that are first and foremost in the heart and mind of God, for ourselves and others (1 Thess. 5:15). Rather than running the course of this world, where people live their lives merely for their own gain, and or their fleshly lusts and pleasures. Therefore rather than living a life that ascends no higher than this life's pursuits and this worlds values. Let us all who have been given new and everlasting life with Christ live in the fullness of freedom of life that God has given us all In Christ. And seek those things that are above, where Christ is, where our sojourn and journey through this life will end (consider Hebrews 11:13-16) with a highly exuberant jubilation when we meet our Great Lord and Savior Jesus Christ, who will reward and repay every faithful service and sacrifice done for Him and His Kingdom. For the world and the lusts of it are passing away, but he who does the will of God abides forever (see 1 John 2:15-17).

Set: "Set your mind on things above, not on things on the earth." The word set here means to be fixed upon, to continually think about, almost in an obsessive like manner, rather than obsessing over the temporal things of this life. Now the literal antithesis of this verse is found in Phil 3:19 where the Apostle Paul uses the same word to describe the enemies of the cross as those who set their minds on "earthly things". Similarly in Romans 8:5 the Apostle Paul draws a demarcation line between those who live according to the flesh, who set their minds on the things of flesh, and those who live according to the Spirit, who set their minds on the things of the Spirit. Thus on one hand you have the unregenerate person who lives according to the flesh; it's lusts, it's desires, it's impulses. And so everyone and everything is understood or judged by them through it (see Rom 8:5-8). While on the other you have the Spirit led and filled believer who though not yet perfected (Phil 3:12-14) is steadily and progressively putting away the old sin nature, and is growing in both their faith and understanding of God, but also in Christ like Character.

Vs. 3-4 In verses 1-2 we were exhorted to seek those things that are above, too set our minds on them, that is not only seek the Kingdom of heaven and it's priorities, but have Christ's Kingdom dictate our lives values, purposes and pursuits. And so here in verses 3-4 (which are apart of the Apostle Paul's exhortation in vs. 1-2) we are given the reason why we should do just that. "For you died, and your life is hidden with Christ in God. ⁴ When Christ who is our life appears, then you also will appear with Him in glory."

First is that we died, that is our old nature, and with it our old ways of living. Now whether this was wild partying or selfish living, or just plain living arrogantly and or indifferently to our own sin or all the genuine needs all around us (in fact all around the world). When we believed in the Lord Jesus Christ, God fundamentally changed us. By bringing us to Spirit life and uniting us with Jesus Christ. And so we have not only been crucified with Christ (Gal 2:20) by which we died to all things we once were, but as the Apostle Paul is emphasizing here we have been raised with Christ to new and everlasting life by the Holy Spirit. And thus we have both the mind of Christ, by which we can discern and understand God's will through His unchanging truths in His Word for us (1 Cor 2:10-16). But we also have Jesus Christ's Person and life within us, by which we can now live those truths out via the fruits of the Holy Spirit (see Gal 5:22-23). And so unlike those who have not yet come to repentance towards God and faith in the Lord Jesus Christ, and thus who are searching for meaning or significance or purpose in the fleeting things of this life. When we believed in the Lord Jesus Christ we found God's purpose for our lives, which is to know God through His Son Jesus Christ and experience His life within us, in every aspect of our lives. For only then do have and experience life in all it's fullness (John 10:10). For Jesus doesn't just offer sinners (redemption from their sins) He gives every repentant and believing sinner soul satisfying food and drink (John 4:14; 6:35).

Second is that our life is hidden with Christ in God. Having died with Christ our life is now with  hidden with Christ in God, here the implication being eschatological; that is our life is hidden (i.e. secured) with Christ both now (Psalm 27:5) and for the last day (consider Rev 2:17). For each and every believer has an eternal destiny, and that destiny is an eternity with Christ and each other in heaven. And so as the Apostle Paul says here in verse four: "When Christ who is our life appears, then you also will appear with Him in glory." Therefore since Christ is our life (in every aspect of life) we ought too so much more live and enjoy and serve the Lord Jesus Christ here and now in this life, knowing our end is too experience so much more of Him and His glory with all of His People then! That is the Christians hope, and purpose, and focus, both here and now, and forever. Living this life united with Christ in great anticipation of spending eternity with God in Glory, forever. For our lives here and now are inseparately wrapped up in Jesus Christ's, therefore want to be about seeking, pursuing and doing all that points everyone to God's everlasting salvation and glory, and away from everlasting shame, contempt and ruin (consider Daniel 12:2-3; Rom 6:22-23; Galatians 6:8; Rev 22:12-17). 

Vs. 5-7 ⁵ Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. ⁶ Because of these things the wrath of God is coming upon the sons of disobedience, ⁷ in which you yourselves once walked when you lived in them.

In light of our new standing and position with God through faith in Jesus Christ, that we have died with Jesus Christ (and thus we have died to sin) and we have been raised with Him to new and everlasting life. We are to live our new life and liberty out in moral and spiritual purity. Therefore the Apostle Paul commands us in verse five to put to death our members which are on the earth: "fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry." Five works of the flesh (see Gal 5:19-21) with the first being fornication (which in the original language includes all forms of sexual immorality). Thus all believers everywhere are called to strive for something higher than sexual immorality and or the degenerate sexual acts of the body (1 Peter 4:3). Now sex has a place in God's designs for humanity, but unbelieving humanity always strips away God's parameters for it, and thus turns the body into an instrument for physical and spiritual defilement through it's unlawful practice. And so the Bible warns all believers to flee from it, warning us all that it is the corruption that is in the world through lust, which corrupts not only the individual (Gal 6:8), but it also defiles and corrupts the whole world (2 Peter 1:4 also see 1 Thess. 4:3).
Next listed is uncleanness, related to fornication, uncleanness carries with it both a physical defilement aspect, often through sexual degrading acts (Rom 1:24), but also spiritual defilement through unclean spirits (see 2 Cor 6:14-7:1, also consider Rev 18:2-4). Now since Paul has framed this word within two words that regard immoral behavior it likely means here he is stressing the degenerate sexual acts of the flesh by which people become morally as well as spiritually defiled.  Therefore as the People of God we are not to live according to the lusts of our flesh (Eph. 5:3; 1 Thess 4:7), rather we are to reckon ourselves having died with Christ to sin, and so we are to put those sins of the flesh away. The next one Paul lists is passion. Not "passion" as a generalized term (for there are many things that are good and noble and worthy to be passionate for, including ones spouse and passionate sexual relations with them, consider Prov. 5:18-20), rather here the word clearly denotes erotic passion or lust. Now whether this is aroused through pornography or some other means, this kind of passion (which also includes homosexuality, see Rom 1:26-27) is of the degenerate kind. And in Romans 1:26-27 is clearly stated as an act of God's judgment on those who reject Him and knowledge of His Person, by His giving them over to it. Therefore as the people of God we are not to live by such passions. "For this is the will of God, your sanctification: that you should abstain from sexual immorality; 4 that each of you should know how to possess his own vessel in sanctification and honor, 5 not in passion of lust, like the Gentiles who do not know God." 1 Thess 4:3-5 
The finial sin Paul mentions is covetousness. To covet is basically to strongly desire something that is not ones own. Obviously this encompasses material possessions, but can also include positions of power, prestige, even another's wife or property as the Ten Commandments makes clear (see Ex. 20:17). Now because covetousness is the self assertion of ones own greed or unlawful desire irrespective of God's Law or another's well being, covetousness places one fundamentally at odds with God and His Word, and is at the heart of some of mankind's most heinous sins and unjust practices (consider Isaiah 56:11; Jer. 6:10-15, vs. 13; 8:8-12, vs. 10; 22:15-17; Ezekiel 34:2-10; Micah 2:1-2; 3:5, 11; 1 Tim 6:10; James 4:2-3; 2 Peter 2:3, 12-17 etc.). And so in the Bible there seems no end to the examples of the horrendous fallout from covetousness, and or the cunningness of man exemplified through it, as people try to satisfy their evil covetous desires. In regards to this consider Korah and his company's coveting Aaron's priestly position and thus their rebellion against Moses (Num. 16). Achan's coveting of the accursed things which brought judgment not only on himself but also all of Israel (see Joshua 7:1-26). King Ahab's murder of Naboth for his field (1 Kings 21:1-16). King David's coveting Bathsheba, Uriah's wife and the resulting adulterous affair, and murder in an attempt to cover it up (2 Sam 11:1-12:25). Judas Iscariots betrayal of Jesus for thirty pieces of silver (Matt 26:14-15). Or the embodiment of this sin in Satan himself who at some point in history became filled with violence within through his obsession over acquiring more and more wealth, which I suspect led to his even coveting God's Position and Throne before leading a rebellion against God, which brought about his being cast out of his position in heaven forever (see Isaiah 14:12-21; Ezek. 28:11-19). Therefore in both the Law and the Gospel the Lord Jesus Christ clearly warns about and teaches against covetousness (consider Matt 6:19-24; Luke 12:13-21). As does the Apostle Paul (see 1 Cor 5:9-13; Eph. 5:3-7) calling it idolatry. Now it is because of these sins that the wrath of God is coming upon the sons of disobedience (vs. 6). Therefore just like when God warned the Israelites when He brought them out of Egypt, not to defile themselves with any idols or follow any of the worship, or the immoral, or the degenerate practices of the people of Canaan (see Lev 18:1-30, vs. 24-25, 30; Ezekiel 20, vs. 7, 18, 31), so too we as the people of God who have also been brought out of the bondage of our past lives (vs. 7) and or our previous enslavement to this world (and the "god" of it) are no longer to live according too the immoral and covetous and idolatrous works of it, through which they justify everything that God says in His Holy Word is utterly unjustifiable.


Vs. 8-11 ⁸ But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth. ⁹ Do not lie to one another, since you have put off the old man with his deeds, ¹⁰ and have put on the new man who is renewed in knowledge according to the image of Him who created him, ¹¹ where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all. 

Having addressed sexual immoral lust and covetousness (which is idolatry) the Apostle Paul now commands that all believers put of anger, wrath, malice, blasphemy, filthy language and lying from themselves (vs. 8-9). Six things that are not becoming of us as God's redeemed children. Now the first three Paul mentions (anger, wrath and malice) all share a common bond, if not linguistically, then certainly as a work of the flesh or old sin nature. Now the first Paul mentions is anger (orge) which when used as a negative attribute may be understood as "a chronic attitude of smoldering hatred" Bible Knowledge Commentary or "a strong spirit of dislike or animosity, a vengeful spirit, a settled feeling of hatred." Believers Bible Commentary Thus when used of an individual believer, it is an anger that is not only harbored, but it is an anger that seeks opportunity for it's own vengeance or punishment. And thus is contrary too both the Law and the Gospel of God (consider Lev. 19:18; Rom 12:19). Therefore harboring such anger is not only unjustifiable it is the antithesis of practicing forgiveness and reconciliation as Jesus commands of us, especially amongst ourselves (consider Matt 18:15-35). Therefore do not be deceived into thinking that the Apostle Paul's exhortation in Ephesians 4:26 is commanding believers to walk around in a spirit of anger and hostility towards those who sin against them or anyone else. For there the exhortation has clear boundaries about dealing with personal offenses by either confronting the offender (if that is possible, and or a wise thing to do) and or seeking to deal with the root causes of ones anger, before the devil gets a foothold in ones life through it. Now where justice and or judgment is required, and it is beyond the scope of our jurisdiction, we must allow for God's Sovereign intervention and judgment as we are commanded in Rom 12:19-21, where God Himself will execute His justice or judgment if necessary (consider 1 Thess. 4:6; Heb 10:30-31 etc.), or He will have His own verdict executed through lawful authority which He Himself has established for that very purpose (see Rom 13:4). And so in regards to the personal restraint of ones own anger (as we are being commanded here) consider David's words and actions as he twice refuses to execute his own "justice" or judgment on then King Saul who in an ongoing maddened and unjust rage was intent on destroying David simply because he wanted to preserve his own families tenure as being the people whom the Kings of Israel would come (see 1 Samuel 15:10-29; 20:30-33; 24:1-22; 26:1-25, vs. 9-11). Now in regards to this kind of anger, where it is exemplified by an unwillingness to forgive and thus see a sinner reconciled back to God, consider it's verbs use in Luke 15:28 where it is used by Jesus of the older brothers angry disposition and refusal to come into the house and celebrate at his prodigal brother returning home and being restored by the Father. And so there we have a clear Biblical example of mans (or women's) unjustifiable and unforgiving anger that does not allow for God's mercy and reconciliation of His own repentant children. And thus that is a type of anger that we as God's reconciled children, by His grace, are not to exemplify towards anyone who likewise repents and believes.

While wrath (thymos) in the N.T. is the preferred word for sudden rage (TDNTA) that finds immediate expression through words or deeds. Because both are representative of the old sinful nature, or a self centered disposition, neither are conducive to a believers new Holy Spirit disposition and position In Christ (consider James 1:19-20). Therefore all believers are not only commanded to put such wrath or anger away, but we are also warned about harboring it, because to do so gives the devil a clear foothold in ones life (Eph. 4:26-27). And thus one becomes suspect to all sorts of malicious intentions and or bad decision making (consider Matt 5:22, as well as 1 John 2:9-11 which though not related linguistically to the words studied here, the word rendered hate there, carries within it a lot of insight into what is being studied here). The finial word of first three is malice (kakia). The Believers Bible Commentary describes it as "wicked conduct toward another with the idea of harming his person or reputation. It is an unreasonable dislike that takes pleasure in seeing others suffer." And so it is often the "modis operandi" of this unregenerate world (Rom 1:29) and of many a person before coming to know the Lord Jesus Christ through the grace of God (Titus 3:3).
Now the first three sins that we are commanded to put away (anger, wrath, malice) largely have to do with ones disposition, attitude, or heart. While the last three (blasphemy, filthy language, lying) though coming from the same, have to do with ones mouth. Now the first mentioned is blasphemy which according to the TDNTA in ancient Greek literature means: a. "abusive speech", b. "personal mockery". Whether this is directed towards God (as often is found in the N.T., see Rev. 13:6), or another person, blasphemy is a serious matter since through it mankind reviles either their Creator or defames their fellow person, who like themselves is also created in His Image. Blasphemy then is something that should not be heard or found amongst believers because we are to speak evil of no one (  also consider 1 Tim. 1:20 where the blasphemy there seems to be against this worlds rulers and authorities and such). Blasphemy also takes on another nuance in the N.T. and that is of believers bringing reproach or blasphemy to God's Name through ungodly conduct, which can take on many forms (Rom 2:4). Therefore as believers we have to be careful of not only how we speak of others (Psalm 141:3; Pr. 13:3; 21:3), but how we live. Finally there is the blasphemy of the Holy Spirit which as Jesus said cannot be forgiven, either in this age or in the age to come (Matt 12:32), because it is a strong denunciation of God's Holy Spirit power at work through His Son the Lord Jesus Christ. Or as the TDNTA describes it as: "the wilful and wicked rejection of God's saving power and grace" through the work of His Son the Lord Jesus Christ (italics mine). Therefore too blasphemy the Holy Spirit by attributing God's Son Jesus Christ and His works by the Holy Spirit (to the devil), will not be forgiven, either in this age or in the age to come.
The other sin of the mouth is filthy language. Louw-Nida gives this as a definition: "obscene, shameful speech involving culturally disapproved themes—‘vulgar speech, obscene speech, dirty talk." Obviously this would encompass racists slurs, sexist or sexually explicit remarks, or any language that is clearly a degradation of another person because of their gender, culture, heritage, religion or background. For we as believers are not to use our mouths as instruments of unrighteousness, rather like our whole bodies, we are too use them as instruments for truth, righteousness, mercy and peace on earth. And thus for blessing others, and being a blessing to others. And so in verse nine and ten we are commanded not to lie to one another. For truly no other sin of the mouth undermines trust (and thus sincere and deep and lasting relationships) as much as lying. For in a world were self serving deception and outright lies are often spoken to forward ones own end; or to preserve ones own neck; in stark contrast to that we are to be people whose word and person can be trusted. And so let us all be people who are honest and fair, gracious and kind, neither lying, nor flattering, nor manipulating people or circumstances to bend them in our favor. Rather be people of grace and truth who speak the truth in love. For that is what God In Christ is, ultimately honest and trustworthy. For having put on the new man who is renewed in knowledge according to the image of Him who created him (vs. 11) we are to put away lying from our lips and deception from our lives. For only then do relationships In Christ grow strong bonds in love: "where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all." vs. 12  For that is how Jesus sees us, and wants us to see each other, and treat each other as God's people who are all in Christ, for Christ is equally in us all who believe in Him. And thus without cultural, genealogical, or societal distinctions by which some might seek to distinguish or separate themselves from other believers. Which means for us all who believe in Jesus there is neither Gentile nor Jew, North American or European, Asian or African, Native American or African American, educated or uneducated, rich or poor, but Christ is all and in all. Of course this unanimity applies too the man-made (not God ordained) denominational Christianity that has for centuries segmented the Christian faith into its various theological camps and cultural distinctions or origins, by which each seemingly tries to distinguish itself, almost as unique unto itself. Nonetheless those distinctions do not exist in the Body of Christ and thus they should not exist in the visible church. For we know that the Lord Jesus Christ does not show partiality, nor does he make cultural, societal, denominational, or class distinctions with any of us who believe in Him (consider Acts 10:34-35, 36-43). For when He saves anyone, in any circumstances of life who in faith calls upon Him as the Name of the Lord, confessing Him as Lord alone. He makes His dwelling within us by His Holy Spirit, who brings us to life with Himself the moment we believe in Him, (Rom 10:9-10, 13). And thus He immediately baptizes us into His Body of believers In Christ by our personal faith and trust in Him alone. Brethren then should never try to distinguish themselves as being Christians of this nation or that, or this culture or that, of this person or that, of this denomination or theological strip or that, of this social standing or that etc. For to do so is only to try to distinguish oneself as either distinct or more distinguished than ones own brethren. All which is contrary to Christ which unites us all under one banner in the eyes of God, and that is redeemed by the Blood of Christ, the Lamb of God sent into the world to suffer crucifixion death for our redemption from sin and death regardless of our nation, culture, heritage or background (John 1:29). Therefore it is extremely important for all believers everywhere to see all brethren everywhere as equal brethren with themselves and equally beloved of the Lord, and thus of us all who believe in the Lord Jesus Christ, who also want to obey Him as Lord (consider Matt 23:8; Gal 3:26-29). 


I don't know where you are at today. If you are a seeker or a believer? If you have come to the place of surrender, of opening your heart, mind and life to receive Jesus Christ's Word and Life within you please do so today. For He is not only Almighty God, He is Supremely trustworthy. And by a simple prayer of faith He will not only save you, He will make you new and begin to make all things new in you, as He lives and works through you. Therefore simply prayer something like this: Dear Lord Jesus I believe You were crucified for my sins remission so that I can have by God's grace what I could never earn, deserve or achieve, and that is new and everlasting life with God and You. For I believe You suffered and died on the cross to pay the penalty for my transgressions and provide the atonement that God requires for my sin, so that You could free me from my sins as well remove the stronghold of sin and Satan and ultimately "the sting of death" from my life. So that I might live a new and righteousness life, abundant and full of heavenly purposes In You. Therefore I now invite You Lord Jesus Christ into my heart, to be My Lord and Savior both now and forever, amen.

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982