Bible in One Year Day 352 (1 Peter 1-2, Colossians 3-4, Proverbs 30: 10 - 14)

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Day 352: Purified by Fire

Agape Bible Study 1 Peter 1 - 2 

Chapter 1
Part I: The Introduction and Greeting

1 Peter 1:1-2 ~ St. Peter's Greeting to the Congregations

Question: In what two ways does Peter address those to whom he has sent his letter?
Answer: He calls the "sojourners", meaning "travelers" or those who "temporarily reside in a place" and identifies them as those living in the Diaspora, meaning lands outside of the Promised Land.

St. Peter addresses the newly baptized converts as "sojourners" because they no longer belong to this world. Baptized believers who have been reborn "from above" now have the privileged status of being among "the chosen" and sanctified people and this makes them future citizens of heaven and worthy of God's grace and peace (verse 2). This is in contrast to their earthly existence as exiles and temporary residents of earthly life who are making the faith journey to Heaven through a sinful world.

Peter also identifies the receivers of his letter as "of the dispersion." It is a reference to those living outside the Promised Land God gave to the Israelites. Any region outside the Holy Land was referred to as the Diaspora. 

Question: Peter identifies God's calling of the faithful with what formula in verse 2, and what is the blessing he imparts at the end of his greeting?
Answer: In Peter 1:2, St. Peter uses a Trinitarian formula to explain how Christians are called to belief:

1. in the foreknowledge of God the Father
2. through sanctification by the Holy Spirit
3. for obedience and sprinkling with the blood of Jesus Christ

Then he gives a blessing of grace and peace.

This Trinitarian order is the same as in Revelation 1:4-5 as opposed to the order in Matthew 28:19.

The order in Matthew 28:19 ~
Go therefore and make disciples of all nations, baptizing them in

1. the name of the Father
2. and of the Son
3. and of the Holy Spirit

The order in Revelation 1:4-5 ~

1. He who is and who was and who is to come = God the Father
2. from the seven spirits before His throne = God the Holy Spirit
3. Jesus Christ the faithful witness = God the Son

Question: How is the liturgical order of the Most Holy Trinity reflected in the sacrifice of the Mass?

Answer: 

1. We begin our worship by addressing our prayers to God the Father, and continue with prayers to the Father until the Eucharistic prayer. 
2. In the Eucharistic prayer the priest first calls upon God the Holy Spirit when he prays: "Let your Spirit come upon these gifts to make them holy, so that they may become for us the body and blood of our Lord, Jesus Christ."
3. It isn't until the rite of the "Sign of Peace" that the priest first addresses a prayer to God the Son: "Lord Jesus Christ, you said to your apostles: I leave you peace, my peace I give you.' Look not on our sins, but on the faith of your Church and grant us the peace and unity of your kingdom where you live for ever and ever." From the Sign of Peace onward our prayers are continually directed to God the Son. 

Part II: The Gift and Call of God in the Sacrament of Christian Baptism

This part of Peter's letter begins in 1:3 and concludes in 2:10. It is because of the focus on the subject of baptism that it has been suggested this was a homily to be read to those Christians who were about to receive or had recently received the Sacraments of Baptism and/or Confirmation. In the early Church it was common for the Sacrament of Confirmation to come immediately after Baptism.

1 Peter 1:3-9 ~ God's Mercy Demonstrated (Peter's Blessing)

St. Peter offers praise to God the Father who he says is the source of mercy/grace who gave the gift of new birth in Christian baptism.
Question: How was the gift of new birth made possible?
Answer: It was made possible through the mercy/grace of God in the resurrection of Jesus from the dead. 

Question: Why is the gift of our inheritance in Baptism kept in heaven?

Answer: Because we cannot collect our inheritance that is the gift of eternal life until our life on earth is completed and we join the risen Savior in Heaven.

Suffering Viewed from a Human and Divine Perspective in 1 Peter

HumanPerspective	Divine Perspective
Suffering through various trials (1 Pt 1:6b)	Rejoice, trials are temporary and you suffer for Christ (1 Pt 1:6a, c)
Suffering subjugation by the powerful (1 Pt 2:18)	Resist evil by doing good (1 Pt 2:21)
Suffering in the flesh (1 Pt 4:1)	Give up harmful desires of the flesh (1 Pt 4:2)
Suffering persecution for the faith (1 Pt 4:12-15)	Rejoice to share in Christ's sufferings (1 Pt 4:13-14)
Suffering for the sake of God's will (1 Pt 4:19a)	Such suffering increases spiritual growth (1 Pt 4:19b)
Suffering from a Satanic attack (1 Pt 5:8)	Resist and Christ will restore, confirm, strengthen, and establish you (1 Pt 5:10)

Peter encourages the faithful by writing that not only is our future inheritance in heaven secure, but even now on earth we are safeguarded through our faith in Christ Jesus for a salvation that is already revealed. Peter's point is just as Jesus' resurrection was preceded by His suffering and death, so can the newly reborn Christian in the Sacrament of Baptism expect that their declared "new life" will bring persecution from the world, but they have the promise that just as Christ was resurrected after His sufferings so too will they be resurrected from suffering in this life to join Christ in the next, in eternal life. Christian baptism was the "first resurrection" (Jn 3:3-5; Rom 6:1-11), the "first death" is on earth, and the bodily resurrection when Christ returns was called the "second resurrection:" Blessed and holy is the one who shares in the first resurrection. The second death has no power of these... (Rev 20:6). The "second death" is the Final Judgment at the end of time (Rev 2:11; 20:14). It became a saying of the early Fathers: "Born once, die twice; born twice, die once."

7 so that the genuineness of your faith, more precious than gold that is perishable even though tested by fire, may prove to be for praise, glory, and honor at the revelation of Jesus Christ.
Question: To what event is Peter referring in verse 7 when he writes about "the revelation of Christ"? 
Answer: St. Peter is referring to the Second Advent of Christ.

Peter writes that our works will be tested by fire. St. Paul wrote about the final trial by fire of our works and deeds in 1 Corinthians 3:12-15: If anyone builds on this foundation with God , silver, precious stones, wood, hay , or straw, the work of each will come to light, for the Day will disclose it. It will be revealed with fire, and the fire itself will test the quality of each one's work. If the work stands that someone built upon the foundation, that person will receive a wage. But if someone's work is burned up, that one will suffer loss, the person will be saved, but only as through fire. The "Day" is the Day of Individual Judgment and each professed believer in Christ will be judged according to his or her works of faith in a place of purification that the Church calls Purgatory (CCC 1030-32). The point not to be missed is that only the believers are purified by the fiery love of God because they will not lose their salvation but may only pass through the fire with all selfish deeds and venial sins burned up and nothing to show for their works of love in the name of God. But those whose good works survive the purifying fire of God will receive a reward (1 Cor 3:8).⁽²⁾

In the next five sections of his letter, Peter addresses what is necessary to the Christian's formation as a "new creature" in Christ:

1. Salvation (1:10-12)
2. Obedience (1:13-16)
3. Holiness (1:17-21)
4. Regeneration by the word (1:22-25)
5. Living in imitation of Christ (2:1-10)

1 Peter 1:10-12 ~ Salvation

"Salvation" is the general term that Peter uses as the sum of all that we receive in Christ. It refers to our present state as new creatures in Christ that comes through faith and the Sacraments of Christian Baptism and Confirmation, but it also points to the future destiny that is ours when Christ returns. Peter's point is that our salvation is both present and future. It is something we have already through faith and Baptism, but our salvation will be fully completed only when see Christ face to face (CCC 163). In Scripture salvation is never referred to as a one-time event. Salvation is a process with many points of justification along each individual's faith journey to the gates of heaven and eternal salvation. 

Examples of Scripture defining the Past, Present, and Future Dimensions of Salvation:

Past	Present	Future
Ephesians 2:5	1 Peter 1:8-9	Romans 13:11
Ephesians 2:8	1 Corinthians 1:18	1 Corinthians 3:15
	Philippians 2:12	1 Corinthians 5:5

CCC# 588; 1256-57; 1277; 1739-42; 1889

Question: How is this passage in verses 10-12 an acknowledgment of the unity and continuity of the Old and New Testaments? See Is 52:13-53:12.
Answer: The Holy Spirit's role in salvation was active in the Old Testament through the prophets of God like Isaiah who announced the future suffering of God's "Servant" and His resurrection in glory that would result in the promise of salvation. Now in the New Covenant, what was promised has come about, and it is the preachers of the Gospel who announce it inspired by the power of the Holy Spirit.

1 Peter 1:13-16 ~ Obedience

In chapter 1, St. Peter makes the first two of his many Old Testament reference:

Old Testament references in 1 Peter chapter 1	Old Testament Passages
1:16 for it is written, "Be holy because I am holy."	Leviticus 11:45b ... be holy because I am holy.
1:24 for: "all flesh is like grass, and all its glory like the flower of the field; the grass withers, and the flower wilts; but the word of the Lord remains forever."	Isaiah 40:6b-8 "All mankind [flesh] is grass, and all their glory like the flowers of the field. The grass withers, the flower wilts, when the breath of the LORD blows upon it ... Though the grass withers and the flower wilts, the word of our God stands forever."

Verses 13-16 are a call for the newly baptized to live lives of holiness and mutual love based on redemption through the blood of Jesus. Peter asks them to be resolute in their commitment to live a righteous Christian life and to set that steady course by their hope in the grace won for them by the merits of Jesus Christ. 

1 Peter 1:17-21 ~ Holiness of Christian Conduct

The Christian's faith journey is like the Exodus Passover experience of Israel. Christians are sojourners in a strange land who have been delivered by the blood of a spotless victim: Jesus Christ. We first experience His deliverance in the Sacrament of Baptism, as we make our way on our faith journey through this earthly life. We have hope and faith in our final deliverance from the sufferings of this temporal existence because Jesus was raised from the dead according to the set plan and foreknowledge of God (Acts 2:23) that was determined before the creation of the world (1 Pt 1:20).

1 Peter 1:22-25 ~ Regeneration by the Word for Mutual Love

Question: What is the "living and abiding Word" that is from imperishable seed?
Answer: Jesus Christ.

Chapter 2

1 Peter 2:1-10 ~ Living in Imitation of Christ

Old Testament reference in 1 Peter chapter 2	Old Testament Reference
2:3 for you have tasted that the Lord is good.	Psalm 34:8/9 Taste and see that Yahweh is good... (NJB)
2:6 For it says in Scripture: "Behold, I am laying a stone in Zion, a cornerstone, chosen and precious, and whoever believes in it shall not be put to shame."	Isaiah 28:16 LXX Behold, I lay for the foundations of Zion a costly stone, a choice, a cornerstone, a precious stone, for its foundations; and he that believes on him shall by no means be put to shame.
2:7 Therefore, its value is for you who have faith, but for those without faith: "The stone which the builders rejected has become the cornerstone ..."	Psalm 118:22 The stone which the builders rejected had become the cornerstone.
2:8 "A stone that will make people stumble, and a rock that will make them fall."	Isaiah 8:14 Yet he shall be a snare, an obstacle and a stumbling stone to both the houses of Israel, a trap and a snare to those who dwell in Jerusalem ...
2:9a But you are "a chosen race, a royal priesthood, a holy nation," "a people of his own", so that you may announce the praises"	Exodus 19:5-6 5 Therefore, if you hearken to my voice and keep my covenant, you shall be my special possession, dearer to me than all other people, though all the earth is mine. You shall be to me a kingdom of priests, a holy nation.  Isaiah 43:20b for my chosen people... the people whom I formed for myself that they might announce my praise.
2:9b of him who called you out of darkness into his wonderful light.	Isaiah 9:1 The people who walked in darkness have seen a great light, upon those who dwelt in the land of gloom a light has shone.
2:10a Once you were no people but now you are God's people;	Hosea 1:9 Give him the name Lo-ammi, for you are not my people, and I will not be our God. Malachi 3:17a And they shall be mine, says the LORD of hosts, my own special possession, on the day I take action.
2:10b you had not received mercy but now you have received mercy.	Hosea 2:25b I will say to Lo-ammi, "You are my people," and he shall say, "My God!" Malachi 3:17b And I will have compassion on them, as a man has compassion [mercy] on his son who serves him.
2:22 He committed no sin, and no deceit was found in his mouth.	Is 53:9b Though he had done no wrong not spoken any falsehood...
2:23 When he was insulted, he returned no insult	Is 53:7 Though he was harshly treated, he submitted and opened not his mouth
2:24a He himself bore our sins in his body	Is 53:4 Yet it was our infirmities that he bore, our sufferings that he endured  Is 53:12c And he shall take away the sins of many
2:24b By his wounds you have been healed.	Is 53:5b By his stripes we were healed
2:25 For you had gone astray like sheep	Is 53:6 We had all gone astray like sheep
Michal E. Hunt Copyright © 2015

Question: What does Peter write that suggests the gift of salvation is not a "one time" event in Christian Baptism in 2:3?
Answer: He says they need spiritual milk so they can "grow into salvation."

Question: Peter says that growth toward salvation comes in what two steps?
Answer: 

1. Stripping away all that binds you to the old life and is a hindrance to the new life in Christ (verse 1).
2. The spiritual nourishment that the newly baptized receive in the Word and in the Eucharist (verses 2-3).

That Christians are now "a chosen race" (see Ex 19:5 and Is 43:20b-21) indicates their divine election (Eph 1:4-6) to serve and worship God in Christ. The Jews were to be the "chosen people" destined to bring forth the Redeemer-Messiah, but when they rejected Him they lost their divine prerogatives which have now been transferred to the Christians (1 Pt 3:9; Acts 28:26-28). 

Christians are a new "royal priesthood (Ex 19:6), continuing the priestly functions of Jesus' life in virtue of Christian baptism into Jesus' death and resurrection. They are a "holy nation" (like Israel in Ex 19:6) reserved for God as a "chosen people" He claims for his own (see Is 43:20 and Mal 3:17). The titles in verses 9-10 not only identify the unity of the Church's relationship with God but its responsibility in the world. God has called us out of the "darkness" of sin into the "light" of Christ (Jn 1:9; 9:12). It is a message of "light" that Christians are called to share with the world.

Part III: Christians in a Hostile World

In this part of Peter's letter he gives advice concerning Christian behavior in the world:

1. General conduct of Christians
2. Christians as citizens of the secular community
3. The conduct of Christian slaves
4. Following the example of conduct set by Christ

1 Peter 2:11-12 ~ Christian Conduct

Having explained the doctrinal basis for the election of the baptized and a "chosen people" and a "priestly nation," St. Peter now presents practical examples the virtues that should prevail in all the relationships of the members of the community of the faithful. Christians are "aliens and sojourners" because of their estrangement from the secular world on their journey to salvation.

1 Peter 2:13-17 ~ Christian Citizens

Peter urges Christians to be obedient subjects of their local governments so that their good citizenship will win approval for all Christians.
Question: What does Peter say is true Christian freedom?
Answer: True freedom comes from being obedient slaves/servants of God and committing no action that is contrary to the teachings of Christ and the commandments.

Question: Peter concludes his advice on good citizenship by giving what four commands and what do those commands mean?
Answer: 

1. Give honor to all: treat everyone with dignity and respect.
2. Love the community: act with love toward one's brothers and sisters in the community of the faithful and also show love for the secular community of which one is a member.
3. Fear God: show reverence for God and avoid offending Him by thoughts or actions.
4. Honor the king and respect those who enforce civil law: show respect for the civil authority.

1 Peter 2:18-20 ~ Christian Slaves

The fundamental principles for Christian life in the world that Peter addressed earlier (1 Pt 2:11-17) are now applied to specific roles of Christian slaves within the households of their masters. He tells them that when they patiently bear unjust suffering it will count to their credit with God. Peter says this form of unjust suffering is "a grace from God" (charis para theo in verse 20). No act of righteousness, even in suffering, is without merit in the eyes of God. 

1 Peter 2:21-25 ~ Following the Example of Christ

In a series of references to the "Suffering Servant" passages in the Book of Isaiah, in verses 21-25 Peter compares the unjust suffering Christian slaves may have to endure to the suffering of Christ. He applies the familiar shepherd metaphor to the guidance Jesus offers to those who suffer. 

Agape Bible Study Colossians 3-4 

Chapter 3:1-4:1 The Ideal Christian Life in the World

Colossians 3:1-4 ~ Mystical Death and Resurrection

Paul begins this part of his letter by addressing the implications of the Christian's union with Jesus Christ in His death, burial, resurrection, and exaltation. Paul teaches that our transformed lives must demonstrate living in imitation of Christ's life. The Christian must have Christ as the foundation of his or her earthly life if he or she is going to be an effective witness for Christ to the world in fulfillment of the "Great Commission" (Mt 28:18-20; Mk 16:15; Lk 24:47; Jn 20:21). 

Colossians 3:5-11 ~ Renouncing Sin

Since Christians have died to Christ in the Sacrament of Baptism, they must regard themselves as dead to the old life dominated by sin (3:5-11). 

Questions: What five vices of earthly behavior must the Christian renounce? What do the first four vices have in common? What is the definition of the first vice and what do Scripture and the Church teach about this sin? 
Answers:

1. immorality [fornication]
2. impurity
3. passion
4. evil desire
5. greed

The first four vices are all sexual sins.  Sexual sins that abuse God's blessing of fertility are mortal sins that block the path to Heaven. St. Paul wrote: Make no mistake "the sexually immoral [fornicators], idolaters, adulterers, the self-indulgent, sodomites, thieves, misers, drunkards, slanderers, and swindlers, none of these will inherit the kingdom of God (1 Cor 6:10). 

Paul placed the focus on sexually immoral practices because they were common in the lifestyles and worship of pagan cultures. The Old Covenant Law condemned impure sexual practices (Lev 18:22-25), and Paul frequently condemned such behavior in his letters (e.g., Rom 1:24-28; 13:13; 1 Cor 5:10-11; 6:9; 2 Cor 12:20; Gal 5:19-21; Eph 4:31; 5:3-5; 1 Tim 1:9-10; 6:4; 2 Tim 3:2-5; Tit 3:3 ). In 2 Corinthians 6:20, Paul wrote: For you have been purchased at a price. Therefore glorify God in your body. Purity is a gift of the Holy Spirit (CCC 2345). God calls all unmarried persons to sexual purity in a chaste and pure life outside of marriage (Phil 2:13-15; 1 Tim 5:22; Jam 2:16-18; 4:8; 1 Jn 3:3). In our chastity outside of marriage, we image Christ. Purity is a gift of the Holy Spirit (CCC 2345). 

St. Paul wants the Christians of the Lycus River Valley to lead lives of purity in the image of Christ and to vigilantly avoid sin. St. Augustine defines sin as, "A word, deed or desire in opposition to the eternal law." Sin is a deliberate transgression of a Law of God, which identifies the four essentials of every sin:

1. Moral law is involved.
2. God is offended.
3. It is a transgression against grace.
4. It is a deliberate act freely committed.

Scripture has always identified two degrees of sin "mortal and venial. Mortal/deadly sin destroys sanctifying grace, the state of friendship with God, and causes the supernatural death of the soul. It is a turning away from God because of an inordinate adherence to creatures that causes grave injury to a person's rational nature and to the social order, depriving the unrepentant sinner his or her eternal salvation. It is called "mortal" or "deadly" sin because it causes the death of the soul by denying the soul the hope of life in Heaven.

Venial sin is an offense against God which does not deprive the sinner of sanctifying grace. It is called venial from venia, a Latin word meaning, "pardon" because the soul still has the vital principle that allows a cure from within. God's pardon is similar to the healing of a sick or diseased body whose source of animation (the soul) is still present to restore the ailing body and bring it back to health.

There is no single word for "sin" in the Old Testament. In the New Testament, St. John identified both types of sin: If anyone sees his brother sinning, if the sin is not deadly, he should pray to God and he will give him life. This is only for those whose sin is not deadly. There is such a thing as deadly sin, about which I do not say that you should pray. All wrongdoing is sin, but there is sin that is not deadly (1 Jn 5:16-17). John's point is that you cannot simply pray away deadly sin because it is forgiven only through confession and repentance to Christ's representative, an ordained priest. It is a power and authority Jesus gave to the ministers of His Church in John 20:22-23.

The Church and the Bible both teach that sin incurs two types of penalties. The first is the rupture in one's relationship with God called the "eternal punishment." Jesus provided a remedy for this sin when He merited the forgiveness of sins on the altar of the Cross and reconciled us to God. We receive this forgiveness personally through repentance and our confession of faith in Jesus Christ as Lord and Savior. 

The second penalty for sin is what Hebrews 12:5-15 refers to as "chastisement." The Church also calls this the "temporal punishment" of sin. It is a punishment which we incur due to the injustice we bring into the world through our sins. A possible analogy is that of a child who offends his parents by breaking a window. His parents can forgive him, but they also might ask him to clean up the broken glass. Another analogy might be a drunkard or an addict who asks God's forgiveness for the harm done to his body but still has to deal with the damaging effects of his alcoholism and drug addiction. In any event, these analogies point to a spiritual truth about the justice of suffering some discomfort as a consequence of our sins. 

and the greed that is idolatry.
It may seem odd that Paul equates greed with idolatry, but he did the same in Ephesians 5:5, listing some of the same vices: Be sure of this, that no immoral or impure or greedy person, that is an idolater, has any inheritance in the kingdom of Christ and of God. The definition of greed is intense and excessive desire that can include wealth, power, food, or even sex. The Old Testament prophets equated idolatry with adultery or fornication since the covenant with Yahweh was imaged as a marriage relationship. The prophet Hosea called the Israelites who engaged in the worship of false gods the children of fornication (Hosea 2:4), equating idolatry with sexual immorality in the Israelites' unfaithfulness to Yahweh the Divine spouse of Israel His covenant Bride. Paul's point is that sin, especially sexual sin, can come to dominate a person's life so completely that it replaces God as the most important part of a person's life. Anything that supplants God in one's affections is idolatry.

6 Because of these the wrath of God is coming [upon the disobedient].
The "wrath of God" is a Biblical image that uses human language to portray God's divine judgment and just punishment for sins. This does not suggest that God possesses the human emotion of anger. "Wrath" is an expression that conveys God's just judgment and the irreconcilable opposition between God and sin/evil (i.e., see Is 9:11, 16, 18, 20; 10:4; 30:27; Zep 1:15) Also see Romans 1:18 where Paul writes: The wrath of God is indeed being revealed from heaven against every impiety and wickedness of those who suppress the truth by their wickedness. In his commentary, Fr. Hamm writes concerning Colossians 3:6: "God's holiness hurts if we reject it" (Catholic Commentary on Sacred Scripture: Colossians, page 214).

Colossians 3:12-16 ~ Put on Love and Let the Peace of Christ Reign

God's chosen ones, holy and beloved...

Paul uses some of the same words found in the Old Testament to describe the covenant people in their relationship with God: For you are a people sacred [holy] to the LORD [Yahweh], your God; he has chosen you from all the nations on the face of the earth to be a people peculiarly his own... It was because the LORD [Yahweh] loved you... (Dt 7:6, 8a). 

As a parallel to "putting off" the vices he listed earlier, Paul now invites Christians to "put on" certain virtues in Christ.
Question: As a parallel to the ten vices Paul listed in 3:5 and 8, what five virtues does he list in verse 12 that God's holy and beloved chosen ones should practice? How are these virtues related to Jesus Christ?
Answer: 

1. heartfelt compassion
2. kindness
3. humility
4. gentleness
5. patience

These virtues are the attributes of Jesus in His humanity and the hallmarks of Christians living in the image of Christ by sharing His love with others.

13 bearing with one another and forgiving one another, if one has a grievance against another; as the Lord has forgiven you, so must you also do. 14 And over all these put on love, that is, the bond of perfection.
Forgiveness must be the hallmark of Christian unity. This verse recalls Jesus' promise and warning at the end of the Lord's Prayer when He said: If you forgive others their transgressions, your heavenly Father will forgive you. But if you do not forgive others, neither will your Father forgive your transgressions (Mt 6:14-15). In Matthew 5:23-24, Jesus taught concerning forgiveness, Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift. And in Mark 11:25 He said, When you stand to pray, forgive anyone against whom you have a grievance, so that your heavenly Father may in turn forgive you your transgressions.

Paul urges them to let the peace of their relationship with Christ control their lives in their thoughts and actions. It is this same peace that calls them together as a unity of "one body" in Christ that is His Church. Paul tells them that they also need to be thankful. 

Colossians 3:18-4:1 ~ The Christian Family

Question: In 3:18-4:1, St. Paul provides specific instructions for what pairings of groups who are baptized members of the community? What do the people in each group have in common?
Answer:

1. wives and husbands
2. children and parents
3. fathers and children
4. slaves and masters

The people in each of the groups serve one Master who is the Lord God in Heaven.

Wives are encouraged to cooperate with their husbands in their leadership roles in the family, but Paul places more responsibilities upon the husbands in what is mutual submission in their relationship with their wives. Husbands are not to do anything that might cause a breach in their relationship (Col 3:19b).

In the Ephesians passage, Paul writes that there are three ways husbands must serve their wives, quoting from the Old Testament creation story of the marriage of Adam and Eve that Jesus also quotes in Matthew 19:5:

1. Husbands must love their wives with the same self-sacrificial love with which Christ loves the Church (verses 25-27).
2. Husbands must love their wives as their own bodies as Christ loves His Body the Church (verses 28-30).
3. Husbands must give their first loyalty to their wives and view their union as "one flesh" (referring to Genesis 2:24 in verse 31).

In the Ephesians passage and in 3:19, Paul places the greater burden for harmony between husband and wife on the husband.

20 Children, obey your parents in everything, for this is pleasing to the Lord. 21 Fathers, do not provoke your children, so they may not become discouraged.
Question: Which of the Ten Commandments does verse 20 fulfill?
Answer: It fulfills the commandment in Exodus 20:12 to "honor your father and your mother."

In verse 20, Paul admonishes children to obey their parents equally, but in verse 21 he only addresses the fathers who in the Roman world exercised absolute authority over their children. Paul's point is that fathers must not be so harsh with their children as to cause them to become dispirited.

22 Slaves, obey your human masters in everything, not only when being watched, as currying favor, but in simplicity of heart, fearing the Lord. 23 Whatever you do, do from the heart, as for the Lord and not for others, 24 knowing that you will receive from the Lord the due payment of the inheritance; be slaves of the Lord Christ. 25 For the wrongdoer will receive recompense for the wrong he committed, and there is no partiality. 4:1 Masters, treat your slaves justly and fairly, realizing that you too have a Master in heaven. 
After having spent one verse apiece on four relationships, Paul now devotes five verses on the relationship between slaves and masters. Paul is not condoning slavery in this passage. His letter to Philemon expresses his desire to abolish slavery in Christian households. However, slavery was an institution going back to the dawn of time, and there was nothing Paul could do in the Church's circumstances in his time. The Church was a very weak minority institution without any political power in the world, but Paul does what he can to ease the conditions of those in slavery in Christian households.

Paul writes that slaves should be obedient to their masters not only when directly under their supervision, but obedience should be motivated by a desire to please which he calls "in simplicity of heart," like "fearing the Lord" who is the true Master. "Fear of the Lord" is an authentic expression of true religion in the Old and New Testaments (i.e., Dt 6:24; 31:12; Ps 2:11; Prov 1:7a; Sir 1:12, 18; Acts 13:26; Rev 14:7). It does not refer to servile fear but fear of giving offense in the same way a loving child should fear offending a loving parent. If a slave looks at his service to his master as an expression of serving the Lord Jesus Christ, God will reward him. God will also punish the wrongdoer, even if he is the slave's master. To carry home his point, Paul gives the warning in 4:1, Masters, treat your slaves justly and fairly, realizing that you too have a Master in heaven. Paul warns masters and slaves that God will justly repay those who behave badly, and in eternity, they will be equals in the Lord.

CHAPTER 4:2-18

Colossians 4:2-6 ~ Persevering in Prayer
 

Paul asks the community to continue in prayer, promoting prayer that is vigilant against temptations and distractions and at the same time thankful for God's spiritual and material blessings. St. John Chrysostom writes: "Paul knows that continuance in prayer can make us restless, so he tells us to be watchful,' that is, to be sober and avoid wandering. For the devil knows the power of a good prayer, and thus he presses heavily upon us when we pray. Paul is also aware how careless many can be at prayer, and so he says continue' in prayer to remind us that it is hard work" (Homilies on Colossians, 10).

Paul is not only asking for prayers to open his prison doors, but prayers that the Holy Spirit will open more "doors." He is referring metaphorically to opening hearts to hear the Word of God as Paul and his missionary team continue to preach the mystery of God's divine plan for humanity's salvation.

Colossians 4:7-8 ~ The Bearers of Paul's Letter

Tychicus was a Christian from Asia Minor and a companion on Paul's third missionary journey (Acts 20:4). Apparently Tychicus and Onesimus, the young slave Paul led to Christ, traveled together to Colossae. Tychicus was tasked to deliver Paul's letters to the Colossian Christians and others in the Lycus River Valley (the lost letter to the Laodiceans). Paul had previously sent him to deliver a Letter to the Ephesians after his first visit when he founded the community (Eph 6:21-22). At a later time, Paul sent him back to Ephesus (2 Tim 4:12), and he was a candidate with Artemas to replace Titus as a minister of the Gospel on the island of Crete (Titus 3:12). Onesimus was sent to return to his master with the letter Paul wrote to Philemon (see the Letter to Philemon). Paul is very fond of both men and writes that they can provide news of Paul's present circumstances. 

Colossians 4:9-14 ~ Paul's Co-Workers

Paul's co-workers, except for Jesus/Justus, are the same men Paul named in his letter to Philemon in verse 23-24.

Question: What do we know about Paul's co-workers in addition to this passage? For Aristarchus see Acts 19:29; 20:4-5; 27:2; Col 4:10; Phlm 24. For Mark see Acts 12:12, 25; 13:5, 13; 15:37-39; Col 4:10; Phlm 24; 2 Tim 4:11; 1 Pt 5:13; Gospel of Mark. For Epaphras see Col 1:7; Phlm 23; Col 4:12. For Luke see Acts 11:19-26; 13:1-3; Col 4:11, 14; 2 Tim 4:11; Phlm 24. For Demas see Phlm 24; 2 Tim 4:10.
Answer:

1. Aristarchus: His Greek name suggests that he was probably a Gentile convert. He was a Macedonian from Thessalonica and a companion at Ephesus on Paul's third missionary journey. He accompanied Paul to Macedonia after waiting for him at Troas. Paul mentions him as a fellow laborer in Christ in his letter to Philemon and as a fellow prisoner in Colossians 4:10
2. Mark: John Mark was the son of the Jewess Mary of Jerusalem and a cousin of the disciple Barnabas. His Latin name Marcus suggests his father was Roman. He accompanied Barnabas and Paul on their first missionary journey that began in Cyprus, but he left them in Pamphylia to return to Jerusalem. Paul's refusal to take Mark on the second missionary journey caused a falling out between Barnabas and Paul, so Barnabas took Mark with him on a return mission to Cyprus. They renewed their friendship when Mark came to be with Paul when he was imprisoned (probably in Ephesus) and later when he was imprisoned in Rome where Mark was with St. Peter.
3. Jesus/Justus: Paul calls him of the circumcision that identifies him as a Jewish-Christian. 
   His Aramaic name was Yehoshua, and his Gentile Greek name was Justus. He was imprisoned with Paul when Paul wrote his letter to the Colossians.
4. Epaphras: The founding father and teacher of the Colossian Christians and a prisoner with Paul when he wrote the letter. He was probably caught up in Paul's troubles when he came to deliver news about the Christian communities in the Lycus River Valley.
5. Luke: He was Paul's "beloved physician," a Gentile convert, and a faithful missionary companion. The Church Fathers unanimously attribute the Gospel of Luke and Acts to St. Luke.²
6. He was a resident of Thessalonica and a disciple of Paul's until he abandoned him. He was apparently afraid he would share Paul's fate in martyrdom.

Paul became very fond of Mark who spent time with Paul during his last imprisonment in Rome. At the end of his first letter, probably from Rome which he compares to the sinful city of Babylon, St. Peter writes: The chosen one at Babylon sends you greeting, as does Mark, my son(1 Pt 5:13).¹

Colossians 4:15-18 ~ Message for Nearby Christian Communities and Farewell

Apparently, Tychicus also had a letter written by Paul for the Christians in Laodicea. Unfortunately, this letter has been lost to history. Laodicea was another city in the Lycus Valley of Phrygia in Asia Minor (Col 2:1; 4:13, 15). The Greek Seleucid ruler Antiochus II founded the city in the third century BC and named after his wife, Laodice. The city's location on the main trade route between the Eastern and Western Roman Empire made it a leading commercial and banking center in Asia Minor. It was one of the seven churches to receive letters from the resurrected Christ in the Book of Revelation (Rev 3:14-22) probably a decade after Paul wrote his letters to Laodicea and Colossae.

Question: How does Jesus describe the spiritual state of the community and what command does He give them in Revelation 3:14-22?
Answer: Jesus described their spiritual state as "wretched, pitiable, poor, blind, and naked" (Rev 3:17). He told them He knew the tepid condition of the faith of the community whose works were "neither cold nor hot" (Rev 3:15). Jesus told the community to prepare themselves for divine judgment, saying: "Behold I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me" (Rev 3:20).

Paul sends his greeting to a woman named Nympha. Woman consistently held hospitality leadership positions in the 1^st century AD Church.
Question: Name some women from Acts of Apostles and Paul's other letters who opened their homes for communities of Christians and held leadership positions in the early local churches? See Acts 12:12; 16:14-15, 40; 18:2, 26; Rom 16:1-5; 1 Cor 1:11; 16:19; Phil 4:2-3; Col 4:15.
Answer: Some of those women included:

1. Mary, the mother of John Mark, in Jerusalem
2. Lydia in Philippi
3. Chloe in Corinth
4. Phoebe in Cenchreae
5. Pricilla (who Paul affectionately called Prisca), the wife of Aquila, in Rome, Corinth, and Ephesus
6. Euodia and Syntyche in Philippi
7. Nympha in the Lycus Valley

Paul also names several other women in his letters including eight (some unnamed) in his Letter to the Romans (16:8-15). Their leadership was not in leading the liturgy of worship but in providing their homes as a meeting place and taking on the responsibility for providing what the community needed materially for worship and charity for the poor. Women did not serve in a ministerial capacity. 

17 And tell Archippus, "See that you fulfill the ministry that you received in the Lord." 
Archippus receives a personal message reminding him of his commitment to fulfill the ministry to which the Lord called him.
Question: Who was Archippus? See The Letter to Philemon verse 2.
Answer: Archippus was one of three individuals to whom Paul addressed his Letter to Philemon. Paul called him a "fellow soldier." 

Since Paul mentioned "a calling," it is possible he is the pastor or a deacon in the Colossian community.

18 The greeting is in my own hand, Paul's. Remember my chains. Grace be with you.
Verses 15-18 are in Paul's handwriting and not Timothy's, who was probably acting as Paul's scribe/secretary and listed as a co-sender of the letter (1:1). Paul frequently included a personal note at the end of his letters written by his hand (i.e., 1 Cor 16:21; Gal 6:11; 2 Thes 3:17). When Paul writes "Remember my chains" he is asking his Christian brothers and sisters to pray for him in his present circumstances and for his release so he can perhaps, one day, come to express his affection for them in person instead of by letter. His petition for them is that God will continue to bless them with His grace on their journey to salvation.

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.