Philippians Study

A: Colossians does not differ much from other books of Paul. I am mystified why Ehrman gives no basis for comparison. I have provided one below. Since a few people think Hebrews might have been written by Paul, I went ahead and included it too. Luke and Acts are agreed to be by the same author, so those are included just for comparison.

Sentence	Word count of the longest 3 sentences	Average of 3 longest sentences	Total Greek words in the book	References. These are based on Aland et al. 4th edition.
2 Thessalonians	158, 57, 54	90	823	2 Thess 1:3-10; 2:8-10; 2:1-3a
Colossians	157, 123, 102	127	1,582	Col 1:11b-20; 1:24-29; 1:3-8
Romans	139, 123, 113	125	7,111	Rom 9:19-26; 4:16-21; 2:2-8
Hebrews	135, 72, 65	91	4,953	Heb 8:8-12; 1:1-4, 2:2-5
Ephesians	124, 124, 104	117	2,422	Eph 2:1-7; 4:11-16; 3:1-7
2 Corinthians	118, 102, 94	105	4,477	2 Cor 6:2b-10; 9:10-14; 8:1-6
2 Timothy	105, 61, 52	73	1,238	2 Tim 1:8-12; 1:3-5; 2:23-26
1 Thessalonians	104, 81, 70	85	1,481	1 Th 3:9-13; 1:2-5; 4:15-17
1 Corinthians	95, 84, 82	87	6,830	1 Cor 1:20-25; 9:4-9a; 14:6-9
Philemon	94, 47, 41	62	335	Phm 8-14; 4-6; 1-3
Galatians	94, 77, 75	90	2,230	Gal 2:6-10; 2:14-16; 1:1-5
Philippians	88, 82, 79	127	1,629	Php 1:3-7; 1:27-30; 3:8-11
1 Timothy	71, 57, 56	61	1,591	1 Tim 6:13-16; 3:2-6; 1:8-11
Titus	65, 64, 57	62	659	Tt 1:1-4; 2:1-14; 3:4-7
Lk 1-7	165, 95, 77	109	5,960	Lk 3:23-28; 1:67-75; 3:15-17
Acts 1-6	108, 89, 87	95	3,582	Acts 4:5-10; 3:12-15; 1:1-5
Acts 7-11	72, 65, 64	67	3,971	Acts 7:38-40; 10:36-38; 7:44-46

Ehrman agrees that the books in italics are most likely by Paul. The “whopper” of 102 words in Colossians 1:3-8 is not only shorter than other verses in Colossians, but also shorter than many other verses in books Ehrman agrees Paul wrote. The longest sentence in each book and which books he agrees are by Paul look random.

So what can you say about authorship from the length of these sentences? If you look at only one or two books, you can basically say whatever you want. But if you look at all of the books, these numbers tell you nothing about authorship.

Ehrman’s objection is not by some guy who does not know any better; two different Muslims have told me Ehrman is the greatest New Testament scholar today. I just don’t understand how a person who is claimed to be a New Testament scholar could throw up this argument from the length of the longest sentence, unless he was not looking at the date like an objective scholar.

5. In Col 1:9-20, where should the sentence break(s) be?

Colossians 1:7-19 – Who Exactly Is Jesus?

1. In Col 1:7 and Phm 23, who is Epaphras?

2. In Col 1:10, how can we live a life worthy of the Lord, since we are saved by grace?

3. In Col 1:11, what does a Christian look like who is not strengthened with all might in Christ?

4. In Col 1:12, how are we qualified to be partakers of the inheritance of heaven?

5. In Col 1:15-18 and Heb 1:6, if Jesus is uncreated and not a creature, then how is Jesus “the firstborn of every creature”?

6. In Col 1:15,18 what sources show that the Greek word prototokos has a meaning besides biologically firstborn or first created?

7. In Col 1:16, does anyone become an angel after he or she dies?

8. In Col 1:16, did God need angels to create the world?

9. In Col 1:16, are there different ranks among angels?

10. In Col 1:16, how does the Jehovah’s Witness New World Translation mess up this passage?

11. In Col 1:17-22, what is interesting about the Greek in this passage?

Colossians 1:20-29 – What Did Jesus Do?

1. In Col 1:20, Eph 1:10, and 2 Cor 5:1, are the demons reconciled too?

2. In Col 1:20, Eph 1:10, and 2 Cor 5:19, since God reconciled all things in Heaven and on earth, will all people be saved, as the heresy of Universalism teaches?

3. In Col 1:20, what exactly gets reconciled here?

4. In Col 1:21-23, what is a summary of what Paul is saying here?

5. In Col 1:22, as part of the ransom, did Christ permanently give up having a physical body, as Jehovah’s Witnesses, Rev. Moon, and other heretics have taught?

6. Does Col 1:23 teach that people who do not continue in the faith will lose their salvation?

7. In Col 1:24, how could Paul try to “make up what is lacking in afflictions of Christ”?

8. In Col 1:27 what does Paul mean by a “mystery” here?

9. In Col 1:28 and 1 Cor 2:2, what primarily did Paul preach?

10. In Col 1:28, how come Paul teaches every man, and not the women?

11. In Col 1:29, how can we strive “agonize” with God’s working power as Paul did?

Colossians 2:1-14 – Are we supposed to struggle?

1. In Col 2:4, what does “deceive” mean here?

2. In Col 2:7, what is the significance of the word tenses?

3. In Col 2:8, what is evil philosophy that depends on human tradition and the principles of this world evil?

4. In Col 2:8-9, what is the contrast here, and how could a Christian be kidnapped / taken captive?

5. In Col 2:9-10, who do we as believers have completeness / fullness in Christ?

6. Does Col 2:10 show that God has a physical image like us?

7. In Col 2:11-12, how do we as believers have full fellowship with Christ?

8. In Col 2:11-12, since baptism is a type of circumcision, should infants be baptized?

9. In Col 2:13 and Eph 2:1,5, can people who are dead in sin have any more free agency than dead animals?

10. In Col 2:14, what exactly did Paul mean by “the written code/handwriting against us?

Colossians 2:16-23 – Freedom to Obey without the Law

1. In Col 2:13-15, how do we as believers have freedom in Christ?

2. In Col 2:16, what causes people to major on the minors and minor on the majors?

3. In Col 2:16, how do some people major on food and drink today?

4. In Col 2:18, what does this mean about not worshipping angels?

5. In Col 2:18-23, what are some examples of pride masquerading as humility?

6. In Col 2:20; 3:3, how are Christians dead in Christ?

7. In Col 2:21, why are some religious people so prone to adding to God’s Word?

Colossians 3:1-17 – Put off the Flesh and Put on Christ

1. In Col 3:1, why is your heart/affection the key here?

2. Col 3:5 sounds like it is our responsibility. Since we are frail and sinful, how can we do what we are commanded?

3. In Col 3:8, specifically, if you are prone to one of these sins, exactly how are to you “put to death” what might feel natural for you?

4. In Col 3:12, how do we “change our wardrobe” and add these things?

5. In Col 3:13, why is it important for us to forgive someone else?

6. In Col 3:15, in hectic and stressful situations, how can we still cultivate peace in our heart?

7. Does Col 3:16 indicate that we are not to use musical instruments?

8. In Col 3:16, given the evidence for the use of instruments in the previous question, how would someone in the Church of Christ respond?

9. In Col 3:16, what do you think of the Church of Christ; how Biblical are they?

10. In Col 3:17, how do we do everything, even secular things, in the name of the Lord Jesus?

Colossians 3:18-25 – Relating to Others, in Christ

1. In Col 3:18, in a proper, godly marriage how are wives supposed to submit to husbands in a way that husbands are not to submit to wives, since Eph 5:21 says everyone is to submit to each other?

2. In Col 3:18-22, what do all these verses have in common?

3. In Col 3:18-22, what are proper and improper ways to defer to someone else?

4. In Col 3:18-22, for the opposite of this verse, what are some wrong ways one might try to usurp authority of someone else?

5. In Col 3:20; Mt 10:37, should kids obey parents?

6. In Col 3:20, how are we to train our young children?

7. In Col 3:20, what roles do parents have with their adult children?

8. In Col 3:20, how should adult children honor their parents?

9. In Col 3:22, why should slaves obey masters?

10. In Col 3:22, how are we to treat those under us at work?

11. In Col 3:22, how are we to honor and respect those over us at work?

Colossians 4 – Prayer and Relationships

1. In Col 4:1, how do you deal justly with someone who is under you, at work, at church, in the military, or in political office?

2. In Col 4:2-18, how does chapter 4 relate to Col 3:18-25?

3. In Col 4:2, what does it mean to be “watchful” in prayer?

4. In Col 4:3, Paul was so spiritual, so wise, and so hard-working, why would someone like him see any need to request prayer from the Colossians?

5. In Col 4:5, what are ways, either deliberately or unintentionally, we can fail to conduct ourselves wisely in the presence of non-Christians?

6. In Col 4:6, how should our speech be with grace, seasoned with salt, and able to answer everyone?

7. In Col 4:7, was Colossians written at the same time as Eph, 2 Tim, and Tt?

8. In Col 4:9, why didn’t Paul build himself up here by telling his readers that Onesimus had run away, and that Paul had persuaded him to return?

9. In Col 4:10, why does Paul tell the Colossians to welcome Mark, since Paul did not tell them to welcome anybody else?

10. In Col 4:11 who is "Justus" that Paul mentions? And what is the relationship of his name with the name of Jesus (Mt 1:21)?

11. In Col 4:11, what is the sad point that Paul is making here?

12. In Col 4:13-14, is the letter from Laodicea a lost book of the Bible?

13. In Col 4:17, how, as a Christian boss or overseer, do you tell someone under you that they need to pay more attention to doing their job?

Colossians 1:1-14 – Greetings and Hope for the Church – some brief answers

1. In Col 1:3, since there is a God and Father of Jesus, then how can Jesus be God?

A: This is really two questions presented as one. First, how can Jesus be God, and the second is how can Jesus be subject to the Father. Let’s just address the first part here; the next part is answered in the next question.

In the Bible, “God/god” can mean a false idol, or the One True God. But when it means the One True God, it can have four meanings. It can refer just to God the father, just to Jesus, God the Son, and in Acts, just the Holy Spirit. The fourth meaning is that it can refer to all Three in Trinity. So for example, in John 1:1, when the Word (Jesus), was “with God”, the word God there refers to God the Father, but later in the same verse when it says the word “was God”, it is the One God in Trinity.

Hebrews 1:9 also shows multiple senses of the word “God” when it says, “Therefore God, your God, has anointed you.” The doctrine of the Trinity teaches three distinct persons, God the Father, God the Son, God the Spirit, and only One God in Trinity.

So in Colossians 1:3 we understand that the word “God” here refers just to God the Father.

2. In Col 1:3, how is the Father now the God of Jesus?

A: First what is not the answer, and then the answer.

On earth, when Jesus was incarnated as a human man, Jesus voluntarily “emptied Himself” of much of His glory before He came to earth, as Philippians 2:7 and John 17:5 tell us. While on earth, Jesus was submissive to the Father in the role as His God. However, in John 17:5, when Jesus prayed to the Father to restore to Him the glory He had before the world began, the Father presumably answered that prayer positively, so how Jesus lowered Himself, while on earth, is a moot point for this question.

1 Corinthians 15:23-28 shows that in the end times, after the Millennium, the Son “will be subject” to the Father, who put all things under His feet. So even now, the Son has a role under the Father.

But does that mean the Son is “less than” the Father? – no. The Father, Son, and Spirit are co-equal in nature, glory, and honor. But they obviously have different roles: for example, it was the Son praying to the Father at the Garden of Gethsemane, not the other way around. It was not the Holy Spirit but the Son, who on the cross said, “My God, My God, who have You forsaken Me?” in Matthew 27:46 and Mark 15:35. It could not be the Father who said “Father, forgive them, for they do not know what they do.” In Luke 23:34.

But as they differ in role, they also differ in rank. It was the Father who sent the Son, not the other way around. It was the Father and Son who sent the Spirit, not the other way around.

There is nothing on earth that is exactly like the Trinity. But something we can see with some similarity is the relationship of a father and son. A son is “co-equal with his father; in nature, in the eyes of the law. If a father were greater than his son, and his father greater than him, and so forth, then his great, great, great grandfather must have been superman! No, we are all co-equal in nature. However, in the father-son relationship there is a difference in role, and there is a difference in rank.

As a historical note, one ancient Christian theologian who saw this clearly was Tertullian (wrote 200-240 A.D.) Another ancient Christian theologian, who denied there was any difference in rank was Ambrose of Milan (370-390 A.D.) Both believed the Trinity, and the views of both of them are consistent with the apostle’s creed and the Nicene Creed. But within the common belief on the Trinity, there is this secondary difference.

3. In Col 1:3, how was Paul always praying for people he never met?

A: Every day, on remembering them, Paul would pray for them. As The Tony Evans Bible Commentary p.1252 colorfully says, “you don’t need a microwave experience with God; you need a crockpot experience with him. Simmer in his presence, and impact the lives of others with the impact the Lord has on you.”

See The Bible Knowledge Commentary : New Testament p.670 and the Believer’s Bible Commentary p.1989 for more info.

6. In Col 1:9-20, where should the sentence break(s) be?

A: Early Greek manuscripts did not have punctuation, so that makes it harder to determine. But according to the Greek New Testament by Aland et al. fourth revised edition and the Nestle-Aland UBS 28th edition, Colossian 1:9-11a is one sentence, and 11b-20 is a second. However, according to the third edition, Colossians 1:9-17 is one sentence, and 1:18-20 is a second sentence. The fifth revised edition has 1:9-20 as one sentence. One helpful reader says Colossians 1:9-20 probably should be taken as one sentence because of two pieces of evidence:

a) There is no independent finite verb in 11b-20, and

b) Leedy’s NT diagrams in the Bibleworks software also show Colossians 1:9-20 as one sentence.

Complicating matters is the viewpoint of a few theologians that Paul might have taken part of this from a pre-existing hymn already known to early Christians, which The Message of Colossians & Philemon Revised Edition p.28 by Dick Lucas mentions in passing.

Colossians 1:7-19 – Who Exactly Is Jesus? – some brief answers

1. In Col 1:7 and Phm 23, who is Epaphras?

A: This is a shortened form of Epaphroditus. However, Epaphroditus was a common name, so this could be the same person in Philippians 2:25-30 and 4:18 or a different person.

Epaphras faithfully preached to the Colossians the message of the gospel which he learned from Paul. Paul commends him and commends the faithful Colossians. But some later parts of the letter suggests that perhaps some Colossians wondered whether Epaphras had really given them the “full story” or if there were other fundamental things they needed to learn, as the false teachers might have told them.

Finally, how did Paul know about some of the problems in a church he never visited? Perhaps Epaphras visited Paul and told him.

See The Bible Knowledge Commentary : New Testament p.670 and The Message of Colossians and Philemon Revised Edition p.10-11,13-14 for more info.

2. In Col 1:10, how can we live a life worthy of the Lord, since we are saved by grace?

A: Getting saved is not the end of our relationship with God; it is only the beginning. As believers, we not just encouraged, but commanded to live a holy life (1 Peter 1:15-16). We are not commanded in order to get saved into a relationship with God, but command and given the power to do so on account of our being born again into a relationship with God.

See The Bible Knowledge Commentary : New Testament p.671 for more info.

3. In Col 1:11, what does a Christian look like who is not strengthened with all might in Christ?

A: That person could believe, pray, and do godly things, but the power, patience, longsuffering, and joy are missing. Perhaps they are trying to live the Christian life on their own power, instead of the power of Christ. You have to be able to “let go and let God”.

4. In Col 1:12, how are we qualified to be partakers of the inheritance of heaven?

A: As believers we all understand that we do not have the worthiness, on our own, to ever go to heaven. Just one sin, anytime in our life, would keep us out, apart from God’s grace. But what we might not realized is that not only are we unworthy to go to heaven on our own, we are also unfit to go to heaven on our own.

The Believer’s Bible Commentary p.1993 says it well: “In fact, if unsaved people could somehow be taken to heaven, they would not enjoy it, but would rather be in the deepest misery. Appreciation of heaven requires a fitness for it. Even as believers in the Lord Jesus, we do not have any fitness for heaven in ourselves…. When God saves someone, He instantly bestows on that person fitness for heaven. That fitness is Christ. Nothing can improve on that.” So even the person who accepted Christ, and was killed not long after, will still be fit to go to heaven.

5. In Col 1:15-18 and Heb 1:6, if Jesus is uncreated and not a creature, then how is Jesus “the firstborn of every creature”? (Jehovah’s witnesses bring this up)

A: The Greek word here, prototokos, means the pre-eminent one. We are brothers and sisters of Christ, but Christ is the pre-eminent firstborn.

In Bible times, firstborn did not only mean the first one born, but the inheritance and birthright of the firstborn. Jehovah’s Witnesses Answered Verse by Verse p.97-98 points out that as an example of “firstborn” not meaning the first baby born, Psalm 89:27 says David will be appointed as his firstborn, even though David was the last-born of Jesse.

As When Critics Ask p.485 says, Christ is not the firstborn in creation, but the firstborn over creation. Christ is not the first one to be born on earth (Old Testament people preceded him) but Christ is the firstborn of the resurrection and as the heir of all.

This question was also answered by Athanasius of Alexandria back around 330 A.D. He said that since Christ is both the Only-Begotten as well as firstborn, these refer to different senses of Christ. After differentiating between “created” and “born”, Athanasius of Alexandria shows that Only-Begotten refers to Jesus being from the Father, while firstborn refers to both his preeminence over humanity and his preeminence among all who are born again. For the full text of Athanasius’ detailed argument, see Four Discourses Against the Arians Discourse II ch.21 section 57-60.

However, prior to Athanasius, Hippolytus of Rome (222-235/6 A.D.) answered this in his commentary on Luke 2:7. He says, “And if you please, we say that the Word was the first-born of God, who came down from heaven to the blessed Mary, and was made a first-born man in her womb, in order that the first-born of God might be manifested in union with a first-born man.”

See The Complete Book of Bible Answers p.111-112, 1001 Bible Questions Answered p.25, and Hard Sayings of the Bible p.651-653 for more info.

6. In Col 1:15,18 what sources show that the Greek word prototokos has a meaning besides biologically firstborn or first created?

A: We do not have any pictures of the first man, but do we have any pictures of the first lady? I have. I don’t mean Eve. “First lady” is what the wife of the President of the United States is called. It does not mean we think she was the first lady ever created. First can mean priority or rank, as well as time.

I asked a Dallas Seminary professor, and modern Greek lexicons saying that prototokos (Strong’s Concordance 4416) can mean first in rank or something else besides biologically firstborn or first created are Baur-Arndt-Gingrich-Danker and Lyddell-Scott-Jones.

In the Old Testament in Jeremiah 31:9 God calls “Ephraim my firstborn son.” However, Genesis 48:17-19 Manasseh was born before Ephraim, but Ephraim received the blessing of the firstborn from Jacob. Psalm 89:27 says David will be appointed as his firstborn, even though David was the last-born of Jesse.

In some places early Christians did not write prototokos as just meaning biologically first born. Epistle of Barnabas (c.70-130 A.D.) ch.13 p.145 referring to Manasseh and Ephraim, and 1 Clement (96-98 A.D.) ch.4 vol.1 p.6 referring to the firstborn of Abel’s sheep.

This specific Greek word specifically does NOT mean biologically firstborn or first created in Epistle of Polycarp to the Philippians (100-155 A.D.) ch.7 p.35. “‘For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;’ and whosoever does not confess the testimony of the cross, is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan.”

In addition, Irenaeus of Lyons (182-188 A.D.) writes, “And Polycarp himself replied to Marcion, who met him on one occasion, and said, ‘Dost thou know me?’ ‘I do know thee, the first-born of Satan.’ Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth.” Irenaeus Against Heresies book 3 ch.3.4 p.416

Adamantius (c.300 A.D.) says, “It declares, ‘No one has ascended into heaven, except He who descended from heaven’. The ‘has ascended’ is indicative of a past time. It did not say that no one will ascend, but ‘no one has ascended.’. It therefore clearly showed that before Christ no one had ascended. This is as the Apostle says, ‘the firstborn’; and again, ‘the first-fruits of those who have fallen asleep’. Yet further he says, ‘the first-fruits, Christ; then those who belong to Christ’. Dialogue on the True Faith fifth part 855b p.157

Athanasius of Alexandria (326-373 A.D.) “as Paul in another place calls him ‘first-born of all creation’ (Col 1:15). But by calling him First-born, He shews that He is not a Creature, but Offspring of the Father. For it would be inconsistent with his deity for Him to be called a creature. For all things were created by the Father through the Son, but the Son alone was eternally begotten from the Father, whence God the Word is ‘first-born of all creation,’ unchangeable from unchangeable. However, the body which He wore for our sakes is a creature.” Statement of Faith ch.3 p.85

John Chrysostom (died 407 A.D.) has an extensive discussion of how Christ is the first born. After differentiating being Christ being called “firstborn” but not “first created”, says one meaning is “firstborn from the dead” (Col 1:18; Rom 8:29) refers to the first resurrection. “So also the word ‘firstborn,’ in the sense of a foundation. But this doth not show the creatures to be consubstantial with Him; but that all things are through Him, and in Him are upheld.” Homilies on Colossians Homily 3 p.270-271

See The Tony Evans Bible Commentary p.1251, the Believer’s Bible Commentary p.1993-1994, and The Expositor’s Bible Commentary vol.11 p.182,183 for more info.

7. In Col 1:16, does anyone become an angel after he or she dies?

A: No. Those who go to Heaven will not be angels, but we will be judging angels according to 1 Corinthians 6:3. We will be co-seated with Christ on Christ’s throne in Ephesians 2:6.

Some might wish they had been born an angel instead of a human being. As an angel, they would have the joys of serving God and being in Heaven and not have to experience sinfulness, suffering, and death. However, unlike the angels, we are physically involved in the fight on earth through our words, lives, and prayers in preaching the Gospel. We can have children, and 1 Corinthians 6:2-3 shows that in Heaven believers will be higher than angels.

See The Complete Book of Bible Answers p.233 for more info.

8. In Col 1:16, did God need angels to create the world?

A: No. The fact that He used them does not mean God needed them. See The Complete Book of Bible Answers p.237 for more info.

9. In Col 1:16, are there different ranks among angels?

A: Yes, though the Bible does not detail all the ranks and responsibilities. We know of seraphs/seraphim in Isaiah 6:2,3, cherubim in Ezekiel 1:5-21; 10:1-22; and four living creatures in Revelation 4:6-9. These likely are all the same. We also know of the archangel Michael in Jude 9, Revelation 12:7; and Daniel 12:1. Gabriel served as a messenger in Daniel 9:21 and Luke 1:26. See The Complete Book of Bible Answers p.236-237 and Billy Graham’s book on Angels for more info.

10. In Col 1:16, how does the Jehovah’s Witness New World Translation mess up this passage?

A: They insert the word “other” a number of times.

See The Bible Knowledge Commentary : New Testament p.672 for more info.

11. In Col 1:17-22, what is interesting about the Greek in this passage?

A: Christ is (present tense) the firstborn of all creation. By his resurrection Christ became (aorist tense) the firstborn of the church. The Greek word for “dwell” here, ketoikesai, more precisely means to “permanently dwell”, as opposed to the view the God only transiently was in Christ. In Colossians 1:22 the Greek here is not a very good literary style, - probably deliberately so for extra extra emphasis. It could be translated Christ’s flesh-body of flesh”, redundantly emphasizing Christ’s body of flesh.

See The Expositor’s Bible Commentary vol.11 p.184,186,187 for more info.

Colossians 1:20-29 – What Did Jesus Do? – some brief answers

1. In Col 1:20, Eph 1:10, and 2 Cor 5:1, are the demons reconciled too?

A: No. In Philippians 2:10, God distinguishes between “in Heaven”, “on earth”, and “under the earth”. Colossians does not mention reconciling those “under the earth.” If demons are part of the realm designated “under the earth” they already made their choice, with full knowledge, when they fell. Hebrews 2:16 shows that Jesus atoned for humans and He did not help angels or fallen angels.

See The Bible Knowledge Commentary : New Testament p.674 for more info.

2. In Col 1:20, Eph 1:10, and 2 Cor 5:19, since God reconciled all things in Heaven and on earth, will all people be saved, as the heresy of Universalism teaches?

A: No. God reconciled to all things to Himself, but all things have not reconciled themselves to God. All people are “savable” but not all combine what they hear with faith, as Hebrews 4:2 shows. Romans 4:2-5,16 and Ephesians 2:8-9 show that we are justified by faith.

Salvation is not merely forgiveness or even justification. Salvation is life, and John 5:39,40 shows the world will not come to Christ to have life.

Hell is eternal punishment in Matthew 25:41,46. The devil and others will be tormented forever in Revelation 20:10. Hell is everlasting destruction in 2 Thessalonians 1:9. See When Critics Ask p.485-486, When Cultists Ask p.243-244, p.251, and Hard Sayings of the Bible p.653-654 for more info and Encyclopedia of Bible Difficulties p.406-409 for an extensive discussion of Colossians 1:20 and the heresy of universalism.

3. In Col 1:20, what exactly gets reconciled here?

A: First what is not the answer and then the answer.

Not the answer: It does not say, “under the earth”, or “Hades”, but only on heaven and earth. Even things under the earth will bow and be subjugated under Christ (Philippians 2:10-11), and while that could be considered an involuntary reconciliation, it is not a voluntary one on the part of those “under the earth.” Hebrews 2:16 says that Jesus atoned for humans, but it is not angels that He helps. Punishment is eternal according to Matthew 25:41,46, and the devil and others will be tormented forever there in Revelation 20:10. Hell is everlasting destruction in 2 Thessalonians 1:9.

The answer has two parts: in general and specifically.

In general, ultimately everything in the universe will voluntarily be reconciled to God. Those in the Lake of Fire are not in that universe though. Even things/beings that never fell or broke will now be under Christ, who will be over all. But the phrase “all things” implies more than one type of thing. So let’s see what specifically what needs fixing.

Specifically, scripture hints at a number of things.

Saved people were once lost and alienated from God, and they are now reconciled to Him.

Creation itself was put under bondage when man fell. Why should sinful fallen man live in a perfect world? But creation itself, though broken now, will be restored according to Romans 8:19-21. The ground was cursed by God after Adam and Eve sinned in Genesis 3:17.

Even the stars are not pure in God’s sight, according to Bildad in Job 25:5.

In heaven things will need to be purified, according to Hebrews 9:23. Perhaps this is because Satan had access to heaven, as Job 1:6,7 and Revelation 12:10 shows.

We will judge angels according to 1 Corinthians 6:3. However, it is not clear if we are just judging how good a job they did.

See The Expositor’s Bible Commentary vol.11 p.186, the New International Bible Commentary p.l455, and The Bible Knowledge Commentary : New Testament p.674 for more info. The Believer’s Bible Commentary p.1995-1996 was especially helpful here.

4. In Col 1:21-23, what is a summary of what Paul is saying here?

A: There are three parts: what you once were, what you now are, and how you must go on.

See The Message of Colossians and Philemon Revised Edition p.42 for more info.

5. In Col 1:22, as part of the ransom, did Christ permanently give up having a physical body, as Jehovah’s Witnesses, Rev. Moon, and other heretics have taught?

A: No. Reconciling us by the death of Christ’s physical body does not mean Christ did not get the body back again in His resurrection. If you believe Jesus, then you would have to agree that Jesus’ physical body was raised because of the following verses.

1. In John 2:19-22, “Jesus answered them, ‘Destroy this temple and I will raise it again in three days.’ … But the temple he had spoken of was his body.”

2. In John 20:25-29, when Jesus told Thomas to place his finger and hands on him, either

2a) Jesus was “pulling a trick on Thomas”, in other words, deceiving Thomas, or

2b) This really was Jesus’ physical body.

3. In Luke 24:37 Jesus said, “Look at my hands and feet. It is myself! Touch me and see; a ghost does not have flesh and bones, as you see I have.”

The apostles taught us about what they experience firsthand, about what they saw and even touched themselves (1 John 1:1-4). If you are a part of a religion that denies what both Jesus and his apostles said on this, you need to decide whether to follow the god of your religion, or whether to follow the God of Jesus and the apostles. I hope you choose well.

6. Does Col 1:23 teach that people who do not continue in the faith will lose their salvation?

A: Five points to consider in the answer.

God knows the elect: On earth, many can appear to Christians, but before Creation, God knew who would go to Heaven, and God will never be surprised. To say that God knew for certain that someone will be in Heaven, and then for them not to go to Heaven is a contradiction in terms.

Counterfeit Conversion: A person can fool others into thinking he or she is a Christian. Even worse, people can fool themselves, as Matthew 7:21-23 shows.

The need to examine ourselves: Assurance of salvation would be no good if counterfeit conversion were completely undetectable. But it is not undetectable. Paul admonishes us to examine ourselves, to see that we are in the faith in 2 Corinthians 13:5-6.

Apostasy: People sometimes do leave the Christian faith, - never to return. But 1 John 2:9 says that they went out from among us because they never were of us. Hebrews 3:10f also says that Old Testament apostates “have not known” God’s ways.

Beyond this, genuine Christians disagree on once-saved-always-saved. Either

a) those who do not continue in the faith lost it, or

b) those who do not continue never really had it.

See the discussion on Ephesians 1:14 and Hebrews 6:4-10 and the Believer’s Bible Commentary p.1997 for more info.

7. In Col 1:24, how could Paul try to “make up what is lacking in afflictions of Christ”?

A: Two words to remember: consistency and approximate language.

Consistency: The only way to misinterpret his words would be to ignore what he said in other places. Almost no one, then or now, could consider that Paul was not trying to take the place of the cross he preached or that he ever thought of himself as a second messiah. However, in Colossians 2, some Colossians were trying to make up what they perceived was lacking in Christ by the law, angel worship, and rituals. In Colossians 1, Paul made up what was lacking in their understanding of the sufficiency of Christ’s afflictions. Paul did this not only by his words in Colossians 1:15-23, but by his life and endurance in suffering, which both validated his words and demonstrated the sufficiency of Jesus.

Approximate language: Paul spoke precisely enough for all who wanted to understand him. Paul did not think taking Christ’s place when he tried to “save some” in 1 Corinthians 9:22, and Paul said Timothy could save his hearers in 1 Timothy 4:16, and James said we could save others in James 5:20.

See Hard Sayings of the Bible p.654-657, When Critics Ask p.486-487, The Bible Knowledge Commentary : New Testament p.675, the Believer’s Bible Commentary p.1997-1998, the New International Bible Commentary p.1455, The Expositor’s Greek Testament vol.3 p.514-515, the Evangelical Commentary on the Bible p.1055, The Message of Colossians and Philemon Revised Edition p.59-60, and The Expositor’s Bible Commentary vol.11 p.189-190 for more info.

8. In Col 1:27 what does Paul mean by a “mystery” here?

A: A mystery” is not just something that is not known. Rather, it is something that cannot be known or figured out by yourself; it is something that has to be revealed to you for you to know. So a “mystery” is not something that currently is not known. It is something that was unknown, and will only be known when somebody has it revealed to them. So for example, the Gentiles coming to faith was not a mystery because it was not unknown; the Old Testament said they would come to faith. But the mystery was in how they would come to faith. The mystery was Christ.

See The Message of Colossians and Philemon Revised Edition p.54-55 for more info.

9. In Col 1:28 and 1 Cor 2:2, what primarily did Paul preach?

A: We should want to increase in knowledge (Colossians 1:10), but knowledge should not be an end in itself. It is NOT primarily that Paul preached a different philosophy or doctrine that the heretical teachers, though Paul did that too. But unlike them, Paul primarily preached a Person. When we preach the gospel, are we primarily preaching facts, a philosophy, or a Person?

See the Believer’s Bible Commentary p.1999 and The Expositor’s Greek Testament vol.3 p499 for more info.

10. In Col 1:28, how come Paul teaches every man, and not the women?

A: Like the English and Hebrew words for “man” the Greek word for man, anthropos, can represent men and women. Galatians 3:28 specifically says that in Christ there is no male or female.

11. In Col 1:29, how can we strive “agonize” with God’s working power as Paul did?

A: We abide in Him, spending time with Him through prayer, meditation on him, and Bible study. We rest in God, and we desire to work hard for Him. We don’t get distracted by striving for other things. We don’t try to work for Him just on our own power. We don’t get so busy, even in God’s power, that we think activity replaces intimacy.

See The Message of Colossians and Philemon Revised Edition p.61 for more info.

Colossians 2:1-14 – Are we supposed to struggle? – some brief answers

1. In Col 2:4, what does “deceive” mean here?

A: In Greek there are different words for different ways of deceiving. The specific Greek word used for deceive here is paralogizetai, It means to miscalculate or reason beside the point. At the end of Colossians 2:4, Paul specifically says he does not mean the absence of any reasoning or arguments, but rather bad reasoning. The single Greek word translated as “fine-sounding arguments” means “persuasive rhetoric” or using modern English slang, “fast-talking”. There can be sins of the intellect as well as sins of the heart. Wuest’s Expanded Translation renders this as “leading you astray by false reasoning”.

Colossians 2:8 commands us to test the teaching that we hear or read. As Dick Lucas in The Message of Colossians & Philemon Revised Edition says, “we need to examine all teaching for the truthfulness of its content rather than the attractiveness of its packaging.” Sometimes if a person is deceived, the fault can at least partially be with themselves.

See The Expositor’s Bible Commentary vol.11 p.195 and The Believer’s Bible Commentary p.2001 for more info.

2. In Col 2:7, what is the significance of the word tenses?

A: The first three main verbs, “rooted”, “built up”, and “strengthened”, are all passive. In other words, these are things God does to us. Rooted is past perfect, implying a once-and-for-all action. The phrase “overflowing with thanksgiving” is active, and indicates our response to what God has done. Many people are motivated primarily by greed, lust, fear, or a desire to be thought a better person in the eyes of themselves and others. However, Christians should have a primary motivation of thanksgiving to God. We should have an attitude of gratitude.

Also, the word “rooted” in Greek as two meanings. Just like English, it can mean that plants are well-rooted. But a second meaning is that a building is “rooted” in that it has a good foundation. How can you tell if a tree, or a building, is well-rooted? You can’t tell when the sun is shining. But when the storm or hurricane comes, what is well-rooted will stand; and what is not might be blown away.

See Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.72, The Believer’s Bible Commentary p.2001, and The Expositor’s Bible Commentary vol.11 p.196 for more info.

3. In Col 2:8, what is evil philosophy that depends on human tradition and the principles of this world evil?

A: First of all, what exactly is philosophy? Philosophy means the love of wisdom, and it can be a proper love, or an obsessive idol. Philosophies are not only formal western or Asian philosophies, but how people think about things, whether formally or informally. Perhaps a better name for them is worldviews, which as simply people’s mental models of life, the cosmos, people, and/or ethics. However, a model is just a model, it is not life itself. In mathematical modeling, a good model for the static behavior of a chemical plant or other system is often not a good model for the dynamic behavior, and vice versa. Thus a model of life, if it were good enough to be useful for some purposes, does not guarantee all-encompassing usefulness for all purposes. When your philosophy takes the place of life, philosophy can become an idol, and a poor choice of one at that. Likewise, even a theology can become an idol, if it becomes more important than God’s Word. We can and should help others be freed from mental bondage to cruel idols, but let’s make sure we do not have idols in our own minds, too.

However, many philosophers, even secular philosophers, do not worship their philosophy. Nevertheless, any philosophy of “this-world” that claims to figure out life without needing God, is evil. There are lies to yourself as well as lies to others. There are sins of the mind as well as sins of the tongue. As an example, take Jean Paul Sartre (pronounced sart), who said “Life is an empty bubble on the sea of nothingness.” Now Sartre might have a point if there were no God. But God is our life meaning, and so Sartre is leading is diametrically the wrong direction.

Tongue-in-cheek, philosophical reasoning can be quite attractive. As an example, take the philosopher, David Hume. He wrote, “If we take into our hands any volume; of divinity or school metaphysics, for instance; let us ask, Does it contain any abstract reasoning concerning quantity or number? No. Does it contain any experimental reasons concerning matter of fact and existence? No. Commit it then to the flames: for it contains nothing but sophistry and illusion.” Few other atheistic philosophers have had the frankness and honesty to tell people that their own writings were worthless and should be burned, except that David Hume probably did not realize he was condemning his own works. For, I reason, that since Hume’s works are not mathematical reasoning or experimental science (at least according to my own personal definitions), I can conclude that Hume is saying to burn his own works.

For another example, Immanuel Kant attempted to define good apart from God. Kant came up with good is that which is done out of a sense of duty. By that analogy, Nazi German soldiers who tortured and murdered Jews out of their sense of duty, and Communists who killed even women and children out of their sense of duty, were all doing good. If I somehow felt that it was my duty to try to destroy all of Kant’s works, then, I reason, Kant would agree that I would be doing a good thing.

Secular atheist philosophers and I actually can probably agree on one thing: perhaps I should keep my day job, for it is not very worthwhile for me to devote my life to philosophizing!

One final point. Colossians 2:8 might imply we should not teach hollow and deceptive philosophy, but that is not exactly what it is saying. Rather, we should make sure that no one else can take us captive (a Greek word for being taken captive in battle) through hollow and deceptive philosophy. Colossians 2:8 says there is a danger here, and we have the responsibility to avoid that danger. I have not read Hume’s work (as he advised), nor Kant’s works. Why look for truth where God says there is danger? Why join a church where the leadership teaches those things contrary to the gospel?

See When Critics Ask p.487-488 for a good but rather different answer. See The Expositor’s Bible Commentary vol.11 p.197, The Believer’s Bible Commentary p.2000,2002, Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.77, and The Bible Knowledge Commentary : New Testament p.677 for more info.

4. In Col 2:8-9, what is the contrast here, and how could a Christian be kidnapped / taken captive?

A: Paul is contrasting the hollowness of human philosophy with the fullness of Christ. The hollow human philosophy can get in the church by masquerading as be Christian or else being compatible with the Christian faith.

As Christians we might like to think that we are now free from being deceived into going in a wrong direction, but Paul’s admonition implies that unfortunately this is not the case. And if a Christian has pride in his spiritual life or knowledge it can be all that easier. A Christian could be spiritually kidnapped, by first following a hollow philosophy as an “extra” after following Christ. But we don’t need to “go outside” the faith to find more truths in false religions and God-denying philosophies. But for a Christian who does so, then the hollow philosophy could be as important to them as following Christ. Then it could be more important to them than following Christ. A simple test to ask yourself, if God wanted you to walk away from everything you are doing, and everything you are believing, except for God and what He was said in His Word, how reluctant would you be to do it?

See Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.76-77 and the New International Bible Commentary p.1456 for more info.

5. In Col 2:9-10, who do we as believers have completeness / fullness in Christ?

A: Christ being the head means he is the ruler and the church is a living organism. We don’t need anything else. A lot of Colossians is not about what to start doing, but rather what to stop doing. As Peter Drucker said, “We spend a lot of time teaching leaders what to do. We don’t spend enough time teaching leaders what to stop. Half the leaders I have met don’t need to learn what to do. They need to learn what to stop.” Quoted from Marshall Goldsmith What Got You Here Won’t Get you There p.36.

See Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.80-81 and The Expositor’s Bible Commentary vol.11 p.183 for more info.

6. Does Col 2:10 show that God has a physical image like us?

A: No. Colossian 1:15,17 says image of the invisible God. However, God does have an actual physical image; because Jesus has a physical, glorified body today, as John 20:25-29; 2:19-22; and Luke 24:37 show. Hebrews 13:8 says that Jesus is the same yesterday and today and forever.

7. In Col 2:11-12, how do we as believers have full fellowship with Christ?

A: We do not just have partial fellowship, but a full relationship. We can go to Him not just part of the time, when things are going bad, but all the time, whether good of bad.

See Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.81-84 for more info.

8. In Col 2:11-12, since baptism is a type of circumcision, should infants be baptized?

A: Baptism is an outward sign of “circumcision by Christ”, done when we were dead in our sins with a sinful nature. True Christians differ on infant baptism.

Pro infant baptism: As circumcision of Jewish male babies was a sign of their participation in the visible expression of God’s people on earth, baptism is similar. “Babies” implies their consent was not required, and “males” implies it was not for personal gain but for the corporate expression of faith. From the times of Ambrose of Milan (c.378 A.D.) and Augustine of Hippo (388-430 A.D.) on, the church has continuously practiced infant baptism.

R.C. Sproul in Now That’s a Good Question p.341-342, in the context of someone who had infant baptism being baptized as an adult says, “I would say the repetition of the act [baptism] would be a thinly veiled insult of God’s integrity, though I fully recognize that not one person in a million who undergoes a second baptism intends it to be an insult.”

Pro believer’s baptism: Colossians 2:12 and Romans 6:3-7 show that baptism is a visible expression of our identification with Christ’s burial and resurrection. While babies who die may still be saved by God’s grace, Baptism is a sign of our pledge toward God (1 Peter 3:21) and receiving the Holy Spirit. As Jewish males were circumcised right after they joined the Jewish nation (by natural birth), Christians should be baptized right after they join God’s people, the church, by second birth. Justin Martyr (wrote about c.138-165 A.D. First Apology chapter 61) records that in the early church baptism was given to “those who are persuaded and believe” and after immediately after discussing babies says not that the babies are baptized, but that baptism is over “him who chooses to be born again, and has repented of his sins”. Justin calls believers, “children of choice and knowledge.”

An Ebionite heretic in Clementine homily 17 ch.7 says, “He sent us to the ignorant Gentiles to baptize them for remission of sins, and commanded us to teach them first.” (anonymous author 1-4th century)

For all: If the ultimate reason for baptism is to obey Jesus, genuine Christians should not divide from other Christians who are genuinely trying to obey Jesus.

For more on infant baptism, see the discussion on 1 Corinthians 1:16; 7:14 and Christian Theology by Millard Erickson (Baker 1985) p.1089-1105.

9. In Col 2:13 and Eph 2:1,5, can people who are dead in sin have any more free agency than dead animals?

A: Apart from God’s grace, none seek God, according to Psalms 14:1-3; 53:1-3 and Romans 3:10-12. Yet many through God’s grace have sought God according to Psalms 9:10; 22:26; 24:6; 27:4,8; 40:16; 105:3,4; 119:2,30,45,94,173. God not only works on people after they are born again, but it is also required that God work in people’s lives before they will come to Him to be born again, as John 6:44; 15:5 show.

The whole world is a “prisoner” of sin in Galatians 3:22. In addition to being spiritually dead, we are legally dead with a judgment of eternal death. Charles Spurgeon gave this analogy with convicted criminals in the pamphlet Free Will - a Slave (p.3), “Though perhaps a month may intervene before he is brought on the scaffold to endure the sentence of the law, yet the law looks upon him as a dead man.”

10. In Col 2:14, what exactly did Paul mean by “the written code/handwriting against us?

A: the Greek term for “canceling” literally means “to wipe away”, as to erase or tear up the writing. Christian scholars have two views on what exactly this is.

God’s law, written by Moses. This is wiped away when we are in Christ. We serve in the new way of the Spirit, obeying the law of Christ, not the old way of the written code (Romans 7:6; Hebrews 7:18-198:6-8,13) The Believer’s Bible Commentary p.2004 has this view.

Our own admission of our indebtedness. Even for people who never had the Mosaic Law, their own conscience testifies that they have done evil things, and do not deserve to go to a perfect world without sin.

Complementary to the previous, there is the idea of the handwriting against us being nailed to the cross, as Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.88-89 discusses.

Perhaps the answer can be found be reading Paul’s own expanded discussion of our standing before God without Christ, in Romans 2:1-3:20. This would mean the answer is both.

See The Expositor’s Bible Commentary vol.11 p.200-201 for more info.

Colossians 2:16-23 – Freedom to Obey without the Law – some brief answers

1. In Col 2:13-15, how do we as believers have freedom in Christ?

A: We do not have freedom to sin; rather we have freedom from sin. We have freedom from the world, freedom from the law, and freedom from the flesh. We live to glorify God, which includes doing what pleases Him and not doing what displeases Him.

See Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.85-90 for more info.

2. In Col 2:16, what causes people to major on the minors and minor on the majors?

A: The Mosaic law had no prohibitions on beverages, so Paul is talking about ascetism here, not just observing the Mosaic Law. Many people have a “comfort” in being able to show others that they are very religious or spiritual because of food and drink. Some won’t eat pork, or beef, or red meat on Friday, or meat, or meat and fish; because that makes them feel more spiritual.

What would you think if I told you that personally I don’t eat cauliflower, solely to show other people just how spiritual I am? But if not eating cauliflower, which is not mentioned in the Bible, is ridiculous to show spirituality, then why would not eating meat or fish show someone as more spiritual, when it is not in the Hindu Vedas, Upanishads, Qur’an, Bible, or any other book considered by anyone as scripture. If you want to follow God better, and please God more, spend your time and energy doing what God has said He wants us to do, and stop doing what God forbids us to do. Don’t start making up your own stuff, out of the blue, with the claim that you are more spiritually following God.

See the New International Bible Commentary p.1457 and Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.92 for more info.

3. In Col 2:16, how do some people major on food and drink today?

A: Mormons are not supposed to drink stimulants, such as coffee, tea, or caffeinated soft drinks. Roman Catholics often do not eat meat (except for fish) on Fridays. Roman Catholics often give up something for Lent, and celebrate Mari Gras, with its excesses, right before Lent starts. Many Baptists think it wrong to drink any alcohol. Of course, none of these are explicitly in the Bible. The Old Testament says God’s people back then were not to eat pork, shrimp, shellfish, camel or blood. Muslims do not eat pork or blood. Many Hindus do not eat beef. The Jain religion teaches it is more spiritual to refrain from eating anything, as much as you can. So some supposedly “pious” Jains starve themselves to death.

See the Believer’s Bible Commentary p.2005 for more info.

4. In Col 2:18, what does this mean about not worshipping angels?

A: Placed in the hearts of many people throughout the ages is the knowledge that they should worship someone or something. At Colossae, some there worshipped angels. Since angels are acknowledged as God’s creations, they were probably trying to worship the angels as well as God. While they undoubtedly had their reasons (it was not devotion or worship, only veneration, etc.), Paul simply said the whole thing was wrong.

In some Jewish apocryphal literature, there was as much an emphasis on meeting the angels in heaven as there was on God. Jewish apocryphal literature, like Jubilees 2:2, 1 Enoch 43:1-2; 80:6; 2 Enoch 4:1-2 say that each element had its own angel over it. In Gnostic literature, much of the texts are dealing with lesser aeons / demi-gods and how they interact with each and the highest being, who was against creating the physical world. In Mahayana Buddhism, there is a lot of emphasis on Bodhisattva, who abandon or delay going to Nirvana in order to help others who pray to them. Hindus often pray to many different Hindu gods for good luck or help with various things. In some forms of Shi’ite Islam there is an emphasis on Muslim “saints” and the merit of visiting their graces. Also in the Mideast, there is the Yezidi religion that claims to follow a being that as evil and in rebellion against god, but repented and now follows god, or at least that’s what he told them and they believe. So they follow that being the “Peacock” instead of just God. In Roman Catholicism and eastern Orthodox they do not worship angels, but they pray to Mary and other “saints” as intermediate beings for their grace from their “stores of merit” when they should instead be praying only to God. In the

How do some people think of angelic mediators today?

The Greek word for “disqualified”, katabrabeueto can mean “condemn” or “decide against” according to the New International Bible Commentary p.1457. It can refer to a judge disqualifying someone at an athletic context. So the phrase can also be translated as “don’t let anyone be your umpire” according to The Expositor’s Bible Commentary vol.11 p.205.

One can conclude that in fallen humanity all over the world, there is a strong desire to worship intermediate beings.

See Hard Sayings of the Bible p.656-658 and the Evangelical Commentary on the Bible p.1056 for more info.

5. In Col 2:18-23, what are some examples of pride masquerading as humility?

A: Some eastern Orthodox and Roman Catholics pray to Mary and departed saints, because they feel they are too humble to pray to Jesus or the Father. See The Expositor’s Bible Commentary vol.11 p.208 for more info.

6. In Col 2:20; 3:3, how are Christians dead in Christ?

A: We are to be dead as far as living for ourselves is concerned. As Christ literally died in this world, baptism represents our death to living for ourselves, with our own way, wisdom, ambitions, and desires.

7. In Col 2:21, why are some religious people so prone to adding to God’s Word?

A: Proverbs 30:6 warns us not to add to God’s word, and you be found a liar.1 Corinthians 4:6 warns us not to go beyond what is written. Nevertheless, many religious people are eager to define beyond what is written anyway. The idea of adding “do not touch” to what God has commanded goes all the way back to the Serpent’s tempting of Eve in Genesis 3:3:3.

One way the Roman Catholics and eastern Orthodox add to God’s word is what Roman Catholic theologians nickname the “three-legged stool” of Scripture, Popes and church councils. They value those on par with scripture. Eastern Orthodox have said that the words of a godly saint are just as true as scripture. For both groups, just having scripture is not enough, in their eyes. Some Protestants too can run afoul of this with their own traditions. A second way is what is called “development of doctrine”. The idea here is that scripture gave us the doctrine we needed in rudimentary form. It was the noble task of theologians through the ages to refine, clarify, and develop the doctrine that we need to know. They turned their task from explaining the scripture to building their own superstructure on top of the scriptures. In contrast o this is the view I call “biblicism. Any doctrine not taught in Scripture, could be wrong or could be right. But even if it is right, if it was not important enough for God to teach in scripture, then it does not really matter too much. If your doctrine does not agree with what Scripture says, then don’t be slow in throwing away the “chaff”.

A Roman Catholic reader once (politely) challenged me on this. He asked what evidence do we have the after the New Testament was written, what evidence do we have that early Christians considered scripture authoritative in their lives (as opposed to just good to read)? It took me a while to get all the evidence, and I split the question into two parts: Old Testament and New Testament. After researching, I found 41 pre-Nicene church writers who spoke of scripture as our authority. 38 pre-Nicene writers spoke of the Old Testament as God’s Word, 28 taught that the New Testament is God’s word, and 35 taught that Paul’s words are authoritative. In fact, the two words “Old Testament” are used by 18 pre-Nicene writers, implying a New Testament. The two words “New Testament” are used by 16 pre-Nicene writers. They had as much love, obedience, concern for, and care for the Scriptures as evangelicals do today. You can see the details of all the research here at But you can read the evidence here at www.biblquery.org/history/churchhistory/WhatEarlyChristiansTaughtOnDoctrine.html (and .docx) under entries Sc1, Sc2, Sc3, Otc26, Ntc19.

See The Bible Knowledge Commentary: New Testament p.679 for more info.

Colossians 3:1-17 – Put off the Flesh and Put on Christ – some brief answers

1. In Col 3:1, why is your heart/affection the key here?

A: First of all, for a believer, “If” should be better translated as “Since”. Affection is what we desire, or what we desire to avoid. We have to pry from our mind bad affections and bad habits. Similarly 2 Corinthians 4:18 says to set our eyes on things above, because our affection will follow. As Proverbs 23:7 says, “For as he thinks in his heart, so is he.” (NKJV) If there is no change in our affection, there won’t be change in our behavior.

As Paul teaches, we need to remember that we died, our life is hidden with Christ, and we have been raised with Christ.

See The Tony Evans Bible Commentary p.1254 and the Believer’s Bible Commentary p.2006 for more info.

2. Col 3:5 sounds like it is our responsibility. Since we are frail and sinful, how can we do what we are commanded?

A: Being frail and sinful is just an excuse for someone filled with the Holy Spirit.

See The Tony Evans Bible Commentary p.1255 for more info.

3. In Col 3:8, specifically, if you are prone to one of these sins, exactly how are to you “put to death” what might feel natural for you?

A: The term “put off” means like putting of clothes, so an analogy might be helpful here. It is only “natural” for our clothes to become dirtier and dirtier, and stinkier, as we were them for months without changing or washing them. How can you fight what is “natural”. You can change your clothes, wash them, and bathe yourself. We can come to Christ daily, in prayer, Bible study, and meditation. As we abide in Christ, we can have the spiritual strength to change our clothes, and allow the Holy Spirit to sanctify us. We can be willing, or actually look forward to having the Holy Spirit further sanctify our heart to better love what pleases God and hate doing what God hates.

The word for “greed” here, pleonexion, means wanting more, and it implies the belief that everything and everyone exists for your own benefit.

A couple of helpful aids are to keep a journal of how you are doing, as a reminder. Also, you might consider having a Christian “accountability partner” who both a) cares for you just as you are, and b) cares enough for you that they won’t let you stay where you are, when you should be moving beyond that to be more Christ-like.

Do you rule your mouth, your stomach, and your habits, or do they rule you?

See The Expositor’s Bible Commentary vol.11 p.212,214, The Bible Knowledge Commentary : New Testament p.681, Believer’s Bible Commentary p.2008, and The Tony Evans Bible Commentary p.1255 for more info.

4. In Col 3:12, how do we “change our wardrobe” and add these things?

A: You have to want to succeed I the Christian life, to succeed. There is no substitute for constant-practice; as you do what God wants you to do, it will become easier. Realize that some parts of your life will sort of “go away”, and you want those parts to go away.

See The Bible Knowledge Commentary : New Testament p.681 for more info.

5. In Col 3:13, why is it important for us to forgive someone else?

A: Grudges have no place in the heart of a Christian. As Tony Evans says, refusing to forgive is burning a bridge you have to cross. You have to cross, and it is a whole lot harder to swim across, when you could have just walked across the bridge you just burned.

Forgiving means letting go of what they did. It means letting go of the obligations they owe you, or else you think they owe you, for what they did.

See The Bible Knowledge Commentary : New Testament p.682 and The Tony Evans Bible Commentary p.1255 for more info.

6. In Col 3:15, in hectic and stressful situations, how can we still cultivate peace in our heart?

A: First let’s be clear. Colossian 3:15 does not say there will not be hectic or stressful situations, and also Colossians 3:15 does not say we are only to have peace when things are not hectic or stressful. We are supposed to have this peace all the time, even in hectic and stressful situations. As the booklet My Heart Christ’s Home teaches, we are to let Christ be the master of every room on our home, i.e. our heart. Turn everything over to him, and the outcome is His responsibility.

See The Tony Evans Bible Commentary p.1255-1256 for more info.

7. Does Col 3:16 indicate that we are not to use musical instruments?

A: Actually it indicates the opposite. People in the Church of Christ point out that the words in this verse refer to singing, and singing does not require musical accompaniment.

Church of Christ people often feel that if an example of something is not found in the New Testament, then it should not be done. However, if there is no example of people washing their hands before eating, and Jesus did not wash his hands before eating in Luke 11:38-41. Then are Christians today prohibited from washing their hands before eating? – of course not.

But back to the main point, Colossians 3:16 mentions using Psalms. The instructions in many Psalms included using musical instruments. Some of these are Psalm 4, 5, 6, 54, 55, 61, 67, and 76. Others might be also, but we are unsure about the musical terms. Colossians 3:16 says to use Psalms when you sing. Try using this Psalm: “…I will sing and make music with all my soul. Awake, harp and lyre! I will awaken the dawn.” (Psalm 108:1-2 NIV) I suppose Church of Christ people should not listen to what they are singing though. ;-)

Psalms mentioning harps are Psalm 33:2; 43:4; 49:4; 57:8; 71:22; 81:2; 92:3; 98:5; 108:12; 147:7; 149:3; 150:3.

Here is some other evidence that musical instruments are OK.

Habakkuk 3 was a song to be sung and played on a stringed instrument, according to Habakkuk 3:19.

God’s prophets in the Old Testament prophesied with lyres, tambourines, flutes, and harps in 1 Samuel 10:5.

Miriam the prophetess praised God with a tambourine in Exodus 15:20.

David played a lyre and worshipped God according to 1 Samuel 18:10, as well as Psalm 4 -6.

Under David, many sounded trumpets, cymbals, and other instruments in 1 Chronicles 16:5,6,42.

In Solomon’s Temple, some used harps in thanking and praising the Lord in 1 Chronicles 24:3.

In Nehemiah’s temple, they dedicated it with cymbals, harps, and lyres in Nehemiah 12:27.

In Revelation 14:2; 15:2, 5:8, God’s worshipers used harps.

Summary: What David and other prophets did to please God in Old Testament times, what the four living creatures and God’s people will do in heavenly worship, is not displeasing to God now. God Himself gives His people harps to praise Him in Revelation 15:2. If you are a genuine believer, get used to it.

However, see also the next question for two answers people who belong to Church of Christ might give.

8. In Col 3:16, given the evidence for the use of instruments in the previous question, how would someone in the Church of Christ respond?

A: There are two possible comebacks.

Church service only: Many (probably almost all) in the Church of Christ are not against musical instruments in all circumstances, nor are they against musical instruments to worship God. They are only against musical instruments in the church building and/or church service. I heard of one church of Christ minister who once debated another Christian on the use of mechanical instruments for music, and later was seen enjoying listening to a Christian radio station in his car. He was not being hypocritical, as it was apparently only in the church service that he was against musical instruments.

However, there is no scripture that differentiates between a church service and a worship service. In fact, there is no scripture that says in any kind of worship service singing is OK but musical instruments are not.

New Testament Times: Some might say that musical instruments were only OK in the Old Testament, as the New Testament gives no examples of worship with musical instruments on earth.

However, the New Testament does not say this was abolished, and indeed it is not abolished, if people will still be using harps in Heaven in the future.

All can agree on three points.

1. Praising God and singing without musical instruments is OK.

2. While seven angels had trumpets in Revelation, the seven trumpets were not for making music.

3. If a person’s focus in a church service is something besides God, such as hearing either instrumental music or singing, then they need to change their focus to be on God.

9. In Col 3:16, what do you think of the Church of Christ; how Biblical are they?

A: The Churches of Christ are very heterogeneous. I have served in inter-denominational Christian Student Fellowships on Campus with wonderful Church of Christ brothers and sisters. Unfortunately they deviate from Bible teaching on some things; musical instruments, water baptism, etc. However, those Church of Christ and non-Church of Christ people could agree that He Who united us was greater than what divided us. However, none of these differences are the primary issue here. The primary issue here is with a second group of people, who are also called Church of Christ.

The first group says (for the most part) you should not have mechanical musical instruments in church. The second group also says that mechanical musical instruments in church are a sign of the antichrist and send people to Hell. The first group believes that God does regenerative work during water baptism. The second group also believes that everyone who differs with them on their interpretation goes to Hell.

The first group is very “Arminian” in the outlook and does not believe in assurance of salvation. The second group I have personally heard speak highly of Pelagius, and they deny that people were born sinful. Predestination appears to be a dirty word to them.

People in the first group are Christian brothers and sisters who have some errors. People in the second group appear very close to substituting their doctrinal interpretations for Christ’s saving blood.

Besides these two broad categories of Church of Christ, there is a third group, called both Boston Church of Christ (= Church of Christ International). These people think all the rest of the Church of Christ (as well as all other denominations) are wrong and are false groups that do not glorify God. Unlike the first two groups, the Boston Church of Christ also has cultish practices, such as believers having to confess every sin to elders, who enter these into a database and could possibly hold these over a member’s head if the member tries to leave.

10. In Col 3:17, how do we do everything, even secular things, in the name of the Lord Jesus?

A: Everything that we do, we should do as doing it for God. They can include four ways: be dependent on the Lord, recognizing the authority of Jesus, work as hard as for the Lord, work as God would have you as a witness. When you are at work, and nobody is looking, do you still work hard, for the benefit of the company?

A Christian had a sign over their kitchen sink, where they did the dishes, that read, “divine service held her three times daily.” (the Believer’s Bible Commentary p.1950)

See The Bible Knowledge Commentary : New Testament p.682-683 and The Expositor’s Bible Commentary vol.11 p.216 for more info.

Colossians 3:18-25 – Relating to Others, in Christ – some brief answers

1. In Col 3:18, in a proper, godly marriage how are wives supposed to submit to husbands in a way that husbands are not to submit to wives, since Eph 5:21 says everyone is to submit to each other?

A: Realize the husbands and wives are equal before God. But as the Father and Son can be co-equal, and yet the Son submitted to the Father, the husband and wife are co-equal, and yet the wife submits to the husband, as The Bible Knowledge Commentary : New Testament p.683 and Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.136 says.

If disagree, then talk it out. But if there is still no agreement, then the husband has to decide.

What if the wife does not obey. The Bible never says for the husband to force the wife or make her obey. The husband should take it to the Lord. If you are keener on doing your own action than you are on prayer, then that is a problem in any situation.

Wives submit to their husbands as Sarah submitted to Abraham in 1 Peter 3:5. Submit only in the Lord.. Husbands are not dictators, and wives are not property. In fact, women are shown to have a major role in buying property, and their own financial decisions in Proverbs 31:10-31.

In contrast to this, in Islam wives and slave-girls are like property.

When one is given a woman, servant, or cattle, one should seize its forehead and pray to Allah. Ibn-i-Majah vol.3 no.1918 p.157

On women in general, here is what Mohammed said. “A slave is a shepherd of his master’s property and a wife is a shepherd of her husband’s house and children.” Abu Dawud vol.2 no.2922 p.827. Notice that the house and children belong to the husband here.

Yahya related to me from Malik from Zayd ibn Aslam that the Messenger of Allah, may Allah bless him and grant him peace, said, ‘When you marry a woman or buy a slave-girl, take her by the forelock and ask for Baraka [blessing]. When you buy a camel, take the top of its hump, and seek refuge with Allah from Shaytan.” Muwatta’ Malik 28.22.52

See The Tony Evans Bible Commentary p.1256, the Believer’s Bible Commentary p.2014, the Evangelical Commentary on the Bible p.1059, and Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.136-138 for more info.

2. In Col 3:18-22, what do all these verses have in common?

A: These are reciprocal pairings. Paul does not talk about the wife without the husband, the child without the parent, and the slave without the master. When you think that other people have responsibilities for you, and you have no responsibilities towards them, your thoughts are far from what Paul has in mind here. See Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.136 for more info.

3. In Col 3:18-22, what are proper and improper ways to defer to someone else?

A: Even if someone does not have authority over you, if they command or want something, and it is not illegal, immoral, or against God, then why not do what they ask? Of course if they either command or desire you to do something contrary to what pleases God, then as an obedient child of God you cannot do that. God often uses people in authority over us to direct us, and we should often follow their direction, - but not always.

Let’s look at an example, and see how the answer to this question is sometimes not so simple. Let’s say, for example, a husband or parent commanded you to never to go to or listen to church services. Since God commanded us not to neglect meeting together in Hebrews 10:25, you still have to obey Hebrews 10:25. Should you gently, but opening announce that you have to disobey that and still meet with other believers, or do it secretly? Perhaps if your life is at stake, then secretly. What if they forbid you to go to a particular church, but you can go to another church. Then you need to look at a few things. First of all, if the other church they want you to go to is not serious about following God’s Word, then you need to disobey that. You also have to ask the reason they are forbidding you to go to a particular church. It might be for a good reason, if that church is involved in gross disobedience to God, as an example. But if it is because they disagree with a secondary or trivial doctrine, or because of a petty, unforgiven slight, then the request is not coming from God. However, when you disobey someone’s command for you because you have to obey God, you might often suffer consequences or strife. But rejoice, because God sees the persecution you are undergoing for Him.

As a second example, let’s say a boss at work over you either ridicules or treats with disrespect a friend of yours, whether they are present or not. You should not laugh along with their demeaning humor, but should you just say nothing, or should you stick up for your friend, even at the risk of angering or at least annoying the person over you? How should you do it?

See The Expositor’s Bible Commentary vol.11 p218-219 and The Bible Knowledge Commentary : New Testament p.683 for more info.

4. In Col 3:18-22, for the opposite of this verse, what are some wrong ways one might try to usurp authority of someone else?

A: Belittle their authority behind their back, or else in front of them. It is sometimes good to question things, but to keep on questioning things, especially in front of others. You should advise them on making a decision, but if the decision is theirs to make, and they have made it, then don’t continually question or undermine it.

5. In Col 3:20; Mt 10:37, should kids obey parents?

A: Children are to honor their parents (Exodus 20:12; Deuteronomy 5:16), and obey their parents (Colossians 3:20; Exodus 21:17; Leviticus 20:9), in the Lord (Ephesians 6:1), but they are not to love their parents or anyone else more than they love God (Matthew 10:37). As an analogy, you should obey the laws of your state, except when they conflict with the laws of your country. Likewise you should obey your parents, except when they conflict with what God has said.

For a perfect example, one could look at Jesus and His mother. When Jesus’ parents went back to the Temple and found Jesus there, Jesus calmly explained His action in Luke 2:41-50. Jesus submitted to Mary’s request to turn water into wine, even though it was not His time yet in John 2:1-11. Yet when Jesus’ mother and brothers came to take Him away Jesus refused to go with them in Mark 3:31-35.

See When Critics Ask p.488, The Tony Evans Bible Commentary p.1256, Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.140-141, and The Bible Knowledge Commentary : New Testament p.683 for more info.

6. In Col 3:20, how are we to train our young children?

A: Our example can be at least as important as what we say. Parents should be unified in their parenting. It is hard for a child when one parent says something is wrong, and the other parent undercuts the first parent.

We should not punish kids in anger, unjustly, or without explaining the reason. It is perfectly fine to tell a child, “I am going to disciple you for this, but not right now. I am going to cool down first.” Never do things that can permanently hurt a child, like boxing their ears hitting their head, or shaking them violently

Don’t exasperate or discourage your children.

See the Believer’s Bible Commentary p.2013 and The Tony Evans Bible Commentary p.1256-1257 for more info.

7. In Col 3:20, what roles do parents have with their adult children?

A: Commands with younger children become more guidance and recommendations for adult children. Parents should realize that in one or more areas, the child will know more than the parent does, and the parent should be happy about that. But adults still can make foolish mistakes too. Hopefully, with the wise words and trust you have built up over the years, they will still listen to you.

Set a good example; frankly some parents are easier to honor than others. Don’t make it difficult for your kids to honor and respect you. It is much harder to encourage a person to give up getting drunk, drugs, dishonestly in business or taxes, or other bad habits if they saw their parents do it and apparently get away with it.

Don’t exasperate your kids. Remember that you are not your grandkids parents; your son or daughter is, and children should obey their parents.

Don’t propagate any lack of trust in God and ungodly fears to your kids.

8. In Col 3:20, how should adult children honor their parents?

A: Think in terms of past, present, and future.

Past: At some point you will discover that you now know more than they do or ever did in certain areas. You might now be better able to protect both them and your better now than they can protect themselves and you. Nevertheless, you should show gratitude for investing their life in you, caring and protecting you, providing for you, and sharing their wisdom, such as they had. You probably realized that they were not perfect parents, and you won’t be either. But honor them for trying, as they could.

Present: Both privately and publicly you should acknowledge gratitude for the role they played, and show respect for them. One thing that many parents want most from their adult kids is some of their time. You might have a busy schedule, but you should still make visiting or talking with your parents a priority.

Future: At some point your parents likely will need more help wisdom, and perhaps finances than they will have. As they took care of you when you were young, you can return the favor when they are old. Also, you might remember that your own kids are watching, and learning, from the example of how you take care of your parents.

9. In Col 3:22, why should slaves obey masters?

A: The New Testament did not recommend slavery, but it did not condemn it either. Even when the environment was not good, such as when a Christian had an unjust master with unjust suffering in 1 Peter 2:18-19, Christians were still to endure under these bad conditions. It would usually go better for the Christians in this life, and it would be a witness to others of Christ living in them.

10. In Col 3:22, how are we to treat those under us at work?

A: Treat those under you with dignity and respect. Pay them promptly for what they do, and keep your promises to them. The Golden Rule, do unto others as you would have them do unto you, will take you far. What are the good characteristics you have seen in previous bosses you have had? How were you, or how should you have been, treated fairly by your previous bosses. Treat your reports (those under you) the same way. Own up to your mistakes. Do not be surprised that the people under you make mistakes, that is, unless your company only hires perfect people. You can point out the mistakes, and discuss how to learn to keep from making similar mistakes in the future. But you do not want to give the impression that you will never let go of that mistake, - that is, if you want them to keep working for you. Don’t come across as you only want to know the bad things to use against them in a review, but you will forget all the good things.

Don’t ever make fun of those under you, whether they are present or not.

Finally, for the people under you that you work with any day; consider that they might have something important to teach you. You might have blind spots, ways you need to change and improve, that you might be unaware of. Ask them for feedback on how you could be better at what you do.

11. In Col 3:22, how are we to honor and respect those over us at work?

A: Show them that you respect them, or at least their position. But don’t just be a people-pleaser. It is fine to compliment and encourage, but do not say things that are not true or insincere, When you disagree with their approach, you have a responsibility to suggest to them what you see as the best course of action, at least once. But if they do not want to take that, there is no point in nagging them about it. They have already made their decision and they have to live with it. It is fine to email and document things, to cover your actions later. The boss has the right to tell you what to do, but they do not have the right to make you a scapegoat. As one manager had a sign over his cubicle that (humorously) said, “I’m not saying its your fault. I’m saying I’m blaming you.” But on the other hand, we should take responsibility and own up to mistakes that were made by us or our wrong decisions.

Bosses are people, and they can get discouraged and need encouragement too. They can also change their mind because external conditions change that could not be anticipated. Bosses can also change their mind when nothing has changed, except that they might have learned something. As one software architect used to always say, “I reserve the right to get smarter.” It is OK to bring that up once to make sure of the new direction, contradicting the old direction, but do not keep harping on it. We are not perfect either.

Colossians 4 – Prayer and Relationships – some brief answers

1. In Col 4:1, how do you deal justly with someone who is under you, at work, at church, in the military, or in political office?

A: There are at least three aspects to treating someone under you “just as fair”.

Keeping your word: If a person agreed to work for you under various conditions and compensation, once they have given up their other potential job opportunities, are you going to be true to what was agreed upon? Or, now that they are not in such as good position to go somewhere else, will you change the conditions and/or compensation in your favor? If you are a prospective employee, and you have agreed verbally or in writing to work for a certain amount of money, if a better offer comes along, will you break your word, go back and threaten to break your word unless they give you more, or be a woman or man of your word?

The golden rule: In Matthew 7:12 says to do unto others as you would have them do unto you. If you were in your employee’s position, and you had a god boss, how would that good and fair boss treat you? Be that good boss!

No favoritism: Are you more or less forgiving of some people under you who make a mistake than others who are under you? Do you value the hard work and contributions of some employees more than others, simply because of who the employee is? You will probably assign different work to different employees based on their skills and experience, but do you consistently give some employees the “plum” assignments that are almost guaranteed to grow them, and make them look good, while other employees are given assignments, that no matter how well they do their contributions will be forgotten? Are you, perhaps unconsciously setting up some employees to fail? God commands us in James 2:1 not to show partiality. The context in James is someone who comes into the church, but the application is universal. Leviticus 19:15 says not to show favoritism to either the rich or the poor, and while we are not under the rules of the Mosaic Law anymore, the precept carries on.

Do you want people under you to be motivated to work hard? Then stop neglecting to do these three things.

See The Tony Evans Bible Commentary p.1257, The Expositor’s Greek Testament vol.3 p.543-544, and The Bible Knowledge Commentary : New Testament p.684 for more info.

2. In Col 4:2-18, how does chapter 4 relate to Col 3:18-25?

A: Colossians 3:1-17 tells us how to live an authentic, pleasing, mature Christian life individually with Christ. Colossians 3:18-4:1 tells us how to place our relationships in God’s hands. But Colossians 4:2-18 is not just quick greetings and a closing, but rather Paul gives us examples of how relationships have “turbo-charged” his ministry by his “partnerships in the gospel” with other believers.

3. In Col 4:2, what does it mean to be “watchful” in prayer?

A: Ephesians 6:11-17 tell us to put on the full armor of God, and then Ephesians 6:18 tells us to pray. Did you hear about the effective soldier, who was well-equipped, who only showed up for battle when he felt like it? – neither did I.

Being watchful in prayer means to watch against growing weary in prayer and falling into “spiritual drowsiness”. He need to have the discipline to persevere in prayer for God’s kingdom, others’ needs, and ours. In the parable of the unjust judge in Luke 18:1-8, Jesus gives an example of the persistence we are supposed to have. If persistence would work before an unjust judge, how much more will it work with our good Father. But at the end of the parable, Jesus is not questioning the Father’s will, but rather our faith to persevere. When God sees you praying does God see a “constancy” in you? Epaphras always labored in prayer for them in Colossians 4:12, so why can’t they join in labor too? Colossians 4:2-3 indicates that Paul would not rest until he has taken every opportunity, by word, deed, or prayer, to share the gospel, and neither should they.

See The Tony Evans Bible Commentary p.1257, the Evangelical Commentary on the Bible p.1060, Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.149-150, The Expositor’s Greek Testament vol.3 p.544, The Bible Knowledge Commentary : New Testament p.684, and the New International Bible Commentary p.1458 for more info.

4. In Col 4:3, Paul was so spiritual, so wise, and so hard-working, why would someone like him see any need to request prayer from the Colossians?

A: Paul here is specifically asking that doors would be opened to the gospel. Paul clearly saw that his own faithful spiritual life, dedication, wisdom, faith, and hard work, were not going to open the opportunities to the gospel that Paul was looking for; only God could do that. God would do through our prayers. Now it was not through any feeling of inadequacy on Paul’s part, but rather Paul’s realization of how important prayer to God was, or else his work would be ineffective. Most curiously, in contrast, you don’t see Paul asking people to pray that he get out of prison except for a brief and oblique “remember my chains” in Colossians 4:18. It is almost like Paul is thinking “me getting thrown in prison is no big deal for the effectiveness of my ministry, but you failing to pray for me is.” If prayer, both his own and other’s, was so critical to Paul’s work, how important do you value prayer for your ministry?

See The Tony Evans Bible Commentary p.1257-1258, Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.150, the Believer’s Bible Commentary p.2016, and The Expositor’s Greek Testament vol.3 p.544 for more info.

5. In Col 4:5, what are ways, either deliberately or unintentionally, we can fail to conduct ourselves wisely in the presence of non-Christians?

A: We can hide that we are a Christian, we can compromise our witness, and we can antagonize others for no reason.

Hiding: As for hiding that we are a Christian, one time, as a college student with a summer job, I was sitting in the cafeteria with someone I did not know, and we started talking. I mentioned my long-term dreams and my desire to become a missionary. He immediately said, “Aha! I thought you were a Mormon.” I quickly corrected that but I had not talked about Jesus and what He meant to me.

I read of a man who came into work one day and announced that he had become a Christian. A Christian at work congratulated him, and the new Christian looked at the older Christian strangely. He said, do you know that you are the reason I delayed becoming a Christian for a number of years? The older Christian was taken aback and asked why. The new Christian said, you also seemed content and had your life together. I never knew that you were a Christian, and I thought that if you could have your life together and not be a Christian then I did not need to become one.

Compromising our witness can include outright disobeying God or else delaying our obedience to God, for the sake of our job, friends, or family.

By speaking lightly of Christianity, our commitment, or our going to church.

Do you spend all of our time in foolish talk and jokes, where our friends don’t think we have a serious bone in our body? There are times when we need to be serious with them, in sharing the gospel.

Antagonizing others: The gospel is unavoidably offensive to some, and we should not worry about that. But we should avoid needlessly offending or annoying non-Christian neighbors.

See the Evangelical Commentary on the Bible p.1060-1061, The Expositor’s Bible Commentary vol.11 p.222, the New International Bible Commentary p.1459, and The Bible Knowledge Commentary : New Testament p.684 for more info.

6. In Col 4:6, how should our speech be with grace, seasoned with salt, and able to answer everyone?

A: Our speech should be gracious, not offensive, antagonistic, or bitter. But we should also look for means to share God’s grace. Salt preserves, gives flavor, and makes people thirsty. We should only have wholesome speech, free from profanity, slander, gossip, and quarreling. We should speak from our life to show them the joy of being saved. Finally, we should speak to make them thirsty to know more about Christ, our Living Water. Is your speech worthwhile? Is what you are about to say worth saying, and does it need to be said?

We need to balance boldly sharing the gospel with tact and discretion. The right balance depends on the situation and the audience. Sometimes, especially in an office setting, there is a limit on how much direct evangelism you can do, especially when you ar eon the clock. But you can have godly speech and respond to questions for the hope that you have, as they arise. Or as Dick Lucas’ The Message of Colossians & Philemon Revised Edition p.152 says, “accept openings to share rather than make them.”

See the Believer’s Bible Commentary p.2017 for more info.

7. In Col 4:7, was Colossians written at the same time as Eph, 2 Tim, and Tt?

A: Both Ephesians 6:21 and Colossians 4:7 say that Tychicus will tell them in person. In 2 Timothy 4:12, Paul says he sent Tychicus to Ephesus. In Titus 3:12, Paul says he will send Artemas or Tychicus to Titus. Tychicus was the bearer of these letters, and Tychicus probably had no clue that people would know of him for over 2,000 years because of the pieces of parchment he was carrying.

However, in Titus 3:12, Paul was free, and the other references were when Paul was in prison, so there were at least two trips. Since there were at least two trips, there could have been three or more. Whichever way it was though, does not affect Christian doctrine or the scriptural authority (called canonicity) of the letters.

See the Believer’s Bible Commentary p.2017 for more info.

8. In Col 4:9, why didn’t Paul build himself up here by telling his readers that Onesimus had run away, and that Paul had persuaded him to return?

A: Paul only mentioned his name and that Onesimus was faithful. The Colossians would already know who Onesimus, one of them, was. Paul had no need to tell them who Onesimus was, build himself up, or say that Onesimus ran away. Paul saw no point in bringing up anything negative about Onesimus, just as we should not bring up negative about others unless there is a good reason for doing so. As The Expositor’s Greek Testament vol.3 p.545 puts it, “such an omission here is characteristic of Paul’s delicacy.” And by the way, when someone goes to great lengths to build themselves up, it is usually obvious to everyone or at least everyone except themselves, that this is what they are doing.

See The Expositor’s Bible Commentary vol.11 p.223 for more info.

9. In Col 4:10, why does Paul tell the Colossians to welcome Mark, since Paul did not tell them to welcome anybody else?

A: It was obvious that they should welcome everyone who was serving the Lord, but there could be a question in their minds concerning Mark. Many would likely be well aware that Mark deserted his place, and Paul’s ministry earlier. Instead of going into the details about Mark for anyone who was not already familiar with Mark’s failure, Paul is speaking indirectly, so that those in the know would understand that Mark come back, reconciled with Paul, and their relationship and partnership in the gospel has been restored.

See the Evangelical Commentary on the Bible p.1061 for more info.

10. In Col 4:11 who is "Justus" that Paul mentions? And what is the relationship of his name with the name of Jesus (Mt 1:21)?

A: Justus is just the name of a believer who was also named Jesus. Just like today a number of people are named Josh/Joshua in English, and “Jesus” (pronounced hay-SOOS) in Spanish, other people back then would be named Yeshua (Jesus’ name in Hebrew) too.

See the Believer’s Bible Commentary p.2018 for more info.

11. In Col 4:11, what is the sad point that Paul is making here?

A: Paul had a policy to go to the Jewish synagogue and preach to the Jews first, and then to the Gentiles. But despite his extra attention to the Jews, these were the only Jewish people who are among his workers. Sometimes when we think we have a ministry “all figured out” or so we think, what we thought would be significant bears little fruit, and what we did not give as careful consideration to bears more fruit.

See The Expositor’s Bible Commentary vol.11 p.224 for more info.

12. In Col 4:13-14, is the letter from Laodicea a lost book of the Bible?

A: No, for two reasons.

1) First, it would necessarily not be a part of the Bible, because even if there was really a lost book, God is not “forced” to preserve any books He did not want to preserve. As a side note, there was a forged letter to the Laodiceans, but it was written in the fourth century and recognized as a forgery at that time.

2) Second, was there a lost book or is this letter known to us as the Letter to the Ephesians.

2a) This presumably could be a letter that has not been preserved as taught by The New International Bible Commentary p.1459 and The Expositor’s Bible Commentary vol.11 p.226.

2b) Paul does not say in Colossians that he wrote a letter to the Laodiceans, but rather one of Paul’s letters that was circulated and was arriving from Laodicea. Ephesus was about 100 miles (160 km) from the city of Colossae, and Laodicea was between the two, 10-12 miles (16-19 km) west and a bit south of Colossae. So this letter was a circular letter, which we know as the Letter to the Ephesians. See When Critics Ask p.489 for more info on this view.

The Believer’s Bible Commentary p.2019 says it could be either way.

13. In Col 4:17, how, as a Christian boss or overseer, do you tell someone under you that they need to pay more attention to doing their job?

A: Archippus in Philemon 1-2 was likely the son of Philemon and Apphia. It might have referred to the three of them accepting the runaway slave Onesimus back. On the other hand, it might have also referred to other ministry duties, in addition to accepting Onesimus back.

In telling someone they need to do their job better, whether in a ministry or at work, there can be at least five steps.

1) The first is considering the best approach to reach the person, given the seriousness of the problem.

2) The second can be affirming that your respect them, appreciate their work and the good things they have done.

3) The third is getting their attention of what really needs to change. This can include the consequences to the organization of them not changing, or doing the thing again, as well as consequences to them.

4) The fourth is maintaining the relationship, that you still care for and respect them, and wish that this will be something that after being corrected will just fade into the past.

5) Finally, you might want to document the date, what you said, what they said, what was agreed upon, action items, and a time period when the action items should be completed.

See The Bible Knowledge Commentary : New Testament p.654 for more info.

by Steven M. Morrison, PhD.

Clement of Rome (allusion) (96/98 A.D.)	Novatian (250-257 A.D.)
Epistle of Barnabas (allusion) (c.70-130 A.D.)	Cyprian of Carthage (c.246-258 A.D.)
Irenaeus of Lyons (182-188 A.D.)	Adamantius (c.300 A.D.)
The *Muratorian Canon* (170-210 A.D.)	Victorinus of Petau (martyred 304 A.D.)
Clement of Alexandria (193-202 A.D.)	Theonas (282-300 A.D.)
Tertullian (198-220 A.D.)	Methodius (270-311/312 A.D.)
Hippolytus (222-235/236 A.D.)	Athanasius of Alexandria (318 A.D.)
Origen (225-254 A.D.)	Alexander of Alexandria (313-326 A.D.)
	Eusebius of Caesarea (318-325 A.D.)

p46 (100-150 A.D.)	Sahidic Coptic (3rd-4th century)
Vaticanus (B) 340-350 A.D.	Alexandrinus (=A) c.450 A.D.)
Sinaiticus (Si) (340-350 A.D.)	Italic (4th-5th century)
Bohairic Coptic (3rd-4th century)	Vulgate (4th-5th century)