Old Testament Reading: Proverbs 4

“Hear, O sons, a father’s instruction, and be attentive, that you may gain insight, for I give you good precepts; do not forsake my teaching. When I was a son with my father, tender, the only one in the sight of my mother, he taught me and said to me, “Let your heart hold fast my words; keep my commandments, and live. Get wisdom; get insight; do not forget, and do not turn away from the words of my mouth. Do not forsake her, and she will keep you; love her, and she will guard you. The beginning of wisdom is this: Get wisdom, and whatever you get, get insight. Prize her highly, and she will exalt you; she will honor you if you embrace her. She will place on your head a graceful garland; she will bestow on you a beautiful crown.” Hear, my son, and accept my words, that the years of your life may be many. I have taught you the way of wisdom; I have led you in the paths of uprightness. When you walk, your step will not be hampered, and if you run, you will not stumble. Keep hold of instruction; do not let go; guard her, for she is your life. Do not enter the path of the wicked, and do not walk in the way of the evil. Avoid it; do not go on it; turn away from it and pass on. For they cannot sleep unless they have done wrong; they are robbed of sleep unless they have made someone stumble. For they eat the bread of wickedness and drink the wine of violence. But the path of the righteous is like the light of dawn, which shines brighter and brighter until full day. The way of the wicked is like deep darkness; they do not know over what they stumble. My son, be attentive to my words; incline your ear to my sayings. Let them not escape from your sight; keep them within your heart. For they are life to those who find them, and healing to all their flesh. Keep your heart with all vigilance, for from it flow the springs of life. Put away from you crooked speech, and put devious talk far from you. Let your eyes look directly forward, and your gaze be straight before you. Ponder the path of your feet; then all your ways will be sure. Do not swerve to the right or to the left; turn your foot away from evil.” (Proverbs 4, ESV)

New Testament Reading: Colossians 2:8-15

“See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the 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, 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 the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.” (Colossians 2:8–15, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.

See To It That No One Takes You Captive

There is only one command in Colossians 2:8-15. The imperative is placed at the very beginning. “See to it that no one takes you captive by philosophy and empty deceit,” etc. 

Paul commanded the Colossians to “see to it”. The Greek imperative could also be translated as “be on the lookout” or “beware.” This reminds us of our duty to be continually sober-minded, alert, and watchful. As Peter famously says, “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8, ESV). 

What, in particular, did Paul command the Colossians to beware of? They were to “See to it that no one takes [them] captive…” The image that ought to come into our minds is that of an enemy overrunning a town to carry off the spoils of war and to take the people into captivity. Of course, Paul’s concern for the Colossians was spiritual, and not physical. They were not in danger of being carried off as captives bodily. They were, however, in danger of being carried off as captives spiritually. And so Paul issued this command: “See to it that no one takes you captive…” 

He then mentions the particular threats, namely, “philosophy and empty deceit.” If the threat were physical, Paul might have said, Beware that no one takes you captive by building siegeworks, by the use of battering rams, and by the use of the sword. But the threat was spiritual. It was not a city that was threatened, but the Gospel of Jesus Christ. It was not physical captivity that the Apostle was concerned with, but the captivity of the souls of men. Because the battle was spiritual and doctrinal, he warned of “philosophy and empty deceit.” 

Notice this: It is not philosophy in general that Paul warns against. Philosophy is the love and pursuit of wisdom. Under the broad heading of philosophy are included the disciplines of epistemology, metaphysics, ethics, and logic. Christians must not fear philosophy. In fact, Christians ought to strive to be the best of philosophers—lovers of true wisdom, which begins with the fear of the Lord and submission to God’s revelation of himself to us in Christ, in the Word, and in the world he has made. Philosophy is of value to the theologian as a handmaiden. After all, the same Paul who said, “See to it that no one takes you captive by philosophy” also quoted pagan philosophers favorably when trying to win the Greeks (see Acts 17:28). Evidently, Paul was familiar with the pagan philosophers, agreed that they said somethings that were true, and was willing to appeal to them when presenting the Gospel of Jesus Christ. 

Philosophy has its uses, but its usefulness is limited. Though the philosopher may come to many true conclusions by contemplating the world God has made and through careful reasoning, there are truths about God, the worship of God, and the way of salvation that the philosopher will never be able to ascertain. Is it possible for the philosopher to arrive at the conclusion that God exists and that he deserves our praise? Yes. The best of the philosophers will come to this conclusion. But is the philosopher capable of discovering that God is Trinity, or that man is at enmity with God and can only be reconciled to God through faith in the God-man, Jesus Christ, or that God is to be especially worshipped one day out of seven, and that that day is now Sunday, or that baptism and and the Lord’s Supper are the two sacraments of the church. Is the philosopher able to ascertain these truths by his contemplation of the natural world or through the process of careful, logical reasoning? No. These things are beyond the reach of philosophy and must be revealed. We come to know who God is, who we are in relationship to him, of our need, of the way of salvation, and how we are to worship God, in particular, only through God’s Word. 

Friends, it is not philosophy (as a discipline) that Paul warns us about, for there is a good kind of philosophy, and a proper use of philosophy. Instead, Paul is warning us about philosophy of a particular kind. “See to it that no one takes you captive by philosophy and empty deceit.” When men attempt to use philosophy alone, and aprat from God’s revelation of himself through Christ the Word, to answer questions about who God is, the way of salvation, and the how of worship, that philosophy will prove to be empty, foolish, or stupid, and deceitful or misleading. 

More specifically, Paul warned the Colossians, and us with them, of empty and misleading philosophy that is according to, rooted in, or derived from “human tradition”. 

The same things that were said about philosophy may be said about tradition. Traditions have their place. It would be impossible to worship God reverently apart from traditions. When are God’s people to assemble for corporate worship? God’s Word reveals that the day is the first day of the week, Sunday, the Lord’s Day, or Christian Sabbath. Traditionally, being informed by the light of nature (see Second London Confession 1.6), we assemble for worship at 10 AM on the Lord’s Day. And what are the people of God to do when they assemble for corporate worship? The Word of God says that we are to devote ourselves to the reading, teaching, and preaching of the Word of God, prayer, and the breaking of the bread as we followship (see Acts 2:42). In what order are we to do these things, and for how long, etc? Traditionally, being informed by the light of nature, we worship for as long as we do, and being informed by general gospel truths, we worship in the order that we do. 

Paul is not opposed to all traditions or customs. He is here teaching that human traditions cannot function as the foundation of our faith. Human traditions cannot be viewed as being ultimately authoritative. When we are asking questions about the way of salvation and the how of worship, we must not turn to human traditions, but to the Word of God. 

Next, Paul warns us not to be taken captive by empty and misleading philosophy that is according to, or rooted in, the elemental spirits of this world. What are these elemental spirits that Paul refers to? There is one Greek word behind the two English words, “elemental spirits”.  The Greek word is στοιχεῖα. It refers to the “basic principles which underlie the nature of something—‘basic principles, elementary concepts.’” (Louw-Nida, 58.19). There is a footnote in my ESV next to the words “elemental spirits” that says, “or elementary principles.” I do think that is a better translation. The NKJV says “basic principles”. The KJV says “rudiments of the world.” I think these are better translations of this Greek word. But the question remains, what is Paul referring to here? 

You should know that Paul is only introducing these concepts here in 2:8. He will return to them in 2:16-23. There, he will warn us more thoroughly about empty and deceitful philosophy, which is rooted in human tradition and elementary principles. What he says in  2:20-23 helps us to understand what these elementary principles are. There he says, “If with Christ you died to the [elementary principles] of the world, why, as if you were still alive in the world, do you submit to regulations— ‘Do not handle, Do not taste, Do not touch’ (referring to things that all perish as they are used)—according to human precepts and teachings? These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh” (Colossians 2:20–23, ESV). When we come to this text, I will make the case that Paul is here referring to a form of false teaching that the says the Old Covenant ceremonial laws, and particularly the dietary laws, are stil in force, and must be observed by the Christian. “Do not handle, Do not taste, Do not touch”, they say. These laws were good for a time. They were God’s laws given to Israel under the Old Covenant. Old Covenant Israel was right to receive these laws from God and to observe them so long as the Old Covenant order remained. But the Old Covenant does not remain. It has been fulfilled by Christ and has passed away. The New Covenant has come. These laws are no longer binding, therefore. And if men teach that these laws are still binding on the people of God, they are to be rejected as promoting a philosophy that is empty and misleading, rooted only in human tradition, and in the fundamental principles of the world. 

Why are we to regard the imposition of these Old Covenant ceremonial laws as human tradition? Aren’t these laws from God, and not man? Yes, these laws were from God, and not man. But they were given by God to a particular people to observe for a particular time and in a particular place. These laws have now been fulfilled by Christ and have, therefore, been taken away. Any attempt to impose these laws on the New Covenant people of God is to be rejected, for God has not given these ceremonial laws to the New Covenant people of God. Now that the Old Covenant has passed away and the New Covenant has come, the imposition of these laws must be regarded as the imposition of man-made rules and regulations.    

And why does Paul refer to these ceremonial laws as fundamental or elementary principles of the world? It is because these laws, having to do with earthly things — foods to be avoided, ceremonies to be performed, and festivals to be observed— were given to Old Covenant Israel to teach them (and us, through them) the most fundamental principles of religion. Old Covenant Israel was in school—elementary school. But now that Christ has come to accomplish our redemption and to send forth his Holy Spirit, God’s Covenant people have graduated from elementary school and have, in fact, emerged into adulthood. The elementary principles of this world —the dietary laws, the ceremonial washings associated with temple worship, and Old Covenant festival days— have all been removed, therefore.  

You all remember elementary school, don’t you? And yes, this even applies to those of you who were home-schooled. When you are in elementary school, the teacher (or your mom) provides a lot of structure for you. Lots of instruction. Lots of guidance. Lots of rules. Why? Because, at that age, you lack the maturity and discipline to guide yourself. And that’s how things were under the Old Covenant. There were lots of rules and regulations imposed by God upon his covenant people as they awaited the arrival of the Messiah. But now that the Messiah has come, and the Spirit has been poured out on every member of the New Covenant community, the extra rules and regulations (the ones that had been added to the moral law) are no longer needed, for Christ has come, and Christ’s Spirit fills every true member of the New Covenant. The Spirit uses the moral law, written on our hearts through regeneration, to convict us of sin, and to guide us in paths of righteousness, for his name’s sake (see Galatians 3:19-25).

As I have said, Paul is merely sounding the alarm here in Colossians 2:8. He will elaborate on these things in 2:16-23, and so we will move on. “See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, [and here is the kicker] and not according to Christ” (Colossians 2:8, ESV).

Philosophy is the love and pursuit of wisdom. Should Christains love and pursue wisdom? Of course! To have true wisdom, one must know the truth about God, man, sin, and salvation in Christ. But wisdom is not merely about head knowledge. Wisdom is truth applied to the whole of life. Wisdom is about knowing and doing—it has to do with the way we walk. A man may be very smart. He may have a lot of truth crammed into his head, and yet be a fool. And what makes him a fool? He’s a fool because the truth in his head is not really believed in his heart. He’s a fool because he does not put the truth he knows into practice. The one who is wise knows the truth and walks according to it. 

Do not forget what Paul commended in the previous passage. “Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving” (Colossians 2:6–7, ESV). It’s not surprising that Paul goes on to warn the Colossians, and we with them, of beginning with Christ, and then being taken captive by a form of philosophy that is empty and deceitful, not rooted in Christ” (Colossians 2:8, ESV).

 Christian must beware of teachings that, though they may appear wise on the surface, are in fact empty and misleading because they are rooted in or derived from mere human tradition and the fundamental principles of this world. To quote Paul from Colossians 2:23, “These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh” (Colossians 2:23, ESV). Where then is true wisdom found—the kind of wisdom that is full and fulfilling; the kind that brings us salvation and sanctification; the wisdom by which we may, in fact, draw near to God and walk worthily before him? Only in Christ. Therefore, we must see to it that no one takes us captive by empty and deceitful teaching that is not rooted in Christ. 

Christ, the Only Source Of True Wisdom

The rest of the text explains why Christ is the only source of true wisdom. Wisdom has to do with walking, remember. And Paul has already expressed his desire to see us, not only saved through faith in Christ, but walking worthily in Christ. It was back in Colossians 1:9 that Paul, “And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God” (Colossians 1:9–10, ESV). In Colossians 2:6, Paul issues this command: “Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving” (Colossians 2:6–7, ESV). And in Colossians 2:23, Paul shows that his concern is to see us walking worthily, when he says, “These [elementary principles of the word] have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh” (Colossians 2:23, ESV). This is a reference to the indulgences of the sinful flesh. His point is that those devoted to self-made or man-made religious practices might appear wise on the surface (think of the Pharisees), but these external practices didn’t do anything of value to stop the sinful indulgences of the flesh. Where, then, is true wisdom found? Where is freedom from sin found? Where will we find the power to walk worthily in Christ Jesus, in obedience to the Apostles’ command? Answer: in Christ—by having your roots sunk down deep in Christ, and by abiding in him, and growing up in him. Why is Christ the only source of true wisdom? The rest of our text explains. 

I’ve decided to move very quickly through the remainder of this text with you today. I present you with the seven reasons the Apostle gives for Christ being the only true source of wisdom, and I will do so very briefly. I plan to return to verses 9-15 next Sunday to mine this passage more deeply and carefully, for there are many treasures to be found here. 

In brief, Christ is the only source of true wisdom because: 

In Christ, The Whole Fullness Of Deity Dwells Bodily

One, in verse 9, we hear the Apostle say that in Christ, the fullness of deity dwells bodily. Who is the only source of true wisdom? God is. And Jesus Christ is God. He is the eternally begotten Word (or Wisdom) of God, the second person opf the Triune God, come in the flesh. If you wish to have true wisdom, you must go to God’s Word. Christ is the Word. He is the person of the Word, eternally begotten, not made. Through him, God the Father spoke to and through the prophets in the past. And in these last days, God has spoken to us supremely through the Word come in the flesh, Christ Jesus the Lord.   And Christ is the Word. 

In Christ, You Have Been Filled

Two, in verse 10, we see that in Christ, that is to say, through our Spirit-wrought and faith-bound union with him, we have been filled. Filled with God, and with his wisdom. 

In Christ, You Have Been Circumcised

Three, in verse 11 we are reminded that in Christ, we  have been “circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ…” Here, Paul speaks of spiritual circumcision, the death of the old man in Christ Jesus. 

In Christ, You Have Been Baptized

Four, in verse 12, Paul reminds us that we have been baptized in Christ, that is to say, we have been spiritually united with Christ in his death and resurrection. Next Sunday, I hope to demonstrate that this is a reference, not to water baptism, but to the spiritual baptism, that is to say, our spiritual union with Christ in his death and resurrection, of which water baptism is a sign.  

In Christ, You Have Been Made Alive

Five, in verse 13, Paul reminds us that we have been made alive in Christ Jesus. “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him…”

In Christ, You Have Been Forgiven

Six, in verses 13 and 14, Paul reminds us that we have been forgiven in Christ Jesus. “…having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross.”

In Christ, You have Been Set Free 

And Seven, in verse 15, Paul reminds us that in Christ Jesus we have been set free from bondage to the Evil One and his dark kingdom. “He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.”

Suggestions For Application

As I have said, I plan to return to verses 8 through 15 next Sunday to consider them more closely and carefully. I’ll conclude this sermon by asking, what does all of this have to do with wisdom and with walking worthily in a manner that is pleasing to the Lord? 

Colossians  3:1-3 helps us to see. Speaking of the worldly, Christless philosophies, Paul says,  “These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh. If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth” (Colossians 3:1–2, ESV).

Worldly, Christless philosophies are indulgence of the flesh. Why? Because, though Christless philosophies may discover good morals and may establish rules and regulations to promote the keeping of those good morals by men, even the best of worldly philosophers and philosophies cannot fix the deep-seated corruptions that reside within man as a result of Adam’s sin and ours.  These worldly philosophies cannot fill you with God and the wisdom of God. They do not have the power to put the old sinful man in you to death. Aristotle cannot give you a new spiritual life. Plato cannot wash away your sins to reconcile you to God. Confucius does not have the power to free you from bondage to Satan and his dark kingdom. But Christ does.   

If you are in Christ, you can walk worthily, not because you have some wisdom in your head, but because you have God and the Wisdom of God in your heart. 

If you are in Christ, you can walk worthily, because you have been regenerated. Your old man—the sinful flesh—has been put to death, and you have been raised to newness of life.  

If you are in Christ, you can walk worthily, because you have been baptized by the Holy Spirit. You have been spiritually united to Christ in his death and raised with him in his resurrection. The same power that raised Christ from the dead is now at work in you.

If you are in Christ, you can walk worthily, because you have been set free from bondage to sin and from the tyranny of the Devil. You now have freedom in Christ to obey God’s law and to honor Christ as Lord. 

This contrast between the kind of wisdom that worldly, Christless philosophies promote, and the wisdom that philosophy, which is rooted in Christ, promotes is eminently important to note. 

What can the worldly philosopher who wishes to exhort his followers to walk worthy really say to them? Here are the rules. Here are the standards. Try harder. Do better. Wear this clothing. It will help. Abstain from these foods. That will help. Fast three times a week. That will do it. Observe these holy days, and victory will be found there.  But all of this is bondage. 

Those in Christ do not need these external rules and regulations imposed on them. Why? But in Christ we have been renewed inwardly, raised from spiritual death to life, and filled with the Holy Spirit of God. It is all of grace. 

I wonder if you can see how this doctrine affects the way that pastors pastor. You know, the elders of this church shepherd the members of this church, assuming that you are regenerated people. As regenerated people, living in this present evil age,  we still struggle with sin. Sometimes we struggle greatly. But regenerated people will not persist in sin. Though sin remains in us, it will not have dominion over us. The regenerated person hates their sin and will endeavor to turn from it. And so pastors do not need to impose man-made rules and regulations on God’s people when urging them to walk worthily. As pastors teach, encourage, and exhort from God’s word and from God’s law, we assume that God’s renewed people will love God’s law and will endeavor to obey it with the strength God supplies. 

And I wonder if you can see how this doctrine affects your endeavors to walk worthily in Christ Jesus. If you are in Christ, your obedience to him must emanate, not from self-will, but from a heart renewed by God, and filled with love and gratitude for all that God has done for you and in you through Christ Jesus. The Christians must walk worthily by abiding in Christ, therefore. Apart from him, we can do nothing.   

And Christ has taught us how to abide in him. I’d encourage you to read John 14:15-15:17 later today and see. Abiding in Christ does involve keeping his commandments. It involves making use of the means of grace that he has provided. But his commandments are not burdensome to the true believer in Christ, for his law is written on our hearts. In him we have been renewed. In him, we find all the power we need to walk worthy.  

Posted in Sermons Joe Anady
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1. What is the one command of Colossians 2:8-15? 
2. What, in particular, does Paul command us to beware of?
3. What is philosophy? Is Paul opposed to philosophy in general? What kind of philosophy is Paul warning us of?
4. What does it mean to be wise?
5. Where must we go to find true wisdom? Where must we not go? 
6. Why are human traditions and external ceremonies an insufficient source of wisdom?
7. Why is Christ the only source of true wisdom? Seven reasons are listed in Colossians 2:9-15. We will return to consider them in more detail next Sunday, Lord willing.

Posted in Study Guides Joe Anady
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Baptist Catechism 15

Q. 15. What special act of providence did God exercise towards man, in the estate wherein he was created?

A. When God had created man, He entered into a covenant of life with him upon condition of perfect obedience: forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death. (Gen. 2:16,17; Gal. 3:12; Rom. 5:12)

Scripture Reading: Genesis 2:4–17

“These are the generations of the heavens and the earth when they were created, in the day that the LORD God made the earth and the heavens. When no bush of the field was yet in the land and no small plant of the field had yet sprung up—for the LORD God had not caused it to rain on the land, and there was no man to work the ground, and a mist was going up from the land and was watering the whole face of the ground— then the LORD God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature. And the LORD God planted a garden in Eden, in the east, and there he put the man whom he had formed. And out of the ground the LORD God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil. A river flowed out of Eden to water the garden, and there it divided and became four rivers. The name of the first is the Pishon. It is the one that flowed around the whole land of Havilah, where there is gold. And the gold of that land is good; bdellium and onyx stone are there. The name of the second river is the Gihon. It is the one that flowed around the whole land of Cush. And the name of the third river is the Tigris, which flows east of Assyria. And the fourth river is the Euphrates. The LORD God took the man and put him in the garden of Eden to work it and keep it. And the LORD God commanded the man, saying, ‘You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.’” (Genesis 2:4–17, ESV)

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Introduction

Question and answer 15 of our catechism presents a very important doctrine. I think it is safe to say that the story of redemption that is found in the pages of Holy Scripture cannot be properly understood without the doctrine that is summarized here. 

The whole story of the Bible can be told in four parts: creation, fall, redemption in Christ, and consummation. And you will notice that, here in question 15 of our catechism, we are still talking about how things were in the very beginning after God created man, but before man fell into sin. We are still laying foundations, therefore. And if we do not get the foundational things right, we will not be able to understand the things that come later in the story. This is why you do not show up to the movies late or start to read in the middle of a book. If you miss the beginning, you will certainly be lost as you consider the middle and the end.

Again, the question is, ​​ What special act of providence did God exercise towards man, in the estate wherein he was created? When we talk about the estate (or we might say “state”) wherein man was created?  We are talking about man as God made him in the beginning – man as he came from the hand of God – man in the garden – man before his fall into sin. And our catechism is asking, what special act of providence did God exercise towards man in that state of being?

We have already defined God’s providence, remember? When we speak of God’s providence, we are talking about the way that God preserves and governs the things he has made. We know that God created the heavens and the earth in the beginning, and after he created the heavens and earth, he began to uphold and govern his creation to bring about his eternal purposes. He preserves and governs his creation in many ways, generally speaking. But here we are talking about a special act of providence.  Did God do anything special in the beginning to govern man? Did he go beyond the created order of things to guide and direct man? The answer is yes!

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God Entered Into A Covenant With Man

Specifically, we confess that when God created man, he entered into a covenant with him. 

Genesis 1 tells the story of creation in a general way. There we learn that God made “all things of nothing, by the Word of His power, in the space of six days, and all very good”(BC, 12). There, we also learn about the creation of man. “God created man male and female, after His own image, in knowledge, righteousness, and holiness, with dominion over the creatures” (BC, 13). But Genesis 2 tells the story of creation from another vantage point. In Genesis 2, the focus is on the covenant that God made with man in the beginning. Take special notice of this: when God created man in the beginning, he did not merely leave them alone on earth to live as his creatures. No, he took them somewhere special, and he entered into a special arrangement with them, wherein he offered them something special —that is to say, something more than what they possessed as his creatures.  

Genesis 1 tells us about creation in a general way, but Genesis 2 tells us about creation with special attention given to the covenant that God made with man in the beginning. God planted a special garden and placed the man there. And in the garden, God entered into a special arrangement with man. He gave man a special mission and set apart special trees to function in a symbolic way.  

Here is the point: first God created man, and then afterward he entered into a covenant with him. This covenantal arrangement is said to be a special act of providence because it was not an original part of the natural order of things. No, the covenantal arrangement was added after creation. What was the natural relationship that existed between God and man in the very beginning? God was the Creator, and man was the creature? What did man owe God? Everything! Man owed God obedience and worship. And what did God owe to man? Nothing! Except for justice. But God did something extra. God entered into a covenant with man. And it was through this covenant that God offered man something more than what he had as God’s creature. 

I’ve said that God entered into a covenant with man. Genesis 2 tells the story of that. But what is a covenant? A covenant is simply an agreement between two or more parties. Concerning the covenants that God has made with man, we may say that covenants are “declarations of [God’s] sovereign pleasure concerning the benefits he will bestow on [man], the communion they will have with him, and the way and means by which this will be enjoyed by them.” The word “covenant” is not used in Genesis 2, but the making of a covenant is certainly described there. 

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God Entered Into A Covenant Of Life With Man

So, what were the benefits that God offered to man in the beginning? 

The benefits were symbolized by the tree of life. Life was offered to Adam and his posterity, should he keep the terms of the covenant that God made with him. This might sound strange to some. Some might think, but wasn’t Adam already alive? And wasn’t he alive in paradise with a right relationship with God?  Well, yes, he was. But eternal life was the thing offered to Adam—eternal life in the blessed presence of God was offered to him—glory was offered to him. The life that was offered to Adam through the covenant that God transacted with him in the beginning was the same as the life that will be ours in the new heavens and earth when Christ our Savior comes again to make all things new. That is the life that the tree of life signified—life eternal. 

This is why our catechism refers to the covenant that God made with Adam as the Covenant of Life. This covenant goes by many names. It is sometimes called the Covenant of Creation because it was made in the beginning after God created the heavens and the earth. It is also called the Adamic Covenant because the covenant was transacted with Adam as the federal head. And many refer to it as the Covenant of Works, because this is how the blessing of this covenant would be received— through Adam’s work, or obedience.  All of these names for the covenant emphasize different aspects of it. But our catechism calls it the Covenant of Life so that we might remember what the promised reward for keeping this covenant was. 

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Upon Condition Of Perfect Obedience 

Notice that our catechism answers the question, how would Adam come to receive the promised blessing of this covenant with the words, “upon condition of perfect obedience…” What was the promised reward? Eternal life. And how would that promised reward be obtained? Through perfect obedience. 

Adam was to worship and serve the lord perfectly. He was to expand the garden temple and protect it from all evil. He was to work faithfully to expand the garden and to fill the earth with his offspring, and he was to rest and worship one day in seven. In brief, Adam was to faithfully serve as God’s prophet, priest, and king during this time of testing. And having passed the test, he would have been permitted to eat of the tree of life to enter into life eternal. The condition of the covenant of life was perfect and perpetual obedience. 

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Forbidding Him To Eat Of The Tree Of The Knowledge Of Good And Evil

And what was forbidden? In this covenant, Adam was forbidden “to eat of the tree of the knowledge of good and evil…” 

I’ve already said that these two trees – the tree of life, and the tree of the knowledge of good and evil – were sacramental. By that, I mean that there was nothing special about these trees until God set them apart as special. The tree of life was not magical, and the tree of the knowledge of good and evil was not poisonous. They were just trees. They were ordinary trees that God set apart to signify something. In brief, the tree of life signified Adam’s obedience and the reward that would come as a result of it, and the tree of the knowledge of good and evil signified Adam’s rebellion and the curse that would come as a result of it. 

What is meant by the name, “the tree of the knowledge of good and evil”. Well, by eating of that tree, Adam would be claiming to decide for himself what is good and evil instead of submitting himself to the word of God. Furthermore, by eating from this tree, Adam would come to know good and evil in another way. Through obedience, Adam would know what was good experientially and what was evil through abstinence. But through disobedience, Adam would come to know what is evil experientially.  

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Upon Pain Of Death

And lastly, what was the guaranteed curse for violating the terms of this covenant? The pain of death. And certainly, on the day that Adam ate of this forbidden tree, he and Eve passed from the state of perfection and into the state of sin and death. They, and all of their posterity, came under God’s curse, were cast out of Eden, and barred from the tree of life that had been offered to them. If they were to enter into life in glory now, it would have to be by the grace of God and by the work of another who was sinless and greater than Adam.   

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Conclusion

I think you can see why I have said that if we do not understand this doctrine, then it will be difficult for us to understand the rest of the story told in the pages of Holy Scripture. If the Bible tells the story of creation, fall, redemption in Christ, and consummation, then we must know about this covenant.

Q. 15. What special act of providence did God exercise towards man, in the estate wherein he was created?

A. When God had created man, He entered into a covenant of life with him upon condition of perfect obedience: forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death. (Gen. 2:16,17; Gal. 3:12; Rom. 5:12)

Posted in Sermons Joe Anady
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1. Was man in a covenant with God the moment he was created? What did man owe to God the moment he was created? What did God owe to man the moment he created him? 
2. What is a covenant? 
3. What do we call the covenant that God made with Adam in the beginning?
4. What did God graciously offer to Adam (and his posterity) in the Covenant of Life?
5. What were the terms of this covenant? What did Adam have to do, and not do, to get the reward?
6. What were the threats or curses of this covenant if Adam failed?
7. This doctrine is foundational. It would be very difficult to understand the story or Scripture, that is to say, the Gospel of Jesus Christ, without it. Discuss.

Posted in Study Guides Joe Anady
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Old Testament Reading: 1 Chronicles 16:1–5; 7-13; 34

“And they brought in the ark of God and set it inside the tent that David had pitched for it, and they offered burnt offerings and peace offerings before God. And when David had finished offering the burnt offerings and the peace offerings, he blessed the people in the name of the LORD and distributed to all Israel, both men and women, to each a loaf of bread, a portion of meat, and a cake of raisins. Then he appointed some of the Levites as ministers before the ark of the LORD, to invoke, to thank, and to praise the LORD, the God of Israel. Asaph was the chief, and second to him were Zechariah… [etc.] [verse 7] Then on that day David first appointed that thanksgiving be sung to the LORD by Asaph and his brothers. Oh give thanks to the LORD; call upon his name; make known his deeds among the peoples! Sing to him, sing praises to him; tell of all his wondrous works! Glory in his holy name; let the hearts of those who seek the LORD rejoice! Seek the LORD and his strength; seek his presence continually! Remember the wondrous works that he has done, his miracles and the judgments he uttered, O offspring of Israel his servant, children of Jacob, his chosen ones! [Verse 34] Oh give thanks to the LORD, for he is good; for his steadfast love endures forever!” (1 Chronicles 16:1–34, ESV)

New Testament Reading: Colossians 2:1-7

“For I want you to know how great a 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. I say this in order that no one may delude you with plausible arguments. For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ. Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.” (Colossians 2:1–7, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.

Introduction

Colossians 2:1-7 should be viewed as a kind of introduction to the main body of Paul’s letter. He’s about to address the false teaching that threatened the church in Colossae head-on. This he will do in Colossians 2:8-23. After urging the Colossians to reject the false teaching, Paul provides instructions to the Christians in Colossae on how they ought to walk instead. You can see the beginning of this portion of his letter in Colossians 3:1: “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth”, etc. Colossians 3:1-4:6 is very practical. Colossians 2:1-7 sets the stage for all of this—Paul’s confrontation of the false teaching in 2:8-23, and his instruction for the Christian life in 3:1-4:6. 

We considered Colossians 2:1-3 last Sunday. Given that Paul is about to confront false teaching within the church in Colosse, it was necessary that he first assure the saints of his true love and concern for them. This he does in verse 1, saying, “For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face…” After this, Paul stated his objectives positively.  We see this in verses 2-3 where Paul reveals that he struggled inwardly, in prayer, and in writing, so that, one, their hearts would be encouraged; two, they would be knit together in love; and three, they would 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. We considered all of this last Sunday. 

Today, we will focus on verses 4 through 7. In these verses, Paul does three things. First, he states his purpose negatively (v. 4); secondly, he encourages good order in the church and firmness in the faith (v. 5), and thirdly, he issues a direct command (v. 6-7).  

The Purpose Or Objective Of Paul’s Struggles, Negatively Stated

First, we will consider the purpose or objective of Paul’s struggles, negatively stated. Verse 4: “I say this in order that no one may delude you with plausible arguments.” Positively, Paul struggled inwardly, in prayer, and in writing to encourage the saints, to see them knit together in love, and to see them mature in Christ. Negatively, he wished to protect them from being misled by persuasive false teachers.  

Verse 4 begins with the words “I say this.” To what do the words “I say this” refer? I suppose these words could refer to everything that Paul has said in his letter up to this point. It is more likely that these words refer to what he has just said in verses 1 through 3.  And I think it is most likely that the words, “I say this”, refer specifically to what he has just said about Christ, namely, that “in [Christ] are hidden all the treasures of wisdom and knowledge.”

Where is true wisdom and true knowledge found? They are found in Christ. This means that if we wish to have true wisdom and knowledge, we must have Christ. And the way to grow in wisdom and knowledge is to dig into Christ to grow in our understanding of him. 

How does a person dig into Christ, exactly? In other words, if a person, having heard that “all the treasures of wisdom and knowledge” are hidden in Christ, wishes to dig into Christ to search for those treasures and to have them as their own, where must they go and what must they do?  

Will a person find the treasures of wisdom and knowledge that are hidden in Christ by looking inward to their own feelings or reason? Will they find it by looking outward to contemplate the world that God has made? Will they find it by looking to those the world considers to be knowledgeable and wise—to the scientists, the philosophers, and the religious elite? While we may admit that a certain kind and degree of wisdom and knowledge may be obtained by looking inward, outward, and to others, the true wisdom and knowledge of which the Apostle speaks will not be found here, for the true wisdom and knowledge of which the Apostle speaks is found in Christ, and Christ cannot be descovered through human reason, scientific inquiry, or philosophical speculation. 

Where, then, must a person go to find Christ and the treasure of wisdom and knowledge that is found in him? There are two places where Christ and the wisdom and knowledge of Christ may be found:

One, Christ may be discovered in pages of Holy Scripture, the writings of the divinely inspired Apostles and prophets, which God has preserved for us. It is true. The Scriptures do not only reveal Christ to us. In the Scriptures, we learn of God and his creation, man and the duty God requires of him, our sin and the misery it brings, and the way of salvation through Jesus Christ. Though the Scriptures reveal more than Christ to us, it is fair to say that Christ is the central figure of Holy Scripture, for it was through Christ, as the eternally begotten Son from the Father, that all things were made. Christ the Son upholds all things. He is the one through whom the  Father speaks. And he is the one through whom the Father redeems. Where is the truth about Christ found? Not naturally within our minds and hearts, not in nature, not in others, but in God’s Word. “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Hebrews 1:1–2, ESV). And where do we find this prophetic word? Where do we find the truth about Christ the Son, his person, and his work? In the Holy Scriptures of the Old and New Testaments. “In [Christ] are hidden all the treasures of wisdom and knowledge.” If you wish to know Christ and to mine the treasures of wisdom and knowledge that are hidden in him, you must go to the Scriptures.  

The second place that Christ and the treasures of wisdom and knowledge that are hidden in him may be found is in the church, provided that the ministers of the church are faithful to read and to proclaim Christ from the Holy Scriptures, as God has called them to (see Colossians 1:24-29; 1 Timothy 4:13-16). 

So, why did Paul say that “in [Christ] are hidden all the treasures of wisdom and knowledge”? In verse 4, he reveals that he said this “in order that no one [would be able to] delude [the Colossians] with plausible arguments.”

To delude is to deceive. If the Colossians would only remeber that “in [Christ] are hidden all the treasures of wisdom and knowledge”, and that Christ is revealed in the Gospel that he and Epaphras preached and in the Scriptures, they would not be so easily deceived by false teaching.

Here in verse 4, Paul says that he was especially concerned to protect the Colossians against those who would deceive them with “plausible arguments”. The Greek word translated as “plausable arguments” means “plausible, but false, speech resulting from the use of well-constructed, probable arguments—‘convincing speech, plausible language’” (Louw-Nida, 33:31). The NET translates this Greek word using the phrase, “arguments that sound reasonable.” The NKJV says, “persuasive words.” The NASB says, “persuasive arguments.” The NIV84 says, “fine-sounding arguments.” The KJV says, “enticing words.”

I’m sure you get the point. Some people know how to make fine-sounding arguments and to persuade others with enticing words that are, in fact, untrue. How is the Christian protected from this threat? Remembering that “in [Christ] are hidden all the treasures of wisdom and knowledge” and that Christ is revealed to us in the Holy Scriptures is where we must start. We must test everything—even the finest sounding persuasive arguments—against what God has said to us about Christ as found in the Holy Scriptures.  

It is interesting to note that when the church in Colossae was threatened by false teaching, the church sent one of their ministers, Epaphras, to meet with Paul the Apostle, who was imprisoned at the time, to inquire of him, to receive his authoritative word, and to deliver his word to the saints. I see an analogy here. Churches, living in every time and place, should expect their ministers to do the same thing that Epaphras did. When seeking to encourage, strengthen, mature, and protect the church from division and spiritual harm, her ministers must run to the Apostles and Prophets,  inquire of them, receive from them, and deliver their inspired words to members of Christ’s body, the church. The Apostles and Prophets are dead and gone, but we have their inspired words inscripturated for us and preserved—and we confess that the Holy Scriptures are sufficient to meet our every need.       

To be clear, when Paul warned the Colossians about being deceived by persuasive arguments, he did not intend to forbid persuasive argumentation altogether. After all, Paul was making persuasive arguments as he wrote this letter! No, Paul wished to protect the church from those who were skilled in the art of persuasion but who spoke falsehood and error. In his commentary on this text, Davenant quotes Tertullian, who says, “Impostors have the art to persuade before they teach; but truth persuades by teaching, not teaches by persuading” (Davenant, 370).

Beware of impostors, brothers and sisters. Beware of those with persuasive powers who teach things not clearly derived from the word of God. I hope you would prefer to sit under a pastor who is boring and lacks eloquence, and yet clearly derives his doctrine from the word of God, over a teacher who is exciting and eloquent, whose doctrine is not clearly rooted in Scripture, but springs from his own sinful heart and head. 

Why did Paul struggle inwardly, in prayer, and in writing? Positively, he wished to encourage them, to see them knit together in love, and to grow their true knowledge of Christ. Negatively, he wished to protect them from those who would delude them with persuasive arguments, not derived from Scripture, but from philosophical reasonings, mystical experiences, and vain speculations. 

Good Order In The Church And Firmness In The Faith Encouraged

Next, Paul seeks to protect the Colossians from false teaching and division by encouraging good order in the church and firmness in the faith they had already received. Verse 5: “For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ” (Colossians 2:5, ESV).

Paul was absent from the Colossians in body. He was in prison, either in Rome or in Ephesus. He was separated from them by many miles and could not, at that time, come to them. And yet he said he was with them in spirit. By this, Paul meant that he was with them, by virtue of their shared union with Christ. Paul had been regenerated by the Holy Spirit and spiritually united to Christ by faith, and so had they. This faith-bound and spirit-wrought union with Christ was not hypothetical to the Apostle, and neither was it simply a nice way of speaking; it was real! And so Paul really meant it when he said, “For though I am absent in body, yet I am with you in spirit…” More than this, Paul was with the saints in Colossae, and the saints in Colossae were with him, through Paul’s connection and interaction with their minister and messenger, Epaphras. Epaphras came to Paul as a representative of the saints in Colossae, and he would soon return to the saints in Colossae (and Laodicea and Hierapolis) as a representative of Paul, as he carried his letter to them. When Paul said, “for though I am absent in body, yet I am with you in spirit…”, it was not just a nice thing to say; he really meant it.

Paul also said that he was “rejoicing to see [their] good order and the firmness of [their] faith in Christ” (Colossians 2:5, ESV). The Greek word translated as “rejoicing” is a participle in the present tense. This means that as Paul wrote this letter from prison, he was, at that time, rejoicing to see the Colossians’ good order, etc. How did he see their good order and the firmness of their faith? Was there something mystical going on here? Could Paul see the church in Colosse from his prison cell? I don’t think so. He could see (perceive or comprehend) their good order and the firmness of their faith through the report that Epaphras gave.   

Why would Paul feel the need to tell the Colossians that he was “rejoicing to see [their] good order and the firmness of [their] faith in Christ”? Well, by expressing his joy in these things, he highlighted their goodness and encouraged the church to continue in them. 

What does Paul mean by “good order”? The Greek word means “to arrange in order. A setting in order; hence, order, arrangement, disposition, especially of troops; an order or rank in a state or in society” (Strongs, 5010). The word is used elsewhere in the New Testament to describe the order of the priesthood of Aaron and Melchizedek. And Paul uses the same word in 1 Corinthians 14:40, where he famously says, “But all things should be done decently and in order.”

Our God is a God of order. Consider the order of the natural world. Consider the order of the angels. Consider the order within humanity. There is governmental order, order within families, and order within the church. Where things are well ordered, there is beauty. Good order helps to facilitate love, joy, and peace among men. Where there is disorder, sin, and suffering prevail. 

Dear brothers and sisters, local churches must be properly ordered. Though we confess (in Second London Confession 1.6) that “there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed”, we also confess (in Second London Confession 26.4) that “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…” The church must be ordered according to the command of the Lord Jesus Christ, therefore. The worship of the church must be well ordered. The government of the church must be well-ordered. And the doctrine of the church must be well-ordered too. 

Just as a well-ordered army will not be easily overrun, neither will a well-ordered church be overrun by divisive people, false believers, and false teachers. The church must be well-ordered in her doctrine, well-ordered in her worship, well-ordered in her reception and removal of members, well-ordered in her appointment and removal of officers. The elders and deacons of the church must be well-ordered and faithful to do what God has called them to do. And the members must be well-ordered and faithful to do what God has called them to do.

To be clear, order is not the end goal. Rather, it is a means to an end. What is the highest goal of order? The glory of God and Christ in the church is the highest goal. Love amongst the brethren is also a lofty goal. Unity and peace amongst the members are goals. Good order is a means to these ends. Good order is a great facilitator of love, joy, unity, and peace. 

Why should a husband and father strive to have his household well-ordered? Why should a wife and mother labor so hard to see that it is so? What is the point of all of the planning, time management, shopping, cooking, cleaning, teaching, and discipline within the home? Is the order itself the point of it all? Is money in the bank and a clean home your highest goal? I hope not. The household is to be well ordered so that God is glorified in the home, and so that love, unity, peace, and joy may prevail. The goal is to see husbands and wives, parents and children, knit together in love and growing in maturity in the things of life and in the Lord. And so it is in the church. While good order must not be our highest goal, it is a great facilitator of love, joy, unity, and peace, and a great protection against division. It is a means to higher ends. 

Here is what Davenant says about order in the church. “There is nothing more beautiful or useful than order, nothing more shameful or injurious than confusion. Admirably does Nazianzen write concerning this matter, Orat. 26. ‘Where order prevails, there beauty shines brightly; where there is [lack] of order, there arise in the air storms, upon the land commotions, by sea inundations, in cities seditions, in bodies [desieses], and among souls sins. Order comprehends celestial and terrestrial things; there is order among rational beings, order among irrational ones; order among angels, order in the stars, order in all things.’ No wonder, since God himself is not the author of confusion, but of harmony, and that especially in the churches of the saints, 1 Cor. xiv. 33” (Davenant, 375). 

Good order was not the only thing the Apostle rejoiced to see in the Colossians. He also rejoiced to see “…the firmness of [their] faith in Christ.” In the previous sermon, I highlighted the obvious difference in tone between Paul’s letter to the Galatians and his letter to the Colossians. Paul’s letter to the Galatians is much firmer and more confrontational.  Why? Because the false teaching threatening the Galatians was worse, and the saints in those churches were floundering badly. But it appears that the saints in Colossae had, up to this point, remained firm in the faith, and so the Apostle encouraged them to continue by expressing his joy over their firmness of faith.

A Direct Command Issued

Finally, we come to the direct command found in verses 6 through 7: “Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving” (Colossians 2:6–7, ESV).

The command is to “Walk in [Christ Jesus the Lord]”. Walking is sometimes used in the Scriptures as a metaphor for living. To walk in Christ is to live in him, moment by moment, day by day, and week after week. To walk in Christ is to be empowered by him, to live for him and for his glory, and to seek to obey him in thought, word, and deed. Isn’t it interesting that Paul refers to Christ as Christ Jesus the Lord? To walk in Christ involves honoring him as Lord. 

These saints in Colosse had received Jesus Christ by believing the gospel of Jesus Christ that Epaphras had preached to them. Christ came to dwell in them through the agency of the Holy Spirit. Now, having received Christ Jesus the Lord, they were to walk in him. 

You should know that Paul will have a lot more to say about walking in Christ later in this epistle. In Colossians 3:1-4:6, Paul provides us with a great deal of practical instructions for walking in Christ. First, he addresses the Christian’s personal walk (3:1-11). After that, he teaches us how to walk in Christ in the church (3:12-17). Next, he instructs us how to walk in Christ in the home (3:18-4:1). Finally, he tells us how to walk in Christ before a non-believing world (4:2-6). 

Here in Colossians 2:6-7, Paul prepares our minds to receive all of that rich teaching by delivering this initial command: “Therefore, as you received Christ Jesus the Lord, so walk in him…”. And then he employs metaphorical language to encourage us to abide in Christ and to mature in him: “rooted and built up in him and established in the faith, just as you were taught…”

There are things going on grammatically in the Greek text that are difficult to bring over into English here. 

The word translated as rooted is in the perfect tense and the passive mood. The passive mood indicates that the subject of the sentence is being acted upon. This means that the Colossians did not root themselves in Christ, but that they were rooted in Christ by another, namely, God. The perfect tense indicates that the action occurred in the past and has produced a state of being or a result that exists in the present (in relation to the writer). So then, by the grace of God, the Colossians had been rooted in Christ in the past, and they were rooted in Christ still. Like a plant that sends its roots down into the soil to be anchored in the soil and to draw its nutrients from the soil, leading to fruitfulness, the Colossians had, by the grace of God and through Spirit-wrought faith, sunk their spiritual roots down into Christ. In this metaphor, Christ is the soil. We are the plants. The grace of faith are the roots—the means by which we are connected to Christ. Though rare, the word translated as rooted could also be used to refer to the way in which a building is rooted in the earth through its foundation. This might be what Paul means, given that the other terms he employs are architectural rather than agricultural. Either way, you get the point. Paul wanted the Colossians, and all who have placed their faith in Christ along with them, to remember that they had been rooted in Christ by faith in the past and that they were rooted in him still.     

The word translated as “built up” means to increase. It is used to describe the building of a building upon a foundation. Those who have received Christ Jesus as Lord are to  “walk in him.” Having been rooted in him, like a building rooted in the earth through its foundation, the believer is to be built up more and more in Christ. We are to increase. This participle is not in the perfect tense, but the present, indicating that it is an ongoing activity or process. Again, the voice is passive, indicating that the subject os being acted up. Having been rooted by God in Christ, the believer in Christ must then, by the grace of God, be built up in Christ.  

The word translated as “established” means “to increase in inner strength, with the implication of greater firmness of character or attitude—‘to receive more inner strength, to be strengthened in one’s heart’” (Louw Nida, 74.17). This word is also passive and in the present tense. This is a process. This is something that must be done to us, by the grace of God.

And what were the Colossians being established in? The faith. What faith? Here, faith does not refer to personal trust, but to a body of doctrine or teaching, that is to say, the truth. The definite article helps us to see this. It is not faith, but the faith” that we are to be established in. And so does what Paul says next: “just as you were taught.” So then, the Colossians, and we with them, were to be increasingly established in the faith that Epaphras had taught them at the start. 

Lastly, Paul says, abounding in thanksgiving. To abound is to have something in abundance. And what were the Colossians, and we with them, to abound in? Thanksgiving. The Greek word is εὐχαριστίᾳ. The participle, abounding, is not in the passive voice, but is active. Here, the subject is not being acted upon, but is acting. The meaning is this: As believers in the Lord Jesus Christ, we are to walk in Christ, and this will involve us overflowing with thanks to God. Thanks for what, you ask. All things. But especially for Christ and all of the benefits he brings to those who are united to him by faith. Paul says the same thing in Ephesians 5:20, where he instructs the believer to give “‘thanks always and for everything to God the Father in the name of our Lord Jesus Christ…” (Ephesians 5:20, ESV). He will return to this theme in Colossians 4:2, where he commands us to “Continue steadfastly in prayer, being watchful in it with thanksgiving.”

Prayer

Posted in Sermons Joe Anady Colossians 2:4-7
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1. According to verse 4, why did Paul say that in Christ “are hidden all the treasures of wisdom and knowledge” (Colossians 2:3, ESV)?
2. What does it mean to be deluded by plausible arguments?
3. How does remembering that all wisdom and knowledge are hidden in Christ protect us from being deceived by persuasive false teachers?
4. Why did Paul commend the Colossians for their good order and the firmness of their faith in Christ? 
5. What is the “good order” that Paul refers to? Why is good order so important?
6. Paul issues a command in verse 6—”so walk in him”. The command is followed by a few phrases that describe the manner of our walking. Discuss each phrase. 
7. How is your walk with Christ? Are you obeying the Apostle’s command?

Posted in Study Guides Joe Anady
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Baptist Catechism 14

Q. 14. What are God’s works of providence?

A. God’s works of providence are His most holy, wise, and powerful preserving and governing all His creatures, and all their actions. (Neh. 9:6; Col. 1:17; Heb. 1:3; Ps. 103:19; Matt. 10:29,30)

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Introduction

As I began to write this sermon about God’s providence, my mind went to the creation account of Genesis 1. God took six days to create, remember? And on the seventh day, he entered into rest. I suppose that some may take this to mean that God entered into a state of inactivity. But that would be a misunderstanding. No, when the scriptures say that God rested, they mean that God rested from his work of creation. God does not create continuously as he did in the beginning. In the beginning, he created the heavens and the earth. He then formed and fashioned the earth into a place suitable for humans to live. Lastly, he created man in his image and gave them dominion over the creatures. This he did in six days. And he rested on the seventh day… from his work of creation. But God does not sit in heaven now in a state of inactivity as if he were napping while human history unfolds. This would be a terrible misunderstanding concerning God’s relationship to the world he has made. 

We confess that in the beginning, God created the heavens and the earth. Now we are concerned with this question: How does God relate to this world that he has made? Is he distant from it? Has he turned his back on it? Is he hands-off? Is he sleeping in heaven? No! Though God indeed rested from his work of creation on the seventh day, we confess that God entered into another kind of work, namely his work of providence.

The question before us today is this: What are God’s works of providence?

Before we get to the answer our catechism provides, I would like to consider what our Confession of Faith says. Our confession of faith – the Second London Baptist Confession Of Faith – has a very beautiful and helpful chapter on providence. Chapter five is seven paragraphs long. Each of them is important, but please allow me to read only paragraph one. It says, “God the good Creator of all things, in his infinite power and wisdom doth uphold, direct, dispose, and govern all creatures and things, from the greatest even to the least, by his most wise and holy providence, to the end for the which they were created, according unto his infallible foreknowledge, and the free and immutable counsel of his own will; to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy.” That is certainly true and very helpful. 

Our catechism communicates the same truths, but much more briefly. 

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Preserving and Governing 

What are God’s works of providence? God’s works of providence are His… preserving and governing all His creatures, and all their actions.

The words “preserving and governing” describe the two ways God providentially cares for this world. 

Firstly, we say that God preserves this world. 

This draws our attention to the fact that God upholds this world according to the nature of the things he has made. While the earth remains, there is day and night, summer and winter, seedtime and harvest. The process of procreation continues on in the animal kingdom and amongst the human race, etc, etc. We call this the natural order, but it would be a mistake to think that God is uninvolved. In truth, the “natural order” of things is upheld and sustained by the providential care of God. He created the world in the beginning, and now he preserves the world that he has made. He promised to do so in the covenant he transacted with creation in the days of Noah. And he does so through the eternal Son. This is what the letter to the Hebrews means when it says, “he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high…” (Hebrews 1:3, ESV).

When we say that God preserves the world, we mean that he upholds it. And we also mean that he provides for his creatures. He gives us our daily bread. Or consider the words of the Psalmist as he speaks to God, saying, “The eyes of all look to you, and you give them their food in due season. You open your hand; you satisfy the desire of every living thing” (Psalm 145:15–16, ESV).

Secondly, we say that God governs his creatures. 

When we say that God governs his creatures, we mean that he rules over them. God is Lord Most High. He is the Sovereign One. In Isaiah 46:9 God says, “I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose…’” (Isaiah 46:9–10, ESV).

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All His Creatures, And All Their Actions

And what does God providentially preserve and govern? Our catechism is right to say that God preserves and governs “all His creatures, and all their actions.” 

In other words, there is nothing that is outside of his sovereign control. Psalm 103 testifies to this, saying, “The LORD has established his throne in the heavens, and his kingdom rules over all” (Psalm 103:19, ESV).

His rule extends even to the smallest of creatures. Do you remember what Jesus said concerning God’s providence? “Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. But even the hairs of your head are all numbered. Fear not, therefore; you are of more value than many sparrows” (Matthew 10:29–31, ESV).

And there in that text, we find another truth: God exercises a special kind of loving providence over his people. Listen to the way that God speaks to his chosen people in Zechariah 2:8: “he who touches you touches the apple of his eye…” (Zechariah 2:8, ESV)

One question that people often ask when presented with this teaching is, what about sinful actions? How can we say that God governs sinful actions? One, he governs sin by permitting sin. God allows men to sin, but he himself does not tempt us or push us to sin. This is what James says. “Let no one say when he is tempted, ‘I am being tempted by God,’ for God cannot be tempted with evil, and he himself tempts no one” (James 1:13, ESV). Two, God governs sin by restraining it. And three, God governs sin by using that which is evil for good. Joseph knew this, and so he was able to speak to his brothers who sold him into slavery in this way: “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Genesis 50:20, ESV).

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Holy, Wise, And Powerful 

So we have learned that God’s works of providence are… His preserving and governing all His creatures, and all their actions. But you have probably noticed that I skipped a phrase. Our catechism describes God’s preserving and governing of his creatures and their actions as “most holy, wise, and powerful.” This is an important description, for it describes the quality of God’s providence. 

God’s providence is most holy. Psalm 145:17 says, “The LORD is righteous in all his ways and kind in all his works.” (Psalm 145:17, ESV)

God’s providence is most wise, for in him “are hidden all the treasures of wisdom and knowledge.” (Colossians 2:3, ESV)

And God’s providence is most powerful. Indeed, “all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, ‘What have you done?’” (Daniel 4:35, ESV)

The words “holy, wise, and powerful” should sound familiar. They should remind you of Baptist Catechism 7. The question raised there is, “What is God?” Answer: “God is a spirit, infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth.” So, the God who is infinitely, eternally, and unchangeably wise, powerful, and holy, is “holy, wise, and powerful” in his preserving and governing of the world he has made. The word “most” reminds us that these qualities are perfections in God. 

Certainly, when our catechism teaches us that God’s providence is “most holy, wise, and powerful” it is to train us how to think of God’s providence in relation to the evil, sin, and suffering we see in the world. The words “most holy, wise, and powerful” function as guardrails to keep us from going places we must not go.  

Does God preserve and govern all His creatures and all their actions? Yes. 

Do sin and suffering exist in the world? Yes. 

Does God do evil? No. Does he cause his creatures to do evil or tempt them to do evil? No. For he is holy.   

Does he permit his creatures to sin and thus to suffer? Yes, he must. 

Is it a bear, meaningless, purposeless permission? No. For God is not only most holy, he is also most wise. Though we cannot always see the purpose of our sufferings, God does. He works all things for his glory. He works all things for the good of those in Christ Jesus. 

And is there anything outside of God’s control? No. For God is most powerful. 

Though it may seem to us that the world is out of control, it is not. God is sovereign over it. He is governing the world he has made. And he is most holy, wise, and powerful.

The question of God’s sovereignty in relation to evil, sin, and suffering is not an easy one. Many books have been written on this subject. In fact, if you were to go to chapter 5 of our confession of faith – The Second London Confession – you would find a much more thorough and nuanced statement on this subject. I’d encourage you to read that statement sometime soon. But our catechism presents us with the teaching of the Holy Scripture on this important subject most succinctly and clearly. 

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Conclusion

God is not asleep in heaven, brothers and sisters. No, he is “preserving and governing all His creatures, and all their actions” in a “most holy, wise, and powerful” way. It is because of this that we can trust him.

Posted in Sermons Joe Anady
Comments Off on Catechetical Sermon: What Are God’s Works Of Providence?, Baptist Catechism 14 Posted by Joe

1. What are God’s works of providence?
2. What do we mean when we say that God preserves all things?
3. What do we mean when we say that God governs all things?
4. What does God preserve and govern?
5. Why does our catechism say God’s providence is “most holy, wise, and powerful?” What previous Q&A should this remind us of? What is meant by the word “most”?
6. How should we think of God’s relationship to evil, sin, and suffering? (Reminder: You will find a much more thorough statement about God’s providence in the Second London Confession, chapter 5. Please read it sometime soon.)
7. How is this truth about God’s providence a comfort to the Christian? 

Posted in Study Guides Joe Anady
Comments Off on Discussion Questions: Baptist Catechism 14 Posted by Joe