Colossians Part 1: The Whole Shebang

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It is important for us to understand the world that these Colossian Christians lived in, so that we can see why Paul wrote what he did, and how they would have understood and applied it to their lives.

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Colossians Part 1: The Whole Shebang

Colossians is a letter written by Paul to the Christians in the city of Colossae. Colossae was a relatively small town in an area of the world that we would now call southern Turkey. It was three to five days’ journey east from the large city of Ephesus. In order to understand this book of the Bible, it is important to know a little bit about the kind of world those Colossian Christians lived in.

By that point in history, virtually all of the land within two-hundred miles of the Mediterranean sea had been conquered first by Greeks, and then by Romans. Though there were still local customs and languages, for the most part, everybody spoke Greek, and participated in what we call “Greco-Roman culture.”

Colossians has a lot to say about worshipping God. A big part of that culture was about worshipping various gods. The chief god was Zeus, and his wife was Hera. Apollo was the god of healing, among other things. Hermes was the god in charge of messages and communication. So, if you sent an important letter, you might make an offering to Hermes to make sure it was favorably received. If you wanted healing, you went to the shrine of Apollo. Athena, besides being a goddess of war, was in charge of weaving and pottery, so if you were a craftsman in these trades, you probably worshipped her. In fact, many trades (like baking, blacksmithing, leather working) had guilds, and one of the main things you did in your trade guild was come together and worship the god who was in charge of your trade. Colossians also mentions drunkenness, and sexual immorality. Often times, worshipping the various gods involved feasting, getting drunk, and then having sex in the temple or shrine of the god you worshipped. Generally, they were not having sex with their spouses in this context. So, Paul writes about sexual immorality.

In addition, the Greco-Roman people had a fascination with what they called “mystery religions.” Anything strange and mysterious and weird drew their attention. And, of course, there was a great tolerance of any sort of worship or religion. It was no big deal if one man preferred Apollo, and another Zeus. People didn’t care. But what was not tolerated, what eventually led to persecution, was when Christians said everyone else was wrong. As long as you could agree that your religion was one of several dozen equally valid ways, there was no problem. But it was thought arrogant to claim that your religion was the One True Way. Sound familiar?

The one exception to these sorts of religions was Judaism. Jews worshipped only the one God, and they had a special dispensation by the Roman government, so they were tolerated. By this point in history, however, Jews did not live simply according to the Old Testament. They had developed an elaborate system of laws and theology that went far beyond what the Old Testament teaches. Christians, of course, worship the same One God, though they did not add all of the things added by the Jews, and added instead, the wisdom and truth brought by Jesus Christ.

So, when Jews and Christians met each other, they had this in common: they worshipped only the One true God as revealed first in the Old Testament. They shared some of the moral values that no one else in the culture had. In some times and places Jewish people, recognizing the common ground they had with Christians, sought to turn the Gentile Christians into Jews. In other places, they condemned Jewish Christians, claiming they had fallen away from Judaism. They wanted to make Christians live according to the Jewish laws – even the ones that weren’t in the Bible. Paul writes about this sort of thing in this book of Colossians.

Paul talks about the roles of women and men in the family and the church. Women in that culture were not as free as they are now, but were not as oppressed as some people might think. For example, a woman named Hedea won the war-chariot race in Corinth in the year 43. If a woman won the race, it isn’t a stretch to assume that more than one woman participated. War chariot racing is a violent, physically demanding sport, but apparently, women did it. In many places, the New Testament talks about prominent women who had enough influence to get Christians kicked out of local towns. Lydia was a businesswoman; no mention is made of a man in her life. She appears to be self-sufficient, and no remark is made as if that was particularly unusual. In the first century, in Ephesus, there was a woman holding a position something like what we would call “superintendent of the school district.” Many women had work that required them to travel around the town and do business.

In Rome, at least, marriage was becoming a farce. Divorce was rampant. Men and women swapped wives and husbands like they were at a flea market. There is a marriage record of one woman marrying her twenty-third husband. For the man, she was his twenty-first wife. It was a time and place where sexual immorality was common, and marriage was just not valued. Again, sound familiar?

So we need to understand that Paul’s words about marriage and family were not simply re-affirming what everyone around there believed. They were counter-cultural. Radical, even.

One final cultural thing we should understand: slavery, since Paul briefly mentions that, also. In the Greco-Roman world, there were essentially two types of slavery. The first is what we usually think of when we hear that word. These were slaves used to mine precious minerals, or to work on the Roman war galleys. They were treated little better than animals. They were people who were wholly under the control of their masters, and they were treated horribly. This is not the type of slavery that the New Testament (or Colossians) writes about, since there were no such slaves living in the towns and cities of the Greco-Roman world. Most of these were captured in war.

There was, however, another kind of slave. They were “bound” into service to their masters with a legal agreement. But this situation was much like the position of indentured servant that was quite common among white Europeans during the American colonial period. Certainly, they weren’t free to leave their masters without a change in the legal situation. Certainly, they had fewer rights than legally free people. But it was nothing like the race-based chattel-slavery that took place in America during the nineteenth century. Some translations of the Bible translate this type as “bond-servant” which is probably a better term. There were huge numbers of this sort of “slave” in the world at this time. Many of these people were “slaves” only for a period of their life – ten or twenty years. Most of them reasonably expected to – and did, in fact – gain their freedom at some point in life. They were paid for their work, which basically defies the description of “slave.” They could own property themselves – in fact, there are records of slaves owning slaves! They could marry, and have families, and their “owners” could not separate them from their families.

In those days, a slave with an important job for a wealthy, noble family, was often far better off than a free person trying to make a living on their own.

Now, let’s talk about the specific reasons Paul wrote this letter. As far as we know, Paul himself never went to Colossae. For a time, he planted house churches in Ephesus, and apparently, a man from Colossae, named Epaphras, visited Ephesus while Paul was working there. Epaphras became a Christian while he was in Ephesus, and then returned home to Colossae, where he started teaching people to follow Jesus. Many people there became Christians, and one or more house churches were established there. We know that one of the Christians was man named Philemon, and another one was Philemon’s bond-servant, Onesimus.

A few years later, Paul was a prisoner in Rome, under house arrest, with a fair amount of freedom as he awaited an audience with Caesar. This man Epaphras came to help and encourage him. It appears that Paul had a long talk with Epaphras about how things were going with the church in Colossae, and Paul wrote this letter in response to that conversation.

There were already several people in Rome with Paul, including the slave named Onesimus. In addition there was a man from Ephesus named Tychicus (tik-ki-kis). Tychicus is mentioned several times in the New Testament. It appears that he often traveled with Paul as part of his ministry team, and Paul thought very highly of him. After the arrival of Epaphras, Paul wrote letters to the Ephesians (the one we have in our Bible) and possibly another letter to Laodicea, which has been lost. By the way, I like that we know that. It shows that God was in control of what went into the Bible. Not everything Paul wrote was supposed to be part of the Bible, so God, in his providence, allowed that letter to be lost, while, in his providence, others were preserved.

In addition to that lost letter, Paul also wrote this letter to the Colossians, and a letter to Philemon, whom I mentioned above. That letter is also part of the Bible. Tychicus was given the task of carrying the letters to Ephesus and beyond, and also encouraging the Christians in those cities.

All right, with all this background, I want to do something a little different. We will take the text piece by piece, as I normally do. However, it is very helpful to have a sense of the whole thing before we examine each little part. Therefore, please end your time by reading the entire book of Colossians at one sitting, right now. It took me eleven minutes to do so out loud in the spoken version of this sermon. If you prefer to listen to that, it starts at 26:11 in the recorded sermon. As you do so, write down anything that strikes you, and especially, jot down any questions that come up from what you read. However, jot quickly, and keep reading, so you have a sense for what the whole letter feels like.

Let the Holy Spirit speak to you today through the text!

1 Corinthians #13. Paul’s Example


Download 1 Corinthians Part 13

As always, it is important to study the bible in context. Remember that last week, Paul was tackling the issue of whether it was OK or not to eat meat that had been sacrificed to pagan idols. In chapter 8, he more or less bypassed that question, and said, “the point is, not what you are free to do, but how your actions affect your fellow Christians.”

Chapter nine, our text for this week, is a continuation of that theme, however Paul continues it with very personal examples. He describes for the Corinthians how he himself has refrained from exercising his freedom in order to encourage them in their own faith.

As we saw in the first section of the letter, and particularly in chapters 3 & 4, a little bit of Paul’s personal frustration comes out here. Paul went to Corinth and ministered to these people. He sacrificed so much that they never even knew about. And now, they sort of disrespect him. His underlying attitude is a little bit like this:

Don’t you see that I myself am free? I am an apostle, for Pete’s sake, and if anyone disputes it, at the very least I am your apostle. I’m free to do all kinds of things that I refrain from doing – and I refrain from them for your sake. The least you can do is have a little concern for your fellow believers.

So the main point is really a continuation and an illustration of what he said in chapter eight: that they ought to be willing to adjust their behavior in order to encourage and strengthen others in the church. In addition, however, because of the illustrations, Paul uses, there is much valuable teaching here about other subjects as well. Since we got the main point last week, this time we’ll look at the specific subjects that Paul brings up in chapter nine.

In Paul’s frustration with the Corinthians, he begins to enumerate exactly what his rights and freedoms are. First, he reiterates that he is an apostle, a leader in the church. The implication is that they owe him some respect, and that they ought to willingly support and follow his leadership. The New Testament is full of instructions for believers to listen to, and follow their spiritual leaders:

The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching.1 Timothy 5:17

Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account, so that they can do this with joy and not with grief, for that would be unprofitable for you. Hebrews 13:17

Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly. James 3:1

Paul is an apostle, and especially, he is their apostle. They owe him their respect, though clearly, by his tone here, he has not insisted on it previously, nor have they really given it to him.

Next, Paul adds that he has the right to be married. This is another right and freedom that he has not insisted upon. In fact, he gave up that right in order to more fully dedicate his life to preaching the gospel (remember 7:8 & 7:32-35). It is a right that he chose not to exercise so that he could better serve people like the Corinthians.

I just want to mention a historical note here. As I’m sure you are aware, the Roman Catholic church forbids ordained priests from getting married. Sometimes they use the example of Paul, and the things he wrote here, and in 1 Corinthians 7 as justification for that. However, Paul’s entire point here is based on the fact that he could get married if he chose to. This passage in fact, teaches that pastors/priests and church leaders are certainly free to marry. And the Roman Catholic doctrine, though it cites biblical passages, actually came from the Pope, not the bible, and the Pope did not make that decree until around 1000 AD.

Paul’s next right is the right to financial compensation for his work as a teacher and preacher of God’s Word. I might as well just get this out in the open: obviously, this part of text is somewhat personal for me. I make my own living by preaching and teaching the bible. I might get a few hundred extra dollars from writing every year, but my profession and livelihood come as a pastor. I also want to say that I feel tremendously blessed that this is so. In addition, I am not teaching on this because of some lack that I feel from New Joy Fellowship. This is in the text for this week, and so I want to teach it faithfully, as I try to do every week, no matter what the topic is.

I have heard some Christians (not many, but certainly some) suggest that this text means that there should not be any such thing as a paid pastor, or at least, not one who makes his whole living from teaching God’s word. But just as it was with Paul’s words about marriage, the entire point Paul is making depends on the fact that he does have a right to be paid for preaching. In fact, he makes the case quite strongly. He says the claim is from the scriptures (meaning, for him, the Old Testament) and not from human authority. It can’t get much clearer than verse 14:

In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

This isn’t the only place Paul teaches this. He writes to Timothy (keep in mind, the term “elder” is interchangeable with “pastor”):

The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. For the Scripture says, “Do not muzzle the ox while it is treading out the grain,” and “The worker deserves his wages.” (1 Timothy 5:17-18)

There is clearly a principle here that God’s people have responsibility to financially support those who are called to preach the Bible. I say that not in an angry, demanding way, but rather in a sort of happy wonder that I get to do this for a living, and that it really is a good and righteous thing.

Paul’s point is that he had a right to receive a salary from the Corinthians, and yet he never did. This is not to say that Paul never received financial compensation from any church. It is almost certain that the church at Antioch helped support his missionary efforts. We know that at on more than one occasion he received financial support from the church at Philippi (Philippians 4:14-20). Even when he was at Corinth, after Silas and Timothy arrived, Paul stopped making tents (his other profession) and devoted himself fully to preaching (Acts 18:5). This means that someone was paying for his food, lodging and other expenses. It just wasn’t the Corinthians.

The following is a succinct summary of what Paul is saying overall:

But I have made no use of any of these rights, nor am I writing these things to secure any such provision. (9:15)

Again, his arguments depend on the fact that he actually has these rights, and that the normal thing would be for him to make use of them. Remember the context is about what freedoms or rights the Corinthians have. Basically, Paul is saying “Look at me! Look at all I’ve given up for you. Why don’t you take the same attitude towards each other?”

In verse 19-23, Paul expounds on the lengths to which he is willing to go so that people could become faithful disciples of Jesus. Though he is free, he’ll act like a slave. Though he is a Jew, he’ll become as a Gentile; though he is free from Jewish law, he’ll behave according to it. His whole focus is on how he can bring someone closer to Jesus. His heart is focused on heaven, and the reward he will have there (see 1 Corinthians 3:1-23, and the accompanying sermon notes [1 Corinthians #4]), and so he is willing endure discomfort here and now for the sake of others. He’s running to win the prize (verses 24-27).

There is a great missionary principle here. Paul never compromised on the message of the gospel. But he is willing to present it in different ways that are culturally relevant to those whom he is trying to reach.

Now, I want to offer a brief explanation here. I had a conversation with someone last week about chapter 8. If we don’t think about this carefully, it sounds like we need to submit to any stupid little rule in order to not put any obstacle in front of our fellow Christians. It seems almost like someone with a bunch of petty spiritual neuroses could control the way we live. We’ll talk about this a little more at the end of chapter 10, when Paul wraps up the whole discussion. But I want to point out now, the issue is not whether you offend someone – the issue is whether your actions hurt their conscience.

Suppose someone thinks it’s a sin to wear blue-jeans in church. Unfortunately, I’ve learned that this is not a hypothetical situation. Now, if you wear blue-jeans, and this causes the other person to also wear them – while he believes in his heart it is wrong – then you have injured his conscience. For his sake it would be better to stick with the dockers.

But often times people who have these ridiculously restrictive ideas are not in danger of violating their own conscience. They just want you to behave according to their conscience. If you don’t, it won’t change their behavior or their mind. They’ll think you’re sinning in Levi’s but they would still never put on a pair. In that case, wearing blue jeans will not damage the person’s conscience – it will just offend him.

Paul himself didn’t back down from offending people. Such people are not weak, but rather proud. Paul’s main focus here is to tell us to care for each other, and encourage one another in faith, and not do anything that would endanger the faith of someone else.