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Colossians 1:9 — The Knowledge of His Will
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Colossians 1:3-8 — Paul’s Prayer for the Colossians
3 We give thanks to the God and Father of our Lord Jesus Christ, praying always for you,
4 since we heard of your faith in Christ Jesus and of your love for all the saints;
5 because of the hope which is laid up for you in heaven, of which you heard before in the word of the truth of the gospel,
6 which has come to you, as it has also in all the world, and is bringing forth fruit, as it is also among you since the day you heard and knew the grace of God in truth;
7 as you also learned from Epaphras, our dear fellow servant, who is a faithful minister of Christ on your behalf,
8 who also declared to us your love in the Spirit.
thanks to … God (v.3) — Paul credits God for the Colossians’ faith, love and hope.
always (v.3) — should be connected with “give thanks” rather than with “praying”
for (v.3) = concerning
faith in Christ Jesus (v.4) — Christ is the sphere in which faith operates — faith rests in Christ.
love (v.4) = agape — caring love
hope (v.5) — objective — the thing hoped for
laid up (v.5) = stored up, like a treasure
truth (v.5) — found in the gospel, as contrasted with Gnosticism
has come (v.6) = is present
all the world (v.6) — It hadn’t yet spread to the whole world, but it was spreading, as it had to Colossae, and it was for the whole world.
bringing forth fruit (v.6) — people were hearing and believing
The participles “bearing fruit” and “increasing” are in the middle voice. The middle denotes the inherent energy. The gospel is essentially a reproductive organism, a plant whose “seed is in itself” … The gospel is not like those plants which exhaust themselves bearing fruit and wither away. The external growth keeps pace with the reproductive energy. While “bearing fruit” describes the inner working, “increasing” give the outward extension of the gospel. — Wuest, page 174.
knew (v.6) = fully apprehended
Epaphras (v.7) — He is mentioned elsewhere in Colossians 4:12-13 and Philemon 1:23. He was from Colossae and had ministered in Laodicea and Hierapolis. Paul calls him a fellow-prisoner and fellow-minister. His name is a derivative of Aphrodite. It means “lovely” or “handsome.”
love in the Spirit (v.8) — agape love — Some commentators think this just means spiritual love as contrasted with carnal love, but most think it means love inspired by the Holy Spirit. It’s the only mention of the Holy Spirit in Colossians.
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Colossians 1:1-2 — Paul’s Greeting
1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother,
2 To the saints and faithful brethren in Christ who are in Colosse: grace to you and peace from God our Father and the Lord Jesus Christ.
apostle (v.1) — Paul sometimes identified himself as a prisoner or a servant. Here, “apostle” indicates his authority in writing to a group of believers who had never met him. He used the word to mean that he was commissioned by Christ for his ministry.
by the will of God (v.1) — Paul didn’t choose his ministry, nor was he appointed by other men (Romans 1:1; 1 Timothy 1:1; Galatians 1:1, etc.)
Timothy (v.1) — He was with Paul and, perhaps, known to the Colossians. Paul included his name as courtesy — Timothy had no part in writing the letter.
saints (v.2) — God’s own people — those separated to God
faithful (v.2) — in the sense of believing and probably including the idea of steadfastness (in the face of the Gnostic teaching)
in Christ (v.2) — Paul used this phrase in some form 164 times in his letters
grace and peace (v.2) — Paul’s standard greeting, using the Greek (grace) and Hebrew (peace) greetings, but also conveying that God’s undeserved favor and peace were with those who believed.
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Colossians — Introduction
Paul never visited Colossae, and it isn’t mentioned in the book of Acts. The church there was most likely founded by Epaphras during Paul’s two-year stay in Ephesus on his third missionary journey.
Since the day you heard and knew the grace of God in truth; as you also learned from Epaphras, our dear fellow servant, who is a faithful minister of Christ on your behalf (Colossians 1:6-7)
The city was located in a fertile valley with a healthy economy based on wool and cloth dying. It was once on a major trade route between Persia and the coastal port of Ephesus, but another route had opened up that bypassed the city and it had lost much of its former importance by the time of Paul’s writing.
The population was made up of native Phrygians, Greeks who had moved there to trade during the Greek Empire, and Jews (which made up a large percentage of the town but were, apparently, not much of a presence in the church). It became part of the Roman Empire in B.C. 133.
Paul was in prison in Rome (Colossians 4:10-18). It couldn’t have been a pleasant imprisonment, but it could have been worse. He was shackled to a member of the Praetorian guard (Philippians 1:13) at all times, but he was in his own rented house (Acts 28:30) and able to receive visitors. Ephaphras visited Paul and told him about the heretical beliefs that were creeping into the church at Colossae. It’s likely that Paul wrote his letter to the Colossians and his letter to the church at Ephesus at the same time and sent them both by Tychicus.
The heresy creeping into the church at Colossae isn’t an easy one to grasp, like that afflicting the churches in Galatia. It was a mix of things that had mingled together and were distracting the believers from the truth.
First there was Gnosticism. The Gnostics believed that salvation came through knowledge, but not the kind of knowledge you could acquire by study. They believed that a special few were given special knowledge from astrology and magic and that those “in the know” would ascend to God by means of a series of passwords.
The Gnostics also believed that all matter was evil, which led them in two separate directions. Some were extreme ascetics who avoided all sort of indulgence and punished their bodies to free themselves from desires. Others, considering only the spiritual realm to be important, gave in to all their desires because the physical didn’t matter anyway.
But if matter is evil, how could a holy God have created it? The Gnostics’ explanation for that is that He didn’t, and that He isn’t interested in it either. But God put forth “emanations,” (whatever that means), each containing a little less of Himself. Eventually, one of these emanations, which still had enough of God to create but was so far removed from Him that it could create a world of matter without corrupting God’s purity, made the world we know. Or something like that.
Of course this belief led to the denial of Jesus Christ. They thought He was either a phantom who only appeared to have a body but wasn’t really human, or they denied His deity.
The Colossians were also being influenced by the Essenes, a sect of mystical Jews who were also rigidly ascetic. Their adherence to the Mosaic law was extreme, even greater than that of the Pharisees. Even the simplest functions of life, for example, picking up a glass, were forbidden on the Sabbath. Most rejected marriage as evil. They were vegetarians and drank no alcohol. They worshiped the sun and angels. They didn’t believe in a bodily resurrection. And like the Gnostics, they believed that they were specially privileged with the truth and wouldn’t share it with anyone who wasn’t an initiate.
Throughout Paul’s letter, he stressed the truth of his gospel in opposition to these falsehoods, especially in relation to Jesus Christ. Some commentaries consider Colossians to be Paul’s most detailed description of the Person of Christ.
The commentaries I’m using for this study are:
Ephesians and Colossians in the Greek New Testament, by Kenneth S. Wuest (1953) Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan
Colossians and Philemon, by Curtis Vaughan (1973) Zondervan, Grand Rapids, Michigan
King James Bible Commentary (1983) Thomas Nelson, Nashville, Tennessee
Colossians: The Preeminence of Christ, by C.R. Stam (2002) Berean Bible Society, Germantown, Wisconsin
Colossians, by W.E. Vine — Thomas Nelson, Nashville, Tennessee
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Hebrews 13:17-25
17 Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.
18 Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably.
19 But I especially urge you to do this, that I may be restored to you the sooner.
20 Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant,
21 make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen.
22 And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words.
23 Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly.
24 Greet all those who rule over you, and all the saints. Those from Italy greet you.
25 Grace be with you all. Amen.
obey (v.17) = trust, be persuaded (the same word is translated “confident” in verse 18) — in light of the strange doctrines in verse 9
those who rule over you (v.17) — the apostles in Jerusalem? (my own thought, not in any commentary that I saw)
with joy and not with grief (v.17) — referring to the giving of account for their leadership
restored (v.19) — the writer was known to the recipients and had been with them in the past
brought up our Lord Jesus from the dead (v.20) — the only specific mention of Christ’s resurrection in Hebrews
There can be no doubt as to the identity of the great shepherd or the sheep:
He will feed His flock like a shepherd; He will gather the lambs with His arm, and carry them in His bosom, and gently lead those who are with young (Isaiah 40:11).
These twelve Jesus sent out and commanded them, saying: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. But go rather to the lost sheep of the house of Israel (Matthew 10:5-6).
Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers (Romans 15:8).
Jesus said “I am the Good Shepherd: The Good Shepherd giveth His life for the sheep” (John 10:11), and since the Messiah came not but to the lost sheep of Israel, it is folly to suppose otherwise.
By exhorting the reader to perform well-pleasing works, it should be noted that the book of Hebrews is perfectly situated in that James follows, and James has as its theme those well-pleasing works which are to accompany tribulation Israel’s faith and commandment-keeping. — McLean, page 199.
complete (v.21) = equipped for service
bear with (v.22) = endure, don’t become impatient
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Hebrews 13:10-16
10 We have an altar from which those who serve the tabernacle have no right to eat.
11 For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp.
12 Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate.
13 Therefore let us go forth to Him, outside the camp, bearing His reproach.
14 For here we have no continuing city, but we seek the one to come.
15 Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name.
16 But do not forget to do good and to share, for with such sacrifices God is well pleased.
we (v.10) — Jews
who serve (v.10) — priests
right (v.10) = legal right, authority
Those who still worship according to the old covenant could not worship according to the new.
outside the camp (v.11) — the place of the offering (Leviticus 16:27)
All that was outside the camp was ceremonially unclean. Yet the Jews had delivered Christ into the hands of unclean Gentiles. To obtain salvation was therefore impossible inside the camp of Judaism. The works of the Jewish economy of ritual and ceremonial ordinances must be abandoned. It was necessary to go outside the gate to the place where alone the needs of the soul had been met by God. Hope lay not in national privilege or any exclusive Jewish position. The reproach of Christ, an indignity in the eyes of a Jew and a degradation in the eyes of a Gentile, was the only possible means of acceptance with God. — Vine, page 327.
therefore (v.12) — to fulfill the type
no continuing city (v.14) — Jerusalem as the representation of the old covenant — and it was about to be destroyed
share (v.16) — as in Acts 2:44-45
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Hebrews 13:7-9
7 Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct.
8 Jesus Christ is the same yesterday, today, and forever.
9 Do not be carried about with various and strange doctrines. For it is good that the heart be established by grace, not with foods which have not profited those who have been occupied with them.
rule (v.7) = guide, leadership
follow (v.7) = imitate
outcome of their conduct (v.7) — the way they lived, probably including those in chapter 11 and more recent leaders
Verse 8 shows Christ as the object of the faith in verse 7.
Clearly Hebrews 13:8 and similar verses such as Malachi 3:6 (For I am the LORD, I change not) are not intended to be applied to physical truths, but rather to the unchangeable nature of the Godhead. Always holy, always perfect, God demonstrates His attributes in verses such as Isaiah 11:2. God is love, and so much more: and it is those attributes which are the same yesterday, today and forever. — McLean, page 192.
do not be carried (v.9) — tense indicates present danger — (here) rejecting Christ as Messiah and returning to Judaism
grace (v.9) — the inward purification of the new covenant
foods (v.9) — the ceremonial observances of Judaism
Previously, meats were said to belong to them that are of full age, and strong meat was spoken of favorably (Hebrews 5:13-14), unlike the verse above. — McLean, page 192.
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Hebrews 13:1-6
1 Let brotherly love continue.
2 Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels.
3 Remember the prisoners as if chained with them — those who are mistreated — since you yourselves are in the body also.
4 Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.
5 Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, “I will never leave you nor forsake you.”
6 So we may boldly say: “The LORD is my helper; I will not fear. What can man do to me?”
entertained angels (v.2) — Abraham (Genesis 18:1-3); Lot (Genesis 19:1-2)
It is important to notice that Israel must endure to the end of their Great Tribulation while keeping the faith of Christ and the commandments, which is referred to as the “everlasting gospel,” the source of which is angels (Revelation 14:6, 12).
And it is of the utmost importance for remnant Israel to pay attention to angels, hence this instruction to entertain strangers because those strangers might actually be angels; and angels have the everlasting gospel to preach to remnant Israel.
These instructions are very much opposite the apostle Paul’s clear teaching that we in our dispensation are not under the commandments (Romans 6:14; Colossians 2:16; Galatians 5:1) and that we are not to listen to angels (Galatians 1:8). — McLean, pages 186-187
in the body (v.3) — in a condition in which they might also have to suffer
Marriage is (v.4) = “let marriage be”
honorable (v.4) = held as of great price, esteemed
content (v.5) — satisfied with what meets your needs and not wanting extra
such things as you have (v.5) = one’s circumstances
I will never leave you (v.5) — quote from Deuteronomy 31:6
leave (v.5) = loosen, let sink, neglect to uphold
forsake (v.5) = abandon in troubles, let one down
boldly (v.6) — in the habit of being courageous
The LORD is my helper (v.6) — quote from Psalm 118:6
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Hebrews 12:25-29
25 See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven,
26 whose voice then shook the earth; but now He has promised, saying, “Yet once more I shake not only the earth, but also heaven.”
27 Now this, “Yet once more,” indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain.
28 Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear.
29 For our God is a consuming fire.
Those who rejected God’s message from Mt. Sinai through angels, didn’t escape judgment. Those who reject God’s message in Christ (Hebrews 1:2) won’t either.
see (v.25) = see to it — continuous action
they (v.25) — Israel in the Exodus
if we turn away (v.25) — action then going on
shook the earth (v.26) — Exodus 19:18 — Haggai 2:6 — judgment at Christ’s second coming (2 Peter 3:10, 12; Revelation 20:11; 21:1-5; Isaiah 65:17; 66:22)
The writer quotes the prophecy of Haggai 2:6. This will be fulfilled during the Great Tribulation period at which time the movements and functions of the heavenly bodies will be disorganized (Revelation 6:12-17; 8:12), and an earthquake will shake the entire earth, occurring at the moment the Messiah’s feet touch the Mount of Olives at the close of the Great Tribulation (Zechariah 14:4-5; Revelation 6:12; 11:13; 16:18) — Wuest, page 230.
things that are made (v.27) — temporary things — The destruction of temporary things highlights permanent things
have grace (v.28) — be grateful
reverence (v.28) = caution, discretion
godly fear (v.28) = apprehension of danger (not terror) — regard for God and His standards
Verse 29 is a quote from Deuteronomy 4:24
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Hebrews 12:18-24
18 For you have not come to the mountain that may be touched and that burned with fire, and to blackness and darkness and tempest,
19 and the sound of a trumpet and the voice of words, so that those who heard it begged that the word should not be spoken to them anymore.
20 (For they could not endure what was commanded: “And if so much as a beast touches the mountain, it shall be stoned or shot with an arrow.”
21 And so terrifying was the sight that Moses said, “I am exceedingly afraid and trembling.”)
22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels,
23 to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect,
24 to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel.
mountain (v.18) — Sinai (Exodus 19:9-25; 20:18-21; Deuteronomy 4:10-24)
may be touched (v.18) — tangible
God’s purpose for that day is expressly recorded in the Old Testament: “... I will make them hear My words, that they may learn to fear Me all the days that they shall live upon the earth …” (Deuteronomy 4:10; cf. Exodus 20:20). God was warning them from heaven with an awesome demonstration in order that they might fear and obey Him. — KJV Commentary, page 1709.
beast (v.20) — If an animal touched the mountain, the people could not touch it but had to kill it by stoning or with a spear.
shot with an arrow (v.20) — not in best manuscripts
general assembly (v.23) — most commentators think this refers to the angels in verse 22 — a festive gathering
spirits of just men (v.23) — those saved before Christ’s death who were not, until that point, made perfect and who had still not been resurrected.
Abel (v.24) — His blood cried for vengeance. Christ’s blood is better — it cries for mercy
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