COLOSSIANS 1 INTRODUCTION

Intro:

            Paul was the author, He was in prison at the time.

Letter is named for the city of Colosse, which was populated by Gentiles (any one other than Jews) and Jews.

Paul wrote this letter because Heresy or beliefs contrary to the Bible plagued the church.

The Church had Elements of Jewish Legalism and Pagan mysticism that later became known as Gnosticism. Mysticism is popularly known as becoming one with God or the Absolute, but may refer to any kind of ecstasy or altered state of consciousness which is given a religious or spiritual meaning. It may also refer to the attainment of insight in ultimate or hidden truths, and to human transformation supported by various practices and experiences

1. The Gnostics believed that God is good and matter is evil
2. Self denial and neglect of the body were part of the beliefs
3. Jesus came out of God so He was less than God
4. This led them to deny His true humanity
5. They believed that a secret higher knowledge of scripture was necessary for knowledge of GOD & salvation

• Jewish legalists

1. Believed that Circumcision was necessary for salvation
2. Had to observe OT rituals such as dietary, laws festivals, and Sabbaths
3. Also were into Rigid Asceticism or self denial

The Colossian heresy also called for the worship of angels and mysticism which is a belief that through deep thinking about God one can achieve a direct and immediate awareness of God or divine truth without the use of reason or any ordinary senses.

This “wisdom” would release them from earthly things and put them in touch with heavenly things.

All of this teaching was but man-made philosophy based on traditions and not on divine truth (Col. 2:8). It grew out of the philosophical question, Why is there evil in this world if creation was made by a holy God?^[i]

These false teachers tried to change people from the outside, by means of diets and disciplines. But true spiritual growth comes from within.^[ii]

 

Since to them matter was evil, they had to find some way to control their own human natures in this pursuit of perfection. Two different practices resulted. One school of thought held that the only way to conquer evil matter was by means of rigid discipline and asceticism (Col. 2:23). The other view taught that it was permissible to engage in all kinds of sin, since matter was evil anyway! It appears that the first opinion was the predominant one in Colossae.^[iii]

 

PURPOSE

Three purposes emerge from the contents of this epistle. Paul wanted to express his personal interest in this church, which he had evidently not visited. He wrote to warn the Colossians, first, of the danger of returning to their former beliefs and practices. Secondly, he also disproved the false teaching that was threatening this congregation. The outstanding Christian doctrine that this letter deals with is Christology. Thirdly, Paul's great purpose was to set forth the absolute supremacy and sole sufficiency of Jesus Christ.

"The church today desperately needs the message of Colossians. We live in a day when religious toleration is interpreted to mean 'one religion is just as good as another.' Some people try to take the best from various religious systems and manufacture their own private religion. To many people, Jesus Christ is only one of several great religious teachers, with no more authority than they. He may be prominent, but He is definitely not preeminent.

"This is an age of 'syncretism.' People are trying to harmonize and unite many different schools of thought and come up with a superior religion. Our evangelical churches are in danger of diluting the faith in their loving attempt to understand the beliefs of others. Mysticism, legalism, Eastern religions, self-denial, and man-made philosophies are secretly creeping into churches. They are not denying Christ, but they are dethroning Him and robbing Him of His rightful place of preeminence."

MESSAGE

The whole message of this epistle is in 2:9-10a.: "For in Him all the fullness of Deity dwells in bodily form, and in Him you have been made complete." The two statements in this sentence are the great revelations of the Colossian letter. The central doctrine in Colossians is Christology. Kenneth Hanna titled the first two chapters "the preeminence of Christ," and the second two "the preeminence of Christ in life."

 

The fullness of the Godhead is in Christ. This is an eternal fact that is always true. The Greek word translated "deity" (theotetos) occurs nowhere else in the New Testament. It does not mean divinity. Divinity is an attribute of God, but deity is the essence of God. It is not enough to say that Jesus Christ was divine. In a sense, every person is divine in that we possess some attributes that God also possesses. Only He possesses them perfectly.

 

The two main problems were the misunderstood doctrine of Christ and the misunderstanding of how this doctrine affects Christian living. The primary Christological passages in the epistle (1:14-23; 2:9-15) present Christ as absolutely preeminent and perfectly adequate for the Christian. The Christian life, Paul explained, flows naturally out of this revelation. The

Christian life is really the life of the indwelling Christ that God manifests through the believer.

There are many similarities between Ephesians and Colossians. The major distinction between them is that in Ephesians the emphasis is on the church as the body of Christ. In Colossians the emphasis is on Christ as the Head of the body. Also Paul wrote Colossians primarily to respond to a particular problem, whereas he wrote Ephesians primarily to expound correct teaching.

          Paul did not begin by attacking the false teachers and their doctrines. He began by exalting Jesus Christ and showing His preeminence in five areas: the Gospel message, redemption, Creation, the church, and Paul’s own ministry^[iv]

 

1. Jesus Christ is deity. He alone possesses the unique nature of God. In Him, the fullness of essential deity dwells in bodily manifestation (form or expression). The Apostle Paul explained Christ's fullness in three respects in this epistle:

In relation to creation, He is the Originator and Sustainer of all things (1:16-17). This includes all life.

In relation to redemption, He is the first-born from the dead (1:18).

Resurrection presupposes death. Death is due to sin. Between creation and resurrection, there was sin and death. In resurrection, Christ was victorious over sin, death, and the grave. He is Death's Master.

In relation to reconciliation, Christ is the maker of peace (1:19-20). The result of Christ's victory over death is peace. He is the reconciler of all the things that sin has separated. His reconciliation affects both people and the created world. In Christ, we see all the fullness of deity: creating, rising triumphantly out of death, and reconciling to the farthest reaches of the universe. That is the Christ of Christianity!

In relation to the church. Col 1:18 And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence.

In relation to Paul’s own ministry, v1 Paul, an apostle of Jesus Christ by the will of God,

Col 1:25 of which I became a minister according to the stewardship from God which was given to me for you, to fulfill the word of God,

 

2. The second major declaration of Colossians is that in Christ, God makes us complete (2:10a). Not only is the fullness of the Godhead in Christ, but the filling of the saints is in Christ too. Paul explained what this means.

 

First, it means that God restores us to "our true place in creation" in Christ.

We can regain the scepter and the crown as kings of the earth under God's authority (rule and reign over creation) (cf. Gen. 2:15). God has sent us out into all the cosmos to make Christ known (Matt. 28:19-20). Unfortunately, we do not always realize our position. We choose instead to grovel among the world's garbage heaps. Nevertheless, in this sense God makes us full in Christ: We come into a new relationship to all creation through Christ. God restores us to our divinely intended position in creation in Him. We are His trophies.

Second, God restores us to "our true relation to Himself" through Christ's resurrection. God communicates His very life to us so that we take our rightful place as God's subjects. God does not break our will. He captures our will by the indwelling grace of Christ's life. God makes us full in this sense too. We are His instruments.

Third, God restores us to "true fellowship with Himself" in Christ. We not only receive from God, but we can also give to God in service. Thus our fellowship is shared. We are His partners. We experience fullness in Christ, for in Him: God restores us to our true place in creation, to our true relation to Himself, and to our true fellowship with Himself. This restoration enables us to cooperate with God in His purposes. We become, not only trophies of His grace, but His instruments— and even His partners—in our generation.

 

In view of this revelation, Paul made a threefold appeal:

 

The first appeal is a warning against a false philosophy (2:8). Col 2:8 Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ.  Paul described this false philosophy in two ways. It is the tradition of men, which is essentially speculation or guesswork (theory). In this context, Paul meant human guessing that leaves God out of His universe. The theory of gradual evolution is an example of this. It is also the main belief of the world. This philosophy is simple because it tries to explain everything within the limits of the material. The material part of life is simple. The philosophy of antisupernaturalism is an example of this.

 

We correct this false philosophy by recognizing that Jesus Christ is the solution to the problem of the universe. When we realize that Jesus Christ is the first-born (first in rank and sovereignty), then we gain a true view of the universe. He is the Creator and the great cohesive agent in the universe.

 

Paul's second warning is against false mediation (things or methods designed to get us in touch with or closer to God) (2:16-18). Col 2:16 So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, 17 which are a shadow of things to come, but the substance is of Christ. 18 Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind,

He pointed out that ceremonies such as observing certain kinds of foods and festivals are only "shadows." We should not think that observing these ceremonies will improve our relationship to God. We have Jesus Christ, who is the substance to which these ceremonies pointed (e.g., the Jewish feasts). Another type of false mediation involves the worship of angels. We should have nothing to do with this practice because we have direct access to Jesus Christ. He is the Creator and Master of all creatures—including the angels. "There is one mediator between God and men, the man Christ Jesus" (1 Tim. 2:5). To summarize, we should not allow religious ceremonies or created mediators to come between us and Christ.

 

Paul's third warning is against false confidences (2:20-23). Col 2:20 Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations-- 21 "Do not touch, do not taste, do not handle," 22 which all concern things which perish with the using--according to the commandments and doctrines of men? 23 These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.

 

Our spiritual enemy may tempt us to have confidence in the opinions of others. When false teachers say, "Do not touch this or taste that or handle something," we may think that those statements are authoritative. But this is legalism. Paul urges us not to follow such opinions—but to get our direction from the Lord Jesus. Our enemy may tempt us to put confidence in ascetic practices of refraining and self-affliction. Paul tells us to forget these things and to set our thinking on the things of Christ rather than on ourselves. Asceticism breeds dark self-examination and selfishness.

 

When we have a true view of Jesus Christ, He will be the focus of our thinking. That view will deliver us from the domination of the flesh. We need to base our confidence on God's Word, rather than on human traditions that do not reflect scriptural revelation accurately.

 

The matter of supreme importance to the church is her doctrine of Christ. Our Christian life and service will flow out of our doctrine of Christ. We are what we think. "As a man thinks in his heart so is he" (Prov. 23:7). Not only must Christ occupy the central place in our lives, but our understanding of Christ must be accurate. We can avoid all the errors that Paul warned against in this epistle by keeping a proper view of Christ.

 

This false teaching was a deceptive combination of many things: Jewish legalism, Oriental philosophy, pagan astrology, mysticism, asceticism, and even a touch of Christianity. There was something for everybody, and this was what made it so dangerous. The false teachers claimed that they were not denying the Christian faith, but only lifting it to a higher level. They offered fullness and freedom, a satisfying life that solved all the problems that people face.^[v]

 

But Paul did not think his task completed when he had refuted the heretics, for he still had some important words for the church. In Colossians 3–4, Paul explained the greatest antidote to false teaching—a godly life. Those who say, “I don’t care what you believe, just so long as you live a good life” are not thinking logically. What we believe determines how we behave. If we believe that matter is evil, we will use our bodies one way; but if we believe that our bodies are temples of the Holy Spirit, we will live accordingly.

Wrong doctrine always leads to wrong living. Right doctrine should lead to right living. In the two concluding chapters, Paul applied the preeminence of Christ to the daily affairs of life. If Christ is truly preeminent in our lives, then we will glorify Him by keeping pure, by enjoying fellowship with other saints, by loving each other at home and being faithful at work, and by seeking to witness for Christ and serve Him effectively. Unless doctrine leads to duty, it is of no use to us.

As we study this exciting letter, we must heed Paul’s warnings: “Lest any man should beguile you” (Col. 2:4), “Lest any man spoil you” (Col. 2:8), “Let no man therefore judge you!” (Col. 2:16)^[vi]

 

Mark 8:36 "For what will it profit a man if he gains the whole world, and loses his own soul?

             John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today.

              “And you shall know the truth, and the truth shall make you free.”  -John 8:32

 

          Our mission is to spread the gospel and to go to the least of these with the life-changing message of Jesus Christ; We reach out to those the World has forgotten. 

            hisloveministries.podbean.com #HLMSocial hisloveministries.net https://www.instagram.com/hisloveministries1/?hl=en His Love Ministries on Itunes Don’t go for all the gusto you can get, go for all the God (Jesus Christ) you can get. The gusto will get you, Jesus can save you. https://www.facebook.com/His-Love-Ministries-246606668725869/?tn-str=k*F

            The world is trying to solve earthly problems that can only be solved with heavenly solutions

 

 

^[i] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 103). Wheaton, IL: Victor Books.

^[ii] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 104). Wheaton, IL: Victor Books.

^[iii] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 103). Wheaton, IL: Victor Books.

^[iv] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 105). Wheaton, IL: Victor Books.

^[v] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 104). Wheaton, IL: Victor Books.

^[vi] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 105). Wheaton, IL: Victor Books.