Walking in Wisdom I. Base Text: Colossians 3:18-4:18 II. Context and Interpretation A. Paul and Timothy write to encourage the Christians of Colossae to stand firm in the faith according to the Gospel they heard, not be deceived by arguments rooted in philosophy, tradition, mysticism, Jewish customs, and the like (Colossians 1:1-2:23) 1. Paul and Timothy wrote to the Colossian Christians ca. 59-61; did not know them face to face; Paul thanked God for the Colossian Christians and their trust in the Gospel promoted around the world, praying they would be filled with the knowledge of God’s will with all spiritual wisdom and understanding so as to walk worthily of the Lord (Colossians 1:3-12) 2. God has made Christians sufficient to partake in the inheritance; Jesus as the image of the invisible God, firstborn of creation, to whom and through whom all things were made; all things consist in Him; given preeminence in all things; all the fullness dwells in Jesus, and all things in heaven and on earth reconciled to God through Him (Colossians 1:12-20) 3. The Colossians had been alienated from God, but God has reconciled them to Himself in Jesus, and will continue as long as they remain grounded and steadfast in the Gospel and its hope; Paul as minister of Gospel preached everywhere (Colossians 1:21-29) 4. Paul strives for Colossian Christians to be comforted, united in love unto the riches of full understanding so none may deceive with persuasive speech; they should walk as they received Jesus, rooted and established in faith, full of thanksgiving (Colossians 2:1-7) 5. Paul warns the Colossian Christians against being plundered through appeals to philosophy and the elements of the world, not according to Christ, the fullness of the Godhead in bodily form, above all rule and power; Christians as circumcised in baptism, cutting off the life in the flesh; Christians made alive in Jesus through forgiveness of sin, cancellation of record of debt, triumph over principalities and powers (Colossians 2:8-15) 6. The Colossian Christians were not to be judged for not observing Jewish customs; they should not be led astray by those puffed up by mystical experiences, nor to submit to asceticism, which is will worship but without benefit in overcoming temptations of the flesh (Colossians 2:16-23) B. Paul has turned to encourage the Colossian Christians in the practice of the faith (Colossians 3:1-4:18) 1. Christians as raised with Christ and thus ought to seek the higher way; Christians to put to death sexual transgressions and sins of the tongue while putting on the new man of righteousness and compassion, love, humility, patience, and forbearance (Colossians 3:1-14) 2. Christians are to allow the peace of Christ to rule in their hearts; the word of Christ should dwell in them richly, manifest in song and thankfulness; all things are to be done by Christ’s authority (Colossians 3:15-17) 3. Paul now applied these principles to various relationships, provides final exhortations, and concludes his letter to the Colossians (Colossians 3:18-4:18) C. The Household Code (Colossians 3:18-4:1) 1. Paul sets forth short exhortations to Christians in various household roles (expanded upon in Ephesians 5:22-6:9) 2. Wives are to be in subjection to their husbands, as is fitting in the Lord (Colossians 3:18; cf. Ephesians 5:22-23) a. It is worth noting how Paul does not enjoin the husband to coerce submission from the wife; it is to be a freewill decision by the wife b. The exhortation is also not without context; the husband will have his responsibilities as well 3. Husbands are to love their wives and not be bitter against them (Colossians 3:19) a. Here Paul does not go into the theological comparison for husbands to love their wives as Christ does the church as in Ephesians 5:24-29; such a comparison remains appropriate b. But Paul does have a detail in Colossians not in Ephesians: do not be bitter against one’s wife, no doubt akin to Peter’s exhortation for husbands to dwell with their wives in an understanding way (1 Peter 3:7) 4. Children are to obey their parents in all things, which is pleasing in the Lord; fathers are not to provoke their children and discourage them (Colossians 3:20-21; cf. Ephesians 6:1-4) a. Paul here says “all things,” but “in the Lord” in Ephesians 6:1; one might think this an inconsistency, but the household code in Colossians does not expand at length as the one in Ephesians does, and so we should understand the caveat as still in force b. Yet, as evident throughout the contrast, what Paul focuses on in Colossians shows what is primary: obedience is the norm, not the rule; likewise, Paul has great concern for fathers exasperating their children to discouragement 5. Slaves are to obey their earthly masters, not with mere “eye service” (literal of Greek opthalmodoulia) or as “manpleasers” (same with Greek anthropareskoi), but as from the Lord, from whom they will receive their reward; those who do wrong will receive the due penalty for the wrong, for God does not show partiality (Colossians 3:21-25; cf. Ephesians 6:5-8) a. Consistent with Ephesians 6:5-8; worth noting how Paul spends more time talking to slaves than any other role b. Paul is aware that some masters will be less than pleasant to serve; he expects Christian slaves to serve anyway, and faithfully, as unto the Lord, from whom they will receive an inheritance, but also will receive condemnation if they prove disobedient c. Roman slavery not the chattel slavery practiced in the American South and the Americas from 1600-1865; slaves are as property but mostly worked within the home or in the fields; mostly prisoners of war, debt slaves, children of slaves d. We must remember that Philemon is written as a companion letter, carried by Onesimus to Philemon (cf. Colossians 4:9, Philemon 1:1-20): Paul has a deep, abiding love and concern for slaves who are Christians, and proved willing to leverage a lot of his personal capital with Philemon, prominent in the Colossian church, to benefit this runaway slave who converted e. Thus, Paul here most likely attempting to keep good order among Christian slaves, reminding them of how their standing with Jesus is more important than their physical state f. In 1 Corinthians 7:20-23 Paul will suggest a slave should obtain freedom if s/he can, but otherwise should be content in the state in which s/he finds themselves: the slave is the Lord’s freedman, and the free man is the Lord’s slave g. Slavery in the ancient world was a given; it was the premise of Christianity, in which slave and free would surround the same table as equals, which would prove to be the end of the ancient slave system in Western Europe, and also ultimately of slavery in the New World! 6. Masters must be fair and equitable with their slaves, for they have a Master in heaven (Colossians 4:1; cf. Ephesians 6:9) 7. Paul’s household code a matter leading to great dispute; many have difficulties with it a. Is Paul purveying cultural wisdom, contextual wisdom in culture, or setting forth the expectation of Christian behavior regardless of cultural context? b. It is hard to sustain the first two of the above in light of parallel Greco-Roman household codes c. Other household codes focus primarily on the “inferiors”; Paul is willing to peak sharply and clearly about expectations of everyone, especially those with standing d. Consider: the head of household is addressed thrice in Colossians 3:18-4:1, as husband, father, and master; everyone else would only get addressed once or twice, as wives, children, or slaves e. This emphasis puts to lie all sorts of attempts to relegate Paul’s exhortations to first century culture; Paul intends to set forth how Christians will serve in their roles in life, and it has applicable value in any context D. Walking in Wisdom (Colossians 4:2-6) 1. Paul provides some final words of wisdom and exhortation in Colossians 4:2-6, concluding the theme begun in Colossians 3:1 2. Paul would have the Colossian Christians continue in prayer, watching in prayer with thanksgiving, praying for him to have opportunity to speak of the Gospel of Christ, for which he is imprisoned, and it may be manifest how he should speak (Colossians 4:2-4) a. Similar to the exhortation found in Ephesians 6:18-20 b. Watching in prayer indicates a need to connect what is perceived in the world with prayer c. Paul’s humility in requesting prayer for his proclamation a worthy example, indicating that even those who are perceived to be great can benefit from the prayers of others, and reinforces the importance of getting as much prayer by as many people made as possible to advance the mission d. Indeed, Paul’s reminder that he is in chains for the Gospel is designed to be pathetic, an appeal to the heart; cf. “ambassador in chains” in Ephesians 6:20 e. Yet also encouragement: even while imprisoned in the flesh, Paul proclaims the Gospel, and others should not fear to do the same 3. Paul would have the Colossian Christians walk wisely among those outside the body of Christ, and in this way redeem the time (Colossians 4:5; cf. Ephesians 5:16) a. Jesus framed it as being wise as serpents but innocent as doves (Matthew 10:16) b. Christians must be accessible and approachable and yet guarded, careful, and vigilant; they need to look for opportunities to persuade people while recognizing how quickly the antipathy of the world can become outright hostility c. Yet, if Christians would give offense, may it be on account of their fidelity to the Gospel and the purposes of Jesus, not their own boorishness, rebelliousness, hypocrisy, sanctimony, or any such thing! d. How can Christians walk in wisdom? Paul has already explained how throughout the letter: putting away sexual immorality, sins of the tongue, manifesting humility, compassion, etc., glorifying God in every relationship and role 4. Paul would have the Colossian Christians have speech seasoned with grace, as with salt, to know how to answer each person (Colossians 4:6) a. A compelling exhortation! b. Illustration of food: quality of food often determined by its seasoning; the best seasoning of words is grace, manifesting love, care, compassion, etc. c. Salt as a distinctive flavor: a little bit goes a long way to add flavor to food d. But too much salt renders food impossible to consume! e. Thus we must speak with love and grace, care and concern; we must be careful when answering people according to our faith that we do so with the right amount of “seasoning,” giving something distinctive on which to chew without being so contrarian or overbearing as to be automatically rejected (cf. 1 Peter 3:14-15)! E. Individual Exhortation and Salutations (Colossians 4:7-18) 1. Paul has not spent much time discussing his condition; he assured the Colossian Christians that Tychicus and Onesimus would provide this information in person (Colossians 4:7-9) a. Tychicus: a Christian of Asia according to Acts 20:4; an associate of Paul who worked with him in ministry (cf. 2 Timothy 4:12, Titus 3:12); also commissioned with the same task as above in Ephesians 6:21-22, further reinforcing Ephesians, Colossians, and Philemon as a triad of letters written around the same time to audiences in Asia b. Onesimus: a runaway slave of Philemon’s who somehow came across Paul and was converted to Christ by him (Philemon 1:1-18); note well how Paul identifies him as a beloved and faithful brother 2. Paul then gives greetings from those who are with him, either in Caesarea or in Rome (Colossians 4:10-14) a. Paul takes care to note how some are the only Jewish Christians working with him in the Kingdom: Aristarchus, Mark, and Jesus called Justus (former Greek name from Aramaic; latter Latin name: Colossians 4:10-11) b. Mark is identified as Barnabas’ cousin, and is no doubt the same John called Mark who joined Barnabas and Paul for the first missionary journey, abandoned them in Galatia, and regarding whom Paul and Barnabas argued and then divided; from this and 2 Timothy 4:11 we infer Paul and Mark have reconciled and Mark has been active in ministry; 1 Peter 5:13 also identifies him in Rome (Acts 12:12, 13:5, 13, 15:37-39) c. Mark might well be coming through Colossae, and the brethren are to be ready for him and receive him d. Paul speaks of Epaphras as a Colossian and commends him highly to the Colossian Christians; he prays diligently for them; Epaphras as an evangelist throughout the Lycus Valley, of Colossae, Hierapolis, and Laodicea (Colossians 4:12-13) e. From Colossians 4:14 we learn that Luke is a physician, and beloved; mentioned also in Philemon 1:24 and 2 Timothy 4:11; author of Luke and Acts f. Demas mentioned here and Philemon 1:24 as participating in ministry with Paul; sadly, in 2 Timothy 4:11, he abandoned the faith and went to Thessalonica 3. Paul wished for the Colossian Christians to give greetings to the church in Laodicea and to Nympha and the church in her house; the letter to the Colossians should be read in Laodicea, and the letter to the Laodiceans to be read in Colossae (Colossians 4:15-16) a. Paul expects the Christians in Colossae and Laodicea to have a good and reciprocal relationship; no indication that either church was anything but autonomous, yet remained in close contact b. Some question as to whether it should be Nymphas (male) or Nympha (female); Nympha most likely historically; church in Colossae most likely met in Philemon’s house, so it may be another local congregation c. Identification of the letter to the Laodiceans a matter of great contention: a letter so-called is clearly a second or third century pseudepigraphal document; some contend Ephesians was the letter to the Laodiceans (or the copy of the encyclical sent to Laodicea), and that remains possible; also perhaps a letter lost to history 4. Paul has a specific message for Archippus to fulfill the ministry God has given him (Colossians 4:17) a. Archippus explicitly named in Philemon 1:2, quite likely Philemon’s son b. Nature of his ministry or its fulfillment left unrevealed; he would know what Paul meant 5. Paul provided the epistolary conclusion in his own hand (Colossians 4:18) a. Timothy thus most likely the amanuensis or even author if Colossians; such would explain the Asiatic style b. Yet the letter is fully approved by Paul; he would have them remember his chains F. Thus Paul wrote to the Christians of Colossae III. Application A. Christian Order in the Household 1. Colossians 3:18-4:1 provides important witness to the importance of faithfulness to Christ in the household 2. Similar to and yet distinct from Ephesians 5:22-6:9: not as detailed, but really provides the points of importance and emphasis 3. Of greatest importance is the recognition that Christianity is not just to be manifest outside of the house; it must also be present within it 4. As husbands and wives, parents and children, employers and employees, we must glorify God in Christ in the home and the workplace 5. Fulfillment of role is not a denial of equality; none are second class citizens of God’s Kingdom 6. Instead, as with the human body, so the body of Christ: different people have different skills and different roles, and all have their part to play to make the body grow (Romans 12:3-8, 1 Corinthians 12:12-28) 7. May we glorify God in Christ in all we do! B. Walking in Wisdom 1. Paul’s final concern for the Colossians involves their composure in the world 2. He has spent much time warning about all the dangers which might infiltrate from the world (Colossians 2:1-23); now he wants Christians to live properly in the world, to negotiate their relationships well, to reflect God’s purposes to everyone 3. Christian witness in the world happens regardless how what we think, feel, or act: people will know we are Christians, and they judge Christianity by our conduct 4. If we think, feel, and act as the world, the world sees us as compromised 5. If we uphold a standard, do not live by it, and do not seem bothered by that, the world finds it intolerably hypocritical 6. Even if we live up to some high standard but judge and prove critical of everyone else, the world finds it sanctimonious 7. We must admit our failings and reflect humility in the reason for our standing before God while maintaining His standards of holiness and righteousness 8. We must try to convict those in the world regarding sin and judgment while reflecting love, grace, and mercy in humility in Christ 9. What we say, and how we say it, goes a long way in this regard: it must have something distinct about it, but not so terribly salty as to be off-putting 10. This is difficult to ever reach, let alone maintain; we must constantly strive and pray to God regarding such things to His honor and glory! IV. Conclusion A. Thus we have seen Colossians 3:18-4:18 1. Paul exhorts Christians to follow the higher way in household relationships 2. Christians are to walk in wisdom and speak accordingly 3. Paul provides personal greetings and messages B. Such is a fitting end to Paul’s letter to the Colossians 1. Exhorting Christians he had not met face to face; perhaps he never would meet in the flesh 2. Paul magnified Jesus’ standing and authority, giving every reason to want to serve Him and find fullness in Him 3. Paul warned Christians not to be deceived and taken advantage of by those who would attempt to distract them, either to believe the Gospel needed enhancement through Jewish ritual or through mystical experiences or asceticism 4. As Jesus was raised from the dead and ascended to the Father, so the faith in His name is the higher way, calling those who believe in Jesus to manifest their trust in Him by changing their behavior, not living in darkness as the Gentiles in sensuality, striving to manifest humility and love in edification in relationships, filled with the word of Christ, reflecting Jesus’ purposes in the home and in the world C. May we look to Jesus for full satisfaction and to no other, be filled with all wisdom and knowledge in Jesus, and strive toward the upward way in our relationships and faith, and obtain the resurrection of life! D. Invitation/songbook Scripture, Meditation, and Application 1: Husbands, love your wives, and be not bitter against them (Colossians 3:19). Paul provides exhortations to members of the household in their various roles in Colossians 3:18-4:1. Many Greco-Roman household codes had many rules for women, children, and slaves. Paul has encouragement for them but also has something to say to the head of the house. The husband/father/master has obligations to fulfill and should exercise their authority properly. May we all glorify God in Christ in our relationships! 2: Servants, obey in all things them that are your masters according to the flesh; not with eye-service, as men-pleasers, but in singleness of heart, fearing the Lord (Colossians 3:22). Slavery was a given in the ancient world; it had been practiced for centuries. It was not like the chattel slavery practiced in the New World. Paul’s primary purpose involved making sure slaves recognized their responsibility in the sight of Jesus. Yet slaves were people, too, equal in God’s sight. Eventually many Christians found it too difficult to regard slaves as equals and keep them as slaves; slavery ended in the ancient world and later in the New World by their efforts. May we all serve God in our situations and be saved! 3: Walk in wisdom toward them that are without, redeeming the time (Colossians 4:5). Christians must always be aware of how they are seen. The world is judging Christianity by the conduct of Christians. Christians do well to walk wisely in their lives, making sure all they say and do glorifies the Lord Jesus. May we redeem the time and obtain our redemption! 4: Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one (Colossians 4:6). Paul compares speech to food. A lot of food needs some seasoning to make it flavorful; too much seasoning renders the food inedible. Thus with speech: our speech should be seasoned, apt, convicting yet humble, but not so overbearing or abrasive to be intolerable. May we speak so as to glorify Jesus and obtain the resurrection of life!