Colossians 3:1-17

Review

Paul takes on the philosophy head on. Deception and reasonable arguments. You are in a new family. The family of God.

Sources

Nijay Gupta, Colossians

N.T. Wright, TNTC Colossians and Philemon

New Life in Christ: The Quality of New Life in Christ, 3:1-17

As we just mentioned, last week took on the ascetic philosophy head on and now Paul shifts gears. Now, what does it look like to live out this life for the community?

Gupta asks the right question:

What does it mean practically for Christ to be the center of their new life, especially as a community? How is life given a new quality and orientation when believers have set aside their old ways of life?

MLA (Modern Language Assoc.) Gupta, Nijay K. Colossians. Smyth & Helwys Publishing, 2013.

There is one caveat that I think I will mentioned. I have come across and was guilty of it even. My focus was Ephesians 4, and the body of Christ. I was guilty and one of my mentors challenged me on it, of separating theology of Paul from Ethics. Making it too axiomatic . That Paul writes this way then that way. Do you know what I mean here? Paul is not just writing theology and then getting to the practical stuff. He is always a pastor, I love how James Dunn puts it. Dunn is top Pauline Scholar:

Paul never spoke other than as a pastor. His theology was a living theology, a practical theology through and through. The application is inherent in the exposition itself . . . . [W]e can hardly avoid noting that all of Paul’s letters were motivated by ethical concerns. And some were almost entirely taken up with the issue of how his converts should conduct themselves.

MLA (Modern Language Assoc.) Gupta, Nijay K. Colossians. Smyth & Helwys Publishing, 2013.

Ok, why is this important. Because I am still trying to convince you that working through the letters just looking for the applicable stuff will miss the fullness of what Paul is doing. Maybe this letter has a more clear shift between theology and ethics but dont apply that everywhere and really read him carefully for his pastoral heart.

Pursuing True Heavenly Life in Christ, 3:-14

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Ok Paul is going to return to some things he said before and press the point. Remember last week about baptism and circumcision.

Colossians 2:11–12 NIV

In him you were also circumcised with a circumcision not performed by human hands. Your whole self ruled by the flesh was put off when you were circumcised by Christ, having been buried with him in baptism, in which you were also raised with him through your faith in the working of God, who raised him from the dead.

Paul is doing something rhetorical here. He says this Philosophy starts from Earthly situation and then by their own efforts and techniques they can move past this mess. Ascend to heavenly places. Paul does the opposite. He says, hey....start here. See Christ at the right hand of the Father, you are in Him. You are protected by Him. This is the beginning place and then it changes everything here on earth.

Further than that, F.F. Bruce is even going one further than the philosophy. He is saying that whatever “height” that the Philosophy goes, it is not to this height.

Seek things above, or set your hearts:

best word here is desire. Not like searching but the desiring of your heart. Paul is insistent here that it is an ongoing pursuit. New life in Christ is not automatic. Human will must passionately chase after it.

You will be with him in glory

Also, the hope of the parousia. You are hidden in him now, but then you will be completely free from all that binds here. Until that time comes focus on him.

Destroying and Setting Aside Earthly Ways, 3:4-11

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A death of what was before and a new life…it means there should be some things that are dead and then some fruit of this new life.

Put to death: Literally turn it to a corpse.

The things that are to die are not physical, like body through fasting, or some practices, but vices....sin is the problem.

There are two sin lists:

3:5 are sins of exploitation: Using the body of another person to quench one’s obsession with self-gratification.

3:8 are sins of abuse: Intending to break down and destroy another

All of 3:5 are sexual in nature. Translations seem to miss that. Main point is that a person that if given to greed and lust is a person out of control. With a different master.

In their pursuit of certain things, the church of Colossae have neglected the community.

NT Wright:

The behavior outlined . . . is characteristic of distorted humanity.Being itself out of shape, it tends to twist everything else—people, by manipulation or anger; facts, by lying—to make them fit in with its own distortions. The humanity which has been straightened out according to the perfect model, that of Christ (1:15-20; 2:6), has no excuse for this behaviour. The standard now is the life of heaven(3:1-4).15

MLA (Modern Language Assoc.) Gupta, Nijay K. Colossians. Smyth & Helwys Publishing, 2013.

Finally, He says put on the new self:

Conformed to the image of Jesus

And in a new family, No jew or Gentile

Cardinal Virtues of New Life in Christ: Love, Peace, and Thanksgiving, 3:12-17

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Paul was in the deconstruction phase and now he is in the reconstructive phase. This is about giving a new vision for life. These are driven by Kingdom virtues that are the opposite of the exploitation and tearing down of community.

Gupta:

Paul’s message is clear: lust abuses and exploits, but holiness and compassion protect and preserve the other. Anger harms and divides, but gentleness and humility invite and honor the other. Slander and lies use the tongue to damage and destroy, but words of forgiveness and melodious songs of worship to God strengthen and encourage the community.

MLA (Modern Language Assoc.) Gupta, Nijay K. Colossians. Smyth & Helwys Publishing, 2013.

The foundation of the virtues and how to live is the identity bestowed on them:

He has chosen you

he has made you holy

you are loved

Therefore walk in it this way. The secure person walks in love and humility.

And of course the greatest virtue and the one that binds the community together, is love.

Rule:

The word could mean control, or judge, or govern. This is not to be some pithy individualistic understanding of internal peace. It is something that should have communal effect.

Message of Christ:

Word of Christ. Could it be the teachings of Jesus. Maybe, or it could be the logos, Word of Christ that is present when we are the embodies community. I think it is more along these lines. And Christ is formationally embodied when we surround ourselves and encourage one another with worship and prayer.

Living it Out (Application):

From Nijay Gupta:

The Upside-down Kingdom according to G. K. Chesterton, 3:1-2

As noted in the comments above on Colossians 3:1-2, Paul takes a bit of a risk by telling the Colossians to focus on what is above (in heaven) and not what is on earth. My argument is that he is purposely trying to reverse the argument of the troublesome transcendent-ascetic philosophy. What is “up” is not esoteric wisdom but the higher virtues of the kingdom of God and the noble humility of Christ. What is “earthly” is not the mortal flesh but the baser desires that inflate the ego.

This rendition by Paul of an “upside-down kingdom,” so to speak, reminds me of the poignant poem by G. K. Chesterton titled “Gloria in Profundis” (“Glory [to God] in the Lowest”). In this poem Chesterton sets up a vertical dichotomy. Mortals presume that life is about gaining power and renown by ascending.The incarnation instructs us, however, that true glory is revealed inChrist’s own descent and “lowness.” The first lines read:

There has fallen on earth for a token

A God too great for the sky

What a paradox this is. An infinitely massive God who cannot even be contained in the heavens decides to come to this little place called earth. Later Chesterton’s choral voice scoffs at the proud:

Who rears up his head for a crown,

Who holds up his will for a warrant,

Who strives with the starry torrent

When all that is good goes down?

Just before the last stanza of the poem, Chesterton comparesChrist to the evil fallen angels. They wanted so badly to overthrow their master that they fell all the harder. In their insolence, confused with hunger for power, they have spent their energy only digging themselves deeper into rebellion and depravity. Alternatively, God the Son has led the way by humbling himself instead of exalting himself.

But unmeasured of plummet and rod

Too deep for their sign to scan,

Outrushing the fall of man

Is the height of the fall of God.

Paul’s point in Colossians 3:1-2 is quite consistent withChesterton’s. All that is good goes down. Notice the appearance of “humility” in the virtue list in Colossians 3:12. One cannot seek private, mystical visions to boast about while also trying to care deeply for fellow believers. A life choice must be made. There is a great blessing and benefit from being hidden with Christ, but there is also responsibility for believers to become likeChrist, especially in his lowness for the sake of others. There is a double meaning toChesterton’s poetic title: Gloria in Profundis. It is obviously a reversal of the familiar Gloria in Excelsis—“Glory in the highest.” True believers give glory to a Christ who descended. But Gloria in Profundis could also be translated “Glory [to God] in the Depths.” That is, there is a bottomless richness to God’s glory because of the work of Christ in the incarnation and crucifixion. Perhaps a nice title for Colossians might be Gloria in Excelsis et Profundis—glory to God in the highest and in the lowest!

MLA (Modern Language Assoc.) Gupta, Nijay K. Colossians. Smyth & Helwys Publishing, 2013.