Video Transcript: The Heart of the Matter

Welcome back to the Biblical Studies lecture series on prisoner pistols. As we began in the last two lectures, two or three lectures, we have looked at some basic introductions and we have covered Chapter One of Colossians. In chapter one of Colossians I drew your attention to a few things namely the prayer of Paul, the thanksgiving and some admonitions and we concluded talking about Paul his ministry, his message and his personal suffering. When I was ending the last lecture, I went a little bit over Chapter two and just to try to show you how sometimes in scholarship, we have looked at the beginning of chapter two, especially from verse one to five. 

So let me just read that quickly to draw your attention back to that. And I'm reading from the ESV. For I want you to know how great struggle I have for you, and for those at Laodicea, and for all who have not seen me face to face, that their hearts may be encouraged, being knit together in love to reach all the riches of full assurance of understanding and the knowledge of God's mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge. From the English reading, you may not notice what scholars observed looking at a Greek text. You may not realize that the discussion at the end of chapter one seem to continue in this first few verses. 

So there are two ways to read the beginning of chapter two for instance. In Greek, the word that begins translates for. That for could actually be making a link, a direct link to the previous discussion, specifically on Paul’s suffering. And then coming down to chapter two pointing out some specifics and significance of this suffering as it relates to the current issues the church was facing in Colossae. You could also take that ‘for’ to mean an emphasis beginning a very important segment that tries to build on a previous discussion. So you can see in your Bible, in your English Bible, there is a brick to begin a new chapter and yet when you pick up commentaries, you may realize that some commentators will say, no, we will like to read from verse 29, all the way to two verse five because we see that connecting word actually showing the link between 29 and verse one to five. 

For the sake of your English Bible, I like to go back to the beginning of chapter two, so that we can begin the discussion in chapter two, presuming that we could begin reading it from there. That is not to negate the important argument in support of the fact that you could actually read the end of 29 all through to one. So let's move quickly about how to make this link. As I mentioned to you just a couple of seconds earlier this may be read as a continuation of this previous text, or as a new paragraph. If we take it as a new paragraph as I tried to do here, then the focus of these few verses chapter two, verse one to five, will be to highlight the nature or the significance if you like, the essence of Paul's ministry, against the background of the potential infiltration of false teaching or emergence, a slow emergence of false teaching in the church at Colossae.

‘For’ is the word that I've been referring to as the key word, which we can use to look at whether it connect or it begins a new paragraph. In Paul's discussion, in chapter one, he begins by I want you to know how great a struggle. The word struggle can translate contention. It is almost to say, I want you to know, some great and I am taking by surprise anytime I go to this text and realize Paul is not just saying I was struggling, because Paul had had his own share of struggling in ministry. But here he said, I want you to know the great struggle that I have. And you will see that he points out that this struggle is actually for the readers. One may pose the question why would Paul says this is a struggle for you, and then go down and say, well, it is also for those whom I have not met face to face. 

The discussion in scholarship goes like this, it is likely that there are some familiar faces in the church at Colossae. For instance, Epaphras will be someone Paul knew. There might be people that Paul knew. We may come later on to look at Philemon and in Philemon, we mentioned some names that ring familiar to what Paul knows about certain figures in Colossae. So there might be some people that Paul really knew in this church and here what we are seeing Paul doing is perhaps drawing a closer attention to some who know him and say, you know, I have been struggling all this while for you, and I'm also struggling for the believers in Laodicea. This name perhaps is not one of the names you like to pronounce in English and you like to enjoy. But let me draw your attention perhaps. 

Let's look at another reference of this particular name in Revelation, giving us an idea of what was going on in this church. Later on, this is after Colossians, that is Revelation Chapter three from verse 14. Just giving you, just a quick window to have a look at this church at Laodicea. The same church at Laodicea will be mentioned in chapter four of Colossians. Trying to get hold of this and read it. So in the revelation of John, we have for instance, and the angel said to the church at Laodicea, the same church that is being referred to here. That city which I mentioned at the beginning of this lecture, is one of the Tri-Cities in the Lycos Valley, including Hierapolis. Hierapolis will be mentioned as well. But this church is the church in John's revelation mentioned from Revelation 3:15 in particular. I know your works, you are neither cold or hot, but I wish that you are one of this. We don't know what had happened from this time of the letter and between this letter and Paul’s revelation. 

But what is clearly happening is if you read through the passage in Revelation, you're going to see a church that is involved in a kind of lifestyle that is not highly commendable. Here Paul is reminding the church in Colossae, which is just 12 miles away from the church in Laodicea that he had been struggling for them and he has also been struggling for that church at Laodicea. He's also been struggling, as he said at the end of this one of Colossians he's also been struggling for those who have not met him face to face. Scholars have taken that as a strong indication that Paul had not visited this particular town, which is very, very likely. But note verse two and three. In Greek beginning with a purpose, a kind of indication that gives us that this is the purpose. This is why Paul is saying what he's saying. He wants to actually state clearly what his goal here is. So he says he writes and it translates to this effect. That their hearts may be encouraged being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God's mystery which is Christ, in whom are hidden all the treasures of the wisdom of God. 

So first, on his list, he's struggling for them. He's struggling for the believers at Laodicea. And he's struggling also for those who have not met him face to face. Why? He's struggling and they need to know that his struggle is not just that he wants to go and self-induct into some kind of a suffering mode so that they can call him a great martyr, no. His suffering are all directed towards meeting this aim, that they may be encouraged in the heart. Let me pause there and talk about the word heart. In English when we use the word heart or in our usual expression in English, when we use the word heart, we tend to make it sound more emotional. I feel it in my heart. I have a colleague who is known for his kind words and gesture who likes to say bless your heart. And these expressions when put seem to convey more of emotional expression. 

But Paul to say that I am struggling. I'm having this great struggle on your behalf so that you may be encouraged in the heart. The heart there in the Greek Mediterranean culture at the time, carries the sense beyond emotion. It is not to the exclusion of emotion, but it is the center of will, it is the centre of life. The centre of passion and sometimes it can be the seat of wisdom. And so, if the heart will be encouraged, their minds will be enlightened, the whole sense of being will be ignited and they will be able to be on the path of what God expects of them. Paul is struggling so that they may be encouraged. Not just be encouraged in anywhere, but encouraged from the center of their hearts or the center of their lives. 

He also is having this great struggle so that they may be united or being together, depending upon how you translate that phrase, in love. He's going all this way so that they may have that sense of unity. Because one of the great or the natural consequence of the influence of false teaching is actually to get into a church and create division among people. And for some to raise all kinds of questions as we see in a church in Corinth, for instance. We know that one there was another form of teaching that is not quite commendable in the church in First Corinthians, we have some who say I belong to Christ, there are some who say I belong to Paul, perhaps the great teacher, and there are some who say they belong to Cephas or Peter, the leader of the apostles. We don't know the personalities involved in this, but maybe some say, I belong to the one who was actually with Jesus. And yet there was some who say they belong to Apollos. 

And that's what false teaching is able to do. Apollos a charismatic figure. If you have forgotten about this figure in the book of Acts 18, he was a charismatic figure from Alexandria. There was at some point he was so eloquent in his speech and proclamation that people were ‘wow’ about him. And yet his theology was not that good. And Priscilla and Aquila will take him on aside to correct his theology. In first Corinthians we see people just following these people because they have been some form of infusion of teaching that is causing all kinds of problems. Here in Colossae, we are not sure about what is going on. But we know that a natural consequence of infiltration of false teaching is that people are not likely to be together. Paul says I am having this great struggle so that you might be knit together. Not together as accommodation, but together in love. 

He also points out the third time in terms of showing his purpose that they might know the mystery and the mystery is who? Christ. As I mentioned in earlier lectures, Paul is going to show what we call high Christology in academic language. He shows the supremacy of Christ above all and in all, so that people who are being deceived or swayed into false teaching will realize the worthlessness of such teaching and come back to focus their thoughts, their lives, their beliefs on Christ alone. So here he says I am having this great struggle for you. So that you may know the mystery of God. You may know all the riches of full assurance of understanding and the knowledge of God's mystery. And he goes on to say at the end of verse two, which is Christ, which is Christ.

Do you remember the conversation we had about a Christ Hymn? Do you remember earlier on in chapter one, how he talks about Christ in a magnificent fashion, because he actually drew the attention to what God has done to the church in Christ as the basis for which they should solidify their faith, keep their focus and not yield to the influence of false teaching. Paul will move on in verse three, actually highlighting who is this Christ that we're talking about really. He says in this Christ, just in case you are not sure are hidden all the treasures of wisdom, and knowledge. You remember this time you may be thinking that this guy is so obsessed about knowledge, wisdom, understanding. Let’s  pause a moment. 

Again, let's recap or let's begin to reflect from chapter one. Think about words that you come across so far about what it takes to be Christians that are developed to withstand the influence of false teaching. Think about words like learn, think about words like knowledge. Think about words like understanding. Think about words that actually point to some form of discipleship in some form of cognitive development. And here he says, actually in Christ is hidden all the treasures of wisdom and knowledge. And then Paul will move on to verse four, to make a further reason for his great struggle. I said this, in order that no one may delude you. In other words, I say this and I put this across so that no one may delude you with plausible arguments to make you persuaded of something that you are not supposed to yield to. For though I am absent in body, of course he was in jail, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in what? Christ. Your faith that is rooted in Christ, that is in who Christ is. That is enshrined and lived out in Christ and in the Lordship of Christ. 

Let me just put up just something on the side here to draw your attention to the word Spirit. It has often be a center of discussion to find out what the word spirit means here. Is it human spirit, or Holy Spirit? If you have a book on Colossians in your hands, you may see more than three sentences trying to clarify this, especially among commentators. The context seems to suggest more of the translation we see in the ESV here, referring to the human spirit. Culturally, though, the human spirit is not necessarily, apart from some spiritual component. In other words, in ancient anthropology, to say I am a person, that doesn't mean I am a just a physical being, I have body and soul and spirit. And so the spirit and the body is often intertwined. And this is why you you may see or come across some debate on how do you translate this. And yet see in your English Bible, a lot of the translators yielding to the Spirit as a human spirit. 

From here, this is the passage from verses one to five as I draw your attention that could be used or to be seen as a follow up or continuation of chapter one, or as a different paragraph actually expressing the nature or the significance of Paul's ministry. From here we are going to see Paul get to the heart of the matter. He will go into state what scholars will see sometimes as the thesis statement of Colossians. I don't know how old I was, I know you probably think I am young. Thank you for your compliment. I don't know how old I was when I memorized Colossians two verse six. Not even knowing how important it is to the letter. Occasionally I like to impress students, by just turn up and say you know what, Colossians two verse six, as you have therefore received Christ Jesus the Lord, so walk in him. And then you have words that are not translated well in English here. In Greek, we'll call them participles. If I translate, the ESV translation or if I translate, I will translate it, being rooted, being built up in him and been established in the faith, just as you were taught, abounding in thanksgiving. Again, you see, the pedagogical aspect there, the teaching component of dealing with false teaching. 

So let's begin to look at these particular two verses, which is so important to Colossians and break it apart a little bit. What does receive in verse six refer to? What are they receiving? Is it reference to tradition on which this new churches are built, because we have a lot of references in the New Testament using the word receive, in reference to receiving tradition. As you have therefore received. But clearly in Colossians and in verse six, Paul is not interested or talking directly about tradition, in that sentence. But sometimes when we talk about receiving some have thought of it perhaps to think about reception of the Lordship of Jesus Christ in baptism, because of the following discussion that clearly state the word baptism in relation to Christ suffering. Well, what is going on here is though is the text literally reads as you have therefore received Christ Jesus the Lord so walk in him. So the object is clear. As you have therefore received Christ Jesus so walk in him. 

So the most natural way of reading it is to think about receiving Christ, not tradition, and not necessarily to make receiving the object that is being received to be referring to baptism. Yes, the word is used elsewhere in reference to that, but here is pointing to receiving Christ. Remember I mentioned to you, Christ is supreme. He's in all things. He created all things. He's in everything in Colossians and he is supreme over everything. We have what we call the high Christology, in Colossians. Why? So that people will not yield to teachings that will sway people away from where Christ will like them to be. The heart of the matter, therefore, an inference from the previous statement. As you have received Christ, Jesus so walk. The word for walk there is not literally walking or walking backwards, but it is more of conduct, the way of life. The Greek word can translate conduct, so you may be fans of your English translation. The word is not used to the literal word walk is not translated as such, but it's translated in terms of a way of life. As you have received Christ Jesus the Lord so live out your Christian life. 

And in doing so, be rooted. Look at that horticultural terminology employed here. I like to use the word if horticultural is to big agricultural terminology, this is a civilization that most people are very, very familiar with agricultural and architectural stuff. You know, in English, we have all these expressions of Corinthian columns and all that referring to the columns of ancient Corinth. Some of these places have a lot of advanced architecture and agricultural activities at the time. So when Paul is using some of these languages, they are not going to be so distinct in the hearing of the people. And so to say to be rooted, they could actually understand it this way. They could understand it in terms of the fertile soil on which a seed is planted, and the seed grows and the root goes in, in, in to have such a solid foundation that it can stand firm and strong. That in the midst of storms, these trees or plants will not break or burn, or actually lose its cause. As you have therefore received Christ Jesus the Lord, so walk in Him, being rooted, being well family grounded in him. 

And then he employs another term, architectural term being built up in him. This is architectural term, referring more to the foundation of a major building that imagine being built on a solid foundation in a place where like San Francisco there's likely to be an earthquake, that the foundation can withstand all this. Now, if you are built in this, then when the false teachers come when the storms come when other things come you will not be swayed or broken or smashed whatever way because you are in a firm place. In fact, as if Paul had finished, he used another word. And here I have to be careful about how I over emphasize the legal part of this particular word. Because this is the next term that Paul uses, apart from the horticultural and architectural language here is a legal term. It's a term that normally carries the sense of validation. To validate something, to establish something and to for him to say, actually, you must be established or confirmed in the face to the extent that your validity and your grounds the grounds in which you stand in the faith is unshakeable. So note what he's doing here.

He is using language that is very, very familiar to them to establish a strong thesis statement. As you have therefore, received Christ Jesus the Lord conduct yourself, live in this kind of life. Make this the way of life that you would adopt. And in doing so, think about agriculture and be rooted in him. If that  is not familiar, think about architecture and be established on a firm foundation. And if that is not enough, think about legal stuff. The established confirmed all be validated in him. 

Another way of making this picture clear is a way that I'll put up in a few minutes or a few seconds to you. But I don't want to pass by as a teacher about the expression at the end, as you were taught. As you were taught in order to deal with false teaching, it does matter that people's mental processes are shaped and changed and that affects their way of life. And so here the emphasis is brought back not only on a cognitive dimension, that I keep emphasizing in this instruction, but actually now we see another dimension that is exquisite, pedagogical, as you were taught, you were supposed to know this. As you were taught, you were supposed to be rooted and grounded and established in this. And if that is working, well, then imagine a Christian life lived with this kind of imagery. 

You see the three dimensions clear now and you say, if this defines the foundation, one has in Christ at Colossae, will the influence of false teachers leading to syncretistic religious framework have any cause? The answer is no, because the emphasis has always been Christ. Christ should be the one in whom you reside, in whom you believe, through Him whom you have been redeemed and he is actually your model. You have received Him, walk in him. As James Dann puts it as you were taught confirms root digging, foundation laying, guaranteeing providing character of the teaching in the establishment of a new church. The teaching was not something additional to or less important than the gospel. It was basic, too, and constitutive of a new community of faith. 

From here, we move to the extension of the thesis statement. And Paul will begin to unpack from verse 18, from eight to 15, excuse me, and I read. See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to elemental spirits of the world, and not according to Christ. For in Him the whole fullness of deity dwells bodily, and you have been filled in Him who is the head of all rule and authority. In him also, you were circumcised with a circumcision made without hands by putting off the body of the flesh, by the circumcision of Christ. Verse 12, having been buried with him in baptism, in which you were also raised with Him through faith in the powerful working of God, who raised Him from the dead, and you who were dead in your trespasses and uncircumcision of your flesh, God made alive together with him having forgiven us all our trespasses by cancelling the record of that that stood against us with its legal demands. This is set aside, nailing it to the cross he disarmed the rulers and authorities and put them in open shame by triumphing over them in him. 

I like this passage. I like a passage that shows the power of God and the total display of the failings of the powers, in what Christ has done. But let's make some observations in this passage before we get fed up. And we want to note in this passage a major warning that comes up and subunits. You may also notice that in the warning, there is a direct call to vigilance and the word philosophy features in this word. In this particular passage, actually, this is the reason why if you remind introduction, I mentioned as something that was some philosophies that were going on. It is mainly because of this particular verse and the mention of philosophy here. Because you will see that this philosophy will be unpacked in different forms. And as you notice what is going on in this passage, you may also notice that it is a call to vigilance, a call to vigilance in a way that actually cause of personal responsibility. The Greek tenses and construction suggests that this is what you could do by yourself by the grace of God. Let's qualify it by that, even though Paul does not say that in the text. You could do it by yourself. So this is a spectrum of view. 

And as for the news for you, you want to understand the nature of this philosophy that we are talking about here, or the empty deception that is going on here. The source of it is it is according to human tradition. It is not of God, and it's not of Christ. The content is according to what in Greek expressions we call stoicheia to kosmou. Sorry for bringing Greek to bother you. I have been restraining myself so far, not to bring any Greek into the discussion. But for your sake, let's just use this word that is translated, elemental spirit, and hold on to that the elemental spirit because even the reading I had earlier on translate the expression as elemental spirit. Because we need to be able to understand what that is. Because if you have four English Bibles, and you're reading them, you will see that they all don't translate the word the same way. And Paul would actually highlight after this the main point, he is trying to emphasize. This philosophy bottom line is not of Christ, the Son of Christ. It has to be of Christ, but all these is not of Christ. 

So let's go back and look at what is that expression, all these Greek expression that sometimes all these academics say and you even don't know what's going on and sounds like Greek to you. But let's try to understand what is going on and why you may have different translations in the Bibles you use. This expression can actually mean or refer to the elements of basic principles of religious teachings. So some will translate it to carry that sense. Two, it can also carry the sense of elemental part of the material world in ancient Greek, cosmological or worldview that we include. Things like water and fire and actually those who are not very comfortable about talking about spiritual powers, demons and all that are more likely to lean to one of these two translations. The translation that you find among some of the recent translations is referring to these elemental spirits in terms of spiritual powers. A major voice in this discussion, is a scholar I mentioned earlier on whose understanding of the purpose of Colossians is now the one that we all think best explains what is going on in a text and his name is Clint Arnold, who teaches at Biola University. 

Clint argues that this expression should be best understood with ancient literature, that he studies closely and all the evidence he must shows related to this particular expression. The best way to understand it is to understand it as something that is having a spiritual being component to it. So in other words, these false teachers, their teachings come from human tradition, and their teachings are also according to evil spiritual activity of some sort, and clearly, they are not of Christ. In trying to explain this word Clint writes this. Stoicheia is used for spiritual beings in Persian religious text, magical papyri, astrological test and some Jewish documents. The word thus represents still another term in Paul's reservoir of terminology to refer to the power of darkness in Colossians, along with principalities, powers, authorities, and thrones. The basic point of Paul's teaching here is that the dangerous teaching at Colossae has a demonic root. 

One other colleague who teaches at Wheaton will add, “Most ancient people do not neatly distinguish the material and spiritual world in the way in which we do today. The heavenly bodies in particular, regularly associated with, or even identified with spiritual beings, has many commentators speak in Colossae of astral spirits. If you understand this, what is going on here or if you hold on to that thought, then when we get to Ephesians, some of the things will become easier. Because Ephesians is going to make a similar argument to the point that the life before Christ is actually a lie that is influenced by the world without Christ, by the evil spiritual powers of the world, and by the desires of the flesh. And Ephesians will put some of these human worldly components and put in some evil spiritual activity right there in the midst in Ephesians chapter two verses 1-3 in the way we are seeing playing out here in Colossians. 

If you understand this framework, then let's begin to look at that text again. Verses eight to 15. You begin to realize with more clarity, that you have come to the fullness of life in him that is in Christ, in whom the fullness of God dwells. So the church will not need to worry about anything. Two, you will come to realize that Christ is the head. In some translations Christ is the head is couched on the same line as if it sounds like he's the head of all rules and authorities, which makes him the head over them. But if you translate those words for rules and authorities in terms of rulers and authorities, then he's saying Christ is actually above all this principalities and powers. So the head there is not necessarily the first in line or the first among equals, or the one who is pre eminent over them. But the one who has headship and controls all of them. He has the power to bring them underneath him. 

It is in Christ, then that you were circumcised, verse 11. So you may be noticing that Christ is in everything and anything in the center of so many things here. Let's pause and think about this word, circumcision. What does it mean? And perhaps as you read verse 11. In Him also you were circumcised with a circumcision made without hands by preaching off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with Him through faith in the powerful working of God who raised him from the dead. What does circumcision mean here? Circumcision carries so many senses in so many places in the Bible. And you know that when we think about circumcision, one of the first things that is likely to come to mind is circumcision made by hand. But we also know in this text that is stated clearly that this is not referring to circumcision made by hand. So what is going on here? 

Well, you may read it and say this may be referring to circumcision in terms of Christian conversion. Is that it? Is it circumcision of Christ, Christian conversion? Some commentators will argue for that. Or does it refer to baptism? Circumcision as a covenantal right. The context doesn't seem to make that quite clear. So it's one of the least likely ways of reading the texts. The most probable way of reading circumcision in this particular text, as most recent commentators would agree is to see it as a metaphor for the suffering and death of Christ. So if you have the suffering and the death of Christ in mind, then let's look at a text again, which says in Him, in Christ also, we were circumcised with circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with Him through faith in the powerful working of God, who raised him from the dead. It is very, very easy as we find among some more later commentators to read baptism back into the text. But the grammar seem to be awkward if you make circumcision, baptism, and read as such. But if you see it more in a form of suffering, of some sort, some form of identifying with Christ, then it begins to make sense. 

Looking at this admonition of Christ, Paul highlights the fact that in Christ, those who are dead in trespasses are being made alive, verse 13. Perhaps an interesting feature you may see in this text, if you are looking at this text, right in front of you, is something you will note. And if you want you can pause and then look at your Bible carefully. You will see that what has happened with Christ physically, is been described in analogous terms with what is happening to believers spiritually. Christ died. The believers were dead in their sins and trespasses. The power of God raised him from the dead. God is raising these believers from the state of death in trespasses to be with Christ. Paul is emphasizing in Christ. In Christ, Christians have attained something, and in fact, what they owe God has been cancelled. I don't know how many debts you have from way back your students days. I don't know how much you owe on your mortgage as I do. And I don't know how much you worry about what you owe, and how that is likely to weigh heavily on your head and sometimes put you in a place and a tendency to compromise some of your convictions so that you can meet some of those needs. Paul says in Christ the debt is cancelled. It is forgiven. You don't owe anymore. You can have peace of mind. Don’t yield to deception around you. 

And he goes on to point out that, in fact, the powers who are responsible, I mean, evil spiritual powers who are responsible for causing all kinds of problems have been disarmed. And look at the imagery. It is such a beautiful imagery. First from verse 14 by cancelling the record of debt that stood against us with each legal demands, that is the I owe you, has been cancelled out. These he set aside, nailing it to the cross. Verse 15, he disarmed the rulers and authorities, and put them into open shame by triumphing over them in him. The image is this, think about a powerful figure. Think about the Goliath that is, maybe more than the Goliath you think about in the Bible. But who is also scary, who is intimidating, who will make you just shrink. Think about a powerful figure called Christ comes and casts in the power of God, disarmed this powerful figure, reduce him to nothing. And to make a public spectacle of him. The imagery that is going on is a perfect imagery of what happened in the ancient world when they have battles and the win a battle and they come home. 

Normally, when they win the battles and they are able to capture the king, or the military commander, they will come in triumph. And they will parade their booties and their captors and they will walk through their streets and march. It is a great sign of victory for those who have won the battle and it's also a great sign of humiliation for those who lost the battle. Because their strongest in terms of leadership for the warfare are now in the hands of the enemies. And here we see, Paul says in Him, He disarmed the rulers and authorities and he put them to open shame by triumphing over them in him. In other words, if you live in Colossae, you may think about a god demeter. You may even think about Asklepios, the god of healing whose shrine we know was present there. You may think about other religious groups and you will come to realize that actually all these influences are there and it is very easy to yield to their influence. Paul says, wait a minute. Whatever power they think they have, comparing to Christ they are not that powerful and therefore, keep your standing in Christ. 

I like how Moo will put this regarding the debt that is cancelled. He writes, Paul's first word picture portrays a document that all human beings have signed, an IOU, in which we pledge complete allegiance to God. Our sins stand as conclusive evidence that we have failed to give God that allegiance, and so that document is ‘against us’ and ‘condemns’ us. But God has taken that document and wiped it clean; indeed, he has taken it completely out of the picture. He has in fact, in a second word picture that both highlights the completeness of the removal and the means by which it was accomplished. He ‘nailed it to the cross’. It is not a secret document. It's a done deal. 

So if this is so, how would you enjoy reading these words? And you who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses and cancelling the record of debt that stood against us with its legal demands. This he has set aside nailing it to the cross. He disarmed the rulers and authorities and put them to open shame but triumphing over them in him. Now that you understand this, if someone offers you, anything else outside Christ, to find a sense of security, peace and well being in your life, would you yield? That is exactly what Paul is doing here. Encouraging the church to keep their faith in Christ intact and to live life that will glorify Him. 

In verse 16, and 19, we then begin to see an interesting pattern here. Therefore, he writes, on the basis of what I have said prior let no one passed judgement on you. Now, it is within your power and you will see that from here he's going to actually turn a calf and he will say, from verse 16, he will say you should let no one pass judgement on you. Verse 18, he will say he should let no one disqualify you. And as you go down, he will still tell you he should make sure you don't let anyone hold you back. It is within your power because you have been given the resources. Here what we are finding from the beginning of chapter two to here is Paul has clearly stated that as they therefore receive Christ Jesus, Lord, they should walk in Him. And walking him in him requires being rooted, being established, being firmly founded in him. Consequently, the life that is supposed to believe in Christ must be a life that does not give in to all these deceptions that comes from human beings or human traditions or that comes from the elemental spirit. Why? Because they are not in Christ. Consequently, Paul will make the case and establish clearly what has happened with Christ. Yes in Christ, the enemy has been defeated. That is that should lead us otherwise have no sway over us and therefore, we can keep our focus and believe in Him alone. 

So far in this lecture, we have covered the introduction chapter one, and in chapter two I drew your attention to the issue in scholarship about chapter two verses one to five. I also reminded you that the heart of the matter in Colossians is chapter two verses six and seven. And then we went on to discuss from verse eight to 15 where we actually see the extension of that thesis statement, grounding the church's faith. When we come back in the next chapter I will remind you about the personal responsibility this time, now that they know what they know. And they know what they have been taught and they know what they have believed. What is required of them to resist, given the resources that has been given them. I hope you are enjoying the Biblical Studies lecture on prison epistles so far. There are more exciting stuff to come. So keep on studying with us. Thank you

This is Dr. Dan Darko in his lecture series on the prison epistles. This is session number four, the heart of the matter, Colossians chapter two.