Bible in One Year Day 351 (James 3-5, Colossians 1-2, Proverbs 30:7-9)

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Day 351:  Draw Near to God 

Agape Bible Study 3-5 

 James 3:1-12: The Danger of the Uncontrolled Tongue

This entire passage, from James 3:1-12 is a well constructed argument based on the theme of why not many should become teachers introduced in 3:1:

1. We all fail in our speech [3:2]
2. We seem unable to control the power of the tongue [3:3-5]
3. The tongue is a dangerous weapon [3:5-10]
4. If we are of one nature in Christ then we cannot produce two contradictory effects [3:11-12]

 

In James 3:1, St. James, Bishop and teacher, gives a warning.  This is the 6^th warning James has given thus far:

1. James 1:16: "Make no mistake about this... all that is good...is given to us from above.."
2. James 1:19: "Remember this...everyone should be quick to listen but slow to speak and slow to human anger.."
3. James 2:12: 'Whoever acts without mercy will be judged without mercy.."
4. James 2:20: "Fool!  Would you not like to know that faith without deeds is useless?"
5. James 2:24 "You see now, that it is by deeds, and not only by faith alone that someone is justified."
6. James 3:1: "Only a few of you my brothers should be teachers, bearing in mind that we shall receive a stricter judgment."

 

The first catechism of the Church, called the Teaching of the Twelve Apostles, or more simply known as the "Teaching", in Greek the Didache, mentions both prophets and teachers:

• Didache 11:1-2: "Accordingly, when an iterant [visiting Christian teacher] teaches you all that has just been said, welcome him.  But should the teacher himself be a turncoat and teach a different doctrine so as to undermine (this teaching), do not listen to him.  But if he promotes holiness and knowledge of the Lord, welcome him as the Lord."
• Didache 13:1-2: "Every genuine prophet who is willing to settle among you is entitled to his support.  Likewise, every genuine teacher is, like a laborer, entitled to his support."
• Didache 15:1-2: "Accordingly, elect for yourselves bishops and deacons, men who are an honor to the Lord, of gentle disposition, not attached to money, honest and well-tried; for they too render you the sacred service of the prophets and teachers.  Do not then, despise them; after all, they are your dignitaries together with the prophets and teachers."

 

James 3:3-5: "Someone who does not trip up in speech has reached perfection and is able to keep the whole body on a tight rein.  Once we put a bit in the horse's mouth, to make it do what we want, we have the whole animal under our control.  Or think of the ships: no matter how big they are, even if a gale is driving them, they are directed by a tiny rudder wherever the whim of the helmsman decides.  So the tongue is only a tiny part of the body, but its boasts are great.  Think how small a flame can set fire to a huge forest; the tongue is a flame too.  Among all the parts of the body, the tongue is a whole wicked world: it infects the whole body; catching the fire itself from hell, it sets fire to the whole wheel of creation.  Wild animals and birds, reptiles and fish of every kind can all be tamed, and have been tamed, by humans; but nobody can tame the tongue, it is a pest that will not keep still, full of deadly poison.  We use it to bless the Lord and Father, but we also use it to curse people who are made in God's image: the blessing and curse come out of the same mouth.  My brothers, this must be wrong, does any water supply give a flow of fresh water and salt water out of the same pipe? Can a fig tree yield olives, my brothers, or a vine yield figs?  No more can sea water yield fresh water."

 

In 3:3-12 James uses several contrasting metaphors to illustrate his teaching concerning the power of the tongue despite its small size and the danger its speech can generate.  James compares the self-control one must use to master control over one's tongue with:

1. The control of a horse's mouth with reign and bit
2. The rudder of a ship
3. A fire
4. An infection [literally "a stain" or "a defilement"]
5. The taming of animals
6. Poisonous pest
7. Blessing and cursing
8. Salt water and fresh water out of a single source
9. Fruit produced by a tree/vine

 

The first two metaphors are positive examples but beginning in 3:5 James moves in a more pessimistic direction in which he emphasizes the power of the tongue as well as its destructive power.  Then in 3:11-12 James presents metaphors in a rapid series of contrasts, all of which have the same point, that this is not the way it should be!

 

In 3:5 James warns, "So the tongue is only a tiny part of the body, yet its boasts are great".  In sacred Scripture boasting was seen as a sin because it suggested self-sufficiency and trusting one's own abilities instead of putting one's trust in God.  Paul warns of such boasting for those who think they can work out their own salvation simply by keeping the Old Testament Law of Moses.  

 James 3:13-18: Genuine wisdom and its opposite

James 3:13-15:"Anyone who is wise or understanding among you should from a good life give evidence of deeds done in the gentleness (meekness) of wisdom.  But if at heart you have the bitterness of jealousy, or selfish ambition, do not be boastful or hide the truth with lies; this is not wisdom that comes from above, but earthly, human and devilish."

 

In this passage the word "gentleness" is the Greek word prautes [prah-oo'-tace], which can also be translated "meekness."  It is from the Greek root praus [prah-ooce'] meaning "meek", a word used in the Beatitudes in Matthew 5:5 when Jesus said: "Blessed are the meek for they shall inherit the land." [New American translation].  Biblical scholar Dr. Luke Timothy Johnson believes it is probably not accidental that James has chosen to use this word whose primary root is the Greek word praus: "the entire passage takes up the contrast between the qualities of mildness associated with God's wisdom and the harshness of worldly wisdom based on envy.  Meekness is a special theme in Matthew (5:5; 11:29; 21:5), but it is claimed as a moral virtue also in 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; Eph 4:2; Col 3:12; 2 Tim 2:25; Titus 3:2; 1 Pet 3:15." The Anchor Bible Commentary: James, page 270. James uses the Greek word prautes [prah-oo'-tace] in James 1:21 and 3:13; it is also found in 1 Peter 3:15 [see Strong's; prautes #4240] .  

 

The Greek word primary root praus, [pronounced prah-ooce'], means mild, humble, or meek [see Strong's # 4239].  This word only appears four times in the Greek New Testament: three times in Matthew [5:5; 11:29; 21:5] and once in 1 Peter 3:4. In both Matthew 11:29 and 21:5 Jesus Himself is called "meek" just as the prophet Moses is called "meek" or praus in Numbers 12:3 in the Septuagint Old Testament translation: "Now, Moses himself was by far the meekest on the face of the earth." Numbers 12:3 [Strong's # 6035, in Hebrew anav, and in the Greek Septuagint translation the word is praus; The Septuagint with Apocrypha: Greek and English, Samuel Bagster & Sons, Ltd, London, 8^th reprinting 1999; page 190].

 

In addition to the beatitude in Matthew 5:5 "Blessed are the meek..," this Greek word for "meek," praus, is only found in the New Testament passages of:

Matthew 11:29-30	"Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves. For my yoke is easy, and my burden is light."
Matthew 21:5	"Say to daughter Zion, 'Behold, your king comes to you, meek and riding on an ass, and on a colt, the foal of a beast of burden."
1 Peter 3:4	"...but rather the hidden character of the heart, expressed in the imperishable beauty of a gentle [meek] and calm disposition, which is precious in the sight of God."

Michal Hunt, Copyright © 2005 Agape Bible Study. Permissions All Rights Reserved.

 

 

Question: In James 3:14-15 what does James characterize as human or "fleshly" wisdom?

Answer: 

St. James' list of fleshly wisdom:

1. Bitter jealousy 
2. ambition 
3. boastfulness 
4. deceit  

 

St. Paul's list of works of the flesh:

1. sexual immorality
2. impurity
3. sexuality (licentiousness/ immodesty)
4. idolatry
5. sorcery
6. hatreds
7. rivalry
8. jealousy
9. outbursts of anger
10. quarrels
11. disagreements/ acts of selfishness
12. factions
13. malice/envy
14. drunkenness
15. orgies
16. and the like

St. Paul concludes his list with the dire warning: "people who behave in these ways will not inherit the kingdom of God."

 

James 3:16-18: "Wherever there are jealousy and ambition, there are also disharmony and wickedness of every kind; whereas the wisdom that comes down from above is essentially something pure; it is also peaceable, kindly and considerate; it is full of mercy and shows itself by doing good; nor is there any trace of partiality or hypocrisy in it.  The peace sown by peacemakers brings a harvest of justice."

 

Question: How does James characterize the purity of Godly wisdom as opposed to earthly wisdom in James 3:17-18?

Answer:

1. peaceable
2. kindly
3. considerate
4. full of mercy
5. full of good deeds
6. no partiality
7. no hypocrisy

 

Finally there is James' beautiful closing statement to this section, "The peace sown by peacemakers brings a harvest of justice" which immediately recalls Jesus' Beatitude concerning the peacemakers in Matthew 5:9: "Blessed are the peacemakers, they shall be recognized as children of God."  As children of God our Father we follow in His footsteps of peace, offering ourselves as champions of justice and righteousness in the works of charity we offer in His name and in which we contribute to the harvest of souls.  

 

Next James contrasts the peace sown by peacemakers to the disharmony, disunity and turmoil sown by others. 

 James 4:1-4:10:  The Lack of Godly Wisdom Which Sows Disunity

 

James 4:1-3: "Where do these wars and battles between yourselves first start?  Is it not precisely in the desires fighting inside your own selves?  You want something and you lack it; so you kill.  You have an ambition that you cannot satisfy; so you fight to get your way by force.  It is because you do not pray that you do not receive; when you do pray and do not receive, it is because you prayed wrongly, wanting to indulge your passions."

 

James continues the discussion he began in 3:13-18 with a rhetorical question in which the interrogative "From where" is repeated twice [in the literal Greek]: "From where do wars and from where do these battles come?" a liking for repetition that James has already displayed in 1:19 and 3:9 [see Hartin page 196] along with his fondness for rhetorical questions [see 2:4, 5, 6, 7, 14, 15, 16, 20, 21, 25; 3:11, 12, 13; 4:4, 5, 12, and 14].  

 

A key question has to be to whom is James speaking at this point?  Is he only addressing Jewish-Christians or a mixed audience of Jewish-Christians and Old Covenant Jews?  The reference to "the 12 tribes", to "your synagogue" and to "those who insult the honorable name (of Jesus)" in James 1:1; 2:2 and 2:7 seems to suggest the audience is a mix of Jews and Jewish Christians.

 

By using the words "wars" and "battles" James turns the discussion to the dissention and discord within faith communities which are generated by the sin of "envy" which James introduced earlier in 3:14.  Now he says: "You want something and you lack it; so you kill. You have an ambition (envy) that you cannot satisfy; so you fight to get your way by force."  In Romans 11:6 St. Paul spoke of the Jewish-Christians as a holy "remnant, set aside by grace."  And as to those Jews who were blinded so that the Gentiles could be brought into the covenant, Paul assures the Roman Jewish Christians and Gentiles that it is still possible to lead them to salvation: "What am I saying is this: Was this stumbling to lead to their final downfall?  Out of the question!  On the contrary, their failure has brought salvation for the Gentiles, in order to stir them to envy.  And if their fall has proved a great gain to the world, and their loss has proved a great gain to the Gentiles how much greater a gain will come when all is restored to them!" Romans 11:11-12.  It is possible that the discord James is referring to is the disunity and fighting between the Jewish communities that are torn apart over the question of acceptance or rejection of the New Covenant in Jesus of Nazareth.

Question: In this passage James makes 3 statements identifying the cause of the disunity within some covenant communities.  What are they?

Answer:

1. they desire what they do not have
2. they kill because they are filled with envy over what they cannot obtain
3. they fight and wage war to get their way

 

 This envy that leads to wars and battles also, according to James in 4:2, leads to "killings."  Bible scholars are divided as to what James meant by accusing the troublemakers of being responsible for "killings."  The word "kill" might be used as dramatic language that illustrates the damage such divisions can cause to the immortal souls of those caught in the grip of such unrighteous bickering, or as other scholars suggest, if militant Jews caused rioting in the mixed Jewish/Christian community, Christians may be dying as a result of such unrest.  Paul's preaching caused a number of riots. Even James was fearful that the controversy swirling around St. Paul would cause rioting when Paul visited Jerusalem in the spring of 58 in Acts 21:20-22.  Violent Jewish anti-Christian reactions almost took Paul's life on several occasions and in the Book Acts James Zebedee's martyrdom is recorded and Jesus mentions the martyrdom His servant Antipas in Revelation 2:13.

 

Question: What does James identify as the 5 step process to repentance and conversion?  What are the 2 promises associated with submitting to confession, repentance and conversion?

Answer: 

1. Submission to God: "Give in (submit) to God.."
2. Resist the devil
3. Offer repentance for your sins (clean your hands and minds)
4. Mourn your sins and be accountable for them
5. Humble yourself before the Lord

The two promises associated with this 5 step process are:

1.      that God will come to you as you draw near to Him and

2.       He will "lift you up" to eternal life.  

 

Beloved God and Father, give us all the humility to submit to You in repentance and the meekness and to bow down before Your awesome power so that we may be "lifted up",  "in due time" to eternal life.  Amen!

 4:11-5:6: A warning to behave with Christian charity 

Although Jesus has called Christians to a standard of perfection in Matthew 5:48, "So be perfect, just as your heavenly Father is perfect", He understood that this is not a perfection that we are likely to achieve in this life, nor did He anticipate that the Christian community as a whole will be perfect. The paradox of the Church is that she is the sinless Bride of Christ who is full of sinners. Jesus knows that within each individual faith community and within each Christian family there will at times be disharmony and disunity.

 In the Sermon on the Mount passage of Matthew 7:1-5, Jesus directs how Christians should behave in the community toward a fellow Christian who has fallen into sin and toward others who have fallen into sin. In cases of disharmony Jesus forbids two actions and encourages a third in how Christians act and react to other Christians and to "our neighbor"'who is now identified in the New Covenant as everyone with whom we come into contact in our walk of faith. 

Question: In the Matthew 7:1-5 passage quoted above Jesus forbids two actions and encourages a third in how Christians should act and react to other Christians and to their neighbors outside the faith community when sin becomes an issue. What must the Christian do?
Answer: 

1. The Christian shall not judge the sinner [7:1]
2. The Christian shall not be a hypocrite [7:5]
3. The Christian shall be a brother/sister to fellow Christians [7:3, 4, &5], and to his neighbor.

Why does Jesus command us to "stop judging that you may not be judged"? Remember the rule in correctly interpreting a Biblical passage Scripture must be studied in light of other Scripture; interpretation must not conflict with or contradict other Bible passages nor can interpretation conflict with the doctrine of the Church passed down to us from Jesus through the Apostles and interpreted by their successors, the Magisterium.
Question: Perhaps it is best to begin by asking what doesn't Jesus mean in this passage concerning judgment? Does He intend that we should never judge? Are civil law courts contrary to Christian conscience?
Answer: 

• He can't mean that we never judge. Jesus is not suggesting that civil law courts be suspended nor does He mean that we shouldn't critically judge sin or that we should ignore faults in others that are harmful to themselves and to the community. In Matthew 18:15-20Jesus will address the steps one needs to take within the faith community when a brother or sister sins [either in a sinful act or a false teaching]. 
• He does not want us to refuse to judge between truth and error or between good and evil. Jesus' teaching during this entire homily known as the Sermon on the Mount is based on the assumption that the Christian disciple should use his/her critical powers in submission to the will of God to discern between righteous and unrighteous behavior and then to avoid unrighteous behavior. St. Paul writing to the Church at Corinth concerning problems with sexual immorality within the community advised: "I have written to you in my letter not to associate with sexually immoral people not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world. But now I am writing you that you must not associate with anyone who calls himself a brother but is sexually immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. With such a man do not even eat. What business is it of mine to judge those outside the church? Are you not to judge those inside? God will judge those outside. Expel the wicked man from among you." 1 Corinthians 5:9-13

In this Corinthians passage Paul is addressing our responsibility to judge sins within the Covenant family.
Question: What does Jesus teach on this subject in Matthew 18:15-20? Please read that passage. What steps are we to follow when a "brother" or "sister" has fallen into error?
Answer: Jesus outlines 4 steps the Christian should follow:

1. Go to the person within the community who is in error and tell him his fault.
2. If the person listens, be reconciled with him, but if he does not listen take others along and speak to him a second time so that you have witnesses to the discussion.
3. If the person refuses to listen, or mend his ways, take the problem to the Church, meaning first the priest or possibly the bishop.
4. If he refused to listen even to the Church then the person is to be considered outside the fellowship of the community.

In the 4^th and final case, the Church may impose the redemptive judgment of excommunication [CCC# 1463]. To separate a covenant believer from the Sacraments is a last measure to attempt to bring that person back into communion with God and fellowship with his covenant brothers and sisters.

James 4:13-15: "Well now, you who say, 'Today or tomorrow, we are off to this or that town; we are going to spend a year there, trading, and make some money.' You never know what will happen tomorrow: you are no more than a mist that appears for a little while and then disappears. Instead of this, you should say, 'If it is the Lord's will we shall still be alive to do this or that.' But as it is how boastful and loud-mouthed you are! Boasting of this kind is always wrong. Everyone who knows what is the right thing to do and does not do it commits a sin."

James has addressed sins of commission in being hypocritical and judgmental and now he addresses sins of omission when we know what is right and good and we neglect the action we must take to maintain the right and the good. 

James 4:17: "Everyone who knows what is the right thing to do and does not do it commits a sin."
James warns if you know what to do and fail to do it you are committing a sin of omission.  

James 5:1-6: "Well now [literally = Come now], you rich! Lament, weep for the miseries that are coming to you. Your wealth is rotting; your clothes are all moth-eaten. All your gold and your silver are corroding away, and the same corrosion will be a witness against you and eat into your body. It is like a fire which you have stored up for the final days. Can you hear crying out against you the wages of which you kept back from the laborers mowing your fields? The cries of the reapers have reached the ears of the Lord Sabaoth. On earth you have had a life of comfort and luxury; in the time of slaughter you went on eating to your heart's content. It was you who condemned the upright and killed them; they offered you no resistance." 

James opens this passage with a harsh term of address which conforms to the Biblical prophets' warning of "Woe to you...". James' curse of the selfish rich is also reminiscent of Jesus' warning in the Sermon on Mount [Matthew 6:19-20], "Do not store up treasures for yourselves on earth, where moth and woodworm destroy them and thieves can break in and steal. But store up treasures for yourselves in heaven, where neither moth nor woodworm destroys them and thieves cannot break in and steal. For wherever your treasure is, there will your heart be too."

James gives a dire warning to the rich, the proud and the self-sufficient who give no thought for the hardships their selfishness brings to others. James used the same Greek word for "weep" in James 4:9, "Appreciate your wretchedness, and weep for it in misery", but in that passage the weeping was a sign of repentance while in this passage the "weeping" is a sign of the fear the rich should feel facing God's judgment. 

Those who God will come against are those to whom James makes his third accusation: "On earth you have had a life of comfort and luxury; in the time of slaughter you went on eating to your heart's content" [James 5.5]. James imagery of luxury and slaughter is a comparison between self indulgence and destruction or judgment. Just as animals who are destined for slaughter are force fed to prepare them so the rich prepare themselves in indulgent living for their own slaughter/judgment their day or time of slaughter will be their "day or time of Judgment". James accusation recalls the condemnation of the wealthy found in the Old Testament prophets, like Amos in Amos 2:6-8 and in Jesus' parable of Lazarus and the Rich Man in Luke 16:19-31 in which the selfish rich man who ignored the plight of poor Lazarus is condemned to punishment and poor Lazarus receives his just reward. 

Agape Bible study Colossians 1 - 2 

Colossians 1:1-2 ~ Paul's Greeting
1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, 2 to the holy ones and faithful brothers in Christ in Colossae: grace to you and peace from God our Father. 

Unlike Paul's letters to the Philippians and Philemon, but like all his other letters, Paul begins with his name and then immediately asserts his apostolic authority: an apostle of Christ Jesus by the will of God. He didn't have to announce that he was writing to his beloved Philippians (Phil 4:1) in his role as an authority of the Church. Paul founded the church in Philippi. The Philippian Christians, loving him and recognizing him as their founding father, never challenged his authority and were completely loyal to Paul. He did not assert his apostolic authority in his letter to Philemon because, even though he writes that he had the authority to have ordered Philemon to fulfill his request, he wanted Philemon to make the voluntary sacrifice concerning his slave Onesimus (Phlm 8, 14).

Question: Why does Paul refer to himself as "an apostle of Christ Jesus by the will of God"? 
See Acts 9:1-19.
Answer: Just as the other Apostles were personally called by Jesus to serve Him and His Kingdom of the Church, Paul received a personal calling in his conversion experience on the Damascus Road. Ananias, the Christian who baptized Paul, probably told him that God revealed his future, saying, "...this man is a chosen instrument of mine to carry my name before Gentiles, kings, and Israelites, and I will show him what he will have to suffer for my name"(Acts 9:15-17). 

Question: Why does Paul assert his apostolic authority in this letter? 
Answer: He asserts his apostolic authority because he is writing in the name of the Church, and the community is bound to observe the practices and doctrines he will communicate to them in the letter.

The blessing of grace and peace is Paul's typical blessing, with slight variations, found in all of his letters. The only exception is the Letter to the Hebrews that the Church Fathers attributed to St. Paul and which was probably the written copy of a homily he delivered to the Jewish-Christians of the Jerusalem Church. The only difference in Paul's greetings from a traditional Greek letter is that he does not use the customary Greek greeting chara or chaire, meaning "joy" or "rejoice." Instead, he substitutes the Greek word charis.

Colossians 1:3-7 ~ Paul's Thanksgiving to God for the Community

3 We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 4 for we have heard of your faith in Christ Jesus and the love that you have for all the holy ones 5 because of the hope reserved for you in heaven. Of this you have already heard through the word of truth, the gospel, 6 that has come to you. Just as in the whole world it is bearing fruit and growing, so also among you, from the day you heard it and came to know the grace of God in truth, 7 as you learned it from Epaphras our beloved fellow slave, who is a trustworthy minister of Christ on your behalf 8 and who also told us of your love in the Spirit. 

In verses 3-4, Paul encourages the Colossae Christians by telling them that he and Timothy offer thanks to God for the community, having heard from Epaphras of their faith in Christ and their love for the Church. In verses 5b-9, he congratulates them on their acceptance of Christ and their faithful efforts in bearing the "fruit" of righteousness in living the Gospel as they learned it from Epaphras, who Paul calls a "beloved fellow slave" in service to Christ.

Colossians 1:9-15 ~ Prayer for Continued Progress 

Paul has never visited the Christians in Colossae and only knows about them from his co-worker Epaphras, but he assures them "from the day we heard" about them that he and Timothy have continually prayed for them.

Question: What petitions have Paul and Timothy made to Christ on their behalf? 
Answer: They have prayed for the Christians of Colossae to receive God's blessings of:

1. Being filled with the knowledge of doing His will.
2. To receive all spiritual wisdom and understanding.
3. To please the Lord by reflecting the holiness of Christ in their lives.
4. In every aspect of their lives to bear the "fruit" of good works.
5. To continue growing in the knowledge of God.
6. To be strengthened spiritually.
7. To be able to endure hardship with patience and joy.
8. To be grateful in giving thanks to God the Father who has given them a share in the inheritance of eternal salvation.

That Christians share the inheritance won for us by Christ in light with the holy ones (verse 12) probably refers to the angels who live in the heavenly beatitude.

Chapter 1:15-29 ~ The Preeminence of Christ: His Person and His Work

Colossians 1:15-20 ~ The Christ-Hymn of the Preeminence of Christ

In verses 15-20, Paul defines the Person of Christ. Most Bible scholars believe that verses 15-20 are an early Christian hymn used in early Christian liturgy with which the Colossians were familiar. The verses present Jesus as the mediator of creation (verses 15-18a) and redemption (18b-20). Verse 15 states that He is the image of the invisible God, the firstborn of all creation. Man and woman were originally created "in the image and likeness of God": God created man in his image; in the divine image he created him; male and female he created them (Gen 1:27).

Colossians 1:21-23 ~ Applying the Christ-hymn to the Colossian Christians

In applying the Christ-hymn to the Colossians, Paul reminds them that they have received the reconciling effect of Christ's sacrificial death. In their former, pre-Christian lives, they were alienated from God because of their sins and hostile to the Gospel that was opposed to their pagan beliefs. As is often Paul's habit, he alludes to Old Covenant liturgy and worship, referring to the necessary "unblemished" sin sacrifices of animals offered to God on the Temple altar of sacrifice (Lev 4:27-35). Christ, in offering up His life on the altar of the Cross has become the one, truly holy and unblemished sacrifice for the sins of humanity. 

St. Paul's Great Christological Passages

Topic	Philippians 2:6-11	Colossians 1:15-22; 2:6-15	Hebrews 1:2-18
Jesus' divine relationship to God the Father	Form of God (Phil 2:6)	Image of the invisible God (Col 1:15, 19)	Revelation of God (Heb 1:2)
	Equality with God (Phil 2:6)	Status of Firstborn (Col 1:15, 18)	Status of Firstborn (Heb 1:6)
	Slave of God (Phil 2:7)	Son of God (Col 1:13)	Son of God (Heb 1:2a, 5, 8)
Jesus' divine work
In creation		All things created (Col 1:16-18)	Created universe (Heb 1:2, 3, 10, 12)
In salvation	Suffering for our salvation (Phil 2:8)	Reconciling all things (Col 1:19-22; 2:6, 13-15)	Sustains all things that exist by His word (Heb 1:3; 2:10, 11)
Jesus' Divine Nature	Christ is Theos/God (Phil 2:6, 11)	Theotetos/Godhead (Col 2:9)	Theos/God (Heb 1:8)
Exclusively God	Christ is Lord (Phil 2:11)	Fullness of the deity (Col 1:19; 2:9)	Created the universe (Heb 1:1-12)
In the flesh	Coming in human likeness (Phil 2:7, 8)	Of the deity bodily (Col 2:9)	Blood and flesh (Heb 1:6; 2:14-18)
Pre-existence		Created all things/before all things (Col 1:16-17)	At the beginning made the earth; your years will have no end (Heb 1:10-13)
Michal E. Hunt Copyright © 2018

Colossians 1:24-29 ~ Christ at Work in His Church

Paul mentions the many afflictions he has suffered for the Gospel throughout his missionary career, and yet he rejoices in those sufferings. Joy in the midst of suffering is a common theme in Paul's letters and in the other New Testament Gospels and letters (Mt 5:11-12; Acts 5:41; 1 Pt 4:13). In 4:7-9, Paul mentions that Tychicus and Onesimus, who have arrived in Colossae, will tell the community about Paul's present circumstances. Their "telling" probably includes information about his imprisonment and subsequent sufferings, which he will mention in 4:3, 10, 18. .

and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of his body, which is the Church...
Paul is not implying that Jesus' suffering and sacrificial death was in any way lacking. In uniting his physical sufferings ("my flesh") to the Passion of the Christ, Paul feels he can mystically call his sufferings the afflictions of Jesus Christ offered as a sacrifice on behalf of the Church that is the Body of Christ.

Concerning this verse, St. Augustine wrote: "Note what Paul says: that I may fill up what was lacking,' not in my afflictions,' but in Christ's; and not in Christ's flesh,' but in mine.' Christ is still suffering, he says, not in his own flesh that he ascended into heaven with, but in my flesh, which still labors hard on earth. Christ, as Paul says, is still suffering in my flesh: I live, no longer I, but Christ lives in me' (Gal 2:20). If Christ were not suffering real affliction in his members, that is, his faithful, Saul on earth would not have been able to persecute Christ seated in heaven. In fact, Paul openly explains in a certain place, Just as a body is one and has many members, and still all the members of the body, though many, are one body, so also Christ' (1 Cor 2:12). He does not say: So also Christ and His body,' but one body, many members, so also Christ.' All, therefore, is Christ; and because whole Christ is one, for that reason, the Head from heaven spoke, Saul, Saul, why are you persecuting me?' (Acts 9:4)" (Sermons, 341.10).

25 of which I am a minister in accordance with God's stewardship given to me to bring to completion for you the word of God 26 the mystery hidden from ages and from generations past. 
Paul's ministry is a "stewardship" God gave him to preach God's word. 

Colossians 2:1-3 ~ Paul Struggles on Behalf of the Colossian and Laodicean Christians

Paul has also sent a letter to the Christians in Laodicea (2:1), and he advised the communities to exchange his letters with one another after reading them (4:15-16). Laodicea was a chief city in Phrygia, a few miles northwest of Colossae (Col 4:13; Rev 3:14-22). Sadly, Paul's letter to the Laodiceans was lost to us, probably during the Roman persecution that began after 64 AD. Paul assures the Christians in the Lycus River Valley that just because he did not found their communities and has never seen them it does not mean he fails to concern himself with their welfare. He prays for them, and struggles against the power of Satan for the preservation of all Christian communities, even those he has not founded or met face to face. 

In the remaining verses of Chapter 2, Paul continues to stress the pre-eminence of Jesus Christ and to warn the Colossians against being seduced by false teachers and their philosophies. Paul's prayer for wisdom and knowledge for the community in verses 1-2 is an introduction to the warning that follows.

Colossians 2:4-8 ~ Warnings Against False Teachings

Verse 4 suggests that some persons have introduced heresy into the communities of the Colossians and Laodiceans. The nature of the heresy has been a matter of debate among Biblical scholars. We can only deduce the nature of the heresy from Paul's incidental references to it in 2:8-23. Apparently, it was a doctrine that combined the elements from:

1. Hellenistic Greek paganism or philosophy (2:4, 8-10)
2. Jewish legalism (2:11-17)
3. Gnostic mysticism (2:18-23)
4. or a philosophy that is a combination of these various beliefs

Paul urges the Christians of Colossae (and Laodicea) to hold fast to the Gospel of Jesus Christ as it was first proclaimed to them (verse 6) and to steep themselves in it with grateful hearts (verse 7). To "walk in him" recalls God's promise to the Old Covenant Church that He was with them, and they were His people so long as they "walk" (Hebrew and Greek translations) with Him by living according to His precepts (Lev 26:3, 12; Dt 10:12; 11:22; 13:5; etc.). What Paul writes in verse 6 also reminds us of what Jesus promised in John 8:12, "I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life." 

Colossians 2:9-15 ~ The Sovereign Role of Christ

It is through Christ alone that Christians have access to a relationship with God, and it is a relationship that extends beyond our earthly existence (verse 9). Christ is far superior to all things seen and unseen (verse 10; Col 3:1-3). United to Him in worship that is no longer entirely earth-bound, Christians worship is not within the confines of the visible world. Through the Sacraments Christ gave His Church, Baptized believers with circumcised hearts enjoy a new order of worship that is supernatural and heavenly. 

Colossians 2:16-23 ~ Practices Contrary to Faith and Freedom in Christ

The warning in verses 16-17 refers to matters of Jewish Old Covenant Law that separated Jews from Gentiles. The Old Covenant food restrictions (Lev 11), the observance of the annual festivals (Lev 23), the monthly new moon festivals that marked the beginning of every month (Num 28:11-15) and the weekly Sabbath (Ex 20:8-11; 23:12; 31:12-17; 35:1-3; Num 28:9-10) were all "shadows" or Biblical types that prefigured what was to come in the New Covenant in Christ Jesus (Rom 5:14; Heb 8:5; 10:1; 1 Pt 3:21). Christ freed Jews of these Old Covenant observances that separated them from Gentiles to create a new, united people to serve Him in a universal covenant. What is in question here, however, is not just continuing to follow the old Law that negates the liberating New Covenant Law of Jesus Christ and invalidates His sacrifice, but also human additions to those Biblically commanded practices that Jesus condemned (see Mt 23:1-33). Some false teachers are apparently judging Gentile-Christians as unfit because they fail to practice the false teacher's idea of what is a mix of Old and New Covenant practices. 

The word translated "reality" in verse 17 is literally "body," soma in the Greek = These are shadows of things to come; the body belongs to Christ. Since Paul has written frequently of the Church as the Body of Christ (Col 1:18, 24; 2:19), it is likely that he is using wordplay on the word "body." The "body" that is the reality the former covenant only pointed to is the Church that is the Body of Christ.