BlackCalvinist
Puritan Board Senior
Hey folks,
Ongoing project on my site - I'm doing a commentary on the whole Bible. Probably take somewhere upwards of 15 years, but here's some bits of it as I'm working. This is on Colossians 2:11-23. You can click on this link to read the entire text.
Enjoy and be blessed. All the work I've done to date on the New Testament is located on my ministry site in the Study Center Section. Click on the link to 'Reference Material' at http://theologicallycorrect.com/studycenter/ .
====================================
Speaking of Christ as the one in whom the fullness (entirety) of the Godhead dwells bodily (v. 9), Paul begins to relate the practical effects of our union with the God of the Universe. Paul tells us in verses 11 and 12 about the significance of baptism and what it represents to the believer "“ that is, the death, burial and resurrection of Christ. The believer in Christ is identified with Christ through the act of baptism. Not that the action itself does any miraculous work on the person spiritually (though some denominations do teach such a thing), but that the physical action itself communicates a spiritual reality or relationship that has already been made real to the person going through the act.
In a sense, just as in the OT, because of the weakness of human wisdom to understand the things of the infinite and perfect God, God continues to deal with His people through signs, types and shadows. They are given to signify a spiritual reality in a way which believers can readily comprehend.
Paul here goes to discussing the state of the natural man and his inability to save himself. The key words here are the phrase "˜God made alive together with him, having forgiven us all our trespasses´. ALL, not just "˜some´ of our trespasses. Christ´s sacrifice is, by necessity, limited in its´ application only to the sheep. Forgiveness of sin is a benefit of the union with Christ discussed in verses 11 and 12. Being "˜made alive in Him´ is something that only God´s people experience and is a direct benefit of the atonement (which, therefore, leaves those who hold to a theory of universal atonement on shaky ground).
In v. 14, we are reminded that Christs´ sacrifice was both for our sins of omission (things we neglect to do) as well as for sins of commission (things we do which we should not). The law covered both of these. The law stood in the way of fellowship between man and God, but the sacrifice of Christ takes this "˜wall of separation´ between Christ and men away. I say this with qualification: again, this wall of separation between God and men is only taken away for those who are believers and it is directly linked to the death that Christ died. These benefits of fellowship with God are nowhere applied to anyone else but the "˜you´ of Col. 2 "“ that "˜you´ being believers.
Finally, in v. 15, we learn that all attempts of Satan and his cohorts to destroy God´s elect are brought to naught. Satan has no dominion or right to "˜accuse the brethren´ any longer. His "˜hope´ to continue to have influence on humanity is limited as a result of the sacrifice of Christ. His plan to stop the atonement by killing Christ as a babe: failed. His plan to separate everyone from the love of God: foiled. His plan to tempt Christ into sinning: failed. It is a commonly held view that hell was divided into two compartments "“ one section called "˜Abraham´s Bosom´ where the righteous dwelt until the death of Christ, and sheol, where souls were punished. Though Luke 16:9-32 is thought to simply be just a parable, I would propose that it is a parable based on theological truth. In the OT, God´s final and perfect sacrifice had not yet taken place, so those calling themselves God´s people waited patiently for their redemption. In Eph. 4, we are told that Christ led 'captivity' captive when He ascended on high. His ascension, in my opinion (and historically, many in the early church held this view) came as he went down to sheol and preached His triumph over the forces of darkness to both the lost AND those OT saints who waited for Him. And 'captivity' was emptied out as Christ took on high, those who looked forward to His sacrifice in faith. They found their joy fulfilled when Christ appeared and took them on high with Him, since up to that time, no one had ascended to heaven (John 3:13) except Christ Himself who had come down from heaven.
Of course, we'll all know the proper interpretation of this once we get on the other side of life. It's neither a big issue, nor one that really needs to be heavily debated.
In light of the preceding verses, Paul goes on to show that the many ceremonies, feasts and festivals in the OT, were simply 'shadows' of the sacrifice of Christ. Since they all pointed to Him and find their fulfillment in Him, no one has any basis to judge anyone on keeping or not keeping one or more of these events. That includes any Sabbath, especially since believers now find their true rest (Sabbath) in Christ (Hebrews 4). Their substance or reality is found in Christ: the symbols are no longer necessary.
In verse 18, Paul challenges the silly superstitions which have made their way into the congregation at Colosse. It is significant to find Paul's use of katabrabeuo ('disqualify you'). The word is combination word "“ kata, a primary participle meaning down and brabeuo, which means umpire, or a ruler who decides. The brabeion was the person who gave out awards at the end of a sporting event in ancient Roman games. Paul, ever the sports fanatic, uses this imagery to let believers know what false teachers in their midst had been doing to them: they had been 'voting them down' or 'defrauding them' of their reward by their legalistic teachings.
Who among us does not know a believer who attends, for example, a holiness or 7th Day Adventist church which has such strict rules and regulations that they believe one can lose their salvation for doing anything other than their prescribed methods of obtaining salvation ? Yet, this is what false teachers do. Further, even among more theologically sound churches, who has not seen folks told to live as though it were the 17th century, so that they might grow spiritually ? Today, some believers have engaged in what can be called neoasceticism "“ they have separated themselves so far from the culture in an effort to remain 'holy' that they are no more 'light' and 'salt' in the world than dead rocks and burnt matches. They are no longer conversant in the culture, nor do they even seek to influence it "“ they simply live at home, go to church and try to remain as much as possible 'free' from the world around them, believing that non-participation in society will foster holiness.
Paul instead points believers back to Christ (v. 19). It is through abiding in Him ('Holding fast to the head') that true spiritual growth occurs. Only by this (and not silly mysticism or false asceticism and false spirituality), will a believer grow spiritually. Paul goes on to name a number of the practices that had developed, some of which we see again in our culture today: whole life sanctification, false humility and asceticism, worship of angels and other celestial beings, folks claiming to have visions, false prophecies and such from the Lord, which are really the products of their own minds and such. Indeed, one can turn on the Trinity Broadcasting Network nightly and see most of this in action under any one of many popular name televangelists with programs on there. And despite its' current popularity, the scriptures tell us to FLEE from such nonsense.
In summary, 2:11-19 comes down sharply on any type of false religiosity "“ from legalism to pseudo-spirituality. Everything needed for true growth and holiness is found by a believer continuing to 'abide in Christ' (John 15:1-4).
These verses hardly need erudition. Paul now takes the great theology of our union with Christ and applies it to the daily lives of those claiming to be Christians, but living inconsistently. His question strikes at the heart of the false doctrines being promulgated in the church at Colosse: "Why do you seek to put yourselves back under legalistic rules, all of which do not even touch on things TRULY spiritual, but only have a temporary visible appearance of holiness ?'
Some reasonable discipline of the body is required and encouraged (1 Cor. 9:26-28), but an outward, man-made, self-imposed expression of holiness does no more to make a person truly holy than walking into McDonalds® and proclaiming oneself to be a Big Mac™ were actually to make it true.
Ongoing project on my site - I'm doing a commentary on the whole Bible. Probably take somewhere upwards of 15 years, but here's some bits of it as I'm working. This is on Colossians 2:11-23. You can click on this link to read the entire text.
Enjoy and be blessed. All the work I've done to date on the New Testament is located on my ministry site in the Study Center Section. Click on the link to 'Reference Material' at http://theologicallycorrect.com/studycenter/ .
====================================
Speaking of Christ as the one in whom the fullness (entirety) of the Godhead dwells bodily (v. 9), Paul begins to relate the practical effects of our union with the God of the Universe. Paul tells us in verses 11 and 12 about the significance of baptism and what it represents to the believer "“ that is, the death, burial and resurrection of Christ. The believer in Christ is identified with Christ through the act of baptism. Not that the action itself does any miraculous work on the person spiritually (though some denominations do teach such a thing), but that the physical action itself communicates a spiritual reality or relationship that has already been made real to the person going through the act.
In a sense, just as in the OT, because of the weakness of human wisdom to understand the things of the infinite and perfect God, God continues to deal with His people through signs, types and shadows. They are given to signify a spiritual reality in a way which believers can readily comprehend.
Paul here goes to discussing the state of the natural man and his inability to save himself. The key words here are the phrase "˜God made alive together with him, having forgiven us all our trespasses´. ALL, not just "˜some´ of our trespasses. Christ´s sacrifice is, by necessity, limited in its´ application only to the sheep. Forgiveness of sin is a benefit of the union with Christ discussed in verses 11 and 12. Being "˜made alive in Him´ is something that only God´s people experience and is a direct benefit of the atonement (which, therefore, leaves those who hold to a theory of universal atonement on shaky ground).
In v. 14, we are reminded that Christs´ sacrifice was both for our sins of omission (things we neglect to do) as well as for sins of commission (things we do which we should not). The law covered both of these. The law stood in the way of fellowship between man and God, but the sacrifice of Christ takes this "˜wall of separation´ between Christ and men away. I say this with qualification: again, this wall of separation between God and men is only taken away for those who are believers and it is directly linked to the death that Christ died. These benefits of fellowship with God are nowhere applied to anyone else but the "˜you´ of Col. 2 "“ that "˜you´ being believers.
Finally, in v. 15, we learn that all attempts of Satan and his cohorts to destroy God´s elect are brought to naught. Satan has no dominion or right to "˜accuse the brethren´ any longer. His "˜hope´ to continue to have influence on humanity is limited as a result of the sacrifice of Christ. His plan to stop the atonement by killing Christ as a babe: failed. His plan to separate everyone from the love of God: foiled. His plan to tempt Christ into sinning: failed. It is a commonly held view that hell was divided into two compartments "“ one section called "˜Abraham´s Bosom´ where the righteous dwelt until the death of Christ, and sheol, where souls were punished. Though Luke 16:9-32 is thought to simply be just a parable, I would propose that it is a parable based on theological truth. In the OT, God´s final and perfect sacrifice had not yet taken place, so those calling themselves God´s people waited patiently for their redemption. In Eph. 4, we are told that Christ led 'captivity' captive when He ascended on high. His ascension, in my opinion (and historically, many in the early church held this view) came as he went down to sheol and preached His triumph over the forces of darkness to both the lost AND those OT saints who waited for Him. And 'captivity' was emptied out as Christ took on high, those who looked forward to His sacrifice in faith. They found their joy fulfilled when Christ appeared and took them on high with Him, since up to that time, no one had ascended to heaven (John 3:13) except Christ Himself who had come down from heaven.
Of course, we'll all know the proper interpretation of this once we get on the other side of life. It's neither a big issue, nor one that really needs to be heavily debated.
In light of the preceding verses, Paul goes on to show that the many ceremonies, feasts and festivals in the OT, were simply 'shadows' of the sacrifice of Christ. Since they all pointed to Him and find their fulfillment in Him, no one has any basis to judge anyone on keeping or not keeping one or more of these events. That includes any Sabbath, especially since believers now find their true rest (Sabbath) in Christ (Hebrews 4). Their substance or reality is found in Christ: the symbols are no longer necessary.
In verse 18, Paul challenges the silly superstitions which have made their way into the congregation at Colosse. It is significant to find Paul's use of katabrabeuo ('disqualify you'). The word is combination word "“ kata, a primary participle meaning down and brabeuo, which means umpire, or a ruler who decides. The brabeion was the person who gave out awards at the end of a sporting event in ancient Roman games. Paul, ever the sports fanatic, uses this imagery to let believers know what false teachers in their midst had been doing to them: they had been 'voting them down' or 'defrauding them' of their reward by their legalistic teachings.
Who among us does not know a believer who attends, for example, a holiness or 7th Day Adventist church which has such strict rules and regulations that they believe one can lose their salvation for doing anything other than their prescribed methods of obtaining salvation ? Yet, this is what false teachers do. Further, even among more theologically sound churches, who has not seen folks told to live as though it were the 17th century, so that they might grow spiritually ? Today, some believers have engaged in what can be called neoasceticism "“ they have separated themselves so far from the culture in an effort to remain 'holy' that they are no more 'light' and 'salt' in the world than dead rocks and burnt matches. They are no longer conversant in the culture, nor do they even seek to influence it "“ they simply live at home, go to church and try to remain as much as possible 'free' from the world around them, believing that non-participation in society will foster holiness.
Paul instead points believers back to Christ (v. 19). It is through abiding in Him ('Holding fast to the head') that true spiritual growth occurs. Only by this (and not silly mysticism or false asceticism and false spirituality), will a believer grow spiritually. Paul goes on to name a number of the practices that had developed, some of which we see again in our culture today: whole life sanctification, false humility and asceticism, worship of angels and other celestial beings, folks claiming to have visions, false prophecies and such from the Lord, which are really the products of their own minds and such. Indeed, one can turn on the Trinity Broadcasting Network nightly and see most of this in action under any one of many popular name televangelists with programs on there. And despite its' current popularity, the scriptures tell us to FLEE from such nonsense.
In summary, 2:11-19 comes down sharply on any type of false religiosity "“ from legalism to pseudo-spirituality. Everything needed for true growth and holiness is found by a believer continuing to 'abide in Christ' (John 15:1-4).
These verses hardly need erudition. Paul now takes the great theology of our union with Christ and applies it to the daily lives of those claiming to be Christians, but living inconsistently. His question strikes at the heart of the false doctrines being promulgated in the church at Colosse: "Why do you seek to put yourselves back under legalistic rules, all of which do not even touch on things TRULY spiritual, but only have a temporary visible appearance of holiness ?'
Some reasonable discipline of the body is required and encouraged (1 Cor. 9:26-28), but an outward, man-made, self-imposed expression of holiness does no more to make a person truly holy than walking into McDonalds® and proclaiming oneself to be a Big Mac™ were actually to make it true.
