Interpretive Study of Colossians Chapters 3 and 4

Click on the following links to jump to a chapter within this study: Chapter 1; Chapter 2; Chapter 3; Chapter 4; God in Colossians.

Details of Chapter 3.

The Chapter theme is: the detailed instructions on how to be in Christ.
Please see the Summary Chapter Outline using this link. It gives the overview of this chapter.

links to sentences in this chapter:

C3-S1 (Verse 1), C3-S2 (Verse 2), C3-S3 (Verse 3), C3-S4 (Verse 4), C3-S5 (Verse 5-7), C3-S6 (Verse 8), C3-S7 (Verse 9-11), C3-S8 (Verse 12-13), C3-S9 (Verse 14), C3-S10 (Verse 15), C3-S11 (Verse 16), C3-S12 (Verse 17), C3-S13 (Verse 18), C3-S14 (Verse 19), C3-S15 (Verse 20), C3-S16 (Verse 21), C3-S17 (Verse 22-24), C3-S18 (Verse 25)'.

Another outline for this chapter (from Treasure of Scripture Knowledge) is:

1-4 : He shows where we should seek Christ.
5-9 : He exhorts to mortification.
10-11 : to put off the old man, and put on Christ.
12-25 : exhorting to charity, humility, and other several duties.

C3-S1 (Verse 1) If you're really spiritually alive with Christ then seek the things of Christ.

If ye then be risen with Christ,
seek those things which are above,
where Christ sitteth on the right hand of God.

in this sentence, we are promised that Christ, will represent us before God the Father if we be risen with Christ. In addition, we are also promised our life is hid with Christ in God ('we will return for the 1,000-years reign of Christ'), if we be risen with Christ ('live the resurrected life'). Please also see Doctrinal Studies called Significant Gospel Events and Significant New Testament Events for links to promises given for the 'Church Age'.

If ye then be risen with Christ is a direct reference to the spiritual meaning of baptism as it is taught in Romans 6). Seek. God is referring to the fact that the Son of God sits on the right hand of God the Father in His role as Christ so that He can get things from the Father and provide them to the saints for their spiritual maturity after profession. These things are what we are to seek from above by meeting God's conditions for receiving them. That means we have to find out what God's conditions are and then fulfill those conditions. Seek is an action verb whereby we try to obtain something with no assurance of receiving it. However, it is also true that we can increase our probability of receiving what we seek in direct proportion to how diligently and how carefully and how accurately we seek. Accurately means doing it exactly as God tells us to do in within His Word. Lots of people are careful and diligent but do not obtain because they do not obey God but, as Paul warned in chapter 2, they follow error. in this chapter Paul assumes that the reader has learned the lessons from the prior chapter and does not mention those very real requirements again.

Notice that this sentence starts with If ye then be risen with Christ. Not all people are risen with Christ even if they are saved. As mentioned in other notes, we need to first recognize the position that God has given us in Christ then we stop the sin that prevents us from following Christ then we walk in Christ. It is possible that there are some people who are so new to being in Christ that they have not yet risen with Christ. However, Christ quickly changes our walk and fixes that problem if it exists. Therefore, most people who are really in Christ have in fact risen with Christ and this If really can (usually) be read as Since ye then be risen with Christ. That is, a saved person isn't to say 'I'm not risen with Christ. Therefore, I don't need to seek those things which are above'. Anyone with that attitude needs to go back and reapply the first two chapters to their life before they return to this chapter.

Jesus told a parable in Matthew 12:43-45 about a devil that was cast out and, after finding no place to rest, returned to the person with seven worse devils. This uses an important principal found in the Bible. When those who are in Christ remove the influence of the world and the flesh they must replace them with the influence of Christ or they will end up back in the same sin only in worse shape than before. It's not enough to just stop our sinning. We must do as Paul says and seek those things which are above.

Where Paul has been giving us the concepts of being in Christ; he is now starting to give practical advice and specific instructions about how we are to go about walking with Christ. He will provide these instructions through the most of the rest of the epistle. Therefore, this verse is tied into (introducing) all the rest of the verses and related notes of this book. The first step is to correct what we are aiming for. James 4:8 tells us Draw nigh to God, and he will draw nigh to you. We can't Draw nigh to God until after we start seeking the things of God. Also, Hebrews 7:19 tells us For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. We also saw how Paul told us about the hope that we have (which is Christ in you) back in 1:5; 1:23 and 1:27. According to Hebrews, this hope (Christ in us) that we received is what allows us to draw nigh unto God when we act upon the hope (obey Christ). So, this verse is telling us that the very first step to receiving the benefits of being in Christ is to realize the hope that we have been given and which is based upon the character of Christ. Once we realize the hope, we need to act upon that hope. As we act upon that hope (seek those things which are above), we will draw nigh unto God and are promised that God. will draw nigh to you. As said, the rest of this book is based upon this sentence. The very next sentence rephrases this practical instruction so that everyone can understand it and so that we know that this is a doctrinal command established by God (said twice). The sentence after that tells us why we should obey this practical instruction.

Please see the note for 2:10-12 about the word risen. The New Testament definition is: 'to ascend: to be spiritually made alive'. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Corinthians C15S32 about raise / resurrection. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for Romans C8S11 about the resurrection of Christ. Please also see the note for Romans C8S11 about the resurrection of Jesus.

Please see the notes for 1Corinthians C10S24; The S and P's of 2Timothy 1 about the word seek. The New Testament definition is: 'to go after, and the primary sense is to advance, to press, to drive forward'.

Please see the notes for 1Corinthians C12S12; Colossians C2S7 about the word hand. It provides several links, a definition from a Bible dictionary and a warning against just accepting definitions from dictionaries written by men. The New Testament definition is: 'Symbol of skill, energy, and action'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase The right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please see the note for 1Peter 5:6-7 about the phrase hand of God. The New Testament definition is: 'The power, authority and control of God'.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used. Where those links lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Links from Treasury of Scripture Knowledge are: 'risen. Col 2:12-13,20; Ro 6:4-5,9-11; Ga 2:19-20; Eph 1:19-20; 2:5-6. seek. Col 3:2; Ps 16:11; 17:14-15; 73:25-26; Pr 15:24; Mt 6:20,33; Lu 12:33; Ro 8:6; 2Co 4:18; Php 3:20-21; Heb 11:13-16. where. Ps 110:1; Mt 22:44; 26:64; Mr 12:36; 14:62; 16:19; Lu 20:42; 22:69; Ac 2:34; 7:55; Ro 8:34; Eph 1:20; 4:10; Heb 1:3,13; 8:1; 10:12; 12:2; 1Pe 3:22 exp: Lu 12:34'.

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C3-S2 (Verse 2) Where to place our affections if we want to be alive in Christ.

Set your affection on things above,
not on things on the earth.

in this chapter most of the sentences are short and simple like this one is. While the context is important to properly understanding them, most of these sentences would be pretty hard to misrepresent if people actually use their brain. Yes the context is important to getting a complete understanding but if someone quotes one of these sentences and then tries to explain them into something drastically different from what God means then people are going to check the context unless they are so brain-dead that they would believe that 'black is white' if a certain person told them that lie.

This sentence is our first step in how we seek those things which are above in order to maintain our relationship in Christ. The first thing is to get our motivator right. Easton's Bible Dictionary defines Affection as: 'feeling or emotion. Mention is made of vile affections (Romans 1:26) and inordinate affection (Col 3:5). Christians are exhorted to set their affections on things above (This verse). There is a distinction between natural and spiritual or gracious affections (Ezekiel 33:32)'. Webster's 1828 Dictionary has more but it is less appropriate. One thing that needs to be cleared up is the difference between 'affect' and 'effect' because even some dictionaries get the distinction wrong. When we 'effect' something we cause a result. When something 'affects' us it causes a result in us. So this sentence is talking about the things which will cause us to act one way or another. It we make sure that what motivates us to act is Christ and the things that come from God the Father, (an the prior sentence tells us) then we are going to be going in the right direction even when we mess up.

Permutations of affection (within the Bible) can be found in 1Chronicles 29:3; Lamentations 3:51; Acts 14:2; Romans 1:26; 31; 12:10; 2Corinthians 7:15; Galatians 4:17-18; 5:24; this verse, Colossians 3:5; 1Thessalonians 2:8; 2Timothy 3:3.

In the first place that affection is used within the Bible (rule of First Mention) we see David telling Solomon about all of the things that he prepared to build the Temple from his own wealth. Thus, affection is not some light and breezy feeling but a feeling that lasts and motivates us to do great works. Our second usage is in Lamentations and is Jeremiah's reason for writing that book. Our third usage is in Acts where Paul is explaining the motivation behind Jews that tried to kill all of the brethren. Paul would certainly understand that personally. And while we could go through each occurrence within the Bible, I will leave that for the reader to do. However, I believe that I have covered sufficient references to show that affection is a deep feeling that motivates us to do a great work.

Notice that this sentence has two parts separated by a comma. That means that we are to be doing them both at the same time. The second part of our sentence tells us to not Set your affection...on things on the earth. Doing that will motivate us against what God is trying to do in our life (Romans 8:5; Galatians 5:16-17). We must increase our motivation from things above at the same time as we decrease our motivations from things on the earth. If we do only one of these two we will be lopsided and moving like a person who has a short leg. Each part of this sentence balances the other part just like moving one leg balances the other when we walk.

Please see the note for C4-S16 for links to every place that the Bible uses the words affect or effect along with the definitions from Webster's 1828 and an explanation of the difference between these two words. The New Testament definition forthe word affect is: 'Cause a change'.

Please see the note for 1:9-17 about the word earth. The New Testament definition is: 'The soil or ground of this planet'.

Links from Treasury of Scripture Knowledge are: 'Set. Col 3:1; 1Ch 22:19; 29:3; Ps 62:10; 91:14; 119:36-37; Pr 23:5; Ec 7:14; Mt 16:23; Ro 8:4-6; Php 1:23; 1Jo 2:15-17. affection. or, mind. not. Col 3:5; Ps 49:11-17; Mt 6:19; Lu 12:15; 16:8-9,11,19-25; Php 3:19; 1Jo 2:15'.

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C3-S3 (Verse 3) Why we are to Set your affection on things above, not on things on the earth.

For ye are dead,
and your life is hid with Christ in God.

Again we find two parts to this sentence which are separated by a comma. That means both parts are happening at the same time and they match the two parts of the prior sentence. For ye are dead matches not on things on the earth while your life is hid with Christ in God matches Set your affection on things above. We need to remove our affections from things on the earth because we aren't supposed to respond when we are dead. Further, we are supposed to set our affection on things above because our real (permanent) life is hid with Christ in God.

There is more of an explanation for this sentence in the note in the Lord Jesus Christ Study. Please see it for more details. Please also see the note for the sentence below because it puts a qualifier upon the promise of this sentence and that note has much more detail about the combination. Please also follow This link to see other places where the Bible uses the phrase with Christ.

Please see the note for 1:18 about the word dead. Basically, death, in the Bible, can be defined as: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. We see this process of corruption in our body, our soul and in our spirit. As The firstborn from the dead, we see the Son of God delivered from all forms of the corruption that the Bible calls death. Please see the note for Romans C6S4; 1Corinthians C15S20; Philippians 1:19-20 about the word death. Please see the note for Romans C6S4 about the word die. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

We find forms of the word life / live occurring 1035 times in 937 verses of the Bible, 338 times in 301 verses of the New Testament, and in Colossians, in: our current sentence and 1:13; 2:20; our current sentence; 3:4 and 3:7. Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. Please see the note for Romans C10S15 about the phrase belief changes life.

Links from Treasury of Scripture Knowledge are: 'are. Col 2:20; Ro 6:2; Ga 2:20. your. Col 3:4; 1:5; Joh 3:16; 4:14; 5:21,24,40; 6:39-40; 10:28-30; 14:19; Ro 5:10,21; 8:2,34-39; 1Co 15:45; 2Co 5:7; Heb 7:25; 1Pe 1:3-5. hid. Col 2:3; Mt 11:25; 1Co 2:14; Php 4:7; 1Pe 3:4; 1Jo 3:2; Re 2:17 exp: Zep 2:3; Eph 3:9'.

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C3-S4 (Verse 4) Our eternal glory is coming later with Christ.

When Christ,
who is our life,
shall appear,
then shall ye also appear in glory.

This sentence puts a time qualifier (when Christ...shall appear) on when we will receive the promise of the prior sentence (your life is hid with Christ). After giving general instructions in the first 2 sentences we are being told why we are to obey those general instructions. Paul starts giving more detailed instructions starting in 3:5 which starts out with Mortify therefore. The Mortify refers back to 3:3 because Mortify means to put to death and 3:3 tells us For ye are dead. We see Paul repeating the pattern that He started in 2:10-12 which is:

recognize our God-given position - First Equivalent Section
stop our sin - Second Equivalent Section
receive a new walk - third Equivalent Section.

Paul has the same pattern in:

recognize our God-given position ( 3:1-4)
stop our sin ( 3:5-11)
receive a new walk ( 3:12-17).

Colossians is well-known for put off and put on but many people do not realize that the main God given reason to put off and put on is in Colossians 3:1-4. That is, our eternal reward (or lack thereof) and whatever punishment that we receive in heaven (2Corinthians 5:10-11) that will last over 1,000-years and will depend upon how well we obey this command to put off and put on. Without understanding these extremely important reasons, people will react to preaching of Put off and Put on as a great message that they promptly forget and never implement in their personal life. If you remember the notes from chapter 1; you will remember that Paul wrote this epistle because he was concerned that these saved people who were trying to serve God would miss out on some of the blessings that are in Christ. Simply put, if we respond to the message of this epistle with great message and promptly forget it and never implement it in our personal lives, then we will miss out on a lot of the blessings that are available to us personally but are given only to those saved people who are in Christ.

when this verse says When Christ, who is our life, shall appear, Paul is talking about the physical return (shall appear) of Christ to rule and reign this world. Paul goes on the say that then shall ye also appear with him in glory. The then means when Christ returns to rule this world for 1,000-years. This means that we won't see our reward until then. That's too late to do anything to increase our reward.

Many people are ignoring what is said here. We are told to Set your affection on things above, not on things on the earth (3:2), but they are going into debt for things on the earth and are too entangled with them (Galatians 5:1; 2Peter 2:20) to be free to serve the Lord when He calls. Thus, they won't have the rewards promised in this verse when it says then shall ye also appear with him in glory. Those who are going to appear with him in glory are the bride. However, 1Corinthians 3:13-15 says, Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. Therefore, there will be people in heaven (but he himself shall be saved) who have no work (If any man's work shall be burned, he shall suffer loss).

Now look at what Revelation 19:8 says, about the bride. It says: and to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. So, these people who have no work would appear to not have The righteousness of saints which the bride will be clothed in. Have you ever seen a naked bride? I won't go into all of the detail, but there are angels and Old Testament saints and others in heaven who are not part of the bride. Therefore, getting into heaven does not guarantee that someone is part of the bride. I am not making the doctrinal statement that people who had all of their works burned by the Lord won't be part of the bride, but I will say that the possibility exists. We need to obey the message of this epistle in order to avoid this possibility in our personal lives.

One other thing to keep in mind is that this sentence also says then shall ye also appear with him in glory. Notice the ye which makes this personal. Notice the then which makes this part follow When Christ, who is our life, shall appear. The is of who is our life is a present tense verb of being. If we are not letting Christ be in our present life, then we do not have the right to claim the result (then) of having Christ in our present life. Yes, there are times when we all act in the flesh but when I am talking about people who almost never let Christ live through them. Those saved people who try (most of the time) to let Christ live in and through their life don't have to worry about these warnings.

We find forms of the word life / live occurring 1035 times in 937 verses of the Bible, 338 times in 301 verses of the New Testament, and in Colossians, in: our current sentence and 1:13; 2:20; 3:3; our current sentence and 3:7. Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. Please see the note for Romans C10S15 about the phrase belief changes life.

Please see the note for 2Corinthians 5:10 about the word appear. The New Testament definition is: 'To come or be in sight; to be in view; to be visible'.

Please also see the note for Romans C15S14 which has links to every place in Romans where we find forms of the word glory along with the definition from Webster's 1828 Dictionary and links from other commentators. In addition, please also see the notes for 1Corinthians C15S36 and Ephesians C1S2 which have links to where we find forms of the word glory within those epistles. The New Testament definition is: ' brightness, splendor'.

Links from Treasury of Scripture Knowledge are: 'our. Joh 11:25; 14:6; 20:31; Ac 3:15; Ga 2:20; 2Ti 1:1; 1Jo 1:1-2; 5:12; Re 2:7; 22:1,14. appear. 1Ti 6:14; 2Ti 4:8; Tit 2:13; Heb 9:28; 1Pe 5:4; 1Jo 2:28; 3:2. ye. Ps 17:15; 73:24; Isa 25:8-9; Mt 13:43; Joh 6:39-40; 14:3; 17:24; 1Co 15:43; 2Co 4:17; Php 3:21; 1Th 4:17; 2Th 1:10-12; Jude 1:24'.

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C3-S5 (Verse 5-7) Mortify your responses to earthly sins so that you don't suffer God's wrath. Separate yourself from your past walk of life.

Equivalent Section: What we are to mortify .

First Step: Mortify anything in us that comes from The earth.

Mortify therefore your members which are upon the earth;.

Second Step: Identify each member in detail and make sure that you mortify it.

fornication,
uncleanness,
inordinate affection,
evil concupiscence,
and covetousness,
which is idolatry:.

Equivalent Section: Saved children who don't mortify their members will suffer God's wrath.

For which things' sake the wrath of God cometh on the children of disobedience:.

Equivalent Section: If your life isn't different then you have not mortified your members.

In the which ye also walked some time,
when ye lived in them.

in this sentence, we are promised that we will avoid The wrath of God , if we Mortify our members ('The attitudes of our soul'). Please also see Doctrinal Studies called Significant Gospel Events and Significant New Testament Events for links to promises given for the 'Church Age'.

When we mortify something it is supposed to already be dead. However, dead things sometimes still move according to mortici and and taxidermist. There are stories of bodies moving after they were supposedly dead. There are other stories which we've all heard but don't directly know anyone who could justify them. What is true is that the mortician removes all of the blood from a body and replaces it with a fluid which retards corruption. Years ago I worked as a cook and if meat had a smell but hadn't started corrupting we would rinse any blood off it before cooking it because the blood is the first thing to corrupt and cooking meat with corrupted blood affects the taste.

On a spiritual level, the Bible teaches that life is in the blood (Genesis 9:4). Back in 2:20 Paul said if ye be dead with Christ from the rudiments of the world. He is now proceeding as if that was true for his audience. Now that we are 'dead to the world' we need to act like a mortician and get out the things that made us 'alive to the world' before we replace those things with things from God which prevent corruption. Paul will get into his famous put off and put on later in this chapter but right now he is dealing with more general motivations. That is, we need to get rid of the motivations behind sinful acts as well as getting rid of the sinful actions themselves.

In the Second Step of this section of this sentence Paul lists several motivations which are behind sinful lifestyle s, and they will be dealt with below. Then in the Second Section Paul gives an equivalent of both steps when he says For which things' sake the wrath of God cometh on the children of disobedience. Many people find it incredible that God would put His wrath on His children in the church but that is what this section literally says. That means that if we do not mortify (get out of our life) the things listed below then God judges us to be children of disobedience and brings His wrath upon us.

In the third Equivalent Section we are told how to verify that we have mortified our members. Paul reminds us that each of us personally (ye) walked some time in these things. So if we only do them some times now then we have not changed. These are things that we are to never have in our life if we want to be in Christ and to avoid the wrath of God. This section also says that we walked some time, when ye lived in them. Some of us are good at hiding things that are in our life. Just because there is no visible evidence (walk) that does not mean that we have removed these things. Many of us have known someone who seemed to have victory over some sin only to return to it in time of stress or trouble. When we mortify our members we are to completely remove them from our life (not just remove the visible signs of them). We do this by replacing these things with what Paul tells us in 3:12-14. But, before we get to those things which we are to put on, and even before we get to the more detailed things which we are to put off, we need to deal with these more general motivations that Paul lists in the first section of this sentence. While each deserves a separate word study, I will only provide the basics here at this time.

Please see the note for Romans 8:13 about the word mortify. That is the only other place in the Bible where We find this word and that note discusses how this word is used. Webster's 1828 dictionary defines this word as: 'to destroy the organic texture and vital functions of some part of a living animal; to change to sphacelus or gangrene. Extreme inflammation speedily mortifies flesh. 2. to subdue or bring into subjection, as the bodily appetites by abstinence or rigorous severities. We mortify ourselves with fish. With fasting mortified, worn out with tears. 3. to subdue; to abase; to humble; to reduce; to restrain; as inordinate passions. Mortify thy learned lust. Mortify therefore your members which are upon the earth. Col.3. 4. to humble; to depress; to affect with slight vexation. How often is the ambitious man mortified with the very praises he receives, if they do not rise so high as he thinks they ought. He is controlled by a nod, mortified by a frown, and transported with a smile. 5. to destroy active powers or essential qualities. He mortified pearls in vinegar-- Quicksilver--mortified with turpentine. I believe this application is not now in use.
MOR'TIFY, v.i. to lose vital heat and action and suffer the dissolution of organic texture, as flesh; to corrupt or gangrene. 1. to be subdued. 2. to practice severities and penance from religious motives. This makes him give alms of all that he hath, watch, fast and mortify'.

Thompson Chain Topics provides links for mortify the Flesh as: 'Mt 5:29; 18:8; Ro 6:6; 8:13; 13:14; Ga 5:16,24; Col 3:5; 1Pe 2:11; 4:2'.

Please see the Romans intro about the word therefore. The New Testament definition is: 'The words which follows the word therefore is a future result (for) that will happen at the time/place specified (there) in the words preceding the therefore)'.

Please see the note for Romans 12:4-5 for links to every place in the Bible where the word members is used, along with the definition from Webster's 1828 . The New Testament definition is: 'a separate identifiable part of the whole'. In most of the New Testament, the word member is used for: 'Professed Christians are called members of the church'. However, in some places, the word member is used for: 'parts of our body or flesh with the motivations of the flesh being a member'. This last is the application of our current sentence.

Please see the note for 1:9-17 about the word earth. The New Testament definition is: 'The soil or ground of this planet'.

The first general motivation of sin that is listed by Paul is fornication. This word is used 44 times in the Bible with 39 of those times being in the New Testament and 12 of those being in Revelation. This is the only usage within this epistle. One of the most important aspects of this sin, is that it includes a spiritual sin and is not limited to a physical act. Most religious definitions leave out the spiritual part of this sin and, thereby, use the method of Satan to reduce what people believe this sin is to be less than the truth. The true Biblical definition is: 'A violation of any covenant relationship including salvation and marriage. It includes all wrongful sex which includes the emotional and mental aspects. However, it also goes beyond sex since giving worship to anyone other than God is spiritual fornication. Thus, while all sexual sin is fornication, fornication is not limited to sexual sin but also includes other violations of a sanctified relationship'. please also see the notes for Romans C1S16; 1Corinthians C5S1; Galatians C5S20 and Ephesians C5S2 about the word fornication. Those notes provide further information on this sin.

Many people are taught that adultery is fornication by a married person but adultery encompasses much more and in fact is any violation of a spiritual covenant agreement. Marriage vows are only one type of covenant agreement and involve more that just who we have sex with. (Please see the Word Study on Adultery for more details.) Returning to our sin motivation of fornication, we see many people getting irate with the homosexual while justifying other types of fornication. I will not deny that God puts a special curse on this particular sin but we can not use it as a distraction which allows us to ignore other forms of fornication. In particular, 'loose morals' did the destruction which opened the way for homosexuality and other perversions. We would not have these 'greater sins' if we did not allow the 'lesser sins'. And, yes fornication does include 'porn' but it also includes the 'more acceptable' emotional fornication called 'Romance Novels' and (I am told) 'Soaps' on TV.

Our second motivator of sinful lifestyle s is uncleanness. This is being spiritually untrue to God. It includes idolatry and associations with devils and unclean spirits. However, it also includes formalizing religious ceremony to replace a personal relationship with God (Ezekiel 36:29). It also includes spiritual defilement such as when we refuse to live a separated life. Part of the definition found in the International Standard Bible Encyclopedia includes: 'The Greek word for "uncleanness" is akatharsia, which occurs 10 times (Matthew 23:27; Romans 1:24; 6:19; 2Corinthians 12:21; etc.). miasmos, "pollution," occurs only in 2Peter 2:10. The adjective akathartos, "unclean," occurs 31 times, 23 times in reference to unclean spirits (Luke once using the expression "unclean demon," 4:33), 4 times to ceremonial uncleanness (there by Peter and one by John the revelator), and 4 times to moral uncleanness (three by Paul and one by John the revelator). Koinos, "common," "unclean," occurs 8 times in the sense of "unclean" (Mark 7:2; 5; Acts 10:14; 28; 11:8; Ro 14:14; Revelation 21:27). The verb koinoo, "to defile," occurs 11 times (Matthew 15:11; Matthew15:18; Matthew15:20; Mark 7:15; etc.). miaino, "to defile," occurs 5 times (John 18:28; Tit 1:15; Hebrews 12:15; Jude 1:8). moluno, "to make filthy," occurs 3 times (1Corinthians 8:7; Revelation 3:4; 14:4). spiloo, occurs twice (James 3:6; Jude 1:23) and phtheiro, "to corrupt," occurs 7 times in Greek, once in English Versions of the Bible (1Corinthians 3:17)'.

Our third motivator of sinful lifestyle s is inordinate affection. This word was covered in the note for 3:2 with a dictionary definition and Bible references. It showed that affection is a deep feeling which motivates us to do a great work. Inordinate affection are not ordinary and, therefore, do not come from God nor from God's nature. That means they originated from some devil. Anything that comes from a devil, or that is associated with thinking that comes from a devil we are to remove from our life, especially when people attach deep feelings to them.

Our fourth motivator of sinful lifestyle s is concupiscence. This word only appears three times in the Bible. In Romans 7:8 We find this word used for the desire to have anything that is forbidden that comes just because the thing was forbidden. These desires are linked to a rebellion against all authority. In 1Thessalonians 4:5 we see this word used in a complex sentence where the equivalent section says That no man go beyond and defraud his brother in any matter. Thus, concupiscence motivates us to go to excess of evil.

Please see the note for Romans C7S11 about the word concupiscence. The New Testament definition for this word is: 'The coveting of carnal things, or an irregular appetite for worldly good; inclination for unlawful enjoyments'.

Our fifth motivator of sinful lifestyle s is covetousness, which is idolatry. It is interesting that Paul puts this qualifier in here. We see many people who are eat up with getting material possessions while insisting that they have nothing to do with idolatry. One of the Ten Commandments (Exodus 20) dealt with covetousness. 1Timothy 6:10 tells us For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. The reader is also urged to look at Matthew 6:19; Luke 12:15; 16:19-25; Philippians 3:19 and 1John 2:15. This is a word that many people know about and insist that they don't have while going into debt which prevents them from serving out Lord.

Please see the note for Romans C1S16 about the word covetousness. The New Testament definition for this word is: 'A strong or inordinate desire of obtaining and possessing some supposed good; usually in a bad sense, and applied to an inordinate desire of wealth or avarice. Out of the heart proceedeth covetousness. Mark 7. Mortify your members--and covetousness which is idolatry. Colossians 3. 2. Strong desire; eagerness'. Please also see the note for Romans C13S12 about the word covet. The New Testament definition for this word is: 'To desire earnestly to obtain or possess. This can be in a good sense. But it also can be a desire which it is unlawful, which makes it in a bad sense'. This sin is grouped with what men think of as the most vile of sins by Romans 1. It is equated with lust and violation of God's law in Romans 7. This is the basis of 'Original Sin' (Genesis 3:5-6). This is the spiritual basis of most sins. Please also see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. This commamdment is one of the 'Ten Commandments'.

We find forms of the word idol occurring 113 times in 119 verses of the Bible, 34 times in 30 verses of the New Testament, but only in our current sentence within Colossians. Please see the note for 1Corinthians C8S1 about the word idol. Please see the note for Galatians C5S20 about the word idolatry. Please see the note for 1Corinthians C5S8 about the word idolater. The New Testament definition is: 'The worship of idols, images, or anything made by hands, or which is not God'.

Thompson Chain Topics provides references for the word idol as: 'Altars: 1Ki 16:32; 18:26; Isa 27:9; 65:3; Ho 8:11; Ac 17:23. Making: Isa 40:19; 44:10; 46:6; Jer 10:3; Eze 7:20; 16:17; 22:3; Da 3:1; Ho 8:4; 13:2; Hab 2:18; Ac 19:24; Ro 1:23. Temples: 1Sa 5:2; 1Ki 12:31; 2Ki 5:18; 10:21; 2Ch 36:7; Da 1:2; Ac 19:27.
Idolatrous. Altars: 1Ki 16:32; 18:26; Isa 27:9; 65:3; Ho 8:11; Ac 17:23. Priests: examples of: Jg 17:5; 1Sa 5:5; 1Ki 12:31; 13:2; 2Ki 10:11; 11:18; 23:5,20. Temples: 1Sa 5:2; 1Ki 12:31; 2Ki 5:18; 10:21; 2Ch 36:7; Da 1:2; Ac 19:27. Put Away: Ge 35:2; Jos 24:14; 1Sa 7:3; 1Ki 15:12; 2Ki 3:2; 23:24; 2Ch 15:8. Vanity of: Jer 10:5,15; 50:38; 51:17; Da 5:23; Hab 2:18; Ac 17:29; 1Co 10:19.
Idolatry. Forbidden: Ge 35:2; Ex 20:4; 34:17; Le 26:1; De 7:25; 11:16; 16:22; Ps 81:9; Isa 42:8; 1Jo 5:21. Prophecies concerning the Overthrow of: Isa 2:20; 17:8; Jer 51:47; Mic 5:13; Zec 13:2. See Missions, World-wide. Idols Characterized, as: Insentiate: De 4:28; Ps 115:4. Perishable: Isa 40:20. Helpless: Isa 45:20; Jer 10:5; Ac 14:18. Unworthy of Worship of Intelligent Beings: Ac 17:29. Degrading: Ro 1:22-23; 1Co 8:4; 12:2. Examples of: Ex 32:4; Nu 25:2; Jg 3:7; 1Ki 12:32; 16:31; 2Ki 17:12; 21:21; 2Ch 25:14; 28:2; Da 3:7; 5:23; Ac 17:16; Ga 4:8. See False; Gods. Making of Idols: Isa 40:19; 44:10; 46:6; Jer 10:3; Eze 7:20; 16:17; 22:3; Da 3:1; Ho 8:4; 13:2; Hab 2:18; Ac 19:24; Ro 1:23. Vanity of: Jer 10:5,15; 50:38; 51:17; Da 5:23; Hab 2:18; Ac 17:29; 1Co 10:19. FALSE GODS AND GODDESSES: General References to: 1Ch 16:26; Isa 2:8; Jer 2:11; 11:12; 16:20; Da 5:4; 1Co 8:5; 12:2; Ga 4:8. NAMES OF: ASHTAROTH or ASHTORETH, a goddess of the Phoenicians: Jg 2:13; 10:6; 1Sa 7:3; 31:10; 1Ki 11:33; 2Ki 23:13. BAAL a god of Phoenicia and the Canaanitish Tribes: Nu 22:41; Jg 2:11; 8:33; 1Ki 16:32; 18:19; 19:18; 2Ki 10:18,28; 21:3; 2Ch 24:7; Jer 2:8; 7:9; Ho 2:8. BAAL-PEOR, a god of the Moabites: Nu 25:3; De 4:3; Jos 22:17; Ps 106:28; Ho 9:10. CHEMOSH, a god of the Moabites: Nu 21:29; Jg 11:24; 2Ki 23:13; Jer 48:7. DAGON, a god of the Philistines: Jg 16:23; 1Sa 5:2; 1Ch 10:10. DIANA, a goddess of the Ephesians: Ac 19:24,28,35. MOLECH, Moloch, or Milcom, a god of the Ammonites: Le 18:21; 2Ki 23:10; Jer 32:35; Am 5:26; Ac 7:43. OTHER OBJECTS OF WORSHIP: the Golden Calf made by Aaron: Ex 32:4; De 9:16; Ne 9:18; Ps 106:19; Ac 7:41. The Golden Calves of Jeroboam, set up in Dan and Bethel: 1Ki 12:28; 2Ki 10:29; 17:16; 2Ch 11:15; 13:8; Ho 10:5. heavenly Bodies: De 4:19; 17:3; 2Ki 17:16; 21:3; Job 31:26; Jer 8:2; 19:13; 44:17; Eze 8:16; Zep 1:5. Teraphim, images, household gods: Ge 31:19,34; Jg 17:5; 18:14; 1Sa 19:13; Ho 3:4. Men Deified and Worshipped: Ac 12:22; 14:11; 28:6. Devils Worshipped: Le 17:7; De 32:17; 2Ch 11:15; Ps 106:37; 1Co 10:20; Re 9:20; 13:4. Brazen Serpent: See Serpent, Brazen. Places Devoted to: Idolatrous Altars: 1Ki 16:32; 18:26; Isa 27:9; 65:3; Ho 8:11; Ac 17:23. Idolatrous Temples: 1Sa 5:2; 1Ki 12:31; 2Ki 5:18; 10:21; 2Ch 36:7; Da 1:2; Ac 19:27. High Places: Nu 22:41; 1Ki 11:7; 12:31; 2Ki 17:9,29; 18:4; 21:3; 23:5; 2Ch 11:15; 17:6. Groves (Asherah or Asherim) places where shrines were located: De 12:2; 16:21; Jg 6:25; 1Ki 14:15; 16:33; 2Ki 18:4; 21:3; 23:14; 2Ch 14:3; 17:6; Isa 17:8'.

Torrey's Topical Textbook provides references for the word idol as: 'Forbidden: Ex 20:2-3. CONSISTS IN: Bowing down to images: Ex 20:5; De 5:9. Worshipping images: Isa 44:17; Da 3:5,10,15. Sacrificing to images: Ps 106:38; Ac 7:41. Worshipping other gods: De 30:17; Ps 81:9. Swearing by other gods: Ex 23:13; Jos 23:7. Walking after other gods: De 8:19. Speaking in the name of other gods: De 18:20. Looking to other gods: Ho 3:1. Serving other gods: De 7:4; Jer 5:19. Fearing other gods: 2Ki 17:35. Sacrificing to other gods: Ex 22:20. Worshipping the true God by an image, etc: Ex 32:4-6; Ps 106:19-20. Worshipping angels: Col 2:18. Worshipping the host of heaven: De 4:19; 17:3. Worshipping demons: Mt 4:9-10; Re 9:20. Worshipping dead men: Ps 106:28. Setting up idols in the heart: Eze 14:3-4. Covetousness: Eph 5:5; Col 3:5. Sensuality: Php 3:19. Is changing the glory of God into an image: Ro 1:23; Ac 17:29. Is changing the truth of God into a lie: Ro 1:25; Isa 44:20. Is a work of the flesh: Ga 5:19-20. Incompatible with the service of God: Ge 35:2-3. DESCRIBED AS: An abomination to God: De 7:25. Hateful to God: De 16:22; Jer 44:4. Vain and foolish: Ps 115:4-8; Isa 44:19; Jer 10:3. Bloody: Eze 23:39. Abominable: 1Pe 4:3. Unprofitable: Jg 10:14; Isa 46:7. Irrational: Ac 17:29; Ro 1:21-23. Defiling: Eze 20:7; 36:18. TheY WHO PRACTICE: forget God: De 8:19; Jer 18:15. Go astray from God: Eze 44:10. Pollute the name of God: Eze 20:39. Defile the sanctuary of God: Eze 5:11. Are estranged from God: Eze 14:5. Forsake God: 2Ki 22:17; Jer 16:11. Hate God: 2Ch 19:2-3. Provoke God: De 31:20; Isa 65:3; Jer 25:6. Are vain in their imaginations: Ro 1:21. Are ignorant and foolish: Ro 1:21-22. Inflame themselves: Isa 57:5. Hold fast their deceit: Jer 8:5. Carried away by it: 1Co 12:2. Go after it in heart: Eze 20:16. Are mad upon it: Jer 50:38. Boast of it: Ps 97:7. Have fellowship with devils: Ho 4:12. Ask counsel of their idols: Ho 4:12. Look to idols for deliverance: Isa 44:17; 45:20. Swear by their idols: Am 8:14. Objects of, numerous: 1Co 8:5. OBJECTS OF, DESCRIBED AS: Strange gods: Ge 35:2,4. Other gods: Jg 2:12,17; 1Ki 14:9. New gods: De 32:17; Jg 5:8. Gods that cannot save: Isa 45:20. Gods that have not made the heavens: Jer 10:11. No gods: Jer 5:7; Ga 4:8. Molten gods: Ex 34:17; Le 19:4. Molten images: De 27:15; Hab 2:18. Graven images: Isa 45:20; Ho 11:2. Senseless idols: De 4:28; Ps 115:5,7. Dumb idols: Hab 2:18; 1Co 12:2. Dumb stones: Hab 2:19. Stocks: Jer 3:9; Ho 4:12. Abominations: Isa 44:19; Jer 32:34. Images of abomination: Eze 7:20. Idols of abomination: Eze 16:36. Stumbling blocks: Eze 14:3. Teachers of lies: Hab 2:18. Wind and confusion: Isa 41:29. Nothing: Isa 41:24; 1Co 8:4. Helpless: Jer 10:5. Vanity: Jer 18:15. Vanities of the Gentiles: Jer 14:22. Making idols for the purpose of, described and ridiculed: Isa 44:10-20. Obstinate sinners judicially given up to: De 4:28; 28:64; Ho 4:17. Warnings against: De 4:15-19. Exhortations to turn from: Eze 14:6; 20:7; Ac 14:15. Renounced on conversion: 1Th 1:9. Led to abominable sins: Ro 1:26-32; Ac 15:20. SAINTS SHOULD: Keep from: Jos 23:7; 1Jo 5:21. Flee from: 1Co 10:14. Not have anything connected with, in their houses: De 7:26. Not partake of anything connected with: 1Co 10:19-20. Not have religious intercourse with those who practice: Jos 23:7; 1Co 5:11. Not covenant with those who practice: Ex 34:12,15. Not intermarry with those who practice: Ex 34:16; De 7:3. Testify against: Ac 14:15; 19:26. Refuse to engage in, though threatened with death: Da 3:18. Saints preserved by God from: 1Ki 19:18; Ro 11:4. Saints refuse to receive the worship of: Ac 10:25; 14:11-15. Angels refuse to receive the worship of: Re 22:8-9. Destruction of, promised: Eze 36:25; Zec 13:2. Everything connected with, should be destroyed: Ex 34:13; De 7:5; 2Sa 5:21; 2Ki 23:14. Woe denounced against: Hab 2:19. Curse denounced against: De 27:15. PUNISHMEN't OF: Judicial death: De 17:2-5. Dreadful judgments which end in death: Jer 8:2; 16:1-11. Banishment: Jer 8:3; Ho 8:5-8; Am 5:26-27. Exclusion from heaven: 1Co 6:9-10. Eternal torments: Re 14:9-11; 21:8. Exemplified: Israel, Ex 32:1; 2Ki 17:12. Philistines, Jg 16:23. Micah, Jg 17:4-5. Jeroboam, 1Ki 12:28. Maachah, 1Ki 15:13. Ahab, 1Ki 16:31. Jezebel, 1Ki 18:19. Sennacherib, 2Ki 19:37. Manasseh, 2Ki 21:4-7. Amon, 2Ki 21:21. Ahaz, 2Ch 28:3. Judah, Jer 11:13. Nebuchadnezzar, Da 3:1. Belshazzar, Da 5:23. People of Lystra, Ac 14:11-12. Athenians, Ac 17:16. Ephesians, Ac 19:28. Zeal against--Exemplified: Asa, 1Ki 15:12. Josiah, 2Ki 23:5. Jehoshaphat, 2Ch 17:6. Israel, 2Ch 31:1. Manasseh, 2Ch 33:15. All forms of, forbidden by the law of Moses: Ex 20:4-5. All heathen nations given up to: Ps 96:5; Ro 1:23,25; 1Co 12:2. Led the heathen to think that their gods visited the earth in bodily shapes: Ac 14:11. Led the heathen to consider their gods to have but a local influence: 1Ki 20:23; 2Ki 17:26. OBJECTS OF: the heavenly bodies: 2Ki 23:5; Ac 7:42. Angels: Col 2:18. Departed spirits: 1Sa 28:14-15. Earthly creatures: Ro 1:23. Images: De 29:17; Ps 115:4; Isa 44:17. Temples built for: Ho 8:14. Altars raised for: 1Ki 18:26; Ho 8:11. Accompanied by feasts: 2Ki 10:20; 1Co 10:27-28. OBJECTS OF, WORSHIPPED: With sacrifices: Nu 22:40; 2Ki 10:24. With libations: Isa 57:6; Jer 19:13. With incense: Jer 48:35. With prayer: 1Ki 18:26; Isa 44:17. With singing and dancing: Ex 32:18-19; 1Ki 18:26; 1Co 10:7. By bowing to them: 1Ki 19:18; 2Ki 5:18. By kissing them: 1Ki 19:18; Ho 13:2. By kissing the hand to them: Job 31:26-27. By cutting the flesh: 1Ki 18:28. By burning children: De 12:31; 2Ch 33:6; Jer 19:4-5. In temples: 2Ki 5:18. On high places: Nu 22:41; Jer 2:20. In groves: Ex 34:13. Under trees: Isa 57:5; Jer 2:20. In private houses: Jg 17:4-5. On the tops of houses: 2Ki 23:12; Zep 1:5. In secret places: Isa 57:8. Rites of, obscene and impure: Ex 32:25; Nu 25:1-3; 2Ki 17:9; Isa 57:6,8-9; 1Pe 4:3. Divination connected with: 2Ch 33:6. Victims sacrificed in, often adorned with garlands: Ac 14:13. IDOLS, etc. MENTIONED IN SCRIPTURE: Adrammelech: 2Ki 17:31. Anammelech: 2Ki 17:31. Ashima: 2Ki 17:30. Ashtoreth: Jg 2:13; 1Ki 11:33. Baal: Jg 2:11-13; 6:25. Baal-berith: Jg 8:33; 9:4,46. Baal-peor: Nu 25:1-3. Baal-zebub: 2Ki 1:2,16. Baal-zephon: Ex 14:2. Bel: Jer 50:2; 51:44. Chemosh: Nu 21:29; 1Ki 11:33. Chiun: Am 5:26. Dagon: Jg 16:23; 1Sa 5:1-3. Diana: Ac 19:24,27. Huzzab: Na 2:7. Jupiter: Ac 14:12. Mercury: Ac 14:12. Molech or Milcom: Le 18:21; 1Ki 11:5,33. Merodach: Jer 50:2. Nergal: 2Ki 17:30. Nebo: Isa 46:1. Nibhaz and Tartak: 2Ki 17:31. Nisroch: 2Ki 19:37. Queen of heaven: Jer 44:17,25. Rephan: Ac 7:43. Rimmon: 2Ki 5:18. Succoth-benoth: 2Ki 17:30. Tammuz: Eze 8:14. Objects of, carried in procession: Isa 46:7; Am 5:26; Ac 7:43. Early notice of, amongst God's professing people: Ge 31:19; 35:1-4; Jos 24:2. The JEWS: Practised, in Egypt: Jos 24:14; Eze 23:3,19. Brought, out of Egypt with them: Eze 23:8; Ac 7:39-41. Forbidden to practice: Ex 20:1-5; 23:24. Often mixed up, with God's worship: Ex 32:1-5; 1Ki 12:27-28. Followed the Canaanites in: Jg 2:11-13; 1Ch 5:25. Followed the Moabites in: Nu 25:1-3. Followed the Assyri and in: Eze 16:28-30; 23:5-7. Followed the Syri and in: Jg 10:6. Adopted by Solomon: 1Ki 11:5-8. Adopted by the wicked kings: 1Ki 21:26; 2Ki 21:21; 2Ch 28:2-4; 33:3,7. Example of the kings encouraged Israel in: 1Ki 12:30; 2Ki 21:11; 2Ch 33:9. Great prevalence of, in Israel: Isa 2:8; Jer 2:28; Eze 8:10. A virtual forsaking of God: Jer 2:9-13. The good kings of Judah endeavored to destroy: 2Ch 15:16; 34:7. Captivity of Israel on account of: 2Ki 17:6-18. Captivity of Judah on account of: 2Ki 17:19-23'.

Nave's Topical Bible provides references for the word idol as: 'Manufacture of: Ex 20:4; 32:4,20; De 4:23; Isa 40:19-20; 44:9-12,17; Hab 2:18; Ac 19:24-25. Manufacture of, forbidden: Ex 20:4; 34:17. Made of: Gold: Ex 32:3-4; Ps 115:4-7; 135:15-17; Isa 2:20; 30:22; 31:7; Ho 8:4. Silver: Isa 2:20; 30:22; 31:7; Ho 8:4. Wood and stone: Le 26:1; De 4:28; 2Ki 19:18; Isa 37:19; 41:6; 44:13-19; Eze 20:32. Coverings of: Isa 30:22. Prayer to, unanswered: 1Ki 18:25-29; Isa 16:12. Things offered to, not to be eaten: Ex 34:15.
IDOLATRY: WICKED PRACTICES OF: Human sacrifices: Le 18:21; 20:2-5; De 12:31; 18:10; 2Ki 3:26-27; 16:3; 17:17-18; 21:6; 23:10; 2Ch 28:3; 33:6; Ps 106:37-38; Isa 57:5; Jer 7:31; 19:4-7; 32:35; Eze 16:20-21; 20:26,31; 23:37,39; Mic 6:7. Practices of, relating to the dead: De 14:1. Licentiousness of: Ex 32:6,25; Nu 25:1-3; 1Ki 14:24; 15:12; 2Ki 17:30; 23:7; Eze 16:17; 23:1-44; Ho 4:12-14; Am 2:8; Mic 1:7; Ro 1:24,26-27; 1Co 10:7-8; 1Pe 4:3-4; Re 2:14,20-22; 9:20-21; 14:8; 17:1-6. OTHER CUSTOMS OF: Offered burnt offerings: Ex 32:6; 1Ki 18:26; Ac 14:13. Libations: Isa 57:6; 65:11; Jer 7:18; 19:13; 32:29; 44:17,19,25; Eze 20:28. Libations of wine: De 32:38. Libations of blood: Ps 16:4; Zec 9:7. Meat offerings: Isa 57:6; Jer 7:18; 44:17; Eze 16:19. Peace offerings: Ex 32:6. Incense burned on altars: 1Ki 12:33; 2Ch 30:14; 34:25; Isa 65:3; Jer 1:16; 11:12,17; 44:3; 48:35; Eze 16:18; 23:41; Ho 11:2. Prayers to idols: Jg 10:14; Isa 44:17; 45:20; 46:7; Jon 1:5. Praise: Jg 16:24; Da 5:4. Singing and dancing: Ex 32:18-19. Music: Da 3:5-7. Cutting the flesh: 1Ki 18:28; Jer 41:5. Kissing: 1Ki 19:18; Ho 13:2; Job 31:27. Bowing: 1Ki 19:18; 2Ki 5:18. Tithes and gifts: 2Ki 23:11; Da 11:38; Am 4:4-5. ANNUAL FEASTS: 1Ki 12:32; Eze 18:6,11-12,15; 22:9; Da 3:2-3. OBJECTS OF: Sun, moon, and stars: De 4:19; 2Ki 17:16; 21:3,5; 2Ch 33:3,5; Job 31:26-28; Jer 7:17-20; 8:2; Eze 8:15-16; Zep 1:4-5; Ac 7:42. Images of angels: Col 2:18. Animals: Ro 1:23. Gods of Egypt: Ex 12:12. Golden calf: Ex 32:4. Brazen serpent: 2Ki 18:4. Net and drag: Hab 1:16. Pictures: Nu 33:52; Isa 2:16. Pictures on walls: Eze 8:10. Earrings: Ge 35:4. DENUNCIATIONS AGAINST: Ge 35:2; Ex 20:3-6,23; 23:13; 34:17; Le 19:4; 26:1,30; De 4:15-23,25-28; 5:7-9; 11:16-17,28; 12:31; 16:21-22; 27:15; 28:15-68; 30:17-18; 31:16-21,29; 32:15-26; 1Sa 15:23; 1Ki 9:6-9; Job 31:26-28; Ps 16:4; 44:20-21; 59:8; 79:6; 81:9; 97:7; Isa 42:17; 45:16; Joe 3:12; Jon 2:8; Mic 5:15; Hab 1:16; Ac 15:20,29; 17:16; Ro 1:25; 1Co 6:9-10; 8; 10:7,14,20-22; 1Jo 5:21; Re 21:8; 22:15. WARNINGS AGAINST, AND PUNISHMENTS OF: De 17:2-5; 2Ch 28:23; Ne 9:27-37; Ps 78:58-64; 106:34-42; Isa 1:29-31; 2:6-22; 30:22; 57:3-13; 65:3-4; Jer 1:15-16; 3:1-11; 5:1-17; 7; 8:1-2,19; 13:9-27; 16; 17:1-6; 18:13-15; 19; 22:9; 32:35; 44; 48:8; Eze 6; 7:19; 8:5-18; 9; 14:1-14; 16; 20; 22:4; 23; 44:10-12; Ho 1:2; 2:2-5; 4:12-19; 5:1-3; 8:5-14; 9:10; 10; 11:2; 12:11-14; 13:1-4; 14:8; Am 3:14; 4:4-5; 5:5; Mic 1:1-9; 5:12-14; 6:16; Zep 1; Mal 2:11-13. PROPHECIES RELATING TO: Ex 12:12; Nu 33:4; Isa 2:18,20; 17:7-8; 19:1; 21:9; 27:9; 31:7; Jer 10:11,15; 51:44,47,52; Eze 43:7-9; Ho 10:2; Mic 5:13; Zep 2:11; Zec 13:2. FOLLY OF: Ex 32:20; De 4:28; 32:37-38; Jg 6:31; 10:14; 1Sa 5:3-4; 12:21; 1Ki 18:27; 2Ki 3:13; 19:18; 2Ch 25:15; 28:22-23; Ps 96:5; 106:20; 115:4-5,8; 135:15-18; Isa 2:8; 16:12; 36:18; 37:19; 40:12-26; 41:23-24,26-29; 43:9; 44:9-20; 45:20; 46:1-2,6-7; 47:12-15; 57:13; Jer 2:28; 10:3-16; 11:12; 14:22; 16:19-20; 48:13; 51:17; Da 5:23; Ho 8:5-6; Hab 2:18-19; Zec 10:2; Ac 14:15; 17:22-23,29; Ro 1:22-23; 1Co 8:4-5; 10:19; 12:2; Ga 4:8; Re 9:20'.

Please also see the note for Galatians C4-S1 about the word child. The word children is the plural form of the word child. Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The New Testament definition is: 'The Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'The Jews from a physical perspective'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The New Testament definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Romans 8:16 about the phrase children of God. The New Testament definition is: 'The truly saved'. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for Galatians 4:19-20 about the phrase my little children.

Please see the notes for 3:8 about the word wrath. The New Testament definition is: 'Violent anger; vehement exasperation; indignation'. Please also see the note for Colossians 3:8 about the phrase children of wrath.

Please see the notes for Romans C6S12 and Philippians 2:12 about the word disobedience. Please see the notes for Romans C6S12 and 2Corinthians C2S9 about the word obedience. Please see the note for Romans C2S5 about the phrase obeying unrighteousness. The New Testament definition of the word disobedience is: 'Neglect or refusal to obey; violation of a command or prohibition; the omission of that which is commanded to be done, or the doing of that which is forbid; breach of duty prescribed by authority'.

Thompson Chain Topics provides references for the word disobedience as: 'Penalty for: De 11:28; 28:15; 1Sa 12:15; 28:18; 1Ki 13:21; Jer 12:17; Eph 5:6; 2Th 1:8; 1Ti 1:9; Heb 2:2-3. Examples of: Ge 3:11; 19:26; Le 10:1; Nu 20:11; Jos 7:1; 1Sa 13:13; Jon 1:3; Zep 3:2'.

Torrey's Topical Textbook provides links for the phrase disobedience to God as: 'Provokes His anger: Ps 78:10,40 forfeits His favor: 1Sa 13:14. Forfeits His promised blessings: Jos 5:6; 1Sa 2:30; Jer 18:10. Brings a curse: De 11:28; 28:15-68, etc: A characteristic of the wicked: Eph 2:2; Tit 1:16; 3:3. The wicked persevere in: Jer 2:21. Heinousness of, illustrated: Jer 35:14-19, etc: Men prone to excuse: Ge 3:12-13. Shall be punished: Isa 42:24-25. Acknowledge the punishment of, to be just: Ne 9:32-33. Warnings against: 1Sa 12:15; Jer 12:17. Bitter results of, illustrated: Jer 9:13,15. Exemplified: Adam and Eve, Ge 3:6,11. Pharaoh, Ex 5:2. Nadab, etc., Le 10:1. Moses, etc., Nu 20:8,11,24. Saul, 1Sa 28:18. The prophet, 1Ki 13:20-23. Israel, 2Ki 18:9-12. Jonah, Jon 1:2-3. '.

Nave's Topical Bible provides links for the phrase disobedience to God as: 'DENUNCIATIONS AGAINST: Nu 14:11-12,22-24; 32:8-13; De 18:19; 28:15-68; Le 26:14-46. INSTANCES OF: Of Adam and Eve, eating the forbidden fruit: Ge 3:6-11. Of Lot, in refusing to go to the mountain, as commanded by the angels: Ge 19:19-20. Of Lot's wife, in looking back upon Sodom: Ge 19:26. Of Moses. In making excuses when commissioned to deliver Israel: Ex 4:13-14. When he struck the rock: Nu 20:11,23-24. Of Aaron, at the hitting of the rock by Moses: Nu 20:23-24. Of Pharaoh, in refusing to let the people of Israel go: Ex 5:2; 7:13,22-23; 8:15,19,32; 9:12,34; 10:20,27; 11:10; 14:8. of the people of Israel, in gathering excessive quantities of manna: Ex 16:19-20. In refusing to enter the promised land: De 1:26; Nu 14:1-10; Jos 5:6; Ps 106:24-25. Of Nadab and Abihu, in offering strange fire: Le 10:1-2. Of Balaam, in accompanying the messengers from Balak: Nu 22:22. Of Achan, in hiding the wedge of gold and the Babylonian garnient: Jos 7:15-26. Of Saul. In offering a sacrifice: 1Sa 13:13. In sparing Agag and the spoils of the Amalekites: 1Sa 15; 28:18. Of David, in his adultery, and in arranging for the death of Uriah: 2Sa 12:9. Of Solomon, in building places for idolatrous worship: 1Ki 11:7-10. of the prophet of Judah, in not keeping the commandment to deliver his message to Jeroboam without delay: 1Ki 13. Of a man of Israel, who refused to strike the prophet: 1Ki 20:35-36. Of Ahab, in suffering the king of Assyria to escape out of his hands: 1Ki 20:42. Of priests, in not performing their functions after the due order: 1Ch 15:13. of the people of Judah: Jer 43:7. of the people of Judah, in going to live in Egypt contrary to divine command: Jer 44:12-14. Of Jonah, in refusing to deliver the message to the Ninevites: Jon 1. of the blind men Jesus healed, and ordered them not to proclaim their healing: Mt 9:30-31. of the leper whom Jesus healed, and ordered him not to proclaim the fact: Mr 1:45. Of Paul, in going to Jerusalem contrary to repeated warnings: Ac 21:4,10-14'.

Please see the notes for 1:9-17 about the word walk. The New Testament definition is: 'To move slowly on the feet; to step slowly along; to advance by steps moderately repeated'. When applied to faith, the emphasis is upon small movements of faith and repeated continuously.

We find forms of the word life / live occurring 1035 times in 937 verses of the Bible, 338 times in 301 verses of the New Testament, and in Colossians, in: our current sentence and 1:13; 2:20; 3:3; 3:4 and our current sentence. Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. Please see the note for Romans C10S15 about the phrase belief changes life.

Links from Treasury of Scripture Knowledge are: 'Mortify. Ro 6:6; 8:13; Ga 5:24; Eph 5:3-6. members. Ro 6:13; 7:5,23; Jas 4:1. Fornication. Mt 15:19; Mr 7:21-22; Ro 1:29; 1Co 5:1,10-11; 6:9,13,18; 2Co 12:21; Ga 5:19-21; Eph 5:3; 1Th 4:3; Heb 12:16; 13:4; Re 21:8; 22:15 exp: Ac 15:20. inordinate. Ro 1:26; 1Th 4:5 (Gr). evil. Ro 7:7-8; 1Co 10:6-8; Eph 4:19; 1Pe 2:11. covetousness. 1Co 6:10; Ga 5:19-21; Eph 5:3,5 exp: Jer 22:17.
(verse 6)
which. Ro 1:18; Eph 5:6; Re 22:15. children. Isa 57:4; Eze 16:45-46; Eph 2:2-3; 1Pe 1:14; 2Pe 2:14 (Gr).
(verse 7)
General references. Col 2:13; Ro 6:19-20; 7:5; 1Co 6:11; Eph 2:2; Tit 3:3; 1Pe 4:3-4 exp: Isa 11:6; Eze 11:18'.

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C3-S6 (Verse 8) Put off sins of the soul.

First Step: what we are to do.

But now ye also put off all these;.

Second Step: do the First Step for each of these items.

anger,
wrath,
malice,
blasphemy,
filthy communication out of your mouth.

The prior sentence told us things that we were to mortify. As said in the note above: Now that we are 'dead to the world' we need to act like a mortician and get out the things that made us 'alive to the world' before we replace those things with things from God which prevent corruption. After (or at the same time but as soon as possible) we get rid of the things which allow the world to 'push our buttons', we are to get rid of the results of our being controlled by the world. These sins were addictive and beyond our control to remove (John 8:34). However, our personal relationship with Christ can make us free (John 8:32; 36). (Note: it takes time to make something. While it takes time to complete, we can start out part before Christ completes His part.) Even though Christ frees us from the addictive nature of sin, we still have habits and fleshly desires that we need to put off, as the First Step of this sentence tells us to do. Notice that the command to put off is personal (ye) and given to each and every one of us. Our obedience, or lack there-of, is something that we will personally answer for at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11).

In our Second Step we are given detailed things to be sure to put off. These are listed in an order that they often (but not always) occur in a person's life. That is, if we keep expressing anger then after a while we will start expressing wrath. While each of these words deserves a separate Word Study, I will only provide dictionary definitions and quick references at this time.

Please see the notes for Ephesians 4:22; Colossians C3S7 about the phrase put off. The New Testament definition is: 'remove from our external expression of life'. Please also see the notes for Romans 13:12; Romans 13:14; 1Corinthians 15:53-54; Ephesians 4:24; Ephesians 6:11; Colossians 3:10-14; Colossians 3:12; Galatians 3:27 about the phrase put on. Please also see the note for Galatians 3:27 about the phrase put on Christ.

Please see the note for Ephesians C4S11 about the word anger. the New Testament definition for this word is: 'A violent passion of the mind excited by a real or supposed injury; usually accompanied with a propensity to take vengeance, or to obtain satisfaction from the offending party'.

We read in the Bible of God's anger even at His own children and leaders such as in Exodus 4:14. We also see that there are limits to the anger that we are allowed and we usually exceed those limits while insisting that we have not dome so (Matthew 5:22). Further, when we are angry it is very easy to sin, which we are warned to not do (Ephesians 4:26). So the simplest command is here which is to put off anger. As many wise people have said, write the letter expressing your anger, go for a long walk, sleep on it, then the next day destroy what you wrote and after praying for the Lord's help try to represent the Lord to the person who made you angry.

Our second word is wrath. Webster's 1828 Dictionary defines wrath as:

'Violent anger; vehement exasperation; indignation; as the wrath of Achilles. When the wrath of king Ahasuerus was appleased--Esther 2. of Lord--in wrath remember mercy. Habakkuk 3'.
'The effects of anger. Proverbs 27'.
'The just punishment of an offense or crime. Romans 8. Gods wrath, in Scripture, is his holy and just indignation against sin. Romans 1'.

Where anger can be over quickly, wrath is extremely hard, if not impossible, to applease. Where someone might not act on anger, they will act because of wrath. Probably one of the most expressive verses about wrath is Revelation 14:10-11 where we read that the people who suffer God's wrath...shall be tormented with fire and brimstone...for ever and ever: and they have no rest day nor night.. Another example is when God sent His people into captivity. We were also warned in The sentence before this, that The wrath of God cometh on the children of disobedience. As we saw there and as we see in Ephesians 2:3, God's wrath comes upon His children when they continue to act like they were when they were lost. Please also see the notes for Romans C4S16; Galatians C5S20; Ephesians C4S11 and Colossians 3:8 about the word wrath.

For all that the Bible says about God's wrath, it tells us to not have our own wrath, as this sentence clearly commands. As mentioned earlier, we see a progression in these words with wrath being more terrible than anger and the next word (malice) being even worse than these two.

Our third word is malice. Webster's 1828 Dictionary defines malice as: 'L.malitia, from malus, evil. Extreme enmity of heart, or malevolence; a disposition to injure others without cause, from mere personal gratification or from a spirit of revenge; unprovoked malignity or spite'. The International Standard Bible Encyclopedia defines malice as: '"Malice," now used in the sense of deliberate ill-will, by its derivation means badness, or wickedness generally, and was so used in Older English. In the Apocrypha it is the translation of kakia, "evil," "badness"'. We find this word used in 1Corinthians 5:8; 14:20; Ephesians 4:31; this sentence; Titus 3:3; 1Peter 2:1. It is associated with wickedness, bitterness, wrath, anger, clamour, evil speaking, blasphemy, filthy communication, envy, hateful, guile and hypocrisies. It is presented as the opposite of The unleavened bread of sincerity and truth and of understanding that comes from God. Please also see the note for 1Corinthians 5:8 for links to related verses as provided by other commentators.

Our fourth word is blasphemy. This exact word only occurs in 12 verses with the only occurrences in the Old Testament being the same incident. Please see the note for Mark 2:6-7 about other forms of this word. The New Testament definition for this word is: 'Speaking evil of God'.

Our last phrase is filthy communication out of your mouth. Basically, this is what most people consider to be cursing or 'taking the Lord's name in vain'.

Please see the note for 2Corinthians 7:1 about the word filthiness. the New Testament definition is: 'The state of being filthy. 2. Foulness; dirtiness; filth; nastiness. Carry forth the filthiness out of the holy place. 2Chron. 29 the word of God uses this word for spiritual sin or spiritually motivated sin'. Please see the note for 1Corinthians C4S13 about the word filth. As explained in that note, the word of God uses this word mainly for spiritual sin. Please see the note for Psalms 119 about the word defile. Please also see the note for Mark 9:25 about the word foul.

Please see the note for Galatians 2:2 for links to every place in the New Testament which use forms of the word communicate, along with a definition.

Please see the note for 2Corinthians 7:1 for links to every place in the New Testament where we find forms of the word filthy along with the definition from Webster's 1828 and links from other commentators.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

Links from Treasury of Scripture Knowledge are: 'put. Col 3:5,9; Eph 4:22; Heb 12:1; Jas 1:21; 1Pe 2:1 exp: Pr 4:24. anger. Ps 37:8; Pr 17:14; 19:19; 29:22; Mt 5:22; Ro 13:13; 1Co 3:3; 2Co 12:20; Ga 5:15,20,26; Eph 4:26,31-32; 2Ti 2:23-24; Jas 1:20; 3:14-16. blasphemy. Le 24:11-16; Mr 7:22; 1Ti 1:13,20; Jas 2:7; Jude 1:8; Re 16:9. filthy. Eph 4:29; 5:4; Jas 3:4-6; 2Pe 2:7,18; Jude 1:8,13'.

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C3-S7 (Verse 9-11) Our behaviour that others see must show our change.

Equivalent Section: How we are to show that we are in Christ.

First Step: stop acting like the devil.

Lie not one to another,
seeing that ye have put off the old man with his deeds;.

Second Step: act like Christ.

And have put on the new man,
which is renewed in knowledge after the image of him that created him:.

Equivalent Section: Christ doesn't judge by exterior attributes.

Where there is neither Greek nor Jew,
circumcision nor uncircumcision,
Barbarian,
Scythian,
bond nor free:.

Equivalent Section: Christ is to be displayed through every saved person's life.

but Christ is all,
and in all.

in this sentence, we are promised that we will be renewed in knowledge after the image of Christ, if we put off the old man with his deeds and put on the new man. Please also see Doctrinal Studies called Significant Gospel Events and Significant New Testament Events for links to promises given for the 'Church Age'.

Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God.

This sentence eliminates any justification for prejudice and tells us that when Christ is in us there will be a difference in how we act. We must give up religious prejudices and put off the old sinful man and put on the new man in the image of Christ if we are going to be spiritual maturity. The Bible uses put off for someone symbolically or really stopping one set of life actions before they put on a new set of life actions. The phrase 'Put off' is also in:

Exodus 3:5 and Acts 7:33 : are talking about the time that Moses came to the burning bush. His life definitely changed as a result.
Exodus 33:5 : is after the people worshiped the golden calf and were punished. This verse is where God told them to therefore now put off thy ornaments from thee. They were to remove the ornaments of sin as a sign that they would not do the sin again.
Leviticus 6:11 and Leviticus 16:23 : says that the priest was to remove his priestly garments before completing a task that took him out of the Tabernacle.
Nehemiah 4:23 : tells how the people were in such a hurry to build the wall that they didn't even change their clothes and clean up before lying down for the night.
Psalms 30:11 : says Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness;
Song 5:3 : symbolically talks about our reluctance to return to serving the Lord after we have served Him and are now resting and taking care of ourselves.
Isaiah 20:2 : tells how God told Isaiah to walk naked for three years as a symbolic message to Egypt and Ethiopia of how they would go into slavery. When we put off service to our Lord in order to chase things of the world (Egypt) we are heading into slavery to the addiction of sin.
Ezekiel 26:16 : says the same message as Isaiah 20:2 only to a different people and different circumstances. Sin is sin and the results are the same no matter who we are.
Ezekiel 44:19 : is talking about the restored priesthood and how the priests are to symbolically separate the holy from common by changing their clothes.
Ephesians 4:22 : is part of a sentence which literally says ...that ye henceforth walk not as other Gentiles walk.. Please see the note for Ephesians 4:20 for more details on this sentence.
The sentence before this in Colossians. Please see the note above.
2Peter 1:14 : is where Peter said that he knew that he would die soon. That is definitely a way to put off life behaviours. Please see the note for 2Peter 1:14 for more details on this sentence.

Please also see the notes for Ephesians 1:20 and for Ephesians 1:23 in the Lord Jesus Christ Study which also tell us that Christ is all, and in all but uses different words.

The phrase put on is used 48 times in the Bible. While it is usually talking about put on clothing, this phrase is also used with incense, immortality and other things. We put on something in preparation to start doing certain life acts such as worship or serve God.

This sentence is divided into three Equivalent Sections by two colons. 3:9-10 is the first part with the most detail and tells us 'How we are to show that we are in Christ'. The end of 3:11 has the least detail but is the most important message. It is the third equivalent part and tells us that 'Christ is to be displayed through every saved person's life'. The middle part of this sentence, is the first part of 3:11. It tells us that if we are in the spiritual place where Christ is in us then we are not judging by outward or religious or fleshly or worldly measurements. Really look at the places where the Bible uses put off and pray for understanding from God about what He is trying to teach us. Notice that the middle section of our sentence starts with Where. That means that all who are in this spiritual location do not judge others by these non-Christ like ways of measuring. If you are measuring by these standards, then Christ is not in you. (Please see the note for verses section for all of the verses which tell us that having Christ in us and our being in Christ is conditional and not always true and not true for all saved.) Furthermore, when the third equivalent part says Christ is all, it means that all judgment or measurement is to be done according to what Christ would do and no other measurement or judgment is to be used. If something does not have Christ in it then those who are in this spiritual location have nothing to do with it.

If we take this understanding and go back to the First Equivalent Section, we get an even clearer picture that is the same as we have already said. That part (3:9-10) starts out with Lie not one to another or don't claim to be something that you aren't We are to stop acting like Satan and live The image of Christ. We've seen in Romans 8:9 and Galatians 4:19 and other places that there are saved people who are not Biblical Christians because their walk does not match Christ. Toclaim to be a Christian and not walk the life of a true Biblical Christian makes a person a liar. Further, to claim to be more spiritually mature than you really are makes you a liar. Let me go on with the rest of this part of the sentence and then I will come back to this thought. The rest says seeing that ye have put off the old man with his deeds and have put on the new man, which is renewed in knowledge after the image of him that created him about those who have Christ in them. The have put off is in the past and the ye is plural personal you. That means that this is saying seeing that [each and every one of you personally] have put off [in the past] the old man with his deeds. As already said, we are to stop our sinning before we start our new walk in Christ. In addition, the reason that Paul says Christ is all, and in all (present tense) without making it conditional is because this first part of the sentence with the past tense have put off [in the past] eliminates all saved who have not met this qualification. Therefore, this sentence makes Christ is all, and in all conditional and true only for those who have put off the old man with his deeds And have put on the new man in the past.

Going on, Paul says and (added onto the stopping of our personal sins) each and every one of you personally have put on the new man. Notice that this put off and put on is in knowledge. Most people who have been saved for a while have experienced gaining knowledge God's way. We learn the lessons of the first grade before we start the second grade. That's why I said earlier that 'to claim to be more spiritually mature than you really are makes you a liar'. A 'second grade' Christian has have put off the old man with his deeds when those deeds are 'first grade' sins. However, they have not yet put off 'third grade sins'. There is no standing still in God's school (2Corinthians 4:16). If you aren't moving onto new lessons then the world, your flesh and the devil will push you backwards. Therefore, someone can be a 'second grade Christian' who is still has Christ in them and is moving forward while another person who reached 'sixth grade Christian' no longer has Christ in them even though they are not doing some of the sins that the 'second grade Christian' is doing. That is because the 'sixth grade Christian' is no longer being renewed in knowledge after the image of him that created him [Jesus Christ, the Son of God]. This 'back sliding' person is not being made new again (renewed) because they are no longer pursuing the knowledge after the image of him. This type of knowledge is the type that only comes from experience.

Sex is one type of personal experience that leads to knowledge which can not be achieved any other way. Sex is personal and intimate. Our walk with Christ is also personal and intimate. Both are learned through experience and both improve with practice while both deteriorate with neglect. Match this part of the sentence to the third Equivalent Section of Christ is all, and in all. Having Christ in us is personal and intimate. The Christ in us shows us the knowledge after the image of him that we are to personally achieve. In order for us to conform to the image of him, we must accept the new knowledge that there is a new position for us personally and that we have personal sin that we have to quit because it is stopping us from getting to that new image of him and that after we stop the revealed sin we must do the new things that Christ shows us in order to be in Christ. If someone is in fact busy trying to match their life to the image of him that Christ shows them, they don't have time to compare their outward things to other people's outward things. That is why the Second Equivalent Section says that there are none of these outward comparisons.

Man's body is made of the same material (earth [Genesis 2:7 ]) as the animals (Genesis 2:19) and as the earth itself (Genesis 1:10). Yet man was created in The image of God (Genesis 1:27). Because of 'Original Sin' (Genesis 3) our flesh was changed and we are each born with a sin nature (Psalms 51:5). That makes all of our fleshly responses sinful (Romans 7:5; Colossians 2:13). Ephesians 2:1 tells us that we were dead in trespasses and sins. Yet 2Corinthians 5:17 promises that Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new and, according to Philippians 3:21; our Saviour, the Lord Jesus Christ Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Colossians 1:15 tells us that God's Son is The image of the invisible God in His resurrected body. Thus, God's plan is to restore us to the image that He originally created man in (Romans 8:29; 1John 3:2). However, this image is more than just the body. ForGod to restore our soul, we must be in Christ and remain there because that restoring of our soul is one of the reasons that God leaves us in this world after our initial profession. God does not take away our free will God requires us to personally participate in this restoring of our soul by our obedience to the commands found in this epistle, and elsewhere, to put off certain things and to put on certain things.

Think of a light. The atheist lives in a room with no light (John, 1John, etc). The religious lost person goes out and gets a light fixture and tells everyone to look at the 'physical manifestation' of a light that he possesses. The saved person realizes that he needs to be connected to the true 'power' and gets 'connected' when he gets saved and receives the Holy Ghost. However, God also gives us a variable control at the time of initial profession and, on the lowest setting, hardly any light leaks out. Most people would insist that there is no light. A true Biblical Christian turns on the power and lets it flow through their life and provide God's light for themselves and for others. Again, the light bulb must have electricity in it to shine just as we must have Christ in us for God's light to shine from our lives. When the light bulb has electricity in it, it will have light shining from it and it will be in the light and it can not help being in the light because putting electricity into a light bulb always causes it to produce light. The same is true with Christ in a saved person. If Christ is in a saved person, they can not help but have God's light shining out of their life and making them be in God's light (be in Christ). However, the only way for the (bulb/Christian) to not be in the (light/Christ) is to stop the (electricity/Christ) from being in (it/them).

Many people misinterpret Psalm 23:6 which says Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever. Notice that it says that goodness and mercy shall follow me. That means that goodness and mercy come after I get there and stay behind when I leave. The goodness and mercy goes out of me to others. I am not promised to receive goodness and mercy but I am promised to dwell in the house of the LORD. That can be interpreted as: when I have Christ in me then Christ causes goodness and mercy to go out of my life to others with the result that I dwell in the house of the LORD (am in Christ). Yes, I will also receive goodness and mercy from Christ and sometimes from others that have Christ in them, but Psalm 23:6 does not guaranteed that I will experience goodness and mercy in this life. They follow me because I bring them by having Christ in me.

The first two Equivalent Sections of this sentence are to let us know how to properly interpret Christ is all, and in all. Having Christ is all, and in all is to be the experience and goal of being renewed in knowledge after the image of him that created him [Jesus Christ, the Son of God]. This is the result of how Paul started this part in Colossians 3:1 where he told us If [Since] ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. It is very important to keep things in context if we are to properly interpret the Bible. This verse uses Christ for that role of the Son of God who makes some saved people renewed in knowledge after the image of him [Christ], but only those saved people who are willing to have Christ in them and be in Christ.

The note back in 3:4 mentioned that Paul has the same pattern (that he started in 2:10-12) repeated in 3:1-17. This pattern has 3 parts:

recognize our God-given position (3:1-4)
stop our sin (3:5-11)
receive a new walk (3:12-17).

This sentence ends the second part. All of these sentences form a single unit and all of them, with their associated notes, need to be interpreted together.

Please see the note for Galatians C1-S15 about the word liar. It does no good to search for The word lie since it is most often used for 'lay down'. The New Testament definition of lie, which applies to our current sentence, is: 'an intentional violation of the truth. Lies are emphatically condemned in Scripture'.

Please see the note for 1:21-29 about forms of the word see and forms of the word sight. That note has links to where these words are used in other Studies on this site along with the New Testament definition of each word. Please also see the note for 1Corinthians C13:12 about the word see. Please see the note for 2Corinthians 2:17 about the word sight. The New Testament definition is: 'The act of seeing; perception of objects by the eye; view. This word is often used symbolically for spiritual understanding'.

We find forms of the word deed occurring 52 times in the Bible, 32 times in the New Testament, and in Colossians, in: our current sentence and 3:12. Webster's 1828 dictionary defines deed as: 'that which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small. And Joseph said to them, what deed is this which ye have done? Gen. x1iv. We receive the due reward of our deeds. Luke xxv. 2. Exploit; achievement; illustrious act. Whose deeds some nobler poem shall adorn. 3. Power of action; agency. With will and deed created free. 4. A writing containing some contract or agreement, and the evidence of its execution; particularly, an instrument on paper or parchment, conveying real estate to a purchaser or done. this instrument must be executed, and the execution attested, in the manner prescribed by law. Indeed, in fact; in reality. these words are united and called an adverb. But sometimes they are separated by very, in very deed; a more emphatical expression'.

In addition, to what is above, please also see the note for Ephesians 4:22 about the phrase put off. The New Testament definition is: 'remove from our external expression of life'. Please also see the notes for Romans 13:12; Romans 13:14; 1Corinthians 15:53-54; Ephesians 4:24; Ephesians 6:11; Colossians 3:10-14; Colossians 3:12; Galatians 3:27 about the phrase put on. Please also see the note for Galatians 3:27 about the phrase put on Christ.

We find forms of the word renew only in: 1Samuel 11:14; 2Chronicles 15:8; Job 10:17; Job 29:20; Psalms 51:10; Psalms 103:5; Psalms 104:30; Isaiah 40:31; Isaiah 41:1; Lamentations 5:21; Romans 12:2; 2Corinthians 4:16; Ephesians 4:23; our current sentence; Titus 3:5 and Hebrews 6:6. Webster's 1828 dictionary defines renewed as: 'Made new again; repaired; re-established; repeated; revived; renovated; regenerated'.

Please see the note for 1:9-17 about the word know. The New Testament definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please also see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge.

Please see the note for 2Corinthians 4:3-4 about the word image. The New Testament definition is: 'A representation or similitude of any person or thing, formed of a material substance'.

Please see the note for 1:9-17 about the word create. The New Testament definition is: 'Formed from nothing; caused to exist; produced; generated; invested with a new character; formed into new combinations, with a peculiar shape, constitution and properties; renewed'.

We find the word Greek occurring in: Mark 7:26; Luke 23:38; John 12:20; John 19:20; Acts 14:1; Acts 16:1; Acts 16:3; Acts 17:4; Acts 17:12; Acts 18:4; Acts 18:17; Acts 19:10; Acts 19:17; Acts 20:21; Acts 21:28; Acts 21:37; Romans 1:14; Romans 1:16; Romans 10:12; 1Corinthians 1:22-24; Galatians 2:3; Galatians 3:28; our current sentence and Revelation 9:11. Easton's Bible Dictionary defines Greek as: 'Found only in the New Testament, where a distinction is observed between "Greek" and "Grecian" (q.v.). the former is (1) a Greek by race (Ac 16:1-3; 18:17; Ro 1:14), or (2) a Gentile as opposed to a Jew (Ro 2:9-10). the latter, meaning properly "one who speaks Greek," is a foreign Jew opposed to a home Jew who dwelt in Palestine'.

Please see the note for Galatians C2-S9 about the word Jew. The New Testament definition is: 'A name for God's chosen people who followed the Mosaic Law'. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews.

Please see the note for 2:10-12 about the word circumcision. That note has links to several other places where forms of this word are dealt with along with a discussion of the word, the definition from Webster's 1828 and links from other commentators. The spiritual application during the church age is: 'cutting away the sins and influence of the flesh by Christ in the lives of saved people'. Please see the note for Acts 7:51 about the word uncircumcised. Please also see the note for Romans C4S13 about the word circumcision and the word uncircumcision.

Please see the note for Romans C4S13 about the word uncircumcision. The New Testament definition is: 'non-Jewish saved people'.

Please see the note for 1Corinthians 14:11 for links to every place in the Bible which uses any form of barbarian. These were literate people who did not speak Latin or Greek. They were opposed to the Scythian, who was illiterate.

Please see the note for 1Corinthians 14:11 for links to every place in the Bible which uses any form of barbarian. The New Testament definition is: 'An uncivilized person. A cruel, savage, brutal man; one destitute of pity or humanity'.

Please see the note for 1Corinthians C7S16 about the word bond. Please also see the note for 2Peter 2:19 about the word bondage. The New Testament definition forboth of these words is: 'Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion'. In John 8:33 we are told that sin puts us into bondage. Please also note that our personal relationship with Christ can make us free.

Please see the note for 1Corinthians C7S29 about the word free. The New Testament definition for this word is: 'Being at liberty; not being under necessity or restraint, physical or moral; a word of general application to the body, the will or mind, and to corporations.'.

Links from Treasury of Scripture Knowledge are: 'Lie. Le 19:11; Isa 63:8; Jer 9:3-5; Zep 3:13; Zec 8:16; Joh 8:44; Eph 4:25; 1Ti 1:10; Tit 1:12-13; Re 21:8,27; 22:15 exp: Le 6:2. ye. Col 3:8; Ro 6:6; Eph 4:22.
(verse 10)
put. Col 3:12,14; Job 29:14; Isa 52:1; 59:17; Ro 13:12,14; 1Co 15:53-54; Ga 3:27; Eph 4:24 exp: Eph 6:11. The new. Eze 11:19; 18:31; 36:26; 2Co 5:17; Ga 6:15; Eph 2:10,15; 4:24; Re 21:5. renewed. Ps 51:10; Ro 12:2; Eph 4:23; Heb 6:6. knowledge. Joh 17:3; 2Co 3:18; 4:6; 1Jo 2:3,5 exp: 2Pe 3:18. after. Ge 1:26-27; Eph 2:10; 4:23-24; 1Pe 1:14-15.
(verse 11)
there. Ps 117:2; Isa 19:23-25; 49:6; 52:10; 66:18-22; Jer 16:19; Ho 2:23; Am 9:12; Mic 4:2; Zec 2:11; 8:20-23; Mal 1:11; Mt 12:18-21; Ac 10:34-35; 13:46-48; 15:17; 26:17-18; Ro 3:29; 4:10-11; 9:24-26,30-31; 10:12; 15:9-13; 1Co 12:13; Ga 3:28; Eph 3:6. circumcision. 1Co 7:19; Ga 5:6; 6:15. Barbarian. Ac 28:2,4; Ro 1:14; 1Co 14:11. bond. 1Co 7:21-22; Eph 6:8. but. Col 2:10; 1Co 1:29-30; 3:21-23; Ga 3:29; 6:14; Php 3:7-9; 1Jo 5:11-12; 2Jo 1:9 exp: Ga 6:15. and. Joh 6:56-57; 14:23; 15:5; 17:23; Ro 8:10-11; Ga 2:20; Eph 1:23; 3:17; 1Jo 5:20'.

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C3-S8 (Verse 12-13) Put on the new man who acts like Christ.

Equivalent Section: Here is how The elect of God are to learn to act based upon new internal characteristics.

First Step: Put on the internal characteristics that The elect of God are to learn to have.

Put on therefore,
as the elect of God,
holy and beloved,
bowels of mercies,
kindness,
humbleness of mind,
meekness,
longsuffering;.

Second Step: Act upon what you put on when dealing with other saved people.

Forbearing one another,
and forgiving one another,
if any man have a quarrel against any:.

Equivalent Section: the elect of God are to forbear...and forgive one another in the exact same way as Christ forgave you.

even as Christ forgave you,
so also do ye.

in this sentence, we are promised that we will be The elect of God, if we are holy and beloved, (and have) bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another and have put on charity. Please also see Doctrinal Studies called Significant Gospel Events and Significant New Testament Events for links to promises given for the 'Church Age'.

This sentence tells us to put on the new man who acts like Christ. It can be understood with this simple outline:

We are to do this as the elect of God. This means: 'As people who are in God's way for dealing with the things of this Earth'.
We are to realize that God calls us: holy and beloved. That is to control how we deal with others.
We are to have the following character traits: bowels of mercies, kindness, humbleness of mind, meekness, longsuffering.
Our treatment of others is to be defined as: Forbearing one another, and forgiving one another.
Finally, if any man have a quarrel against any: even as Christ forgave you, so also do ye. Please see the detail note about the phrase even as Christ forgave you.

This sentence that tells us (in detail) what to put on since (therefore) we have put on the new man. Once God changes us He expects us to act like the kind of person that He changed us into. This sentence gives the details of how to do that. In addition, the next two sentences start with And, which means that they are added to this sentence. Since this sentence is the basis of the argument / instructions that Paul is giving, it can not be properly interpreted without also considering that function. Indeed, as already pointed out, this sentence actually is the basis of instructions that go through 3:17 on one level, and go through the end of the epistle on another level. Therefore, and all of these verses need to be considered as a unit that is a subset of what Paul started back in 3:1. These verses are the detailed instructions of how true Christians are to put on the new man. And, as has already been pointed out in notes on this book, anyone who is not 'putting on the new man' is no longer in Christ and has cut off Christ from being in them and is no longer acting as a true Biblical Christian.

The new man is the attitudes and actions that Christ teaches us to have and shows the attitudes and actions that Christ has towards us. This sentence starts out with Put on therefore. The therefore means 'as a result of what came before' or 'as a result of your having learned your new position of being dead to the world and spiritually risen in Christ and of your being able to get all things from God through Christ [3:1-4 ] and as a result of having put off (mortified) all of these lustful attitudes and actions which prevented you from acting like Christ (3:5-11)'. Based upon all of this (therefore), we are to Put on the attitudes and actions of the new man. Paul goes on and tells us that not only are we to put on the new man based upon what we have already learned and done, but also based upon the fact that we are The elect of God, holy and beloved. In fact, Paul did not include these attributes (found in this verse) earlier because they are not to be in the background but are to be active all while we are 'putting on' the new man. It's not just doing the right thing but doing the right thing the right way.

Please notice that our second phrase is as the elect of God. The word as tells us that this is the right way to put on the new man. Since the right way is as the elect of God, we need to look at how the Bible uses the word elect because there are many people who teach doctrinal error about the meaning of this word within the Bible. Further, the first thing that we need to note is that our current sentence uses this word to separate our old sinful man who was disobedient to God's way, from the new man who is obedient to the way of God. Thus, elect is 'not used in the Bible to separate the lost from the saved, as is erroneously taught, but to separate saved people who are in God's way of obedience from saved people who are not in God's way of obedience'.

Please stay with me while I give more doctrinal background which will make it easier to understand how the Bible uses the word elect. Then we will look at the verses where the Bible uses this word and see how the actual usage supports the summary that I will start with.

Within the Bible we find that God makes a promise to a group of His people and then God says that only people within that group will receive the promise. God then tells the members of that group that they have to do something to prove that they want the group promise to be applied to themselves personally. The devil uses religious teachings to tell God's people that they can personally have the promise without obeying God. The devil uses religious people to teach God's people that they can have the promise just by being a member of the group. When God's people believe the doctrinal error that the devil started, they miss out on the promises of God even though they are saved.

In our lesson today we are going to look at where the Bible makes some promises to obedient children of God but where disobedient children of God do not receive the promises. Erroneous religious doctrine tells the children of God that they have these promises simply because they are saved. Disobedient children do not get the group promise applied to themselves personally because they do not obey.

A disobedient child is still your child but they do not get the rewards of obedience while they are acting rebellious. In the Bible, God's elect are the obedient children. God's elect does not include the disobedient children and the things that are promised to God's elect are not given to God's disobedient children even though they are the children of God.

There are other phrases in the Bible that teach about conditional promises that God makes to people. On all of these types of promises we find doctrinal error that was started by the devil so that God's people miss out on the promises and so that God appears to be a liar. God's people need to know the truth about these doctrines so that they can get God's blessings and so that they can help other saved people get God's blessings. One example of this type of doctrinal error is the teaching about predestination. Please see the note for Romans 8:29 for details on that word while this note will continue with the details about the word elect.

We see forms of elect is used 28 times in the Bible. The New Testament definition, of the word elect, is: 'saved and living a life that is a testimony of the changes which the ministries Jesus Christ cause'.

Isaiah 42:1 : is the start of prophecy about Christ. He is God's elect and we must have Christ in us if we want to also be God's elect. We must follow the example of Christ if we want to also be God's elect.
Isaiah 45:4 : is a message to King Cyrus warning him to be careful what he does to Israel because Israel is God's elect. This warning was not necessarily applied to each individual member of the nation.
Isaiah 65:9 : is another verse that tells us that Christ is God's elect.
Isaiah 65:22 : is part of a prophecy about end times and tells us that God's people are His elect.
Matthew 24:22, Matthew 24:22, Matthew 24:31; Mark 13:20, 22, 27; and Luke 18:7 are part of a prophecy about end times and tells us that God's people are His elect
Romans 8:33-39 : Also tells us that God's people are His elect and that they have special protection from God. Most of these verses are well loved and well quoted but most saved people don't like to think about Romans 8:36; which part of this section. It says As it is written, forthy sake we are killed all the day long; we are accounted as sheep for the slaughter. God's obedient elect accept this requirement while the children of disobedience refuse it but expect to have all of the promises in this section that God only gives to His elect.
Romans 9:11 : tells us that Jacob was God's elect and he was chosen over the first-born Esau whom God hated (Romans 9:14). God provided the way of election and Jacob obeyed way of election while Esau profaned himself by refusing way of election and, instead, he sold his birthright (Hebrews 12:16-17). God knew how each would live and choose the obedient son over the disobedient son. God prophesied the end result before either had acted but that result came from their choices and actions and not because God forced either to act in a certain way and not because of anything other than their willingness to obey God's way of election. This section shows us that election is based upon our being in God's way of obedience and is not based upon any personal attribute. Paul already explained this doctrine and the spiritual application of it. That application is explained in the note for 8:3 of the Lord Jesus Christ Study.
Romans 11:5 and Romans 11:7 : are part of a doctrinal explanation that not all of God's people are also God's elect. This is explained in the note for 11:3 of the Lord Jesus Christ Study.
Romans 11:28 : explains the special position that the Jews in general (not specific individuals) have because of God's election please see the note for this verse in the chapter summary of the Book Study on Romans.
Colossians 3:12 is our current sentence. It tells us what God expects His elect to do and if we keep refusing to obey this command then the Bible says that we are not the elect even though we are saved. We still go to heaven but lose the things that are promised to God's elect.
1Thessalonians 1:4 : tells us that our election should cause us to have without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ. This is explained in the note for 1:3 of the Lord Jesus Christ Study. Once more we see that God expects obedience from His elect.
1Timothy 5:21 : tells us that angels are elect. This is explained in the note for 5:21 of the Lord Jesus Christ Study. The disobedient angels are called devils and were kicked out of heaven Disobedience causes beings to lose the blessings of being God's elect.
2Timothy 2:10 : explains how Paul, as our example, endured all things for the elect's sakes. This is explained in the note for this sentence within the Book Study on 2Timothy. Here we see that God has other people do whatever is necessary to help us if we are God's elect. This promise of God's provision is one of the blessings of being God's elect.
Titus 1:1 : again tells us that God's elect are some (not all) of God's people. This is explained in the note for 1:1 of the Lord Jesus Christ Study.
1Peter 1:1 tells us that Peter was elect. 1Peter 2:6 tells us that Christ is elect. 1Peter 5:13 tells us that the church is elect. There are many notes for the word elect within the Book Study for 1Peter and in the Lord Jesus Christ Study. Please click these links and do a FIND (Ctrl-F) for the word "elect" in order to find them. In addition, 1Peter 1:1 tells us that the elect are through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. There is further notes on election in the Word study on Spirit.
2Peter 1:10 : tells us to give diligence to make your calling and election sure. As explained in that note, if we must make our...election sure then it is not guaranteed. Please see that note.
2John 1:1 and 2John 1:13 tell us that people in the Church that are serving God are elect.

As The elect of God we are going to heaven and going to receive great rewards when we get there but, as this sentence says and as all of these other notes point out, not all saved are God's elect. Just in this sentence we are told that we must be holy and beloved to be God's elect. Unfortunately, many of God's people are not holy. Many of God's children do not obey the commands of this chapter and yet expect God to give them the rewards of being God's elect. If they do not correct their error then they are subject to believing that God lied when they don't get what they think that the Bible promises. Thus, those people who know the truth should help other saved people to know the truth and avoid this error and lie from the devil.

The rewards given to God's people are based upon what we do here with the spiritual gifts and positions that God gives us through Christ (see the parable of talents [Matthew 25 ] and the parable of pounds [Luke 19 ]). Elect has to do with a legal position, the elect of God is the position that we receive from God and God always gives positions through His role as Lord. (Please also see the note for 3:17 in the Lord Jesus Christ Study. It summarizes this section.) When a person has a legal position, especially a God-given legal position, they also have a responsibility to act properly within that position. However, Paul is not just telling us to act within the legal requirements of our God-given position. He is also telling us that we have a personal requirement that goes beyond the legal requirements because Christ has made us holy and beloved. Just as Jesus told His disciples that their righteousness was expected to exceed the righteousness of the scribes and Pharisees (Matthew 5:20), so also are we told here that we are to exceed the righteousness of the[Law that the] scribes and Pharisees. God gives us a personal relationship that goes beyond the Law when He makes us holy and beloved in Christ and he expects us to act based upon that additional gift. Indeed, 2Corinthians 3 explains how the ministration of righteousness exceed in glory the ministration of condemnation (Law).

Back at the start of this book Paul told us what we had is Christ in you, the hope of glory. As Paul has explained in this book, God put Christ in you with the hope that you would act in the way required that would allow Him to receive glory from letting Christ live through our life. That required actions and attitudes that will allow God to receive this glory is The ministration of righteousness which is from Christ in us and exceed the righteousness of the[Law that the] scribes and Pharisees. This exceeding ministration of righteousness is what Paul is describing in these verses as the attitudes and actions of the new man. Coming back to where we started, we see that Paul said we are to put on the new man based upon (in the background) the position that we received in Christ and based upon the fact that we have stopped (are stopping) the lusts of the old man. However, in addition to that background, we are to always keep in mind (as we put on the new man) the fact that we have a new legal position as The elect of God and that we have an expectation to show The ministration of righteousness based upon Christ making us personally holy and beloved. With these criteria to support and help us, Paul gives us the details of the attitudes and actions which God expects the world to see in our life because it is really Christ in us.

While it is too much (at this time) to go into all that is involved in a proper word study of bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another and forgiving one another, I present a quick summary of each word then I will lightly cover one part of these words that is usually misunderstood. (You do not want to go through what God let me go through in order to learn this lesson.)

bowels of mercies: Most commentators agree that in the Bible bowels are used for the center of emotions. Think about how most mothers feel about the baby that comes from their bowels. Mercy is 'not getting the punishment you deserve'. Basically, when someone deserves punishment feel for them like you would feel if you were their mother or like you would feel if God refused mercy to you. Please see: Genesis 43:30; 1Kings 3:26; Jeremiah 31:20; Isaiah 63:15; Hosea 11:8; Philippians 1:8; 2:1. This word is used 39 times in the Bible. Please also see the note for Romans 12:1 for links to verses in the New Testament where mercy is in the same verse with God.
kindness: according to Webster's 1828 Dictionary is: 'Good will; benevolence; that temper or disposition which delights in contributing to the happiness of others, which is exercised cheerfully in gratifying their wishes, supplying their wants or alleviating their distresses; benignity of nature. Kindness ever accompanies love'. There are 133 verses with permutations of kindness in the Bible including kind. When we exercise kindness we treat the other person as the same kind of person as we are. Think of a smart, cultured, rich person treating a snobby, dope controlled bum as an equal.
humbleness of mind: is 'To abase; to reduce to a low state'. Stop thinking you are so smart and realize For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. (Isaiah 55:9). There are 64 verses with permutations of humble in the Bible.
meekness: this is not weakness but is 'power under God's control'. In Matthew 11:92 Jesus says ...I am meek and lowly in heart.. Think of Who Jesus was/is and how He acted and this definition should make sense. Please also see the note for Galatians C6S1 which has links to every verse in the Bible which has forms of the word meek along with a small note for each verse.
longsuffering: is often confused with patience, especially by commentators. We can require patience while we wait for something that we desire but the only suffering that we do will be of our own making. However, longsuffering is when we are suffering for a long time, and we do it with a Christ-like spirit, while we wait for God to fix things. Please see the note for Romans 9:22 which has links to every verse which uses longsuffering along with a short note on each verse and the definition of from Webster's 1828 . Please also see the note for 1:11 which also deals with this word.
Forbearing: according to Webster's 1828 Dictionary is: 'Ceasing; pausing; withholding from action; exercising patience and indulgence'. There are 27 verses with permutations of Forbearing in the Bible and this definition fits them pretty well.
forgiving: please see the next few paragraphs.

When we forgive saved people for offenses they do after being saved, we are to forgive even as Christ forgives and not as Jesus forgives nor as the Lord forgives. The difference in these roles causes a difference in the doctrine related to the word forgive.

The word forgive is actually talking about a court removing the legal penalty for a crime. This is how our Lord forgives. If you stole a million dollars and the court forgave you, you would not keep the million dollars and would be refused forgiveness unless you restored all. In the Bible God the Father forgives our felony crimes but only requires us to forgive misdemeanors done by others. Otherwise there could not be a sin unto death (Romans 6:16; 1John 5:16). If we had to forgive such a sin then God would also have to forgive it and there would not be a punishment unto death.

People who teach doctrinal error about the word forgive like to go to Matthew 18 and concentrate on the seventy times seven while ignoring the rest of what Jesus said in order to use the method of Satan and take things out of context. One preacher kept cutting me off and insisting that 'The doctrine of forgiveness is ABSOLUTE!!!'. Well, Matthew 18:34 says, And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. Also, back in Matthew 18:25 we read But forasmuch as he had not to pay. Put these two together and you have the truth that this man was tormented to death. That does NOT tell us that 'The doctrine of forgiveness is ABSOLUTE!!!' but, in fact it makes forgiveness conditional and based upon true Biblical repentance.

In the parable found in Matthew 18 the king who forgave much represents God the Father who forgives our felony crimes of sin but requires us to forgive misdemeanors done by others. The fact that this servant owed him ten thousand talents shows that he was covetous and living beyond his income. The fact he later would not forgive another servant, which owed him an hundred pence, but went and cast him into prison, till he should pay the debt proves that the first servant was still covetous and had not truly Biblically repented. Thus, we see that true Biblical forgiveness requires us to Biblically repent.

With this in mind, we can now look at the different types of forgiveness that is found within the Bible. Jesus puts everything under the blood and requires nothing from us because we have nothing to give in return. The forgiveness from Jesus is given when we make our initial profession and God blots out the record of our sins that are past (Romans 3:25). However, that does not take care of sins which we do after our initial profession. We still need to be forgiven for them.

The Lord forgives our sins, at our initial profession, only based upon the payment in full of the blood of Jesus. All other payments are refused. If we do not ask for Jesus to pay our debt then forgiveness is not given but payment in full is demanded in the form of an eternity in the Lake of Fire (Revelation 19:20; 20:10; 14-15). The Lord can not be legally righteous unless sin is paid for in full. The Lord also removes the legal record (forgives) based upon Christ saying to do so for sins done after our initial profession. However, Christ forgives differently than how Jesus forgives. When Christ forgives He attaches the lessons necessary to make us 'stop our sinning', which we already saw stated as a requirement in this epistle. This requirement to 'stop our sinning' proves that we truly and Biblically repented.

Forgiveness from Christ includes a requirement for true Biblical repentance. That sometimes means that the consequences of our sin will go on long enough for us to suffer enough that we don't forget those consequences. Therefore, we have motivation to say no to the next temptation. However, every time that Christ continues the consequences of our sin; it is for our good and NEVER for vengeance of some personal gratification. Thus, a Christian forgiving can not withhold forgiveness for some personal lust or gratification. A true Biblical Christian forgives but also requires true Biblical repentance for the good of the person given the forgiveness. Notice that this verse also says if any man have a quarrel against any. God doesn't want us quarrelling with others, not even with the lost (any). We need to recognize that our basis is Christ is all, and in all, which means that all of our actions must stay on (match) that basis. EVERY time we find ourselves feeling or acting in the emotions and lusts mentioned in Colossians 3:5 or 3:8; we need to ask Christ how He would act in this situation and how He wants us to act.

One thing that many people miss is that while God forgives our felony level sins, He only requires us to forgive misdemeanors. Also, the verses which people use in order to tell us to forget tell us what God will do after His people truly and Biblically repent. He does not tell us to do that but tells us to give it to Him. If someone beat your child to death you could never forget that and people who demand such are being unreasonable and demanding more than God does. In addition, if someone broke into your house and killed your child and then demanded that you 'forgive and forget' while they went after another child, you would be wrong to do so. God expects you to protect your other child and prosecute such a person. There are a lot of 'good Godly Bible believing saved people' who are risking the lives of their own loved ones when they demand other children of God to 'forgive and forget' what God tells His children to turn over to Him. When we make such a demand on another child of God we prove that God can let the same happen to us in order to prove that we are not a hypocrite.

One last word before moving on: Colossians 3:12-13 is a single sentence divided by a colon before even as Christ forgave you, so also do ye. Even as Christ acted based upon the promise of God before He received that promise, (Acts 2:36) so also do ye (each and every one of us personally). In the Gospels we see Jesus declared to be Christ but not having the rights of Christ. As we see all through the Bible in the use of faith and hope, God requires people to act like they have something before receiving it. Jesus had to fulfill the requirements of Christ before he received the role (Acts 2:36). Jesus, in the Gospels, is our example of how to live in the flesh by the power of the Holy Ghost (see Jesus used the Holy Spirit.) Doing as Jesus did in the Gospels is how we are to live even as Christ would have us live as The elect of God, holy and beloved.

In addition, this colon tells us that as part of how Christ forgave you, He had to Put...bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel against any. Each of the traits listed in these verses are part of forgiving even as Christ forgave you. We have not forgiven even as Christ forgave you so long as we refuse to do any of these items. Yes Christ demands repentance, but when Christ receives true repentance He gives all of these items.

The phrase put on occurs 49 times in 45 verses of the Bible. In the Old Testament this phrase is used mainly when talking about someone putting on clothing, incense, or ornaments. The New Testament definition for this word is: 'what others are to see when they look at us'. In addition, to that we also see:

Job 29:20 says: I put on righteousness, and it clothed me: my judgment was as a robe and a diadem. Here we see that righteousness can clother us.
Isaiah 51:9 says: Awake, awake, put on strength, of arm of the LORD
Isaiah 59:17 says: For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke. Again we see that righteousness can clother us.

In the New Testament we see it in:

Matthew 6:25 says: Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? While this question uses put on for clothing, it is also challenging us to realize that there is more to life.
Matthew 21:7 says: And brought the ass, and the colt, and put on them their clothes, and they set him thereon. Here the clothing is used for a saddle. It was put on an ass.
Matthew 27:28 says: And they stripped him, and put on him a scarlet robe. Here we see clothing used to indicate a position in society, even if it was meant as an insult.
Mark 6:9 says: But be shod with sandals; and not put on two coats. Don't worry about clothing.
Luke 12:22 says: And he said unto his disciples, therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. this is the same message as in Matthew, above, only with slightly different wording. Don't worry about clothing.
John 19:2 says: And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,. Here we see clothing used to indicate a position in society, even if it was meant as an insult.
Romans 13:12 says: The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Here we see The works of darkness contrast with The armour of light. Again we see that our attitudes and our works clother us. Please use this link to see the note for it within the Book Study for more details.
1Corinthians 15:53-54 says: For this corruptible must put on incorruption, and this mortal must put on immortality. This verse is only part of a sentence which tells us that our body is clothing for the soul and spirit. Please use this link to see the note for it within the Book Study for more details.
Galatians 3:27 says: For as many of you as have been baptized into Christ have put on Christ. Among other things in this section of Galatians, this sentence tells us that the Bible uses Christ for more than a name of a human being because we can not put on a human being but we can put on an ongoing personal relationship, which is how the Bible uses the word Christ. Please use this link to see the note for it within the Book Study for more details.
Ephesians 4:24 says: And that ye put on the new man, which after God is created in righteousness and true holiness. This verse ends a complex sentence which started in 4:20 and tells us to put on the new man, which means to change our attitudes and actions. Please use this link to see the note for it within the Book Study for more details.
Ephesians 6:11 says: Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. Here we see that we are to Put on the whole armour of God, which is holy attitudes and actions. Please use this link to see the note for it within the Book Study for more details.
Colossians 3:10 says: And have put on the new man, which is renewed in knowledge after the image of him that created him: this is part of the prior sentence which tells us that we must put off the old man before we can put on the new man. Please use this link to see the note for it within the Book Study for more details.
Our current sentence gives us the details of what is involved when we put on the new man. If we do not take all of these attitudes and actions and make them an integral part of our entire life then we have not obeyed this command.
Colossians 3:14 is our next sentence and says: And above all these things put on charity, which is the bond of perfectness. Charity is the main attitude and action which God wants us to have. Please use this link to see the note for it within the Book Study for more details.

Please see earlier within this note for the word elect.

Please see the note for Colossians C1S6 about the word holy. The New Testament definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John; 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:18-19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. It is important to note that many preachers erroneously define charity as love. The first reason that this is in error is that charity and love are both Bible words and, while two different Bible words can have the same application under certain circumstances, they can not have three same definition. Secondly, while charity and love have the same actions, love is extended to people we know while charity is extended to strangers in addition to people that we know.

Please see earlier within this note for the phrase bowels of mercies. Please also see the note for Philippians 1:8 for links to every verse in the New Testament which uses forms of the word bowels. The New Testament definition forthe word bowels is: 'The soft organs of the body. This word is used, symbolically, for the center of the emotions'.

please also see the note for Romans C12S1 about the word mercy. The New Testament definition is: 'Not getting the punishment that we justly deserve'.

Please see earlier within this note for the word kindness.

Please see earlier within this note for the phrase humbleness of mind.

Please see the note for 1:21-29 about the word mind. The New Testament definition is: 'The thinking process and conclusion of that process'. please also see the note for Romans C11-S37 about the word mind. It lists many different types of minds which the Bible describes. Please also see the note for 2Corinthians C1S9 which discusses the differences between the 'Eastern Mind' and the 'Western Mind'. Please also see the note for Romans C12-S2 for links to where the word mind is used in Romans. Finally, please see the note for Philippians 2:5-8 about the phrase mind Jesus.

Please see earlier within this note for the word meekness.

Please see earlier within this note for the word longsuffering. Please also see the note for 1:9-17 about the word longsuffering. The New Testament definition is: 'Bearing injuries or provocation for a long time; patient; not easily provoked'.

Please see the note for Romans C2S4 about the word forbearance. The New Testament definition is: 'Ceasing; pausing; withholding from action; exercising patience and indulgence. Patient; long suffering'. Please also see the note for Colossians 3:11 about the word forbearing. The New Testament definition is: 'A ceasing or restraining from action; patience; long suffering'.

Thompson Chain Topics provides references for the word Forbearance as: 'Divine: Ge 18:32; Ne 9:30; Jon 4:11; Ac 17:30; Ro 2:4; 3:25; 10:21. Enjoined: 1Co 13:7; Eph 4:2; 6:9; Col 3:13'.

Please see earlier within this note for the word forgiving. Please see the note for 2Corinthians 2:7 about the word forgive. The New Testament definition is: 'To pardon; to remit, as an offense or debt; to overlook an offense, and treat the offender as not guilty. There is doctrinal error taught about this word. We are to forgive trespasses and not required to forgive felonies. In addition, God does not forgive the person who refuses to truly repent nor does He require us to forgive such a person'. The word forgiven is: 'The past-tense form of the word forgive'.

We find forms of the word quarrel occurring only in: Leviticus 26:25; 2Kings 5:7; Mark 6:19 and our current sentence. Webster's 1828 dictionary defines quarrel as: ', to complain, that is, to cry out with a loud voice. Hence we see the primary sense is the same as brawl. the L. queror coincides in elements with to call, to bawl, to shout, and gearan, a complaint. Heb. 1. A brawl; a petty fight or scuffle; from its noise and uproar. 2. A dispute; a contest. On open seas their quarrels they debate. 3. A breach of friendship or concord; open variance between parties. 4. Cause of dispute. The king's quarrel is honorable. 5. Something that gives a right to mischief, reprisal or action. He thought he had a good quarrel to attack him. Not used. 6. Objection; ill will, or reason to complain; ground of objection or dispute. Herodias had a quarrel against him. Mark 6. 7. Something peevish, malicious, or disposed to make trouble. Not used.
QUAR'REL, n. 1. An arrow with a square head. Not used unless in poetry. 2. A pane of glass; a square. See Quarry and Square.
QUAR'REL, v.i. 1. to dispute violently or with loud and angry words; to wrangle; to scold. How odious to see husband and wife quarrel! 2. to fight; to scuffle; to contend; to squabble; used of two persons or of a small number. It is never used of armies and navies in combat. Children and servants often quarrel about trifles. Tavern-haunters sometimes quarrel over their cups. 3. to fall into variance. Our people quarrel with obedience. 4. to find fault; to cavil. I will not quarrel with a slight mistake. Men at enmity with their God, quarreling with his attributes - quarreling with the being that made them, and who is constantly doing them good. 5. to disagree; to be at variance; not to be in accordance in form or essence. Some things arise of strange and quarr'ling kind, the forepart lion, and a snake behind.
QUAR'REL, v.t. 1. to quarrel with. 2. to compel by a quarrel; as, to quarrel a man out of his estate or rights'.

Links from Treasury of Scripture Knowledge are: 'Put. Col 3:10; Eph 4:24 exp: Ro 13:14. as. Isa 42:1; 45:4; 65:9,22; Mt 24:22,24,31; Mr 13:20,22,27; Lu 18:7; Ro 8:29-33; 9:11; 11:5-7; 2Ti 2:10; Tit 1:1; 1Pe 1:2; 2Pe 1:10; 2Jo 1:13; Re 17:14 exp: Eph 5:1. holy. Ro 8:29; Eph 1:4; 1Th 1:3-6; 2Th 2:13-14 exp: Heb 3:1. beloved. Jer 31:3; Eze 16:8; Ro 1:7; Eph 2:4-5; 2Ti 1:9; Tit 3:4-6; 1Jo 4:19 exp: 2Th 2:13. bowels. Isa 63:15; Jer 31:20; Lu 1:78(margin) Php 1:8; 2:1; 1Jo 3:17. mercies. Ro 12:9-10; Ga 5:6,22-23; Eph 4:2,32; Php 2:2-4; 1Th 5:15; Jas 3:17-18; 1Pe 3:8-11; 2Pe 1:5-8; 1Jo 3:14-20.
(verse 13)
Forbearing. Ro 15:1-2; 2Co 6:6; Ga 6:2; Eph 4:2,32. Forgiving. Mt 5:44; 6:12,14-15; 18:21-35; Mr 11:25; Lu 6:35-37; 11:4; 17:3-4; 23:34; Jas 2:13 exp: Eph 4:32. quarrel. or complaint. Mt 18:15-17; 1Co 6:7-8. even. Lu 5:20-24; 7:48-50; 2Co 2:10; Eph 4:32; 5:2; 1Pe 2:21 exp: Mt 18:33'.

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C3-S9 (Verse 14) More than anything else put on charity which shows spiritual maturity.

And above all these things put on charity,
which is the bond of perfectness.

Please see the notes above about the phrase put off. The New Testament definition is: 'remove from our external expression of life'. As our chapter tells us, we must first put off certain things before we can put on charity. Please also see the notes for Romans 13:12; Romans 13:14; 1Corinthians 15:53-54; Ephesians 4:24; Ephesians 6:11; Colossians 3:10-14; Colossians 3:12; Galatians 3:27 about the phrase put on. Please also see the note for Galatians 3:27 about the phrase put on Christ.

Charity is used 28 times in the New Testament and not used in the Old Testament. 12 of these usages are in 1Corinthians with 1Corinthians 13 having the most references and giving us our basic definition. In fact, the entire chapter is written expressly to teach us about this word. Please see the note for 1Corinthians 8:1 for references to every place in the Bible where forms of the word charity are used. Please also see the note at the start of 1Corinthians 13 about the difference between love and charity. Please also consider everything in that chapter together as God saw fit to devote this entire chapter to the subject of charity.

We are saved by hope (Romans 8:24) and we have a whole chapter of the Bible (Hebrews 11) written about faith. Yet 1Corinthians 13:13 tells us And now abideth faith, hope, charity, these three; but the greatest of these is charity. Further, our current sentence tells us that charity...is the bond of perfectness. A bond locks something in place. charity locks our spiritual maturity (perfectness) into place. This is also supported by 1Timothy 1:5 which tells us Now the end of the commandment is charity out of a pure heart, and of a good conscience. The end of the commandment is where we are to end up, which is spiritual maturity (perfectness). Again, 1Peter 4:8 tells us charity shall cover the multitude of sins. However, with all of this Jude 1:12 warns us that charity does not tolerate certain things like false prophets. (Please see the Study called False things According to the Bible for more details on this subject.)

Many people confuse charity and love by claiming that they are the same thing. If they had the same meaning then God would not use two different words in His Bible. In general, we love people and things that we know. Charity is applied to strangers also with no favor shown to those we love above the stranger. Again, for a better understanding of the meaning of this word please pray about it and then study 1Corinthians 13. Please also see the note for 1Corinthians 8:2 for links to every verse in the Bible that uses charity.

Please see the note for 1Corinthians 8:1 about the word charity. (charity and charitably) only occur in the New Testament. The New Testament definition of charity is: 'Showing God's love to others regardless of who they are. Charity differs from love in that love is shown to people we know'. Please also see the note for Romans 14:15 about the word charitably.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. Those notes also provide a discussion of the Biblical usage of this word. Please see the note for 1John C4S13 about the phrase perfect love. The New Testament definition is: 'having attained spiritual maturity or complete in the manner being addressed'.

Links from Treasury of Scripture Knowledge are: 'charity. Col 2:2; Joh 13:34; 15:12; Ro 13:8; 1Co 13; Eph 5:2; 1Th 4:9; 1Ti 1:5; 1Pe 4:8; 2Pe 1:7; 1Jo 3:23; 4:21 exp: Re 2:19. The. Eph 1:4; 4:3; 1Jo 4:7-12'.

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C3-S10 (Verse 15) Let God's peace rule you and be thankful.

We are called in one body to have and provide God's peace.

And let the peace of God rule in your hearts,
to the which also ye are called in one body;.

We only have God's peace if we are thankful.

and be ye thankful.

Paul is almost done with the specific instructions to everyone and in a couple of sentences will start giving specific instructions to different groups within the church. This sentence is one of the last instructions to everyone. Notice that this is the peace of God. That means it is the peace that belongs to God which is different from our peace and is different from peace with God. This exact phrase (peace of God) only occur in one other place which is Philippians 4:1-7. Philippians 4:1-7 are a single thought with the first 6 verses telling us what we need to have before we can experience the peace of God. (Please see the note for Philippians 4:7 within the Lord Jesus Christ Study for more on this concept). We also see something similar here where Paul says that we are to let the peace of God rule in your hearts. Rule means we obey without argument. Also, let is the verb that God used in creation (Genesis 1:3; 6; 9; 11; 14; 15; 20; 22; 24; 26). What this means is that there is to be no argument about obeying what the peace of God tells us to do, which is what all of chapter 3 has been telling us. Notice that Paul continues with ye (each and every one of you personally) are called in one body. We won't be one body unless we each personally give up our own desires and submit to what The peace of God rules.

Going on, our second step is to personally be thankful. Yes, we are to be thankful that we didn't get our way. None of us are perfect and if we always got our way then the church would be a mess. We need to thank God that He sometimes prevents us from causing a mess and because when there is a mess we're not always the person at fault.

Please see the note for 1:1-2 about the word peace. Please also see the Gospel of Peace in the Word Study on Gospel. The New Testament definition is: 'a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'.

Please see the note for 2:1-3 about the word heart. The New Testament definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The New Testament definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. This word is used, in this book, only in this sentence and in 4:11. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

please see the notes for C1-S4 about the word body. The New Testament definition is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'. Please also see the note for Romans C7S30 about the word body. Please see the note for Colossians C1S6 about the body of Christ. In the Bible, the phrase body of Christ is used for the church which is, supposed to be, the physical bodies used by Christ to do His work in this world.

Please see the note for 1:3-8 about the word thanks. The New Testament definition of thanks is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed'. Please see the note for 4:2-4 about the word thanksgiving. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Links from Treasury of Scripture Knowledge are: 'The peace. Ps 29:11; Isa 26:3; 27:5; 57:15,19; Joh 14:27; 16:33; Ro 5:1; 14:17; 15:13; 2Co 5:19-21; Eph 2:12-18; 5:1; Php 4:7. To the. 1Co 7:15; Eph 2:16-17; 4:4,16. and be. Col 3:17; 1:12; 2:7; Ps 100:4; 107:22; 116:17; Jon 2:9; Lu 17:16-18; Ro 1:21; 2Co 4:15; 9:11; Eph 5:20; Php 4:6; 1Th 5:18; 1Ti 2:1; Heb 13:15; Re 7:12 exp: 1Th 5:13'.

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C3-S11 (Verse 16) the final step for all people to obey if they want Christ in their lives.

First Step: the riches of wisdom come from letting the word of Christ dwell in us.

Let the word of Christ dwell in you richly in all wisdom;.

Second Step: act upon The word of Christ.

teaching and admonishing one another in psalms and hymns and spiritual songs,
singing with grace in your hearts to the Lord.

Up until now, Paul has been dealing with our relationship to Christ. in this sentence, he starts the transition to our relationship to The Lord. The word of Christ comes from the Bible and tells us how to mature spiritually and act after our initial profession. The word of Christ is applied to each and every one of us personally and can be seen by the abundant use of personal pronouns (like ye) and other wording used by Paul prior to this sentence. (Please also see verses and related notes for the gospel of Christ throughout this study as well as the notes for sentences before this one in Colossians 3 and in the Book Study on Ephesians.)

As we have seen in prior notes, our personal relationship to Christ requires righteousness beyond the Law and provides rewards for having Christ-like attitudes and actions. Part of those rewards is to have the Godly wisdom mentioned in this sentence. 1Corinthians 1-3 teaches us that there is a difference between human wisdom and Godly wisdom and also teaches us that we need to have the Spirit of God (be saved) in order to receive Godly wisdom. However, it takes spiritual maturity after profession to really understand and use Godly wisdom. The immature saved believers at Corinth could not use Godly wisdom, in spite of being saved, because they lacked spiritual maturity.

The spiritual gifts of knowledge, wisdom, and understanding are used in different ways. Knowledge applies the Word of God to our own personal life and results in a spiritual birth (Genesis 4:1; Genesis 4:25; Luke 1;34) which can be seem by other people including the lost. We also saw earlier in this chapter (3:9-11) that The new man...is renewed in knowledge after the image of him that created him. The image of him that created him is applied to our personal lives in knowledge like I said that the spiritual gift of knowledge is used. The result of Letting the word of Christ dwell in you richly will be this 'spiritual birth' that others can see. Wisdom, however, applies the Word of God to the lives of other people. Notice that in this sentence Paul starts to tell us how to apply the Word of God to the lives of other people and Paul tells us to do it in all wisdom. Notice also that Paul is switching from Christ to Lord because it is through His role as Lord that God gives Laws which apply to each of us in a non-personal manner. In addition, our next sentence is added to this one and uses Lord Jesus because Paul is giving us Laws on how to act in the flesh and Jesus is the role of the Son of God which shows us how to live in the flesh by the Power of the Holy Ghost.

Godly wisdom is mainly concerned with taking the things of God and applying them to the problems of this life so that we deal with life's problems in a Godly fashion. I might have lots of Bible knowledge but it takes Godly wisdom to know what part of the Bible should be applied to a particular problem. As Ecclesiastes 3 teaches, To every thing there is a season, and a time to every purpose under the heaven:. We can see men using the Bible to justify (almost) any given action but it takes Godly wisdom to know what is the right action to use for a given circumstance and how to do that right action in a righteous manner.

1Corinthians 3:1-3 also teaches us that there are parts of the Bible (meat) which require greater spiritual maturity in order to be understood. Part of what we are told to do in this sentence is to teach and admonish one another in order to worship properly. (Please also see the note for Romans 15:14 which has links to every place in the Bible which uses forms of the word admonish along with the definition from Webster's 1828 .) Worship by the saved is (almost) always directed at the Lord and not at Jesus or Christ with the exception being when Jesus was physically on the Earth and someone was specifically recognizing Him as God in the flesh after personally receiving a miracle that could only come from God. Here, we are told to direct our worship at the Lord. In Revelation the main action that we see the saved do is worship the Lord while the lost feared the Lord. In many cases this worship/fear was because of the just and righteous judgment of the Lord. Paul is going to get into the judgment by the Lord (in 3:18 - 4:1) for those who are not willing to go beyond the Law into the righteousness that is involved in being in Christ. However, before Paul gets to those people, he is going to (almost) finish with the people who are in Christ by telling them how to deal with the Son of God as Lord. That is what he does in this sentence and the next sentence.

Please also see the note for this sentence within the Lord Jesus Christ Study about how this sentence deals with worship.

Please see the note for Colossians 2S2 about the word word. The New Testament definition is: 'a single component part of human speech or language'. However, The word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that The word of the Lord is a sub-set of The word of God. The word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of The word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the note for 1:19-20 for links to where the word dwell is used. The New Testament definition is: 'Inhabiting; residing; sojourning; continuing with fixed attention'.'

Please see the note for 1Corinthians C1S2 about the word enriched. Please see the notes for Romans C11S35 and Colossians C1S6 about the word riches. The New Testament definition is: ' Wealth; opulence; affluence; possessions of land, good or money in abundance'.

The Bible usage of the word wisdom is 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please see the note for 1Corinthians C1S12 about the word wisdom and for a fuller definition. That note has the definition from Webster's 1828 and links from other commentators. 1Corinthiaqns explains the difference between God's wisdom and man's wisdom.

Please see the note for 1:21-29 about the word teach. The New Testament definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'.

Please see the notes for Romans C15S12 and Ephesians C6S3 about the word admonish. The New Testament definition is: 'To warn or notify of a fault; to reprove with mildness'.

Please see the note for Mark 14:26 about the word hymn. Easton's Bible Dictionary defines this word as: 'occurs only Eph 5:19; Col 3:16. the verb to "sing an hymn" occurs Mt 26:30; Mr 14:26. the same Greek word is rendered to "sing praises" Acts 16:25 (R.V., "sing hymns") and Heb 2:12. the "hymn" which our Lord sang with his disciples at the 'Last Supper' is generally supposed to have been the latter part of the Hallel, comprehending PS 113-118. It was thus a name given to a number of psalms taken together and forming a devotional exercise.
The noun hymn is used only with reference to the services of the Greeks, and was distinguished from the psalm. the Greek tunes required Greek hymns. Our information regarding the hymnology of the early Christians is very limited'.

Please see the note for Galatians 6:1-LJC about the word spiritual. The New Testament definition is: 'that which is related to God's Holy Spirit'. Please see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please see the note for 1Peter C1S11 about spiritual versus physical.

Please see the note for Matthew 26:30 about the words sing / sang / sung. The New Testament definition for this word is: 'Webster's 1828 defines this word as: 'v. i. pret. sung, sang; pp. sung. 1. to utter sounds with various inflections of melodious modulations of voice, as fancy may dictate, or according to the notes of a song or tune the noise of them that sing do I hear Ex. 32. 2. to utter sweet or melodious sounds, as birds. It is remarkable that the female of no species of birds ever sings. And singing birds in silver cages hung. 3. to make a small shrill sound; as, the air sings in passing through a crevice. O'er his head the flying spear sung innocent, and spent its force in air. 4. to tell or relate something in numbers of verse. Sing of human hope by cross event destroy'd.
SING, v. t. 1. to utter with musical modulation of voice. And they sing the song of Moses, the servant of God, and the song of the Lamb. Rev. 15. 2. to celebrate in song; to give praises to in verse. the last, the happiest British king, whom thou shalt paint or I shall sing. 3. to relate or rehearse in numbers, verse or poetry. Arms and the man I sing. While stretch'd at ease you sing your happy loves'. The words sang and sung ate past-tense forms of the word sing.

Please see the note for Romans C4S5 about the word grace. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good. In addition, the New Testament definition of the word gracious is: 'Favorable; kind; friendly; as,the envoy met with a gracious reception'. Please see the note for Galatians 1:1-3 for an outline on how grace is used in that epistle. Please see the note for Galatians C5S4 about the phrase fallen from grace. Please see the note for Galatians C6S18 about the phrase grace through Christ. Please see the note for 11:5 about the phrase election of grace.

Links from Treasury of Scripture Knowledge are: 'The word. Joh 5:39-40; 2Ti 3:15; Heb 4:12-13; 1Pe 1:11-12; Re 19:10 exp: Col 1:5; 1Jo 2:14. dwell. De 6:6-9; 11:18-20; Job 23:12; Ps 119:11; Jer 15:16; Lu 2:51; Joh 15:7; 1Jo 2:14,24,27; 2Jo 1:2. richly. 1Ti 6:17; Tit 3:6 (margin). all. Col 1:9; 1Ki 3:9-12,28; Pr 2:6-7; 14:8; 18:1; Isa 10:2; Eph 1:17; 5:17; Jas 1:5; 3:17. teaching. Col 1:28; Ro 15:14; 1Th 4:18; 5:11-12; 2Th 3:15; Heb 12:12-15. in psalms. Mt 26:30; 1Co 14:26; Eph 5:19; Jas 5:13. and spiritual. 1Ch 25:7; Ne 12:46; Ps 32:7; 119:54; Song 1:1; Isa 5:1; 26:1; 30:29; Re 5:9; 14:3; 15:3. singing. Col 4:6; Ps 28:7; 30:11-12; 47:6-7; 63:4-6; 71:23; 103:1-2; 138:1; 1Co 14:15. To the. Col 3:23'.

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C3-S12 (Verse 17) Our basic guide for all actions.

And whatsoever ye do in word or deed,
do all in the name of the Lord Jesus,
giving thanks to God and the Father by him.

This sentence is our basic guide for all actions. Everything that we do, in word or deed, is to be done in 'The power and authority of The Lord Jesus'. We are to follow the example of Jesus with the knowledge that we will be judged (by the Lord) for how well we followed His example. Please see the Doctrinal Study called: What Did Jesus Do?.

This sentence starts out with And, which links it to prior statements. All of the statements from 3:1 through this sentence are instructions which apply to everyone and precede instructions to specific classes of people. We see Paul doing the same thing in many of his epistles (such as Ephesians 5 and 6 for example). Everything in Colossians 3 is based upon Paul's qualification in 3:1 with If ye be risen with Christ and then goes on providing instructions based upon the assumption that the reader is in fact risen with Christ. in this verse, Paul is transitioning from instructions on interacting with God in a personal way through His role as Christ to dealing with God's laws, appointments and other things that God relegates to His role as Lord. Here, as everywhere else that Lord Jesus is used, Lord Jesus is used as a combination of the roles of Lord and of Jesus. That is, God the Father has given responsibilities of Lord to the Son because the Son was human (as Jesus) and the Father was not (Hebrews 4:15). As a human, the Son has experienced, and therefore can understand, human weakness in a way that the Father does not. (Think about the difference in knowledge about pregnancy that a virgin has when compared to the mother of 12.) Ultimately, our final authority isn't any human or human group, but is the Lord Jesus Himself and we are to act under His authority and as His representatives on this world. As is shown in the Study called Jesus used the Holy Spirit, one of the reasons that the Son of God became a human was to show us how to live in this flesh by the Power of the Holy Ghost. Now as Lord (Lord Jesus) He orders us to follow His example and will judge each of us personally for how well we follow His orders. Thus, what follows this sentence are orders that we will be judged for obeying or disobeying.

Much more of the interpretation of this sentence is covered in the note for 3:16 (above) because this verse is added onto that verse by the opening And. The Son of God is Lord as Jesus (physical human being) and He is Lord as Christ (The role that provides spiritual maturity after our initial profession). In all that he does and tells us to do, He is Lord and as Lord He will judge us and either reward or punish us for our personal obedience to His commands that he gave as Jesus and that He gives as Christ.

The one part that still needs to be dealt with in this verse is the use of the role of the Son of God known as the Lord. While the Son of God deals with us on a personal level through His roles as Jesus and as Christ, when He is using His role as Lord there is no respect of persons (see Acts 10:34; Romans 2:11; Colossians 3:25). God could not be a righteous judge if He applied the law differently for different people. If you do more in your personal service for Christ than I do, when we get before the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11), you will receive a greater reward. We can serve Christ beyond the demands of the Law knowing that the Lord will apply the exact same scale of reward to our effort as he applies to everyone else's. That is part of what Paul is getting to in these verses. One of the things that we learned in the gospels is that God the Father has turned all judgment over to Jesus because after experiencing being human Jesus can be a righteous and just judge. The first time that Jesus was called Lord Jesus was after the resurrection in Luke 24:3 when Jesus was given the power and role of Lord that He (as a human man) did not have before the resurrection. Since being given that role (Acts 2:36), He has not, and will not, give it up again. In our sentence, when Paul says do all in the name of the Lord Jesus, he means make sure that everything you do is within the law of The Lord Jesus and give Him credit for giving you the power and authority to do what you do. After accomplishing spiritual tasks with the power from The Lord Jesus, then give thanks to God and the Father by him. After this verse Paul goes into the minimum requirements to fulfill the Law of The Lord Jesus. That is explained in the note for 3:18. Please see it.

There is a lot of error taught about the verses which follow this verse. That doctrinal error ignores the fact that The terror of the Lord is directly linked to judgment of saved people by our Lord. 1Timothy 1:5-11 tells us that The (ultimate) end of the commandment is charity out of a pure heart, which is what Paul has been teaching those who are in Christ in this letter before this verse. However, Paul recognizes that there are saved people who will not remain in Christ and want to only do the minimum required to avoid punishment. It is mainly to those people that Paul says the verses following this verse. In the remainder, Paul is saying here is the minimum legal requirement for saved people. In 1Timothy 1:9 we are also told The law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners. If saved people don't do what is listed in these verses, they put themselves among the people of 1Timothy 1:9-10 even though they are saved. As unGodly law breakers, they will be punished. Obeying the minimum of the law does not gain them reward but going beyond the minimum does, as explained in the verses of this letter and the notes related to verses with Christ. However, many saved people error in their beliefs when they think these are some goal that is beyond them.

Please see the note for Luke 13:35 about the phrase name of the Lord. The New Testament definition for this word is: 'In the power and authority represented by the name of the Lord God'. That note has links to every Bible usage of this phrase. Please also see The note for 1Corinthians 1:10 for links which use the phrase The name of to indicate authority of a person. Please also see the note for 1Peter 4:14-LJC about the phrase name of Christ. please also see the note for this sentence within the Lord Jesus Christ Study.

Please also see the note for Philippians 2:9-11 about the word name. Please see the note for 1Corinthians 1:10 about the phrase The name. The New Testament definition is: 'by way of the power associated with the name'. We find this word in 1Corinthians, in: 1:1; 1:10; 1:13; 1:15; 5:1; 5:4 and 6:11. Please also see the note for 1Peter 4:14-LJC about the phrase name of Christ.

Please see the note for Romans C5S9 about the following words. The New Testament definition of the word give is: 'Bestowed; granted; conferred; imparted; admitted or supposed'. The New Testament definition for the words gave and given are: 'the past-tense form of the word give'. The New Testament definition of these words is:'the past-tense form of the word give'. The New Testament definition of giving is: 'the ongoing form of the word give'. The New Testament definition of giveth is: 'a life-style of giving'. The New Testament definition of the word giver is: 'the person who gives'. Please also see the note for 1Corinthians C14S19 about the phrase giving of thanks.

Please see the note for Hebrews 1:5 about the word father. The New Testament definition is: 'God or the man who passes his character to the son'.

Links from Treasury of Scripture Knowledge are: 'whatsoever. Col 3:23; 2Ch 31:20-21; Pr 3:6; Ro 14:6-8; 1Co 10:31. in word. 2Th 2:17; 1Jo 3:18. in the. Mic 4:5; Mt 28:19; Ac 4:30; 19:17; Php 1:11; 1Th 4:1-2 exp: 2Th 3:6. giving. Col 1:12; 2:7; Ro 1:8; Eph 5:20; 1Th 5:18; Heb 13:15; 1Pe 2:5,9; 4:11. God. Eph 1:17; Php 2:11; 1Th 1:1; Heb 1:5; 1Jo 2:23'.

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C3-S13 (Verse 18) Instructions to wives.

Wives,
submit yourselves unto your own husbands,
as it is fit in the Lord.

This sentence says the same thing as 1Peter 3:1-2. The phrase seen here of Wives, submit yourselves unto your own husbands is also found in Ephesians 5:22; which is part of part that goes through all of Ephesians 5 and 6 and is covered in the notes for that epistle.

The Lord put husbands above Wives and ordered the Wives to submit yourselves. The Lord creates masters and servants and ordered the servants to obey in all things. The Lord creates governments and all forms of hierarchical leadership and order. The Lord will judge those who go against His order and it does not matter how 'good' or 'evil' the person in charge is. That's why we need to seek the will of the Lord before submitting to some authority if we want to get a 'good' authority over us. It should also be noted here that, as pointed out in other notes of this study, disobeying the Lord can cause us to have tears almost twice a week for over 1,000-years. The best we can do is stay in Christ but we are absolute fools to not do the minimum found in Colossians 3:18-4:1. Essentially since the same thing is said in Ephesians 5:17-6:9, which makes these commands said twice and that makes them doctrine.

The fact is that the Lord puts every one of us through multiple tests that will prove how much we are willing to submit to Him as Lord. It is not a true test of submission if we are willing to submit. The harder it is to submit, the more that we prove our willingness to submit to Him as Lord. Therefore, the Lord deliberately puts us through a test that is impossible for us to pass on our own. Those who let Christ live through their life, as already explained in this epistle, will pass the test. Those who fail that test then have a lesser test of submission to the Lord.

Since this is a command to all wives and is the minimum expected behaviour, a submissive wife shouldn't be anything to brag about. Unfortunately, a truly submissive wife is rare enough that she does have 'bragging rights'. A submissive wife won't get rewards from the Lord for submitting. She only avoids punishment for refusing to submit. If a wife wants reward, then she has to fulfill the basic role that she was created for. As a help meet (Genesis 2:18; 20), she is to do everything she can to meet the needs of her husband and help him to serve the Lord in the way that the Lord directs him to serve.

In addition, please note that this verse says Wives, submit yourselves unto your own husbands. It does not say for 'any female' to submit to 'any male'. It does not say to grovel. It does say as it is fit in the Lord. Any husband who goes beyond his God given authority is outside of this limit of as it is fit. In general, a God given authority does not need any Bible verse to back his command because there are at least two verses which literally witness the authority of any God given authority position. The Bible requires two or three witnesses (Matthew 18:16; Matthew 18:20; 1Corinthians 14:29; 2Corinthians 13:1; 1Timothy 5:19; Hebrews 10:28) to dispute a God given authority. Look at Hebrews 10:26-31 to consider the fate of a God given authority who chooses to ignore two or three witnesses from the Word of God which show that he is wrong. Remember that the Bible teaches Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good (Romans 12:19-21). (Also see Leviticus 19:18; Deuteronomy 32:35; Deuteronomy 32:43; 1Samuel 25:26; 1Samuel 25:33; Psalms 94:1-3; Proverbs 24:17-19; Proverbs 24:29; Ezekiel 25:12; Nahum 1:2-3; Matthew 5:39; Luke 6:27-29; Luke 9:55-56; Romans 12:14; Romans 12:17; 13:4 and Hebrews 10:30).

Unfortunately, some preach that wives are to submit to their husbands but does not say that they have to love them. Those people deny Titus 2:4 which says That they may teach the young women to be sober, to love their husbands, to love their children,. In addition, Esther 1:20 says ...all the wives shall give to their husbands honour, both to great and small.

We find forms of the word wife / wives occurring 540 times in 480 verses of the Bible, 101 times in 87 verses of the New Testament, and in Colossians, in: our current sentence and the next sentence. Webster's 1828 dictionary defines wife as: 'The lawful consort of man; a woman who is united to man in the lawful bonds of wedlock; the correlative of husband. The husband of one wife. 1 Timothy 3. Let every one of you in particular, so love his wife even as himself, and let the wife see that she reverence her husband. Ephesians 5'. Easton's Bible Dictionary defines WIFE as: 'The ordinance of marriage was sanctioned in Paradise (Ge 2:24; Mt 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Ge 4:19), and continued to prevail all down through Jewish history. the law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife's legal rights (Ex 21:10) and her duties (Pr 31:10-31; 1Ti 5:14) are specified. She could be divorced in special cases (De 22:13-21), but could not divorce her husband. Divorce was restricted by our Lord to the single case of adultery (Mt 19:3-9). the duties of husbands and wives in their relations to each other are distinctly set forth in the New Testament (1Co 7:2-5; Eph 5:22-33; Col 3:18-19; 1Pe 3:1-7)'.

Thompson Chain Topics provides references for the word wives as: 'Ge 2:18,24; Ps 128:3; Pr 12:4; 18:22; 19:14; 31:11.
Wives' Duty: Es 1:20; Pr 31:27; 1Co 7:10; Eph 5:22; Col 3:18; 1Ti 3:11; Tit 2:4; 1Pe 3:1'.

Torrey's Topical Textbook provides references for the word wives as: 'Not to be selected from among the ungodly : Ge 24:3; 26:34; 28:1. DUTIES OF, to theIR HUSBANDS: to love them: Tit 2:4. Toreverence them: Eph 5:33. Tobe faithful to them: 1Co 7:3-5,10. Tobe subject to them: Ge 3:16; Eph 5:22,24; 1Pe 3:1. Toobey them: 1Co 14:34; Tit 2:5. Toremain with them for life: Ro 7:2-3. SHOULD BE ADORNED: Not with ornaments: 1Ti 2:9; 1Pe 3:3. With modesty and sobriety: 1Ti 2:9. With a meek and quiet spirit: 1Pe 3:4-5. With good works: 1Ti 2:10; 5:10. GOOD. Are from the Lord: Pr 19:14. Are a token of the favor of God: Pr 18:22. Are a blessing to husbands: Pr 12:4; 31:10,12. Bring honor on husbands: Pr 31:23. Secure confidence of husbands: Pr 31:11. Are praised by husbands: Pr 31:28. Are diligent and prudent: Pr 31:13-27. Are benevolent to the poor: Pr 31:20. Duty of, to unbelieving husbands: 1Co 7:13-14,16; 1Pe 3:1-2. Should be silent in the Churches: 1Co 14:34. Should seek religious instruction from their husbands: 1Co 14:35. Of ministers should be exemplary: 1Ti 3:11. Good--Exemplified: Wife of Manoah, Jg 13:10. Orpah and Ruth, Ru 1:4,8. Abigail, 1Sa 25:3. Esther, Es 2:15-17. Elizabeth, Lu 1:6. Priscilla, Ac 18:2,26. Sarah, 1Pe 3:6. Bad--Exemplified: Samson's wife, Jg 14:15-17. Michal, 2Sa 6:16. Jezebel, 1Ki 21:25. Zeresh, Es 5:14. Job's wife, Job 2:9. Herodias, Mr 6:17. Sapphira, Ac 5:1-2'.

Nave's Topical Bible provides references for the word wife as: 'Called: DESIRE of the EYES: Eze 24:16 HELP: Ge 2:18,20. FRUITFUL VINE: Ps 128:3. The judgment denounced against Eve: Ge 3:16. Relation of, to husband: Ge 2:18,23-24; 1Co 11:3-12. Domestic duties of: Ge 18:6; Pr 31:13-27. Beloved, by Isaac: Ge 24:67. Beloved, by Jacob: Ge 29:30. Hated: Ge 29:31-33. Loyal: Ge 31:14-16. Unfaithful: Nu 5:14-31. Potiphar's: Ge 39:7. Bath-sheba: 2Sa 11:2-5. Contentious, Zipporah: Ex 4:25. See UNCLASSIFIED SCRIPTURES, below Idolatrous, Solomon's wives: 1Ki 11:4-8; Ne 13:26. Jezebel: 1Ki 21; 2Ki 9:30-37. Incorruptible, Vashti: Es 1:10-22. Tactful Abigail: 1Sa 25:3,14-42. Purchased: Ge 29; Ex 21:7-11; Ru 4:10. Obtained by violence: Jg 21. Procured: Ge 24; 34:4-10; 38:6. Vows of: Nu 30:6-16. UNCLASSIFIED SCRIPTURES RELATING TO: Ge 2:18,23-24; 3:16; Es 1:20-22; Ps 128:3-4; Pr 12:4; 14:1; 18:22; 19:13-14; 21:9,19; 25:24; 30:21-23; 31:10-31; 1Co 7:2-6,10-14,16,27-29,32-34,38-40; 11:3,7-9,11-12; 14:34-35; Eph 5:22-25,28,31,33; Col 3:18-19; 1Ti 3:11; 5:9-10,14; Tit 2:3-5; 1Pe 3:1-7'.

Please see the note for Romans C13S1 about the word submit. It has links to every place in the Bible where we find forms of this word. The definition from Webster's 1828 is: 'to let down; to cause to sink or lower. Sometimes the hill submits itself a while. This use of the word is nearly or wholly obsolete. 2. to yield, resign or surrender to the power, will or authority of another; with the reciprocal pronoun. Return to thy mistress, and submit thyself under her hand. Gen.16. Wives, submit yourselves to your own husbands. Eph.5. Submit yourselves to every ordinance of man. 1 Pet. 2. 3. to refer; to leave or commit to the discretion of judgment of another; as, to submit a controversy to arbitrators; to submit a question to the court.
SUBMIT', v.i. to surrender; to yield one's person to the power of another; to give up resistance. the enemy submitted. The revolted provinces presently submitted. 1. to yield one's opinion to the opinion or authority of another. On hearing the opinion of the court, the counsel submitted without further argument. 2. to be subject; to acquiesce in the authority of another. Tothy husband's will thine shall submit-- 3. to be submissive; to yield without murmuring. Our religion requires us--to submit to pain, disgrace and even death'.

Please see the note for 1Corinthians C3S9 about the word husband. It has links to every usage within The Bible. The New Testament definition is: 'A man contracted or joined to a woman by marriage. A man to whom a woman is betrothed, as well as one actually united by marriage, is called a husband. Lev.19. Deut.22. 2. In seaman's language, the owner of a ship who manages its concerns in person. 3. the male of animals of a lower order. 4. An economist; a good manager; a man who knows and practices the methods of frugality and profit. in this sense, the word is modified by an epithet; as a good husband; a bad husband. But in America, this application of the word is little or not at all used. 5. A farmer; a cultivator; a tiller of the ground. in this sense, it is not used in America. We always use husbandman.
HUS'BAND, v.t. to direct and manage with frugality in expending anything; to use or employ in the manner best suited to produce the greatest effect; to use with economy. We say, a man husbands his estate, his means or his time. He is conscious how ill he has husbanded the great deposit of his Creator. 1. to till; to cultivate with good management. 2. to supply with a husband. Little used'.

Nave's Topical Bible provides references for the word husband as: 'General scriptures concerning: Ge 2:23-24; Nu 5:11-31; De 22:13-21; 24:5; Pr 5:15-19; Ec 9:9; Mal 2:14-16; Mt 19:5; Mr 10:7; 1Co 7:3,5,14,16,33; 11:3; Eph 5:22-33; Col 3:18-19; 1Ti 5:8; 1Pe 3:7. FAITHFUL: Instances of: Isaac: Ge 24:67. Joseph:: Mt 1:19. UNREASONABLE AND OPPRESSIVE: Ahasuerus:: Es 1:10-22. FIGURATIVE:: Isa 54:5-6; Jer 3:14; 31:32; Ho 2:19-20'.

Thompson Chain Topics provides links for duties of a husband as: 'Ge 2:23-24; De 24:5; Pr 5:18; Ec 9:9; Mr 10:7; 1Co 7:11; Eph 5:25; 1Pe 3:7'.

Torrey's Topical Textbook provides references for the word husband as: 'Should have but one wife: Ge 2:24; Mr 10:6-8; 1Co 7:2-4. Have authority over their wives: Ge 3:16; 1Co 11:3; Eph 5:23. DUTY OF, to WIVES;. Torespect them: 1Pe 3:7. Tolove them: Eph 5:25-33; Col 3:19. Toregard them as themselves: Ge 2:23; Mt 19:5. Tobe faithful to them: Pr 5:19; Mal 2:14-15. Todwell with them for life: Ge 2:24; Mt 19:3-9. Tocomfort them: 1Sa 1:8. Toconsult with them: Ge 31:4-7. Not to leave them, though unbelieving: 1Co 7:11-12,14,16. Duties of, not to interfere with their duties to Christ: Lu 14:26; Mt 19:29. Good--Exemplified: Isaac, Ge 24:67. Elkanah, 1Sa 1:4-5. Bad--Exemplified: Solomon, 1Ki 11:1. Ahasuerus, Es 1:10-11'.

Please see the note for Luke 9:62 about the word fit. The New Testament definition for this word is: 'suitable'.

Links from Treasury of Scripture Knowledge are: 'submit. Ge 3:16; Es 1:20; 1Co 11:3; 14:34; Eph 5:22-24,33; 1Ti 2:12; Tit 2:4-5; 1Pe 3:1-6. as. Ac 5:29; Eph 5:3; 6:1'.

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C3-S14 (Verse 19) Instructions to husbands.

Husbands,
love your wives,
and be not bitter against them.

The word bitterness occurs 22 times in the Bible and only 4 times in the New Testament (Acts 8:23; Romans 3:14; this verse and Hebrews 12:15). It is defined by Webster's 1828 as:

BIT'TERNESS, n. from bitter. A bitter taste; or rather a quality in things which excites a biting disagreeable sensation in the tongue.

In a figurative sense, extreme enmity, grudge, hatred; or rather an excessive degree or implacableness of passions and emotions; as the bitterness of anger. Eph.4.
Sharpness; severity of temper.
Keenness of reproach; piquancy; biting sarcasm.
Keen sorrow; painful affliction; vexation; deep distress of mind.

Hannah was in bitterness of soul. 1 Sam.1. Job.7.

In the gall of bitterness, in a state of extreme impiety or enmity to God. Acts.8.

Root of bitterness, a dangerous error, or schism, tending to draw persons to apostasy. Heb.12.

Easton's Bible Dictionary defines bitter as:

Bitterness is symbolical of affliction, misery, and servitude (Ex 1:14; Ru 1:20; Jer 9:15). The Chalde and are called the "bitter and hasty nation" (Habakkuk 1:6). The "gall of bitterness" expresses a state of great wickedness (Acts 8:23). A "root of bitterness" is a wicked person or a dangerous sin (Heb 12:15).
The Passover was to be eaten with "bitter herbs" (Exodus 12:8; Numbers 9:11). The kind of herbs so designated is not known. Probably they were any bitter herbs obtainable at the place and time when the Passover was celebrated. They represented the severity of the servitude under which the people groaned; and have been regarded also as typical of the sufferings of Christ.

Permutations of bitter can be found 72 times in the Bible and 12 times in the New Testament. In the New Testament the verses are:

Matthew 26:75 : Peter wept bitterly after denying Jesus.
Luke 22:62 : Peter wept bitterly after denying Jesus.
Acts 8:23 : Part of Peter's answer when Simon the sorcerer tried to buy the Power of the Holy Ghost. Peter told him For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Notice that Peter connects bitterness to The bond (enslavement to) of iniquity.
Romans 3:14 : this is part of Paul's quoting the Bible while he proves that As it is written, there is none righteous, no, not one. This is the natural state of the lost person and was our state before salvation.
Ephesians 4:31 : tells us The put away all bitterness (along with several other things) if we want to grieve not the holy Spirit of God.
Our current sentence.
Hebrews 12:15 : tells us that we have failed of the grace of God and can end up defiled and a fornicator, or profane person who would give away Godly blessings for next to nothing.
James 3:11 : makes bitter the opposite of sweet.
James 3:14 : warns us that bitterness can make us lie against the truth.
Revelation 8:11 : tells us ...and many men died of the waters, because they (The waters) were made bitter. Many men also die because they themselves become bitter.
Revelation 10:9-10 : tells us that the Word of God is bitter to our flesh (belly) but it makes what comes our of our mouths to be sweet as honey.

There is much application that can be applied to these truths but I leave the application to others. In every case shown above, and throughout the Bible and throughout life, it is the person who becomes bitter who suffers. The one they are bitter against isn't affected. Many people claim that if husbands love their wives enough then the husbands won't become bitter. However, if the husbands use the world's or religion's method of love then they quite often do become bitter. God loves us as He lets us suffer and as He tells us No. I will not go into the Biblical definition of love but will say that each of us needs the personal guidance of Christ, and not just what some preacher or religion says, if we are going to be successful in this area.

Please see the note for above about the word husband and the word wives.

Links from Treasury of Scripture Knowledge are: 'love. Ge 2:23-24; 24:67; Pr 5:18-19; Ec 9:9; Mal 2:14-16; Lu 14:26; Eph 5:25,28-29,33; 1Pe 3:7. bitter. Col 3:21; Ro 3:14; Eph 4:31; Jas 3:14'.

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C3-S15 (Verse 20) Instructions to children.

Equivalent Section: Obey.

Children,
obey your parents in all things:.

Equivalent Section: Why.

For this is well pleasing unto the Lord.

Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God.

There are a number of opinions about what constitutes Children but the basic concept is if someone else is providing your homeans food, and they are not your spouse, you probably fit within the Biblical meaning of Children. If we look at just the verses in the New Testament which use Children (there are 150 verses), we see verses like Matthew 3:9; Matthew 5:9; Matthew 5:45; which are definitely applicable to 'adults'. In addition, this verse is parallel to Ephesians 6:1 and that note should be reviewed for more details. In the Bible, the use of Children is very similar to the use of sons and I doubt that anyone would claim that the Son of God is ashamed to be called Son. (Please see the references and associated notes under verses - Son.) In general, sons and Children are supposed to have the same spirit and character as their father. This similarity is started with this command to obey. We are also told that this obedience is well pleasing unto the Lord. One of the reasons that this well pleasing unto the Lord is because it is orderly (Luke 1:1; Luke 1:3; Luke 1:8; Acts 11:4; Acts 18:23; 1Corinthians 11:34; 1Corinthians 14:40; 1Corinthians 15:23; 1Corinthians 16:1; Colossians 2:5; Titus 1:5; Hebrews 5:6; Hebrews 5:10; Hebrews 6:20; Hebrews 7:11; Hebrews 7:17; Hebrews 7:21) with the best known of these verses being 1Corinthians 14:40 (Let all things be done decently and in order). That which is disorderly has been corrupted by the devil (2Thessalonians 3:6; 7; 11).

Ephesians 6:2 tells us Honour thy father and mother; (which is the first commandment with promise;). This command is to be kept even when we are taking care of our parents. It references Exodus 20:12 which says Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee. and is one of the 'Ten Commandments'. These commandments follow the precept found in 1John 4:20 which says If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?. Likewise, if we do not obey and honour our parents who we can see, how will we obey and honour a God Whom we can not see?

Please see the notes for Galatians C4-S1 and Galatians C5-S14 about the word child. Please see the notes for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:3-LJC about the phrase children of God. Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please see the note for Galatians C4-S17 about the phrase My little children. Please see the note for Galatians C3S9 about the phrase children of Abraham.

We find forms of the word obey occurring 118 times in 114 verses of the Bible, 34 times in 32 verses of the New Testament, and in Colossians, in: our current sentence and 3:22. Please see the notes for Romans C6S12 and 2Corinthians C2S9 about the word obedience. Please see the notes for Romans C6S12 and Philippians 2:12 about the word disobedience. Please see the note for Romans C2S5 about the phrase obeying unrighteousness. Webster's 1828 Dictionary defines the word obey as: 'to comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited. Children, obey your parents in the Lord. Eph. 6. Servants, obey in all things your masters. Col. 3. He who has learned to obey, will know how to command. 2. to submit to the government of; to be ruled by. All Israel obeyed Solomon. 1Chron. 29. Dan. 7. 3. to submit to the direction or control of. Seamen say, the ship will not obey the helm. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Rom. 6. James 3. 4. to yield to the impulse, power or operation of; as, to obey stimulus. Relentless time, destroying power, whom stone and brass obey'.

We find forms of the word parent occurring only 21 times in the Bible, in: Matthew 10:21; Mark 13:12; Luke 2:27; Luke 2:41; Luke 8:56; Luke 18:29; Luke 21:16; John 9:2-3; John 9:18; John 9:20; John 9:22-23; Romans 1:30; 2Corinthians 12:14; Ephesians 6:1; our current sentence; 1Timothy 5:4; 2Timothy 3:2; Hebrews 11:23. Webster's 1828 dictionary defines parent as: 'A father or mother; he or she that produces young. the duties of parents to their children are to maintain, protect and educate them. When parents are wanting in authority, children are wanting in duty. 2. that which produces; cause; source. Idleness is the parent of vice. Regular industry is the parent of sobriety'.

Thompson Chain Topics provides references for the word parents as: 'Dishonouring Parents, Different Ways of: By Stubbornness and Sensuality: De 21:20. By Lack of Respect for: De 27:16. By Despising their Mother: Pr 15:20. By Cursing their Father: Pr 30:11. By Strife in the Household: Mic 7:6. By Failure in Providing for: Mr 7:11. By Disobedience: 2Ti 3:2. Duty to: Exhortations to children: Ps 34:11; 148:12; Pr 10:1; 20:11; 23:22; Ec 12:1; Eze 20:18; Mr 7:10; Eph 6:1-2,3; Col 3:20; 1Ti 5:4. Filial Obedience Enjoined: Pr 1:8; 6:20; 7:1; 23:22; Eph 6:1; Col 3:20. Love of, for Children: Examples of Mothers' Love: Hagar's Love for her Child: Ge 21:16. The Mother of Moses: Ex 2:3. The Mother of Samuel: 1Sa 2:19. Rizpah's Love for her Sons: 2Sa 21:9-10. The Mother of Solomon's Time: 1Ki 3:26. The Shunammite Mother: 2Ki 4:20. The Mother's Unforgettable Love: Isa 49:15. The Canaanitish Mother: Mt 15:22. The Mother of Jesus: Joh 19:25. Examples of Fathers' Love: Laban: Ge 31:28. Jacob: Ge 37:35; 42:38; 46:30. David: 2Sa 12:16; 13:39; 18:5. Jairus: Mr 5:23; 9:24. Father of the Prodigal: Lu 15:20. Obedience to: Pr 1:8; 6:20; 7:1; 23:22; Eph 6:1; Col 3:20'.

Torrey's Topical Textbook provides references for the word parents as: 'Receive their children from God: Ge 33:5; 1Sa 1:27; Ps 127:3. TheIR DUTY to theIR CHILDREN IS: to love them: Tit 2:4. Tobring them to Christ: Mt 19:13-14. Totrain them up for God: Pr 22:6; Eph 6:4. Toinstruct them in God's word: De 4:9; 11:19; Isa 38:19. Totell them of God's judgments: Joe 1:3. Totell them of the miraculous works of God: Ex 10:2; Ps 78:4. Tocommand them to obey God: De 32:46; 1Ch 28:9. Tobless them: Ge 48:15; Heb 11:20. Topity them: Ps 103:13. Toprovide for them: Job 42:15; 2Co 12:14; 1Ti 5:8. Torule them: 1Ti 3:4,12. Tocorrect them: Pr 13:24; 19:18; 23:13; 29:17; Heb 12:7. Not to provoke them: Eph 6:4; Col 3:21. Not to make unholy connections for them: Ge 24:1-4; 28:1-2. Wicked children, a cause of grief to: Pr 10:1; 17:25. SHOULD PRAY FOR theIR CHILDREN: fortheir spiritual welfare: Ge 17:18; 1Ch 29:19. When in temptation: Job 1:5. When in sickness: 2Sa 12:16; Mr 5:23; Joh 4:46,49. WHEN FAITHFUL: Are blessed by their children: Pr 31:28. Leave a blessing to their children: Ps 112:2; Pr 11:21; Isa 65:23. Sins of, visited on their children: Ex 20:5; Isa 14:20; La 5:7. Negligence of, sorely punished: 1Sa 3:13. WHEN WICKED: Instruct their children in evil: Jer 9:14; 1Pe 1:18. Set a bad example to their children: Eze 20:18; Am 2:4. Good--Exemplified: Abraham, Ge 18:19. Jacob, Ge 44:20,30. Joseph, Ge 48:13-20. Mother of Moses, Ex 2:2-3. Manoah, Jg 13:8. Hannah, 1Sa 1:28. David, 2Sa 18:5,33. Shunammite, 2Ki 4:19-20. Job, Job 1:5. Mother of Lemuel, Pr 31:1. Nobleman, Joh 4:49. Lois and Eunice, 2Ti 1:5. Bad--Exemplified: Mother of Micah, Jg 17:3. Eli, 1Sa 3:13. Saul, 1Sa 20:33. Athaliah, 2Ch 22:3. Manasseh, 2Ch 33:6. Herodias, Mr 6:24'.

Nave's Topical Bible provides references for the word parents as: 'Covenant, benefits of, entailed on children: Ge 6:18; Ex 20:6; Ps 103:17. Curses entailed: Ex 20:5; Le 20:5; Isa 14:20; Jer 9:14; La 5:7; Eze 16:44; 45. Involved in children's wickedness: 1Sa 2:27-36; 4:10-22. Partiality of. Isaac for Esau: Ge 25:28. Rebekah for Jacob: Ge 25:28; 27:6-17. Jacob for Joseph: Ge 33:2; 37:3; 48:22. Jacob for Benjamin: Ge 42:4. Parental affection exemplified by: Hagar: Ge 21:15-16. Rebekah's mother: Ge 24:55. Isaac and Rebekah: Ge 25:28. Isaac: Ge 27:26-27. Laban: Ge 31:26-28. Jacob: Ge 37:3-4; 42:4,38; 43:13-14; 45:26-28; 48:10-11. Moses' mother: Ex 2. Naomi: Ru 1:8-9. Hannah: 1Sa 2:19. David: 2Sa 12:18-23; 13:38-39; 14:1,33; 18:5,12-13,33; 19:1-6. Rizpah: 2Sa 21:10. The true mother of the infant brought to Solomon: 1Ki 3:22-28. Mary: Mt 12:46; Lu 2:48; Joh 2:5; 19:25. Jairus: Mr 5:23. Father of the demoniac: Mr 9:24. The nobleman: Joh 4:49. Indulgent. Eli: 1Sa 2:27-36; 3:13-14. David: 1Ki 1:6 Paternal blessings of. Noah: Ge 9:24-27. Abraham: Ge 17:18. Isaac: Ge 27:10-40; 28:3-4. Jacob: Ge 48:15-20; 49:1-28. Prayers on behalf of children. Of Hannah: 1Sa 1:27. Of David: 2Sa 7:25-29; 1Ch 17:16-27; 2Sa 12:16; 1Ch 22:12; 29:19. Of Job: Job 1:5. Paternal reproaches: Ge 9:24-25; 49:3-7. UNCLASSIFIED SCRIPTURES RELATING TO: Ge 18:19; Ex 10:2; 12:26-27; 13:8,14; 20:5,10; 21:17; Le 20:9; 23:3; De 4:9-10; 6:7,20-24; 11:18-21; 32:46; Ps 78:5-6; 103:13; Pr 3:12; 13:22,24; 19:18; 22:6,15; 23:13-14; 27:11; 29:15,17; 31:28; Isa 38:19; 49:15; 66:13; Jer 31:1; 49:11; La 5:7; Joe 1:3; Mal 4:6; Mt 10:37; Lu 11:11-13; 2Co 12:14; Eph 6:4; Col 3:21; 1Th 2:11; 1Ti 3:4-5,12; 5:8; Tit 1:6; 2:4; Heb 12:7'.

Please see the note for 1Corinthians C10S2 about the phrase well pleased. Please see the note for 1:3-8 about the word please. The New Testament definition of hearing is: 'The act of gratifying'. Please also see the note for Matthew 21:15 about the word displeased.

Links from Treasury of Scripture Knowledge are: 'obey. Ge 28:7; Ex 20:12; Le 19:3; De 21:18-21; 27:16; Pr 6:20; 20:20; 30:11,17; Eze 22:7; Mal 1:6; Mt 15:4-6; 19:19; Eph 6:1-3 exp: Col 3:22. in. Col 3:22; Eph 5:24; Tit 2:9. well pleasing. Col 1:10; Php 4:18; Heb 13:21'.

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C3-S16 (Verse 21) Instruction to fathers.

Fathers,
provoke not your children to anger,
lest they be discouraged.

This commandment would not be here if it was not needed. Therefore, fathers need to be observant of their own behaviour to make sure that they are not 'just messing with their children'. That's how children learn to be cruel. Permutations of the word provoke appear 85 times in the Bible and most of the first ones are saying what the Jews did to God with their constant murmuring and complaining. The word anger appears 235 times and is often the reaction of someone who is accused of something, or punished because of it, when they feel that they had no control over the outcome. However, quite often the outcome could have been prevented if the person had acted righteously. However, when people want to blame others for their own error they often act in anger. For example, the first occurrence is Genesis 27:45 which tells us about Rebekah sending Jacob away because of the anger of Esau. Esau was angry because Jacob stole the blessing but he had already sold his birthright and the two go together. Like people throughout time, he wanted the rights without the responsibility and was angry when the person that he dumped the responsibilities on also took the rights.

Quite often fathers are trying to motivate their children to do something that they believe will help their children when they provoke them. Hebrews 10:24 tells us And let us consider one another to provoke unto love and to good works:. Therefore, it is not wrong to provoke. The problem is to what end we provoke. If fathers are constantly pointing out error and not giving praise then children become angry and discouraged because they see no reason to try when their best efforts only result in criticism. Please see the note for 1Corinthians 13:4-7 for every verse in the New Testament which uses the word provoke along with the definition.

Please see the note for Galatians 4:1 about the word father is used along with links to notes in other Studies and links provided by other commentators and a definition from Smith's Bible Dictionary. The New Testament definition is: 'The being who gives his character to his son'. Easton's Bible Dictionary defines father as: 'a name applied (1) to any ancestor (De 1:11; 1Ki 15:11; Mt 3:9; 23:30, etc.); and (2) as a title of respect to a chief, ruler, or elder, etc. (Jg 17:10; 18:19; 1Sa 10:12; 2Ki 2:12; Mt 23:9, etc.). (3) the author or beginner of anything is also so called; e.g., Jabal and Jubal (Ge 4:20-21; comp. Job 38:28).
Applied to God (Ex 4:22; De 32:6; 2Sa 7:14; Ps 89:27-28, etc.). (1.) As denoting his covenant relation to the Jews (Jer 31:9; Isa 63:16; 64:8; Joh 8:41, etc.).
(2.) Believers are called God's "sons" (Joh 1:12; Ro 8:16; Mt 6:4,8,15,18; 10:20,29). they also call him "Father" (Ro 1:7; 1Co 1:3; 2Co 1:2; Ga 1:4)'

Thompson Chain Topics provides references for the word father as: 'Our: (General References to): 1Ch 29:10; Ps 68:5; Isa 63:16; 64:8; Mt 6:9; 7:11; Ro 8:15; 1Pe 1:17. Universal: (God Spoken of as the Father of all Men): De 32:6; Mal 2:10; Mt 23:9; Ro 3:29; 1Co 8:6; Eph 4:6; Heb 12:9; 1Jo 5:7.
Fatherhood of God General References to: 1Ch 29:10; Ps 68:5; Isa 63:16; 64:8; Mt 6:9; 7:11; Ro 8:15; 1Pe 1:17. God Spoken of as the Father of all Men: De 32:6; Mal 2:10; Mt 23:9; Ro 3:29; 1Co 8:6; Eph 4:6; Heb 12:9; 1Jo 5:7.
Fatherless Admonitions in regard to: Ex 22:22; De 14:29; 24:17; 26:12; Pr 23:10; Isa 1:17; Jer 22:3; Jas 1:27. God's Care for: De 10:18; Ps 10:14; 68:5; 146:9; Pr 15:25; Jer 49:11; Ho 14:3.
Fathers: Devout Fathers, examples of: Abraham exerts a spiritual influence upon his family: Ge 18:19. Isaac blesses his son: Ge 27:26-27. Jacob commands his household to put away idols: Ge 35:2. Manoah prays for instruction in regard to his coming child: Jg 13:8. David gives Godly advice to his son, Solomon: 1Ki 2:1-4. Zacharias, the Godly father of John the Baptist: Lu 1:67. Cornelius, the head of a religious household: Ac 10:2. Duties of: to Teach: De 6:7,20; 21:19. ToTrain: Pr 22:6; Isa 38:19; La 2:19. ToProvide for: 2Co 12:14. ToNurture: Eph 6:4; Col 3:21. ToControl: 1Ti 3:4,12. ToLove: Tit 2:4. The Correction of Children: Pr 13:24; 19:18; 22:15; 23:13. Instruction of Children: De 4:9; 6:7; 11:19; 31:13; Ps 78:5; Pr 22:6; Isa 28:9; Joh 21:15.
Fathers'. God: Ex 3:13; De 1:11; 4:1; Jos 18:3; 2Ch 28:9; 29:5. Examples of Fathers' Love: Laban: Ge 31:28. Jacob: Ge 37:35; 42:38; 46:30. David: 2Sa 12:16; 13:39; 18:5. Jairus: Mr 5:23; 9:24. Father of the Prodigal: Lu 15:20'.

Nave's Topical Bible provides references for the word father as: 'An idolatrous title of priests: Jg 17:10. Forbidden to be used as a title among the disciples: Mt 23:9. FATHER-IN-LAW: Hospitable to son-in-law, a man of Bethlehem-judah: Jg 19:3-9. Unjust, Laban to Jacob: Ge 29:21-23; 31:7,39-42'.

Please see the note above about the word children.

We find forms of the word discourage occurring only 7 times in the Bible, in: Numbers 21:4; Numbers 32:7; Numbers 32:9; Deuteronomy 1:21; Deuteronomy 1:28; Isaiah 42:4 and our current sentence. Webster's 1828 dictionary defines discouraged as: 'Discuraged. Disheartened; deprived of courage or confidence; depressed in spirits; dejected; checked'.

Thompson Chain Topics provides references for the word discouragement as: '(Apparent Reasons for): the hardness of the Way: Nu 21:4. The Difficulty of the Task: Ne 4:10. The Prosperity of the Wicked: Ps 73:2-3. Delay in Fulfilment of Desires: Pr 13:12.
Discouragement-Encouragement. DISCOURAGEMENT, Apparent Reasons for: the hardness of the Way: Nu 21:4. The Difficulty of the Task: Ne 4:10. The Prosperity of the Wicked: Ps 73:2-3. Delay in Fulfilment of Desires: Pr 13:12. ENCOURAGEMENT, divine,: General References to: Ex 14:13; 2Ch 35:2; Isa 41:13; Mt 9:2; 14:27; 17:7; Mr 16:6; Ac 23:11; 27:22. The "FEAR NOTS," seven reasons for encouragement: Blessings in the Journey of Life: Ge 26:24; Nu 21:34; Jg 6:23. Supplies in Famine: 1Ki 17:13. Protection in Peril: 2Ki 6:16. Strength in Weakness: Isa 41:10. Companionship in Trial: Isa 43:1-2,3. Overshadowing Care: Mt 10:30-31. Life Beyond the Grave: Re 1:17-18'.

Links from Treasury of Scripture Knowledge are: 'General references. Ps 103:13; Pr 3:12; 4:1-4; Eph 6:4; 1Th 2:11; Heb 12:5-11'.

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C3-S17 (Verse 22-24) Instructions for servants.

Equivalent Section: the attitude of service.

First Step: be consistent.

Servants,
obey in all things your masters according to the flesh;.

Second Step: avoid a bad attitude.

not with eyeservice,
as menpleasers;.

Third Step: get a right attitude.

but in singleness of heart,
fearing God :.

Equivalent Section: the actions of service.

First Step: Make your actions pleasing to the Lord.

And whatsoever ye do,
do it heartily,
as to the Lord,
and not unto men;.

Second Step: Look to the Lord for your reward.

Knowing that of the Lord ye shall receive the reward of the inheritance:.

Equivalent Section: the motivation of service.

for ye serve the Lord Christ.

in this sentence, we are promised that we will be The elect of God, if we are we can Know that of the Lord ye shall receive the reward of the inheritance, if we personally serve the Lord Christ. Please also see Doctrinal Studies called Significant Gospel Events and Significant New Testament Events for links to promises given for the 'Church Age'.

in this sentence we have three equivalent sections which tell us about the same subject from three different perspectives. People want to have one without the other two but that is like wanting to have a coin with a face but no back or edge. Ain't happening. Anyone who thinks differently is deceiving himself and trying the deceive others. Therefore, we need to keep each of the other perspectives in mind while we try to understand each section. For example, many people try to do a good job and get upset when they don't get recognition or are even punished because of their attitude. Others have a good attitude but don't have the actions and try to say that their coworkers are wrong for being upset with their 'brown-nose' attitudes. Still others have a good attitude and good actions but it is all to obtain position and things in this world with no consideration of eternal consequences. Tobe correct in our service to others and in our understanding of this sentence we need to keep all three perspectives in focus and in balance.

The truth is that all of us are Servants to someone (Romans 6:16). Further, most people who are capable of reading this study are masters to some other people. The Law of 'Sowing and Reaping' applies here (Leviticus 25:11; 2Kings 19:29; Job 4:8; Psalms 126:5; Proverbs 22:8; Ecclesiastes 11:4; Isaiah 37:30; Hosea 10:12; Micah 6:15; Matthew 6:26; 25:26; Luke 12:24; 19:21-22; John 4:36-37; 2Corinthians 9:6; Galatians 6:7-8). We have to expect God to make sure that our Servants obey us the exact same way as we obey in all things our masters. We see that in the instructions to masters found in 4:1 where it says Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven. When 4:1 says, that which is just we know Paul means 'judge your servants by the same legal standard as you want your Master in heaven to judge you'. When 4:1 says, that which is...equal we know Paul means 'use the exact same standard for all types of judgment as you want your Master in heaven to use with you'. However, saying that isn't sufficient because some people might not think about the Law of Sowing and Reaping and might not think about what Paul says to masters while reading a sentence written to Servants. Therefore, this sentence gives us three equivalent views of this subject and provides some details within those views.

In our first section we have three steps. Our first step tells us to be consistent when it says to obey in all things. We might want to obey in some areas and not obey in others but it is when we obey with a Christ-like spirit while we are being hurt because of someone else's mistake that we truly fulfill the Biblical definition of submit (1Peter 2:13; 18; 3:1; 7; 5:5). [Please see the notes in the prior links for submit.] Our second step tells us to avoid a bad attitude when it says not with eyeservice, as menpleasers. Of course, eyeservice means serve when the boss is watching and goof off otherwise. Also, we are not to be 'brown noses' (menpleasers) who try to make themselves look good and make others look back. This brings us to our third step where we are told to get a right attitude when the sentence says but in singleness of heart, fearing God. We are to be honest and consistent (in singleness of heart) and fearing God because He is always watching and recording what we are doing to His name after we claimed it at salvation (Exodus 20:7; Deuteronomy 5:11; Psalms 139:20; Proverbs 30:9). The fear of God is meant for God's people (over 90 verses in the Bible say so) and God gives it to His people to keep them from sinning. Basically, if we make a mockery of God and continually sin while we claim His name (Galatians 6:7), He has to punish us. When that happens, He makes sure that we don't forget it. That way, when we are tempted to sin, we will remember the consequences. Those who are wise, will live fearing God and not have to suffer punishment because they avoid sinning by serving as this sentence tells them to serve. Please see the Study called Fear the Lord for more details on this subject along with links to verses which deal with this subject.

The first equivalent section of this sentence told us to get out attitude right. The second equivalent section tells us to get out actions right. We can not consistently have right actions unless we first have a right attitude. Then the third equivalent section reminds us of Who we will be judged by and of the reward or punishment that will accompany that judgment. Having dealt with the first equivalent section of this sentence, we will now move onto second equivalent section.

We can serve with the right attitude and still sin in our service if it not done with the right actions. Serving with less than heartily does not bring proper glory to the God we claim to serve, which is what the second equivalent part of this sentence essentially emphasizes. Notice that the first equivalent section told us the attitude of our heart (singleness of heart). Now this section tells us the action (do) of our heart. Further, this section defines what Paul means by heartily when he follows that word with as to the Lord, and not unto men. We definitely want to treat our Lord differently than we treat men. It is The Lord who will give punishments and rewards at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11) as we learned in 1Thessalonians and 2Thessalonians. If we keep our eye on the promised reward and serve heartily we prove our faith, which is present action based upon promised future reward. Our Lord tells us to obey in all things your masters. 1Peter (1Peter 2:13; 18; 3:1; 7; 5:5) teaches us the details of why we should submit and basically says that we do not get the reward for submitting so long as our masters tell us to do things that we agree with. Peter teaches that our true reward, and our true proof that we serve The Lord, only comes when we serve with a Godly attitude when we are wronged by our masters. So, the first step of this section tells us to obey in all things your masters, not because we are serving them but because we are really serving The Lord by serving them and the harder it is to serve our Earthly masters with a Godly attitude, the greater our reward from The Lord will be. That is essentially what the second step of this section says when it says Knowing that of the Lord ye shall receive the reward of the inheritance. (Please see the note for 3:23 and for 3:24 in the Lord Jesus Christ Study for specifics on Paul using Lord in this sentence.) this section has two steps:

Serve now heartily to prove our faith in The Lord.
Receive the reward of the inheritance when we meet The Lord at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10).

when this part of the sentence says receive the reward of the inheritance it is talking about our judgment and Paul deliberately, doctrinally, uses Lord and not Christ for the role of the Son of God which we will face at the judgment seat of Christ. This doctrinal distinction is explained more fully in the note for 3:24 within the Lord Jesus Christ Study.

Please also see the Message called: Do it!.

Finally, the third equivalent part of this sentence emphasizes why (for) we should serve as this sentence tells us to serve. Luke 2:26 has Lord's Christ where Lord is used for God the Father. This sentence/verse is the only one in the Bible which uses this phrase of Lord Christ. It deliberately combines the attributes/roles of Lord and of Christ. Christ is used 8 times in this chapter. Lord is used 7 times in this chapter. The chapter started out telling us doctrine based upon our personal relationship with Christ. It ends telling us commands from our Lord that will be included in our personal judgment at the judgment seat of Christ where non-personal laws will be the basis of our judgment. This doctrinal distinction is explained more fully in the note for 3:24 within the Lord Jesus Christ Study. We also see this truth in the next sentence, which is connected to this sentence, and completes Paul's summation of this chapter.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The New Testament definition is: 'one that waits, that is, stops, holds, attends, or one that is bound'. Please also see the note for Philippians 2:17 about the word service. Please also see the notes for Romans C16S21 and 1Corinthians C7S27 about the word serve.

We find forms of the word obey occurring 118 times in 114 verses of the Bible, 34 times in 32 verses of the New Testament, and in Colossians, in: 3:20 and our current sentence. Please see the notes for Romans C6S12 and 2Corinthians C2S9 about the word obedience. Please see the notes for Romans C6S12 and Philippians 2:12 about the word disobedience. Please see the note for Romans C2S5 about the phrase obeying unrighteousness. Webster's 1828 Dictionary defines the word obey as: 'to comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited. Children, obey your parents in the Lord. Eph. 6. Servants, obey in all things your masters. Col. 3. He who has learned to obey, will know how to command. 2. to submit to the government of; to be ruled by. All Israel obeyed Solomon. 1Chron. 29. Dan. 7. 3. to submit to the direction or control of. Seamen say, the ship will not obey the helm. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Rom. 6. James 3. 4. to yield to the impulse, power or operation of; as, to obey stimulus. Relentless time, destroying power, whom stone and brass obey'.

We find forms of the word master occurring 203 times in 179 verses of the Bible, 88 times in 81 verses of the New Testament, and in Colossians, in: our current sentence and 4:1. Webster's 1828 dictionary defines master as: 'A man who rules, governs or directs either men or business. A man who owns slaves is their master; he who has servants is their master; he who has apprentices is their master, as he has the government and direction of them. the man who superintends and directs any business, is master, or master workman. of thou my friend, my genius, come along, thou master of the poet and the song. Nations that want protectors, will have masters. 2. A director, head, or chief manager; as the master of a feast. 3. the owner; proprietor; with the idea of governing. the master of a house may be the owner, or the occupant, who has a temporary right of governing it. It would be believed that he rather took the horse for his subject, than his master. 4. A lord; a ruler; one who has supreme dominion. Caesar, the world's great master and his own. 5. A chief; a principal; as the master root of a plant. One master passion swallows up the rest. 6. One who has possession, and the power of controlling or using at pleasure. When I have made myself master of a hundred thousand drachmas-- 7. the commander of a merchant ship. 8. In ships of war, an officer who takes rank immediately after the lieutenants, and navigates the ship under the direction of the captain. 9. the director of a school; a teacher; an instructor. in this sense the word is giving place to the more appropriate words teacher, instructor and preceptor; at least it is so in the United States. 10. One uncontrolled. Let every man be master of his time. 11. An appellation of respect. Master doctor, you have brought those drugs. 12. An appellation given to young men. Where there are little masters and misses in a house-- 13. A man eminently or perfectly skilled in any occupation, art or science. We say, a man is master of his business; a great master of music, of the flute or violin; a master of his subject, etc. 14. A title of dignity in colleges and universities; as Master of Arts. 15. the chief of a society; as the Grand Master of Malta, of free-masons, etc. 16. the director of ceremonies at public places, or on public occasions. 17. the president of a college. Master in chancery, an assistant of the lord chancellor, chosen from among the barristers to sit in chancery, or at the rolls. Tobe master of one's self, to have the command or control of one's own passions. The word master has numerous applications, in all of which it has the sense of director, chief or superintendent. As a title of respect given to adult persons, it is pronounced mister; a pronunciation which seems to have been derived from some of the northern dialects. supra.
MThe words see / sightASTER, v.i. to conquer; to overpower; to subdue; to bring under control. Obstinacy and willful neglect must be mastered, even though it costs blows. Evil customs must be mastered by degrees. 1. to execute with skill. I will not offer that which I cannot master. 2. to rule; to govern. --And rather father thee than master thee. Not used.
MThe words see / sightASTER, v.i. to be skillful; to excel'. The Morrish Bible Dictionary defines master as: 'In the O.T. there are five words so translated, but only one that occurs frequently, adon, which is often rendered 'Lord,' and signifies 'master' either as owner or ruler. In the N.T. there is κύριος, often translated 'Lord:' this is rendered 'master' in reference to God in Eph 6:9; Col 4:1; and is often used as between master and servants. 2. διδάσκαλος, 'teacher.' this is often translated 'master' in the gospels in application to the Lord. Mt 8:19; Mr 4:38; Lu 3:12; Joh 1:38, etc. It is the same word in Jas 3:1, "Be not many teachers." 3. δεσπότης, master in the sense of 'owner,' as of slaves. 1Ti 6:1-2; 2Ti 2:21; Tit 2:9; 1Pe 2:18. 4. ἐπιστάτης, 'superintendent, overseer.' Lu 5:5; 8:24,45; 9:33,49; 17:13. 5. καθηγητής, 'leader.' Mt 23:8,10. 6. ῥαββί, 'Rabbi,' a Jewish title. Mt 26:25,49; Mr 9:5; 11:21; 14:45; Joh 4:31; 9:2; 11:8. 7. κυβερνήτης, 'ship-master.' Ac 27:11; Re 18:17'.

Thompson Chain Topics provides references for the word master as: 'Employers (Masters): Duties of: Prompt Payment of Wages: Le 19:13; De 24:15. Consideration for Employees: Job 31:13-14. Refraining from threats: Eph 6:9. Just Dealing: Col 4:1. Sins of, Respecting Payment of Wages: Delaying Payment: Le 19:13; De 24:15. Exacting Service with Wages: Jer 22:13. Failing to Pay a Living Wage: Mal 3:5; Lu 3:14. Fraudulent Withholding of Wages: Jas 5:4. Examples of Good: Ge 18:19; 35:2; Jos 24:15; 2Sa 6:20; Lu 7:2; Ac 10:2. Examples of Bad: Ge 16:6; 31:7; 39:20; Ex 1:13; 1Sa 30:13. Overseers: Ge 39:4; 1Ch 9:29; 2Ch 2:18; 34:17.
Masters (employers). Duties of: Prompt Payment of Wages: Le 19:13; De 24:15. Consideration for Employees: Job 31:13-14. Refraining from threats: Eph 6:9. Just Dealing: Col 4:1. Sins of, Respecting Payment of Wages: Delaying Payment: Le 19:13; De 24:15. Exacting Service with Wages: Jer 22:13. Failing to Pay a Living Wage: Mal 3:5; Lu 3:14. Fraudulent Withholding of Wages: Jas 5:4. Good: (Examples of): Ge 18:19; 35:2; Jos 24:15; 2Sa 6:20; Lu 7:2; Ac 10:2. Bad: (Examples of): Ge 16:6; 31:7; 39:20; Ex 1:13; 1Sa 30:13.
Master's Duty. Prompt Payment of Wages: Le 19:13; De 24:15. Consideration for Employees: Job 31:13-14. Refraining from threats: Eph 6:9. Just Dealing: Col 4:1.
Master, Christ. Lu 5:5; 8:24,45; 9:33,49; 17:13'.

Torrey's Topical Textbook provides references for the word master as: 'Authority of, established: Col 3:22; 1Pe 2:18. SHOULD, WITH theIR HOUSEHOLDS: Worship God: Ge 35:3. Fear God: Ac 10:2. Serve God: Jos 24:15. Observe the sabbath: Ex 20:10; De 5:12-14. Put away idols: Ge 35:2. Should select faithful servants: Ge 24:2; Ps 101:6-7. Should receive faithful advice from servants: 2Ki 5:13-14. DUTY OF, TOWARD SERVANTS: to act justly: Job 31:13,15. Todeal with them in the fear of God: Eph 6:9; Col 4:1. Toesteem them highly, if saints: Phm 1:16. Totake care of them in sickness: Lu 7:3. Toforbear threatening them: Eph 6:9. Not to defraud them: Ge 31:7. Not to keep back their wages: Le 19:13; De 24:15. Not to rule over them with rigor: Le 25:43; De 24:14. Benevolent, blessed: De 15:18. Unjust, denounced: Jer 22:13; Jas 5:4. Good--Exemplified: Abraham, Ge 18:19. Jacob, Ge 35:2. Joshua, Jos 24:15. Centurion, Lu 7:2-3. Cornelius, Ac 10:2. Bad--Exemplified: Egyptians, Ex 1:13-14. Nabal, 1Sa 25:17. Amalekite, 1Sa 30:13'.

Nave's Topical Bible provides references for the word master as: 'Jesus called: Mt 8:19; 10:25; 23:8; 26:18,25,49; Mr 14:45; Lu 8:24; Joh 13:13-14. Jesus prohibited the appellation Mt 23:8. SCRIPTURES RELATING to MASTERS OF SERVANTS: Ex 21:20-21,26-27; Le 19:13; 25:43; De 5:14; 24:14-15; Job 31:13-15; Pr 22:16; 29:12,21; Jer 22:13; Mal 3:5; Ro 4:4; Eph 6:9; Col 4:1; 1Ti 5:18; Phm 1:10-16; Jas 5:4. GOOD MASTER, INSTANCES OF: Abraham: Ge 18:19. Job: Job 31:13-15. The centurion: Lu 7:2. UNJUS't MASTER, INSTANCES OF: Sarah to Hagar: Ge 16:6. Laban to Jacob: Ge 31:7. Potiphar's wife to Joseph: Ge 39:7-20.
MASTER WORKMAN: General scriptures concerning: Pr 8:30; 1Co 3:10. INSTANCES OF: Tubal-cain: Ge 4:22. Bezaleel: Ex 31:2-11; 35:30-35. Hiram: 1Ki 7:13-50; 2Ch 2:13-14; 4:11-18'.

We find forms of the word according occurring 810 times in 731 verses of the Bible, 141 times in 135 verses of the New Testament, and in Colossians, in: 1:11; 1:25, 29 and our current sentence. The New Testament definition of according is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'

Please see the note for Romans 8:1 about the words flesh. The New Testament definition, of the word flesh, is: 'Our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. Please note that most books of the New Testament warn us about outflesh. Please also see the note for Romans 8:8 for the difference between walk after the flesh and in the flesh. Please see the note for Romans 8:8 for the difference between walk after the flesh and in the flesh. Please also see the note for Romans C8S7 about the phrase after the flesh. Please also see the note for Romans C8S7 about the phrase in the flesh. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Colossians 2:18 about the word fleshly.

We find forms of the word eyeservice only in our current sentence and in Ephesians 6:5-8. Wright's Bible Word-Book defines eyeservice as: 'sb. (Eph 6:6; Col 3:22). this is one of the words for which our language is indebted to the translation of the Bible. It is the literal rendering of the Greek όφθαλμοδουλεία, service done under the master's eye only. From the same source we have 'eye-servants,' as in Latimer (Serm. p. 394):
The most part of servants are but eye-servants; when their master is gone, they leave off from their labour, and play the sluggards. '

We find forms of the word menpleaser only in our current sentence and in Ephesians 6:5-8. Webster's 1828 dictionary defines menpleaser as: 'One who is solicitous to please men, rather than to please God, by obedience to him commands'.

Thompson Chain Topics provides links for the word menpleaser as: 'Joh 12:43; Ac 12:1-3; 24:27; 25:9; Eph 6:6; Col 3:22'.

Please see the note for 1:3-8 about the word please. The New Testament definition of please is: 'The act of gratifying'.

We find forms of the word single only in: Matthew 6:22; Luke 11:34; Acts 2:46; Ephesians 6:5-8 and our current sentence. Webster's 1828 dictionary defines singleness as: 'The state of being one only or separate from all others; the opposite of doubleness, complication or multiplicity. 2. Simplicity; sincerity; purity of mind or purpose; freedom from duplicity; as singleness of belief; singleness of heart'.

We dealt with the phrase fearing God earlier within this note. Please see the note for Romans C11S25 about the word fear. The New Testament definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of This passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us. the saved are commanded to "fear the Lord"'. Please see the Study called The Fear of the Lord. Please also see the note for Matthew 10:26 about the phrase fear them not. Please also see the note for John 6:19 about the word afraid.

There is an extremely popular doctrinal error which claims that the fear of the lord means 'deep abiding respect'. The true Biblical definition is: 'The absolute assurance that God will hurt us more than we can imagine if we continue in sin'. This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards. Please also see Colossians 3:8 about children of wrath.

Please see the note for 2:6-7 about the word receive. The New Testament definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41; which explains that in order to truly receive a person, we must receive their character as our own.'

Please see the note for 2:18-19 about the word reward. The New Testament definition is: 'Recompense, or equivalent return for good done, for kindness, for services and the like'.'

Please see the note for Galatians C3-S20 about the word inheritance. Please see that note for the important doctrinal discussion of this word along with the definition from Webster's 1828 and links from other commentators. There is doctrinal error believed by many people about our spiritual inheritance. The New Testament definition is: 'An estate derived from an ancestor to an heir by succession or in course of law; or an estate which the law casts on a child or other person, as the representative of the deceased ancestor' We find forms of the word inheritance, within Colossians, in: our current sentence and 1:9-17.

Links from Treasury of Scripture Knowledge are: 'obey. Col 3:20; Ps 123:2; Mal 1:6; Mt 8:9; Lu 6:46; 7:8; Eph 6:5-7; 1Ti 6:1-2; Tit 2:9-10; Phm 1:16; 1Pe 2:18-19 exp: Eph 6:1. menpleasers. Ga 1:10; 1Th 2:4. in singleness. Mt 6:22; Ac 2:46; Eph 6:5. fearing. Ge 42:18; Ne 5:9,15; Ec 5:7; 8:12; 12:13; 2Co 7:1.
(verse 23)
whatsoever. Col 3:17; 2Ch 31:21; Ps 47:6-7; 103:1; 119:10,34,145; Ec 9:10; Jer 3:10; 1Pe 1:22. as. Zec 7:5-7; Mt 6:16; Ro 14:6,8; Eph 5:22; 6:6-7; 1Pe 2:13,15.
(verse 24)
ye shall. Col 2:18; Ge 15:1; Ru 2:12; Pr 11:18; Mt 5:12,46; 6:1-2,5,16; 10:41; Lu 6:35; 14:14; Ro 2:6-7; 4:4-5; 1Co 3:8; 9:17-18; Eph 6:8; Heb 9:15; 10:35; 11:6. For. Joh 12:26; Ro 1:1; 14:18; 1Co 7:22; Ga 1:10; Eph 6:6; 2Pe 1:1; Jude 1:1'.

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C3-S18 (Verse 25) The disclaimer for those who claim reward without the required service.

Some will receive personal punishment.

But he that doeth wrong shall receive for the wrong which he hath done:.

There is no personal consideration in the decision if we receive reward or punishment.

and there is no respect of persons.

in this sentence, we are promised that we will be judged by God and receive for the wrong which we hath done. Please also see Doctrinal Studies called Significant Gospel Events and Significant New Testament Events for links to promises given for the 'Church Age'.

This sentence starts with But, which connects it to the subject of the prior sentence while going in another direction. That sentence had instructions for servants, which includes all of us, as explained in the note above. That sentence also (indirectly) warned us of the judgment seat of Christ, which is the subject of this sentence. Notice that this sentence is separated by a colon followed by an and. That means that the details of each section are different while the principal is equivalent between the two sections.

In the first section of this sentence we are warned he that doeth wrong shall receive for the wrong which he hath done. This entire epistle, and especially this chapter, are written to saved people. The only way that anyone can read this sentence and hold to 'No Tears in heaven' is to take this sentence completely out of context and deny that it is talking about what will happen to saved people at the judgment seat of Christ. Anyone who is that foolish has closed their mind and would refuse the message if Jesus came here physically and old them it to their face.

In the second section of our sentence we are told there is no respect of persons. It doesn't matter who the person is or what position they have or anything else, God's Law treats us all the same when deciding if we are rewarded or punished. The amount of reward or punishment that we each get is based upon our personal obedience to God. However, the Laws used to determine reward or punishment do not change for anyone. The same thing is taught in Leviticus 19:15; Deuteronomy 10:17; Deuteronomy 16:19; Job 34:19; Matthew 22:16; Luke 20:21; Acts 10:34; Romans 2:11; Galatians 2:6; Galatians 6:7-8; Ephesians 6:9; James 2:9 and 1Peter 1:17.

We find forms of the word wrong occurring 36 times in 34 verses of the Bible and, in the New Testament, in: Matthew 20:13; Acts 7:24; Acts 7:26-27; Acts 18:14; Acts 25:10; 1Corinthians 6:7 ' 1Corinthians 6:8; 2Corinthians 7:2; 2Corinthians 7:12; 2Corinthians 12:13; our current sentence; Philemon 1:18 and 1Peter 2:19. Please see the note for 1Corinthians 6:7 for the full definition from Webster's 1828 . The New Testament definition is: 'Not physically right; not fit or suitable'.

Please see the note for Philippians 4:6 about the word respect. That note has links to every place in the New Testament where We find this word along with a definition and links from other commentators. The New Testament definition is: 'To regard; to have regard to in design or purpose'.'

Please see the note for Mark 12:14 about the word person. The New Testament definition for this word is: 'An individual human being consisting of body, soul and spirit'.

Links from Treasury of Scripture Knowledge are: 'he that. 1Co 6:7-8; 1Th 4:6; Phm 1:18. receive. 2Co 5:10; Heb 2:2. and. Col 4:1; Le 19:15; De 1:17; 10:17; 2Sa 14:14; 2Ch 19:7; Job 34:19; 37:24; Lu 20:21; Ac 10:34; Ro 2:11; Eph 6:9; 1Pe 1:17; Jude 1:16'.

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Details of Chapter 4.

The Chapter theme is: Current events of that day.
Please see the Summary Chapter Outline using this link. It gives the overview of this chapter.

links to sentences in this chapter:

C4-S1 (Verse 1), C4-S2 (Verse 2-4), C4-S3 (Verse 5), C4-S4 (Verse 6), C4-S5 (Verse 7-9), C4-S6 (Verse 9), C4-S7 (Verse 10-11), C4-S8 (Verse 11), C4-S9 (Verse 12), C4-S10 (Verse 13), C4-S11 (Verse 14), C4-S12 (Verse 15), C4-S13 (Verse 16), C4-S14 (Verse 17), C4-S15 (Verse 17), C4-S16 (Verse 18), C4-S17 (Verse 18), C4-S18 (Verse 18)'.

Another outline for this chapter (from Treasure of Scripture Knowledge) is:

1-4 : He exhorts them to be fervent in prayer.
5-9 : to walk wisely toward them that are not yet come to the true knowledge of Christ.
10-18 : He salutes them, and wishes them all prosperity.

C4-S1 (Verse 1) Instructions to masters.

First Step: do what you are told.

Masters,
give unto your servants that which is just and equal;.

Second Step: realize why.

knowing that ye also have a Master in heaven.

As said, this sentence really completes chapter 3 and should have been put there. This sentence finishes specific instructions from the Lord. Paul returns to final instructions to everyone with Paul's switching back to using Christ in the next sentence.

This sentence is instructions to masters. This word appears 94 times in the New Testament and 221 times in the Bible. Think of a 'Master Tradesman'. They were highly effective as a tradesman but have now moved on to management and training others. Quite often they lose some of their personal 'edge' because they have expanded their duties to include other things and spend less of their time actually doing the trade. Quite often they refuse to acknowledge that they might not be the best any longer. Part of what Paul means by give unto your servants that which is just and equal includes giving them credit for their ability, especially when it is greater than the (current) ability of the master. It also means letting them do the job without micro-managing. It includes doing like Paul is doing in this chapter and turning the work over to others and actually telling people that those others are now in charge of specific areas of endeavor.

Paul tells us how to do this in the second step of this sentence. Sometimes we have to do something before we fully understand why we have to do it as we are told to do it. That is why this sentence is in two steps. When we turn over our ministry to someone who will do it different than we would, there is a certain fear that they will 'mess up' our life's work. However, after masters obey the first step they get a lot better appreciation of what God went through giving them the ministry in the first place. Also, they can see where God helped them a lot more than they might have realized before. This also helps us to become more thankful before we go the answer for what we allowed God to do through us. If we claim that we did what was actually God's work then we not only lose rewards but can suffer punishment. Jesus gave us a principal in Matthew 7:1-2 and Luke 6:37-38. We prove how we want God to treat us by how we treat those servants who are under us. Also, notice that this is made personal by Paul using ye in this sentence.

Please see the note for 3:22-24 about the word master. The New Testament definition of please is: 'A man who rules, governs or directs either men or business'.

Please see the note for 3:22-24 about the word servant. The New Testament definition of servant is: 'one that waits, that is, stops, holds, attends, or one that is bound'.

Please see the notes for Galatians 2:16-LJC; Romans C7S16 about the word just. Please see the note for RomansC3S19 about the word justify. Please see the note for 2Peter 2:9-LJC about the word unjust. Please see the note for Ephesians C1S2 about the phrase just shall live by faith. Please see the note for Romans C11S6 about the phrase The just shall live by his faith. Please see the note for Romans C3S29 about the phrase justification by faith. The note from Galatians 2:16-LJC has links to every place in the Bible where we find forms of this word along with an explanation of this word which many people believe a wrong definition of.

We find forms of the word equal occurring 28 times in 22 verses of the Bible and, in the New Testament, in: Matthew 20:12; Luke 20:36; John 5:18; 2Corinthians 6:14; 2Corinthians 8:14; Galatians 1:14; Philippians 2:6; our current sentence and Revelation 21:16. The New Testament definition for this word is: 'A mathematical function whereby two items are the same in every aspect. Equal is different than equivalent in that equivalent items differ is some attribute. Twi squares of same size and dimensions are equal. A circle and a square which enclose the same area are equivalent but not equal'. Webster's 1828 dictionary defines equal as: 'Having the same magnitude or dimensions; being of the same bulk or extent; as an equal quantity of land; a house of equal size; two persons of equal bulk; an equal line or angle. 2. Having the same value; as two commodities of equal price or worth. 3. Having the same qualities or condition; as two men of equal rank or excellence; two bodies of equal hardness or softness. 4. Having the same degree; as two motions of equal velocity. 5. Even; uniform; not variable; as an equal temper or mind. Ye say, the way of the Lord is not equal. Ezek. 16. 6. Being in just proportion; as, my commendation is not equal to his merit. 7. Impartial; neutral; not biased. Equal and unconcerned, I look on all. 8. Indifferent; of the same interest or concern. He may receive them or not, it is equal to me. 9. Just; equitable; giving the same or similar rights or advantages. the terms and conditions of the contract are equal. 10. Being on the same terms; enjoying the same or similar benefits. They made the married, orphans, widows, yea and the aged also, equal in spoils with themselves. 11. Adequate; having competent power, ability or means. the ship is not equal to her antagonist. the army was not equal to the contest. We are not equal to the undertaking.
E'QUAL, n. One not inferior or superior to another; having the same or a similar age, rank, station, office, talents, strength, etc. Those who were once his equals, envy and defame him. It was thou, a man my equal, my guide. Ps.55. Gal.1.
E'QUAL, v.t. to make equal; to make one thing of the same quantity, dimensions or quality as another. 1. to rise to the same state, rank or estimation with another; to become equal to. Few officers can expect to equal Washington in fame. 2. to be equal to. One whose all not equals Edward's moiety. 3. to make equivalent to; to recompense fully; to answer in full proportion. He answer'd all her cares, and equal'd all her love. 4. to be of like excellence or beauty. The gold and the crystal cannot equal it. Job.28'.

Thompson Chain Topics provides references for the word equal as: 'Pr 22:2; Mt 23:8; Ac 10:28; Ro 10:12; Ga 3:28; Jas 2:5'.

Please see the note for 1:3-8 about the word heaven. The New Testament definition of our current sentence is: 'God's eternal home'.

Links from Treasury of Scripture Knowledge are: 'give. Le 19:13; 25:39-43; De 15:12-15; 24:14-15; Ne 5:5-13; Job 24:11-12; 31:13-15; Isa 58:3,5-9; Jer 34:9-17; Mal 3:5; Jas 2:13; 5:4. ye. Ec 5:8; Mt 23:8-9; 24:48-51; Lu 16:1-13; 19:15; Eph 6:8-20; Re 17:14; 19:16'.

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C4-S2 (Verse 2-4) the basis of an effective ministry.

Equivalent Section: Followers provide spiritual support for the leader.

First Step: get our own prayer relationship with God right.

Continue in prayer,
and watch in the same with thanksgiving;.

Second Step: pray for God to make leaders effective.

Withal praying also for us,
that God would open unto us a door of utterance,
to speak the mystery of Christ,
for which I am also in bonds:.

Equivalent Section: the effectiveness of a ministry is dependent upon the support from others.

That I may make it manifest,
as I ought to speak.

This sentence gives us the basis of an effective ministry: prayer. can be understood with this simple outline:

Our sentence starts with: Continue in prayer. That is: pray always and for everything.
Next, our sentence says: and watch in the same with thanksgiving. Added to our prayer is being a watchman. We are to be constantly thanking God for the promise of answered prayer and, when God answers, we are to report it to others.
Next, our sentence tells us to pray for preachers and everyone who is preaching. We are to pray that God would open unto us a door of utterance.
Next, our sentence tells us to pray for anyone who speaks the mystery of Christ.
Next, our sentence tells us to pray for anyone who is in bonds, or being persecuted, for preaching the gospel.
Next, our sentence tells us to pray that (they) may make it manifest, as (they) ought to speak.

As mentioned in the summary for Chapter 4 (above), Paul was doing what he was asking this church to pray that he would be able to do. However, there is a high probability that he didn't realize it. How many people would dream that a letter they are currently writing will end up in the Bible? Anyone who would think that way would not be used by God to write the Bible because their pride would get in the way. Further, God often uses what we are doing in some way that we have no knowledge of. God keeps us ignorant of how He is actually working so that we don't get puffed up with pride and God has to stop using us. Paul knows how to have an effective ministry. He teaches us how to do it. This sentence gives us the basis of an effective ministry. Yet Paul probably didn't realize the eternal results while he wrote this sentence because an effective ministry comes down to God doing all of the work through us and our not getting our flesh (pride) in the way. So God would have avoided Paul's pride even while He used Paul to pen this sentence.

This sentence tells us the basis of an effective ministry and gives us two equivalent descriptions. In the first equivalent section we see how to let God work through our personal life as we follow our God given spiritual leader. The second equivalent section tells how the leader's spiritual effectiveness is dependent upon God working through the lives of the followers. In both sections we see the need for God to work through the lives of people while they get their fleshly pride out of the way by depending upon other saved people to be right with God. Additionally, notice that the work of God can not be done individually. A lot of people make the mistake of thinking that they can serve God outside of His structure called the church. The dependence that we see in the two equivalent sections of this sentence occurs within the church. If we didn't need it God would not have created the church. Trying to say that we can have an effective ministry without either side of this sentence is like claiming that we have a one-sided coin. No matter how thin the coin is, it must have opposite sides or it does not exist and is, in fact, a lie. Likewise, a so-called 'Godly ministry' that does not have both sides of this sentence is a lie and of the devil (John 8:44).

In our first equivalent section we see two steps. In our first step we are told to do two things at the same time. Both are the same basic action (in prayer / in the same) with different qualifiers to make the distinction between the two things that we are to do. In the first thing that we are to do the qualifier is continue. The 'prayer life' of most people resembles a commercial that I saw. This 400 pound man weighed himself; ran one time around 6 exercise machines; came back and weighed himself again; and was disappointed that his weight had not changed. That is what many people believe that the Bible means by continue.

In the second thing that we are to do the qualifier is to watch...with thanksgiving. If we look just in the Gospels we find many verses which use watch and give us the understanding that this word is used in the military sense (Matthew 14:25; Matthew 24:42-43; Matthew 25:13; Matthew 26:38; Matthew 26:40-41; Matthew 27:65-66; Matthew 28:11; Mark 6:48; 13:33-35; 37; 14:34; 37-38; Luke 2:8; 12:38; 21:36). It was a death penalty to fall asleep or not stay vigilant while on watch. Forsoldiers it was their own life that was at risk. Forshepherds it was the life of the sheep. ForPeter and others it was their spiritual relationship (life) that required the personal ministry of Jesus Christ to resurrect.

This sentence tells us that our watch is to be with thanksgiving. Quite simply, any time that we can not give thanksgiving for what is happening at that time in our personal life, we have 'fallen asleep spiritually'. Yes, this is easy to do when you are in great (physical, emotional, mental, etc) pain. However, the secret to minimizing pain (from over 10 years of personal experience) is to focus on something else and deliberately ignore the pain. While Indian 'holy men' prove that this can be done in our flesh (I have personally done the same thing several times), it is considerably easier to do with God's help. That requires our remaining thankful for whatever God allows into our personal life. So our First Step is to Continue in prayer while watching while we are careful to give thanksgiving.

In our Second Step we are told to pray for our spiritual leaders and we are told what to pray that they are able to do. This is a Second Step, and therefore comes after the First Step, because we can not pray for our spiritual leaders (like we are supposed to do) unless we have personal experience. Notice that within this sentence Paul says that the result of this type of prayer was for which I am also in bonds. Now if we are mad at our preacher we might pray that they end up in jail with a death sentence. However, no one who loves their 'man of God' will pray that way unless they personally understand how physical suffering often is required to be able to have a great spiritual victory. That type of spiritual understanding requires personal experience that comes from a right reaction to personal suffering. That's why our first step is for us to react right (in prayer, etc) to our own suffering and then our Second Step is to pray for others based upon that personal understanding. Please see the note for This verse in the Lord Jesus Christ Study for more details about this doctrine in this verse. Please see The note for 1Corinthians 1:4-8 for links to every verse in the new Testament that uses a form of the word utter. Webster's 1828 dictionary defines this word as: 'The act of uttering words; pronunciation; manner of speaking; as a good or bad utterance. They began to speak with other tongues, as the spirit gave them utterance. Acts 2. 2. Emission from the mouth; vocal expression; as the utterance of sounds'. Please also see the message called: Supporting Missionaries.

Thus, our First Equivalent Section requires us to get our own prayer relationship with God right and to pray for our spiritual leaders so that we can provide the right spiritual support for our spiritual leaders.

In our Second Equivalent Section we have a simple phrase which has a lot of hidden depth. As noted in the This verse in the Lord Jesus Christ Study, Paul was in jail, with a death sentence, because he preached to saved people what they did not like. In fact, he made it so clear to them that they could not deny the differences in doctrine nor could they ignore those differences but had to get Paul killed. That is what Paul means by make it manifest. Then in the second part of this section Paul tells us what he wants to make...manifest. The as means that what Paul speaks should be what God wants him to speak and it also includes Paul presenting God's Truth in the way that God wants it revealed. Righteousness is not just doing fight but it also requires doing it the right way. Of course, what Paul is supposed to speak is The mystery of Christ (according to this sentence) and that is the gospel of Christ, as explained in the This verse in the Lord Jesus Christ Study.

Please see the note for Philippians 1:25-26 about the word continue. The New Testament definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'. Please also see the note for James 1:25 about the word continueth. The New Testament definition for this word is: 'A lifestyle of continuing'. The difference being that we can continue something once but later cease it while if we continueth the same thing then we never cease it. Please also see the notes for 1Corinthians 7:5 about the word incontinent.

Please see the note for 1:3-8 about the word pray. The New Testament definition is: 'In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'. Please also see the message called: Paul's Prayer Requests; along with other Messages on prayer.

We find the word prayer occurring 138 times in 131 verses of the Bible, 53 times in the New Testament, and in Colossians, in: our current sentence and 4:12. Easton's Bible Dictionary defines prayer as: 'converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a "beseeching the Lord" (Ex 32:11); "pouring out the soul before the Lord" (1Sa 1:15); "praying and crying to heaven" (2Ch 32:20); "seeking unto God and making supplication" (Job 8:5); "drawing near to God" (Ps 73:28); "bowing the knees" (Eph 3:14).
Prayer presupposes a belief in the personality of God, his ability and willingness to hold intercourse with us, his personal control of all things and of all his creatures and all their actions.
Acceptable prayer must be sincere (Heb 10:22), offered with reverence and Godly fear, with a humble sense of our own insignificance as creatures and of our own unworthiness as sinners, with earnest importunity, and with unhesitating submission to the divine will. Prayer must also be offered in the faith that God is, and is the hearer and answerer of prayer, and that he will fulfil his word, "Ask, and ye shall receive" (Mt 7:7-8; 21:22; Mr 11:24; Joh 14:13-14), and in the name of Christ (Mr 16:20,20; 15:16; Eph 2:18; 5:20; Col 3:17; 1Pe 2:5).
Prayer is of different kinds, secret (Mt 6:6); social, as family prayers, and in social worship; and public, in the service of the sanctuary.
Intercessory prayer is enjoined (Nu 6:23; Job 42:8; Isa 62:6; Ps 122:6; 1Ti 2:1; Jas 5:14), and there are many instances on record of answers having been given to such prayers, e.g., of Abraham (Ge 17:18,20; 18:23-32; 20:7,17-18), of Moses for Pharaoh (Ex 8:12-13,30-31; 9:33), for the Israelites (Ex 17:11,13; 32:11-14,31-34; Nu 21:7-8; De 9:18-19,25), for Miriam (Nu 12:13), for Aaron (De 9:20), of Samuel (1Sa 7:5-12), of Solomon (1Ki 8; 2Ch 6), Elijah (1Ki 17:20-23), Elisha (2Ki 4:33-36), Isaiah (2Ki 19), Jeremiah (Jer 42:2-10), Peter (Ac 9:40), the church (Ac 12:5-12), Paul (Ac 28:8).
No rules are anywhere in Scripture laid down for the manner of prayer or the attitude to be assumed by the suppliant. there is mention made of kneeling in prayer (1Ki 8:54; 2Ch 6:13; Ps 95:6; Isa 45:23; Lu 22:41; Ac 7:60; 9:40; Eph 3:14, etc.); of bowing and falling prostrate (Ge 24:26,52; Ex 4:31; 12:27; Mt 26:39; Mr 14:35, etc.); of spreading out the hands (1Ki 8:22,38,54; Ps 28:2; 63:4; 88:9; 1Ti 2:8, etc.); and of standing (1Sa 1:26; 1Ki 8:14,55; 2Ch 20:9; Mr 11:25; Lu 18:11,13).
If we except the "Lord's Prayer" (Mt 6:9-13), which is, however, rather a model or pattern of prayer than a set prayer to be offered up, we have no special form of prayer for general use given us in Scripture.
Prayer is frequently enjoined in Scripture (Ex 22:23,27; 1Ki 3:5; 2Ch 7:14; Ps 37:4; Isa 55:6; Joe 2:32; Eze 36:37, etc.), and we have very many testimonies that it has been answered (Ps 3:4; 4:1; 6:8; 18:6; 28:6; 30:2; 34:4; 118:5; Jas 5:16-18, etc.).
"Abraham's servant prayed to God, and God directed him to the person who should be wife to his master's son and heir (Ge 24:10-20).
"Jacob prayed to God, and God inclined the heart of his irritated brother, so that they met in peace and friendship (Ge 32:24-30; 33:1-4).
"Samson prayed to God, and God showed him a well where he quenched his burning thirst, and so lived to judge Israel (Jg 15:18-20).
"David prayed, and God defeated the counsel of Ahithophel (2Sa 15:31; 16:20-23; 17:14-23).
"Daniel prayed, and God enabled him both to tell Nebuchadnezzar his dream and to give the interpretation of it (Da 2:16-23).
"Nehemiah prayed, and God inclined the heart of the king of Persia to grant him leave of absence to visit and rebuild Jerusalem (Ne 1:11; 2:1-6).
"Esther and Mordecai prayed, and God defeated the purpose of Haman, and saved the Jews from destruction (Es 4:15-17; 6:7-8).
"The believers in Jerusalem prayed, and God opened the prison doors and set Peter at liberty, when Herod had resolved upon his death (Ac 12:1-12).
"Paul prayed that the thorn in the flesh might be removed, and his prayer brought a large increase of spiritual strength, while the thorn perhaps remained (2Co 12:7-10).
"Prayer is like the dove that Noah sent forth, which blessed him not only when it returned with an olive-leaf in its mouth, but when it never returned at all.", Robinson's Job'.

Thompson Chain Topics provides references for the word prayer as: 'Select Readings: Ge 18:23-32; 32:24-30; 2Sa 7:18-29; 1Ki 8:22-61; Lu 11:1-13; 18:1-8; Joh 17. General References to: First Mentioned: Ge 4:26. Universal Need of: Ps 65:2; Isa 56:7; Lu 11:2. The Holy Spirit Aids in: Ro 8:26-27. Prayers of the Saints Precious: Re 5:8. Ascends as Incense before God: Re 8:3-4. Enjoined: 1Ch 16:11; Ho 14:2; Mt 7:7; 26:41; Lu 18:1; 21:36; Joh 16:24; Eph 6:18; Php 4:6; Col 4:2; 1Th 5:17; 1Ti 2:8; Jas 5:13. Prayers Answered, examples of: Moses: Ex 15:24-25. Gideon: Jg 6:39-40; 13:9. Hannah: 1Sa 1:27. Samuel: 1Sa 7:9-10. Solomon: 1Ki 3:12; 9:3. Elijah: 1Ki 18:37-38; 2Ki 6:18; 13:4. Hezekiah: 2Ki 19:19-20; 1Ch 5:20. Jehoshaphat: 2Ch 18:31; 32:21; 33:13. Ezra: Ezr 8:23; Ne 9:27; Da 2:19; 9:22; 10:12. Zacharias: Lu 1:13. The Early Church: Ac 4:31. Answer Promised: Ps 91:15; Isa 41:17; 58:9; 65:24; Jer 33:3; Zec 13:9; Lu 11:9; Joh 14:14; 15:7; 1Jo 3:22. Causes of Failure in: Disobedience: De 1:45; 1Sa 14:37; 28:6. Secret sin: Ps 66:18. Indifference: Pr 1:28. Neglect of mercy: Pr 21:13. Despising the law: Pr 28:9. Blood-guiltiness: Isa 1:15. Iniquity: Isa 59:2; Mic 3:4. Stubbornness: Zec 7:13. Instability: Jas 1:6-7. Self-indulgence: Jas 4:3. True Prayer Heard: Job 34:28; Ps 4:3; 18:6; 34:17; Pr 15:29; Mic 7:7; Zec 10:6. Sometimes Refused because not in accord with the Divine Will: Ex 33:20; De 3:26; 2Sa 12:16; Eze 20:3; 2Co 12:8. Social and Family: Mt 18:19; Lu 1:10; Ac 1:14; 4:24; 12:12; 21:5. Conditions for Successful: Contrition: 2Ch 7:14; Isa 58:9. Whole-heartedness: Jer 29:13. Faith: Mr 11:24. Righteousness: Jas 5:16. Obedience: 1Jo 3:22; 5:14. Notable Prayers: Abraham, for Sodom: Ge 18:23. Jacob, at Peniel: Ge 32:24. David, when denied the privilege of building the temple: 2Sa 7:18. Solomon, at Gibeon: 1Ki 3:6. Solomon, at the dedication of the Temple: 1Ki 8:22. Hezekiah, at the invasion of Sennacherib: 2Ki 19:15; 1Ch 17:16. Ezra, for the sins of the people: Ezr 9:6. Daniel, for the captive Jews: Da 9:4. Habakkuk's Prayer: Hab 3:1. The Lord's Prayer: Mt 6:9. Christ's Intercessory prayer: Joh 17:1. Paul, for the Ephesians: Eph 3:14. Brevity in Prayer: Examples of Brief Prayers: Elijah at Carmel: 1Ki 18:36-37. Jabez: 1Ch 4:10. Hezekiah, when sick: Isa 38:2-3. The Publican: Lu 18:13. Jesus on the Cross: Lu 23:34. The Dying thief: Lu 23:42. Stephen: Ac 7:60. Brevity Enjoined: Ec 5:2; Mt 6:7; 23:14. Special Pleas Offered in: Ge 18:32; 32:9; Nu 14:13; 2Ki 20:3; Ps 71:18; Jer 14:20; Da 9:18. Postures in prayer: Bowing: Ge 24:26; Ex 4:31; 12:27; 34:8. Kneeling: 1Ki 8:54; 2Ch 6:13; Ezr 9:5; Ps 95:6; Isa 45:23; Da 6:10; Lu 22:41; Ac 7:60; 9:40; 20:36; 21:5; Eph 3:14. On the Face Before God: Nu 20:6; Jos 5:14; 1Ki 18:42; 2Ch 20:18; Mt 26:39. Standing: 1Ki 8:22; Mr 11:25; Lu 18:11. Examples of Secret Prayer: Moses: De 9:25. Samuel: 1Sa 15:11. Elijah: 1Ki 17:19-20. Daniel: Da 6:10. Christ's Command: Mt 6:6. Peter: Ac 10:9. Cornelius: Ac 10:30. Private, of Christ: mourning Devotions: Mr 1:35. Evening Prayer: Mr 6:46-47. Solitary Communion: Lu 5:15-16. All-night Prayer: Lu 6:12. Only the Disciples near: Lu 9:18. In the Garden of Gethsemane: Lu 22:41-42. Public, of Christ: Mt 11:25; Lu 3:21; Joh 11:41; 17:1. Requests for Prayer: 1Sa 7:8; 12:19; 1Ki 13:6; Ac 8:24; Ro 15:30; Eph 6:19; 1Th 5:25; 2Th 3:1; Heb 13:18. Unwise Prayers, examples of: Nu 11:15; 1Ki 19:4; Jon 4:3; Mt 20:21. Access in: Ps 24:3-4; Isa 26:2; Joh 10:9; 14:6; Ro 5:2; Eph 2:18; 3:12; Heb 10:19; 1Pe 3:12; Re 3:8. All-night Prayers: Jacob: Ge 32:24. Samuel: 1Sa 15:11; Ps 55:17; 119:62. Christ: Lu 6:12; Ac 16:25. Formiscellaneous tpics relating to the Devotional Life,: Answer Delayed: Ps 13:1; 40:17; 69:3; 119:82; Joh 11:6,21; Jas 5:7; 2Pe 3:9. Prayers Answered, examples of: Moses: Ex 15:24-25. Gideon: Jg 6:39-40; 13:9. Hannah: 1Sa 1:27. Samuel: 1Sa 7:9-10. Solomon: 1Ki 3:12; 9:3. Elijah: 1Ki 18:37-38; 2Ki 6:18; 13:4. Hezekiah: 2Ki 19:19-20; 1Ch 5:20. Jehoshaphat: 2Ch 18:31; 32:21; 33:13. Ezra: Ezr 8:23; Ne 9:27; Da 2:19; 9:22; 10:12. Zacharias: Lu 1:13. The Early Church: Ac 4:31. Bowing in: Ge 24:26; Ex 4:31; 12:27; 34:8. Earnestness in: CRYING to GOD Examples of: Ex 2:23; 14:10; 17:4; Jg 3:9; 4:3; 6:7; 1Sa 7:9; 1Ki 17:20; 1Ch 5:20; 2Ch 13:14; 14:11; Ps 34:6; 61:2; La 2:18. SEVEN EARNES't SUPPLIANTS: the cry for Help (Jacob): Ge 32:26. The cry for Intercession (Moses): Ex 32:31-32. The cry for Wisdom (Solomon): 1Ki 3:7-9. The cry for Cleansing (David): Ps 51:1-2. The cry of the Dying Soul (Penitent thief): Lu 23:42. The cry for Salvation (Philippian Jailer): Ac 16:30. The cry for Deliverance (Paul): 2Co 12:8-9. Encouragements to: 1Ki 3:5; Zec 10:1; Mt 7:8; 21:22; Lu 11:9; Joh 14:13; 15:7; 16:24; Jas 1:5; 1Jo 5:14. ForEnemies: Mt 5:44; Lu 23:34; Ac 7:60. ForFood: Ge 28:20; Pr 30:8; Mt 6:11. ForThe Church: Joh 17:20; Ro 1:9; Eph 1:16; 3:14; Php 1:4; Col 1:3; 4:12; 1Th 1:2. ForWisdom: 2Ch 1:10; Ps 90:12; Pr 2:3; Eph 1:17; Col 1:9; Jas 1:5. Heard: True Prayer Heard: Job 34:28; Ps 4:3; 18:6; 34:17; Pr 15:29; Mic 7:7; Zec 10:6. Importunity, examples of: Abraham: Ge 18:32. Jacob: Ge 32:26. Moses: De 9:18. Syrophenician Woman: Mt 15:27; Lu 11:8; 18:5. Jesus: Lu 22:44. The Nobleman from Capernaum: Joh 4:49. The Early Church: Ac 12:5; Jas 5:16. Elijah: Jas 5:17. In Affliction: CRYING to GOD Examples of: Ex 2:23; 14:10; 17:4; Jg 3:9; 4:3; 6:7; 1Sa 7:9; 1Ki 17:20; 1Ch 5:20; 2Ch 13:14; 14:11; Ps 34:6; 61:2; La 2:18. In Christ's Name: Lu 24:47; Joh 14:13; 15:16; 16:26; 20:31; Ac 3:6,16; 4:10; 16:18; Eph 5:20. Intercessory: Christ's Intercession with the Father for Mankind: forSinners: Isa 53:12. ForWeak Believers: Lu 22:32. ForEnemies: Lu 23:34. ForSending of the Comforter: Joh 14:16. Special for the Church: Joh 17:9. Our Acceptance Depends upon: Ro 8:34. Salvation through: Heb 7:25. Examples of Man's with his Fellow-men: Ge 37:21,26; 44:33; 1Sa 19:4; 25:24; Jer 38:9; Phm 1:10. Intercessory Prayer, examples of: Moses for Israel: Ex 32:32. ForMiriam: Nu 12:13. ForIsrael: Nu 14:17; De 9:26. Samuel for Israel: 1Sa 7:5. A Man of God for Jeroboam: 1Ki 13:6. David for Israel: 1Ch 21:17. Hezekiah for the People: 2Ch 30:18. Other instances of: Job 42:10; Ps 106:23; Eph 1:16. Kneeling in: 1Ki 8:54; 2Ch 6:13; Ezr 9:5; Ps 95:6; Isa 45:23; Da 6:10; Lu 22:41; Ac 7:60; 9:40; 20:36; 21:5; Eph 3:14. Lord's the: Mt 6:9-13; Lu 11:2-4. mourning: mourning Devotions: Ge 22:3. Of Jacob: Ge 28:16-17,18; Ex 24:4. Of Samuel's Parents: 1Sa 1:19. Of Hezekiah: 2Ch 29:20. Of Job: Job 1:5. Of David: Ps 57:8; 119:147. Of Jesus: Mr 1:35. Neglect of: Ps 53:4; Isa 43:22; 64:7; Jer 10:21; Da 9:13; Ho 7:7; Zep 1:6; Jas 4:2. Examples of: Abraham, for Sodom: Ge 18:23. Jacob, at Peniel: Ge 32:24. David, when denied the privilege of building the temple: 2Sa 7:18. Solomon, at Gibeon: 1Ki 3:6. Solomon, at the dedication of the Temple: 1Ki 8:22. Hezekiah, at the invasion of Sennacherib: 2Ki 19:15; 1Ch 17:16. Ezra, for the sins of the people: Ezr 9:6. Daniel, for the captive Jews: Da 9:4. Habakkuk's Prayer: Hab 3:1. The Lord's Prayer: Mt 6:9. Christ's Intercessory prayer: Joh 17:1. Paul, for the Ephesians: Eph 3:14. Power of: Increased by Self-denial: Mt 17:21. Dependent upon Faith: Mt 21:22; Joh 14:13. Unlimited to those who Abide in Christ: Joh 15:7. Tobe most Effective, should be accompanied by Praise: Ac 16:25-26. Manifest in the life of Elijah: Jas 5:18. Examples of: Jacob: Ge 32:26-28. Elijah: 1Ki 17:21-22. The dying thief: Lu 23:42. Early disciples: Ac 4:31. Promises of Answers to: Ps 91:15; Isa 41:17; 58:9; 65:24; Jer 33:3; Zec 13:9; Lu 11:9; Joh 14:14; 15:7; 1Jo 3:22. Successful: Conditions for Successful: Contrition: 2Ch 7:14; Isa 58:9. Whole-heartedness: Jer 29:13. Faith: Mr 11:24. Righteousness: Jas 5:16. Obedience: 1Jo 3:22; 5:14. Standing in: 1Ki 8:22; Mr 11:25; Lu 18:11. Three Times a Day: Ps 55:17; Da 6:10. United: Social and Family: Mt 18:19; Lu 1:10; Ac 1:14; 4:24; 12:12; 21:5. Prayers Answered, examples of: Moses: Ex 15:24-25. Gideon: Jg 6:39-40; 13:9. Hannah: 1Sa 1:27. Samuel: 1Sa 7:9-10. Solomon: 1Ki 3:12; 9:3. Elijah: 1Ki 18:37-38; 2Ki 6:18; 13:4. Hezekiah: 2Ki 19:19-20; 1Ch 5:20. Jehoshaphat: 2Ch 18:31; 32:21; 33:13. Ezra: Ezr 8:23; Ne 9:27; Da 2:19; 9:22; 10:12. Zacharias: Lu 1:13. The Early Church: Ac 4:31. Night: All-night Prayers: Jacob: Ge 32:24. Samuel: 1Sa 15:11; Ps 55:17; 119:62. Christ: Lu 6:12; Ac 16:25. Parental Prayers: Abraham, for Ishmael: Ge 17:18. David, for the life of his child: 2Sa 12:16. David, for Solomon: 1Ch 29:19. Job, for his children: Job 1:5. The father, for the demoniac: Mt 17:15. The Syrophenician mother: Mr 7:26'.

Torrey's Topical Textbook provides references for the word prayer as: 'Commanded: Isa 55:6; Mt 7:7; Php 4:6. ToBE OFFERED: to God: Ps 5:2; Mt 4:10. ToChrist: Lu 23:42; Ac 7:59. To theHoly Ghost: 2Th 3:5. Through Christ: Eph 2:18; Heb 10:19. God hears: Ps 10:17; 65:2. God answers: Ps 99:6; Isa 58:9. IS DESCRIBED AS: Bowing the knees: Eph 3:14. Looking up: Ps 5:3. Lifting up the soul: Ps 25:1. Lifting up the heart: La 3:41. Pouring out the heart: Ps 62:8. Pouring out the soul: 1Sa 1:15. Calling upon the name of the Lord: Ge 12:8; Ps 116:4; Ac 22:16. Crying unto God: Ps 27:7; 34:6. Drawing near to God: Ps 73:28; Heb 10:22. Crying to heaven: 2Ch 32:20. Beseeching the Lord: Ex 32:11. Seeking unto God: Job 8:5. Seeking the face of the Lord: Ps 27:8. Making supplication: Job 8:5; Jer 36:7. Acceptable through Christ: Joh 14:13; 15:16; 16:23-24. Ascends to heaven: 2Ch 30:27; Re 5:8. Quickening grace necessary to: Ps 80:18. The HOLY GHOST: Promised as a Spirit of: Zec 12:10. As the Spirit of adoptions, leads to: Ro 8:15; Ga 4:6. Helps our infirmities in: Ro 8:26. An evidence of conversion: Ac 9:11. of the righteous, avails much: Jas 5:16. of the upright, a delight to God: Pr 15:8. SHOULD BE OFFERED UP: In the Holy Ghost: Eph 6:18; Jude 1:20. In faith: Mt 21:22; Jas 1:6. In full assurance of faith: Heb 10:22. In a forgiving spirit: Mt 6:12. With the heart: Jer 29:13; La 3:41. With the whole heart: Ps 119:58,145. With preparation of heart: Job 11:13. With a true heart: Heb 10:22. With the soul: Ps 42:4. With the spirit and understanding: Joh 4:22-24; 1Co 14:15. With confidence in God: Ps 56:9; 86:7; 1Jo 5:14. With submission to God: Lu 22:42. With unfeigned lips: Ps 17:1. With deliberation: Ec 5:2. With holiness: 1Ti 2:8. With humility: 2Ch 7:14; 33:12. With truth: Ps 145:18; Joh 4:24. With desire to be heard: Ne 1:6; Ps 17:1; 55:1; 61:1. With desire to be answered: Ps 27:7; 102:2; 108:6; 143:1. With boldness: Heb 4:16. With earnestness: 1Th 3:10; Jas 5:17. With importunity: Ge 32:26; Lu 11:8; 18:1-7. Night and day: 1Ti 5:5. Without ceasing: 1Th 5:17. Everywhere: 1Ti 2:8. In everything: Php 4:6. Fortemporal blessings: Ge 28:20; Pr 30:8; Mt 6:11. Forspiritual blessings: Mt 6:33. Formercy and grace to help in time of need: Heb 4:16. Model for: Mt 6:9-13. Vain repetitions in, forbidden: Mt 6:7. Ostentation in, forbidden: Mt 6:5. ACCOMPANIED WITH: Repentance: 1Ki 8:33; Jer 36:7. Confession: Ne 1:4,7. Self-abasement: Ge 18:27. Weeping: Jer 31:9; Ho 12:4. Fasting: Ne 1:4; Da 9:3; Ac 13:3. Watchfulness: Lu 21:36; 1Pe 4:7. Praise: Ps 66:17. Thanksgiving: Php 4:6; Col 4:2. PLEAD IN the:L Promises of God: Ge 32:9-12; Ex 32:13; 1Ki 8:26; Ps 119:49. Covenant of God: Jer 14:21. Faithfulness of God: Ps 143:1. Mercy of God: Ps 51:1; Da 9:18. Righteousness of God: Da 9:16. Rise early for: Ps 5:3; 119:147. Seek divine teaching for: Lu 11:1. Faint not in: Lu 18:1. Continue instant in: Ro 12:12. Avoid hindrances in: 1Pe 3:7. Suitable in affliction: Isa 26:16; Jas 5:13. Shortness of time a motive to: 1Pe 4:7. POSTURES IN: Standing: 1Ki 8:22; Mr 11:25. Bowing down: Ps 95:6. Kneeling: 2Ch 6:13; Ps 95:6; Lu 22:41; Ac 20:36. Falling on the face: Nu 16:22; Jos 5:14; 1Ch 21:16; Mt 26:39. Spreading forth the hands: Isa 1:15. Lifting up the hands: Ps 28:2; La 2:19; 1Ti 2:8. The promises of God encourage to: Isa 65:24; Am 5:4; Zec 13:9. The promises of Christ encourage to: Lu 11:9-10. Experience of past mercies an incentive to: Ps 4:1; 116:2'.

Nave's Topical Bible provides references for the word prayer as: 'Prayer test proposed by Elijah: 1Ki 18:24-39. Daily, in the mourning: Ps 5:3; 88:13; 143:8; Isa 33:2. Twice daily: Ps 88:1. Thrice daily: Ps 55:17; Da 6:10. All night: Lu 6:12. Without ceasing: 1Th 5:17. Boldness in. Enjoined: Heb 4:16. Exemplified by Abraham in his inquiry concerning Sodom: Ge 18:23-32. By Moses, supplicating for assistance in delivering Israel: Ex 33:12,18. Secret: Ge 24:63; Mt 6:6. Silent: Ps 5:1. Weeping in: Ezr 10:1. In a loud voice, satirized by Elijah: 1Ki 18:27. Long. Of Pharisees: Mt 23:14. Of scribes: Mr 12:40; Lu 20:47. Profuse, to be avoided: Ec 5:2; Mt 6:7. Vain repetitions of, to be avoided: Mt 6:7. Tokens asked for, as assurance of answer. By Abraham's servant: Ge 24:14. Gideon asks for a sign of dew on a fleece: Jg 6:36-40. Rebuked. Of Moses, at the Red Sea: Ex 14:15. When Moses prayed to see Canaan, the promised land: De 3:23-27. Of Joshua: Jos 7:10. Evils averted by: Jer 26:19. Unbelief in: Job 21:15. "The Lord's Prayer,": Mt 6:9-13; Lu 11:2-4. However, see: Joh 17. Answer to, withheld. Of Balaam: De 23:5; Jos 24:10. Of Job: Job 30:20; 42:12. of the Israelites, when attacked by the Amorites: De 1:45. The prayer of Jesus, "Let this cup pass away,": Mt 26:39,42,44,45-75. And: Mt 27. Answer to, delayed: Ps 22:1-2; 40:1; 80:4; 88:14; Jer 42:7; Hab 1:2; Lu 18:7. Answer to, exceeds petition. Solomon asked for wisdom; the answer included wisdom, riches, honour, and long life: 1Ki 3:7-14; 2Ch 1:10-12. The disciples prayed for Peter; the answer included Peter's deliverance: Ac 12:15,5. Answer to, different from the request. Moses asked to be permitted to cross the Jordan River; the answer was permission to view the land of promise: De 3:23-27. The Israelites lusted for the fleshpots of Egypt; the answer gave them, flesh, but also leanness of soul: Ps 106:14-15. Martha and Mary asked Jesus to come and heal their brother Lazarus; Jesus delayed, but raised Lazarus from the dead: Joh 11. Paul asked that the "thorn in the flesh" be removed; the answer was a promise of grace to endure it: 2Co 12:8-9. Penitential: Of David: Ps 51:1-17. of the tax collector: Lu 18:13. Imprecatory: Nu 16:15; 22:6-11; 23:7-8; 24:9-10; De 11:29-30; 27:11-13; 33:11; Jos 8:33-34; Jg 16:28; 2Sa 16:10-12; Ne 4:4-5; 5:13; Job 3:1-10; 27:7; Ps 5:10; 6:10; 9:20; 10:2,15; 25:3; 28:4; 31:17-18; 35:4,8,26; 40:14-15; 54:5; 55:9,15; 56:7; 58:7; 59:5,11,15; 68:1-2; 69:23-24,27-28; 70:2-3; 71:13; 79:10,12; 83:13-17; 94:2; 109:7,9-20,28-29; 119:78,84; 129:5; 140:9-10; 143:12; 144:6; Jer 11:20; 12:3; 15:15; 17:18; 18:21-23; 20:12; La 1:22; 3:64-66; Ga 1:8-9; 2Ti 4:14-15. Submission in, exemplified by Jesus: Mt 26:39; Mr 14:36; Lu 22:42. David: 2Sa 12:22-23. Job: Job 1:20-21. Private, enjoined: Mt 6:6. Exemplified by. Lot: Ge 19:20. Eliezer: Ge 24:12. Jacob: Ge 32:9-12. Gideon: Jg 6:22,36,39. Hannah: 1Sa 1:10. David: 2Sa 7:18-29. Hezekiah: 2Ki 20:2. Isaiah: 2Ki 20:11. Manasseh: 2Ch 33:18-19. Ezra: Ezr 9:5-6. Nehemiah: Ne 2:4. Jeremiah: Jer 32:16-25. Daniel: Da 9:3,19. Jonah: Jon 2:1. Habakkuk: Hab 1:2. Anna: Lu 2:37. Jesus: Mt 14:23; 26:36,39; Mr 1:35; Lu 9:18,29. Paul: Ac 9:11. Peter: Ac 9:40; 10:9. Cornelius: Ac 10:30. Family. By Abraham: Ge 12:5,8. By Jacob: Ge 35:3. By Cornelius: Ac 10:2. Social: Mt 18:19; Ac 1:13-14; 16:25; 20:36; 21:5. Held in private houses: Ac 1:13-14; 12:12. Held in the temple: Ac 2:46; 3:1. Of Jesus. On a mountain: Mt 14:23; Mr 6:46; Lu 6:12; 9:28. In the garden of Gethsemane: Mt 26:36; Mr 14:32; Lu 22:45. The Lord's prayer: Mt 6:9; Lu 11:1. However, see: Joh 17. Before daylight: Mr 1:35. In distress: Joh 12:27; Heb 5:7. In the wilderness: Lu 5:16. In behalf of Peter: Lu 22:31-32. ForThe Comforter (The Holy Spirit) to come: Joh 14:16. After the supper: Joh 17. of the apostles: Ac 1:24-25. Toidols: 1Ki 18:26-29. UNCLASSIFIED SCRIPTURES RELATING TO: Ge 32:24-28; Ho 12:4; 1Ch 16:11,35; 2Ch 7:14; Ne 4:9; Ps 27:8; 105:3-4; 145:18; Pr 15:8; Ec 5:2; Isa 55:6; La 3:41; Zec 12:10; Mt 6:5-13; 7:7-8; 21:22; Mr 9:28-29; 11:24; Lu 11:1-13; 18:1; Ro 8:26; 1Co 14:15; Eph 3:11-12; 6:18-19; Php 4:6; Col 4:2; 1Th 5:17-18; 1Ti 2:8; Heb 4:16; Jas 5:16; Jude 1:20; Re 5:8; 8:3-4. ANSWER TO, PROMISE: Ex 6:5; 22:23,27; 33:17-20; De 4:7,29-31; 1Ki 8:22,53; 1Ch 28:9; 2Ch 7:13-15; Job 8:5-6; 12:4; 22:27; 33:26; Ps 9:10,12; 10:17; 18:3; 32:6; 34:15,17; 37:4-5; 38:15; 50:14-15; 55:16-17; 56:9; 65:2,5; 69:33; 81:10; 86:5-7; 91:15; 102:17-20; 145:18-19; Pr 2:3,5; 3:6; 10:24; 15:8,29; 16:1; Isa 19:20; 30:19; 55:6; 58:9; 65:24; Jer 29:12-13; 31:9; 33:3; La 3:25; Eze 36:37; Joe 2:18-19,32; Am 5:4-6; Zep 2:3; Zec 10:1,6; 13:9; Mt 6:5-13; 7:7-11; 18:19-20; 21:22; Mr 11:24-25; Lu 11:5-13; 18:1-8; 21:36; Joh 4:10,23-24; 9:31; 14:13-14; 15:7,16; 16:23-24,26-27; Ac 7:34; 22:16; Ro 8:26; 10:12-13; Eph 2:18; 3:20; Heb 4:16; 10:22-23; 11:6; Jas 1:5-7; 4:8,10; 5:16; 1Jo 3:22; 5:14-15. ANSWERED: Job 34:28; Ps 3:4; 4:1; 6:8-9; 18:6; 21:2,4; 22:4-5,24; 28:6; 30:2-3; 31:22; 34:4-6; 40:1; 66:19-20; 77:1-2; 81:7; 99:6-8; 106:44; 107:6-7,13-20; 116:1-2; 118:5,21; 119:26; 120:1; 138:3; La 3:57-58; Ho 12:4; Jon 2:1-2,7; Lu 23:42-43; Ac 4:31; 2Co 12:8-9; Jas 5:17-18. INSTANCES OF ANSWERED: Cain: Ge 4:13-15. Abraham, for a son: Ge 15. Abraham entreating. ForSodom: Ge 18:23-33. ForIshmael: Ge 17:20. ForAbimelech: Ge 20:17. Hagar, for deliverance: Ge 16:7-13. Abraham's servant, for guidance: Ge 24:12-52. Rebecca, concerning her pains in pregnancy: Ge 25:22-23. Jacob, for deliverance from Esau: Ge 32:9-32; 33:1-17. Moses, for help at the Red Sea: Ex 14:15-16. Moses, at the waters of Marah: Ex 15:25. Moses, at Mount Horeb: Ex 17:4-6. Moses, in the battle with the Amalekites: Ex 17:8-14. Moses, concerning the complaint of the Israelites for meat: Nu 11:11-35. Moses, on behalf of Miriam's leprosy: Nu 12:13-15. Moses, Aaron, and Samuel: Ps 99:6. Israelites for deliverance. From bondage: Ex 2:23-25; 3:7-10; Ac 7:34. From Pharaoh's army: Ex 14:10-30. From the king of Mesopotamia: Jg 3:9,15. Sisera: Jg 4:3,23-24; 1Sa 12:9-11. Ammon: Jg 10:6-18; 11:1-33. ForGod's favor under the reproofs of Azariah: 2Ch 15:1-15. From Babylonian bondage: Ne 9:27. Gideon, asking for the token of dew: Jg 6:36-40. Manoah, asking about Samson: Jg 13:8-9. Samson, asking for strength: Jg 16:28-30. Hannah, asking to give birth to a child: 1Sa 1:10-17,19-20. David, asking whether Keilah would be delivered into his hands: 1Sa 23:10-12. David, asking about Ziklag: 1Sa 30:8. David, asking whether he should go into Judah after Saul's death: 2Sa 2:1. David, asking whether he should go to war against the Philistines: 2Sa 5:19-25. David, in adversity: Ps 118:5; 138:3. Solomon, asking for wisdom: 1Ki 3:1-13; 9:2-3. Elijah, raising the widow's son: 1Ki 17:22. Elijah, calling for fire to come down upon his sacrifice: 1Ki 18:36-38. Elijah, asking for rain: 1Ki 17:1; 18:1,42-45; Jas 5:17. Elisha, leading the Syrian army: 2Ki 6:17-20. Jabez, asking for prosperity: 1Ch 4:10. Abijah, for victory over Jeroboam: 2Ch 13:14-18. Asa, for victory over Zerah: 2Ch 14:11-15. The people of Judah: 2Ch 15:15. Jehoshaphat, for victory over the Canaanites: 2Ch 18:31; 20:6-27. Jehoahaz, for victory over Hazael: 2Ki 13:4. Priests and Levites, when blessing the people: 2Ch 30:27. Hezekiah and Isaiah, for deliverance from Sennacherib: 2Ki 19:14-20; 2Ch 32:20-23. Tosave Hezekiah's life: 2Ki 20:1-7,11; 2Ch 32:24. Manasseh, for deliverance from the king of Babylon: 2Ch 33:13,19. The Reubenites, for deliverance from the Hagarites: 1Ch 5:20. The Jews, returning from the captivity: Ezr 8:21,23. Ezekiel, to have the baking of his bread of affliction changed: Eze 4:12-15. Daniel, for the interpretation of Nebuchadnezzars dream: Da 2:19-23. Daniel, interceding for the people: Da 9:20-23. Daniel, in a vision: Da 10:12. Zacharias, for a son: Lu 1:13. The leper, for healing: Mt 8:2-3; Mr 1:40-43; Lu 5:12-13. Centurion, for his servant: Mt 8:5-13; Lu 7:3-10; Joh 4:50-51. Peter, asking that Tabitha (Dorcas) be restored to life: Ac 9:40. The disciples, for Peter: Ac 12:5-17. Paul, to be restored to health: 2Co 1:9-11. CONFESSION IN: Le 5:5; 26:40; Nu 5:5-7; Jg 10:10,15; 1Sa 12:10; 1Ki 8:47; Ezr 9:6,15; Ne 1:6-7; 9:2,33-35; Job 7:20; 40:4-5; Ps 31:10; 32:3,5; 38:4-8,10,18; 40:12; 51:3-4; 69:5; 106:6-7; 119:176; 130:3; Pr 28:13; Isa 6:5; 59:12-13; Jer 3:13,25; 14:7,20; La 1:18; 3:42; 5:16; Da 9:5-15. IMPORTUNITY IN: Ge 18:23-32; 32:24-29; Ex 32:32; De 9:25; Jg 6:36-40; 16:28; 1Sa 1:10-11; 12:23; 1Ki 8:22-30; Ezr 9:5-6; Ne 1:4-6; Ps 17:1,6; 22:1-2,19; 28:1-2; 35:22-23; 55:1-2,16-17; 57:2; 61:1-2; 70:5; 86:3,6; 88:1-2,9,13; 102:1-2; 119:58,145-147; 130:1-2; 141:1-2; 142:1-2; Isa 38:2-3; 62:7; 64:12; Da 9:3,16-19; Jon 1:14; Hab 1:2; Mt 15:22-28; Mr 7:25-29; Lu 7:3; 11:5-8; 18:1-7; 22:44; Ro 8:26; 2Co 12:8; Eph 6:18; Heb 5:7. INSTANCES OF IMPORTUNITY IN. Jacob: Ge 32:24-30. Moses: Ex 33:12-16; 34:9. Elijah: 1Ki 18:22-44. The two blind men of Jericho: Mt 20:30-31; Mr 10:48; Lu 18:39. The non-Jewish, Syro-Phoenician woman: Mt 15:22-28; Mr 7:25-30. The Roman centurion: Mt 8:5; Lu 7:3-4. PLEAS OFFERED IN: Ge 32:9-12; Ex 32:11-13; 33:13; Nu 14:13-18; 16:22; De 3:24-25; 9:18,25-29; Jos 7:8-9; 2Sa 7:25-29; 1Ki 8:25-26,59-60; 18:36-37; 2Ki 19:15-19; 2Ch 14:11; Ne 1:8-9; 9:32; Ps 4:1; 9:19-20; 25:6; 27:9; 31:3; 38:16; 69:6,13,16; 71:18; 74:10-11,18-23; 79:10-12; 83:1-2,18; 86:1-5,17; 89:49-51; 106:47; 109:21-27; 115:1-2; 119:38,42-43,49,73,94,116,124,145-146,149,153,173-176; 143:11-12; Isa 37:15-20; 63:17-19; Jer 14:21; 18:20-21; La 3:56-63; Joe 2:17 THANKSGIVING AND, BEFORE RECEIVING FOOD: Jos 9:14; 1Sa 9:13; Mt 14:19; 15:36; 26:26-27; Mr 6:41; 8:6-7; 14:22-23; Lu 9:16; 22:19; Joh 6:11,23; Ac 27:35; Ro 14:6; 1Co 10:30-31; 11:24; 1Ti 4:3-5'.

We find forms of the word watch occurring 128 times in 115 verses of the Bible, 45 times in 43 verses of the New Testament, but only in our current sentence with in Colossians. Webster's 1828 dictionary defines watch as: 'forbearance of sleep. 2. Attendance without sleep. All the long night their mournful watch they keep. 3. Attention; close observation. Keep watch of the suspicious man. 4. Guard; vigilance for keeping or protecting against danger. He kept both watch and ward. 5. A watchman, or watchmen; men set for a guard, either one person or more, set to espy the approach of an enemy or other danger, and to give an alarm or notice of such danger; a sentinel; a guard. He kept a watch at the gate. Ye have a watch; go your way, make it as sure as ye can. Matthew 27. 6. the place where a guard is kept. He upbraids I ago, that he made him brave me upon the watch. 7. Post or office of a watchman. As I did stand my watch upon the hill-- 8. A period of the night, in which one person or one set of persons stand as sentinels; or the time from one relief of sentinels to another. this period among the Israelites, seems to have been originally four hours, but was afterwards three hours, and there were four watches during the night. Hence we read in Scripture of the mourning watch, and of the second, third and fourth watch; the evening watch commencing at six oclock, the second at nine, the third at twelve, and the fourth at three in the mourning. Exodus 14. Matthew 14. Luke 12. 9. A small time piece or chronometer, to be carried in the pocket or about the person, in which the machinery is moved by a spring. 10. At sea, the space of time during which one set or division of the crew remain on deck to perform the necessary duties. this is different in different nations. Tobe on the watch, to be looking steadily for some event.
WATCH, v.i. 1. to be awake; to be or continue without sleep. I have two nights watchd with you. 2. to be attentive; to look with attention or steadiness. Watch and see when the man passes. 3. to look with expectation. My soul waiteth for the Lord more than they that watch for the mourning. Psalm 130. 4. to keep guard; to act as sentinel; to look for danger. He gave signal to the minister that watchd. 5. to be attentive; to be vigilant in preparation for an event or trial, the time of whose arrival is uncertain. Watch therefore; for ye know not what hour your Lord doth come. Matthew 24. 6. to be insidiously attentive; as, to watch for an opportunity to injure another. 7. to attend on the sick during the night; as, to watch with a man in a fever. Towatch over, to be cautiously observant of; to inspect, superintend and guard from error and danger. It is our duty constantly to watch over our own conduct and that of our children.
WATCH, v.t. 1. to guard; to have in keeping. Flaming ministers watch and tend their charge. 2. to observe in ambush; to lie in wait for. Saul also sent messengers to Davids house to watch him, and to slay him. 1 Samuel 19. 3. to tend; to guard. Paris watched the flocks in the groves of Ida. 4. to observe in order to detect or prevent, or for some particular purpose; as, to watch a suspected person; to watch the progress of a bill in the legislature'.

Thompson Chain Topics provides references for the word watchfulness as: 'Watch, a Guard: 2Ki 11:7; Ne 4:9; Mt 27:65; 28:11.
Watches: (divisions of time): Ex 14:24; Jg 7:19; Ps 90:4; Mt 14:25; 24:43; Lu 12:38. See Tables of Money, Weights, Measures, etc.
Watchfulness. ForThe Coming of Christ, Reasons for: the Uncertainty of the Time of: Mt 25:13; Mr 13:33. Reward Promised the Vigilant: Lu 12:37. The Children of Light will no Sleep: 1Th 5:5-6. The Imminence of the Advent: Re 3:11. His Appearance will be Unexpected: Re 16:15. Against Sin and Temptation: De 4:9; Ps 39:1; Mt 26:41; Ac 20:31; 1Co 10:12; 16:13; Col 4:2; 1Pe 5:8; Re 3:2.
Watching. (for men to entrap them): 1Sa 18:9; Ps 37:32; Isa 29:20; Jer 20:10; Mr 3:2; Lu 14:1; 20:20.
Watchmen. Of a City: 2Sa 18:25; 2Ki 9:18; Ps 127:1; Jer 31:6. Spiritual: Isa 62:6; Jer 6:17; Eze 3:17; Heb 13:17'.

Torrey's Topical Textbook provides references for the word Watchfulness as: 'Christ an example of: Mt 26:38,40. Commanded: Mr 13:37; Re 3:2. Exhortations to: 1Th 5:6; 1Pe 4:7. God especially requires in ministers: Eze 3:17; Isa 62:6; Mr 13:34. Ministers exhorted to: Ac 20:31; 2Ti 4:5. Faithful ministers exercise: Heb 13:17. Faithful ministers approved by: Mt 24:45-46. SHOULD BE. With prayer: Lu 21:36; Eph 6:18. With thanksgiving: Col 4:2. With steadfastness in the faith: 1Co 16:13. With heedfulness: Mr 13:33. With sobriety: 1Th 5:6; 1Pe 4:7. At all times: Pr 8:34. In all things: 2Ti 4:5. Saints pray to be kept in a state of: Ps 141:3. MOTIVES TO;. Expected direction from God: Hab 2:1. Uncertain time of the coming of Christ: Mt 24:42; 25:13; Mr 13:35-36. Incessant assaults of the devil: 1Pe 5:8. Liability to temptation: Mt 26:41. Blessedness of: Lu 12:37; Re 16:15. Unfaithful ministers devoid of: Isa 56:10. The wicked averse to: 1Th 5:7. Danger of remissness in: Mt 24:48-51; 25:5,8,12. Illustrated: Lu 12:35-36. Exemplified: David, Ps 102:7. Anna, Lu 2:37. Paul, 2Co 11:27.
Watchmen: Soldiers generally acted as: Mt 27:65-66. Citizens sometimes acted as: Ne 7:3. WERE STATIONED: On watch towers: 2Ki 9:17; Isa 21:5. On the walls of cities: Isa 62:6. In the streets of cities: Ps 127:1. Around the temple in Jerusalem on special occasions: 2Ki 11:6. Paraded the streets at night to preserve order: Song 3:3; 5:7. IN TIME OF DANGER: Increased in number: Jer 51:12. Vigilant night and day: Ne 4:9; Isa 21:8. Reported the approach of all strangers, etc: 2Sa 18:24-27; 2Ki 9:18-20; Isa 21:6-7,9. Sounded an alarm at the approach of enemies: Eze 33:2-3. Vigilance of, vain without God's protection: Ps 127:1. Were relieved by turns: Ne 7:3. Danger of sleeping on their posts, referred to: Mt 28:13-14. Neglecting to give warning punished with death: Eze 33:6. Often interrogated by passengers: Isa 21:11. ILLUSTRATIVE: Of ministers: Isa 5:28; 62:6; Eze 3:17; Heb 13:17. (Blind,) of careless ministers: Isa 56:10. (Looking for the mourning,) of anxious waiting for God: Ps 130:5-6'.

Nave's Topical Bible provides references for the word Watchfulness as: 'General scriptures concerning: Ex 23:13; 34:12; De 4:9,23; 6:17; 11:16; 12:13; 27:9; Jos 22:5; 23:11; 1Ki 2:3-4; 8:25; 2Ch 19:7; Ne 4:9; Job 36:18-21; Ps 39:1; 102:7; 119:9; 141:3; Pr 4:23,25-26; 8:34; 16:17; 28:26; Na 2:1; Hab 2:1; Mal 2:15; Mt 6:1; 16:6; 18:10; 24:4; 25:13; 24:42-51; 26:40-41; Mr 4:24; 13:9-23,32-37; Lu 8:18; 11:35; 12:15,35-40; 21:8-36; Ac 20:28-31; Ro 11:21; 13:11; 1Co 7:29-31; 9:27; 10:12; 11:28; 16:13; Ga 6:1; Eph 5:15; 6:18; Php 3:2; 4:5; Col 4:2,17; 1Th 5:4,6,21; 1Ti 4:16; 2Ti 4:5; Heb 2:1; 3:12; 12:15; 1Pe 1:13,17; 4:7; 5:8; 2Pe 1:19; 3:17; 1Jo 5:18; 2Jo 1:8; Jude 1:20-21; Re 3:2-3,11; 16:15.
WATCHMAN: (A sentinel) On the walls of cities: Song 3:3; 5:7. Of Jerusalem: 2Sa 13:34; 18:24-25; Ne 4:9; 7:3; Isa 52:8; 62:6. Of Babylon: Jer 51:12. On towers: 2Ki 9:17; 2Ch 20:24; Isa 21:5-12; Jer 31:6. At the gates of the temple: 2Ki 11:6-7. Alarm of, given by trumpets: Eze 33:3-6. Unfaithfulness in the discharge of duty of, punished by death: Eze 33:6; Mt 28:14; Ac 12:19'.

We find forms of the word thanksgiving occurring 30 times in 29 verses of the Bible and, in the New Testament, in: 2Corinthians 4:15; 2Corinthians 9:11; 2Corinthians 9:12; Philippians 4:6; 2:7; our current sentence; 1Timothy 4:3-4; Revelation 7:12. Please see the note for 1:3-8 about the word thanks. The New Testament definition of thanks is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks. Webster's 1828 dictionary defines thanksgiving as: 'ppr. Rendering thanks for good received.
THANKSGIV'ING, n. the act of rendering thanks or expressing gratitude for favors or mercies. Every creature of God is good, and nothing to be refused, if received with thanksgiving. 1 Tim.4. 1. A public celebration of divine goodness; also, a day set apart for religious services, specially to acknowledge the goodness of God, either in any remarkable deliverance from calamities or danger, or in the ordinary dispensation of his bounties. the practice of appointing an annual thanksgiving originated in New England'.

Thompson Chain Topics provides references for the word thanksgiving as: '1Ch 16:8; Ps 50:14; 92:1; Eph 5:20; Php 4:6; Col 3:17; 1Th 5:18; 1Ti 4:4'.

Torrey's Topical Textbook provides references for the word thanksgiving as: 'Christ set an example of: Mt 11:25; 26:27; Joh 6:11; 11:41. The heavenly host engaged in: Re 4:9; 7:11; 11:16-17. Commanded: Ps 50:14; Php 4:6. Is a good thing: Ps 92:1. SHOULD BE OFFERED: to God: Ps 50:14. ToChrist: 1Ti 1:12. Through Christ: Ro 1:8; Col 3:17; Heb 13:15. In the name of Christ: Eph 5:20. In behalf of ministers: 2Co 1:11. In private worship: Da 6:10. In public worship: Ps 35:18. In everything: 1Th 5:18. Upon the completion of great undertakings: Ne 12:31,40. Before taking food: Joh 6:11; Ac 27:35. Always: Eph 1:16; 5:20; 1Th 1:2. At the remembrance of God's holiness: Ps 30:4; 97:12. ForThe goodness and mercy of God: Ps 106:1; 107:1; 136:1-3. ForThe gift of Christ: 2Co 9:15. ForChrist's power and reign: Re 11:17. ForThe reception and effectual working of the word of God in others: 1Th 2:13. Fordeliverance through Christ from in-dwelling sin: Ro 7:23-25. Forvictory over death and the grave: 1Co 15:57. Forwisdom and might: Da 2:23. ForThe triumph of the gospel: 2Co 2:14. ForThe conversion of others: Ro 6:17. Forfaith exhibited by others: Ro 1:8; 2Th 1:3. Forlove exhibited by others: 2Th 1:3. ForThe grace bestowed on others: 1Co 1:4; Php 1:3-5; Col 1:3-6. ForThe zeal exhibited by others: 2Co 8:16. ForThe nearness of God's presence: Ps 75:1. Forappointment to the ministry: 1Ti 1:12. Forwillingness to offer our property for God's service: 1Ch 29:6-14. ForThe supply of our bodily wants: Ro 14:6-7; 1Ti 4:3-4. Forall men: 1Ti 2:1. Forall things: 2Co 9:11; Eph 5:20. Should be accompanied by intercession for others: 1Ti 2:1; 2Ti 1:3; Phm 1:4. Should always accompany prayer: Ne 11:17; Php 4:6; Col 4:2. Should always accompany praise: Ps 92:1; Heb 13:15. Expressed in psalms: 1Ch 16:7. Ministers appointed to offer, in public: 1Ch 16:4; 23:30; 2Ch 31:2. SAINTS. Exhorted to: Ps 105:1; Col 3:15. Resolved to offer: Ps 18:49; 30:12. Habitually offer: Da 6:10. Offer sacrifices of: Ps 116:17. Abound in the faith with: Col 2:7. Magnify God by: Ps 69:30. Come before God with: Ps 95:2. Should enter God's gate with: Ps 100:4. Of hypocrites, full of boasting: Lu 18:11. The wicked averse to: Ro 1:21. Exemplified: David, 1Ch 29:13. Levites, 2Ch 5:12-13. Daniel, Da 2:23. Jonah, Jon 2:9. Simeon, Lu 2:28. Anna, Lu 2:38. Paul, Ac 28:15'.

We find forms of the word door occurring 263 times in 239 verses of the Bible, 41 times in 38 verses of the New Testament, but only in our current sentence with in Colossians. Morrish Bible Dictionary defines door as: 'Besides the common use of the door as the means of entrance into a house, and of enclosing those within when shut, it is used in scripture symbolically for the way of entrance into blessing. the Lord said, "I am the door: by me if any man enter in, he shall be saved." Salvation is only by Him. He also said that as the true Shepherd He entered into the sheepfold by the door, that is, though Son of God, He entered as obedient by God's appointed means, being circumcised, presented in the temple, and baptized. Joh 10:1-9. God opened 'The door of faith' to the Gentiles by Paul and Barnabas. Ac 14:27. Opportunities for service are called opened doors. 1Co 16:9; 2Co 2:12; Col 4:3; Re 3:8.
When the church is represented as in a Laodicean state the Lord is outside knocking for admission at the door of the assembly, so that the individual may hear, with a promise of blessing to those who open to Him. Re 3:20.
Doors in the East are usually made of wood; but in the deserted cities of Bashan doors are found cut out of stone, with a projection top and bottom which served as pivots on which the door turned'.

Nave's Topical Bible provides references for the word door as: 'Posts of, sprinkled with the blood of the paschal lamb: Ex 12:22:.nbsp; the law to be written on: De 11:20:.nbsp; Hinges for: Pr 26:14:.nbsp; Made of gold: 1Ki 7:50:.nbsp; Doors of the temple made of two leaves, cherubim and flowers carved upon, covered with gold: 1Ki 6:31-35: FIGURATIVE: Door of hope: Ho 2:15: Of opportunity: 1Co 16:9; Re 3:8. Closed: Mt 25:10; Lu 13:25; Re 3:7'.

Thompson Chain Topics provides references for the word door as: 'Door, Christ the: Joh 10:7; 14:6; Ro 5:2; Eph 2:18; Heb 9:8; 10:19-20. Door, Open: (An Open Door of Opportunity): 1Co 16:9; 2Co 2:12; Re 3:8. Door-keepers: 2Ki 25:18; Ps 84:10; Joh 18:17'.

Please also see the note for Matthew 13:34-35 about the word utter. Webster's 1828 defines this word as: 'speak; to pronounce; to express; as, to utter words; to utter sounds. 2. to disclose; to discover; to divulge; to publish. He never utters a syllable of what I suppose to be intended as a secret. 3. to sell; to vend; as, to utter wares. this is obsolete, unless in the law style. 4. to put or send into circulation; to put off, as currency, or cause to pass in commerce; as, to utter coin or notes. A man utters a false note, who gives it in payment, knowing it to be false'. Please also see the note for 1Corinthians 1:4-8 about the word utterance.

Please see the note for 2Corinthians 2:17 about the word speech. Please see the note for Ephesians C4S15 about evil speaking. Please see the note for Romans C15S15 about the word speak. The New Testament definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'.

We find forms of the word mystery in 27 verses of the New Testament and, within Colossians in: our current sentence; 2:2 and 4:3. Please see the note for Romans 11:25 which has links to all of these verses along with a note for each verse and a discussion of the true Biblical doctrine involved with the word mystery. The New Testament definition is: 'The wisdom of God which was hid until God choose to reveal it'. Since our Bible is complete, God will not reveal any more great mysteries until Christ returns to rule this world.

We find forms of the word manifest 52 times in 49 verses of the New Testament with Ecclesiastes 3:18 being the only verse in the Old Testament. We find the word manifest within Colossians only in our current sentence and 1:21-29. Please see the notes for Romans C16S33 and 1John-Manifest about the word manifest. The New Testament definition is: 'made available for extensive examination that uses multiple means to accomplish the examination'. Please also see the note for Romans C3S20 about the word manifested.

Links from Treasury of Scripture Knowledge are: 'Continue. Col 4:12; 1:9; 1Sa 12:23; Job 15:4; 27:8-10; Ps 55:16-17; 109:4; Lu 18:1; Ro 12:12; Eph 6:18; Php 4:6; 1Th 5:17-18. watch. Mt 26:41; Mr 13:33; Lu 21:36; 1Pe 4:7 exp: 1Co 16:13; 1Th 5:6. Thanksgiving. Col 2:7; 3:15,17.
(verse 3)
praying. Ro 15:30-32; Eph 6:19; Php 1:19; 1Th 5:25; Phm 1:22; Heb 13:18-19. That. 1Co 16:9; 2Co 2:12; 2Th 3:1-2; Re 3:7-8. a door. the term door is used metaphorically for an entrance to any business, or occasion or opportunity of doing anything; and consequently "a door of utterance" is an opportunity of preaching the gospel successfully. See the parallel texts. The mystery. Col 1:26; 2:2-3; Mt 13:11; 1Co 4:1; Eph 6:19 exp: Eph 3:4. For. Eph 3:1; 4:1; 6:20; Php 1:7,13-14; 2Ti 1:16; 2:9 exp: Eph 6:19.
(verse 4)
I may. Mt 10:26-27; Ac 4:29; 2Co 3:12; 4:1-4. as. Col 4:6; Ac 5:29; 1Co 2:4-5; 2Co 2:14-17; Eph 6:20'.

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C4-S3 (Verse 5) Walk the walk.

Walk in wisdom toward them that are without,
redeeming the time.

The prior sentence (see note above) was the first general instructions to all saved people who are trying to maintain their relationship with Christ. That first step was how to support the preaching of The mystery of Christ, which we saw was Christ in you (1:27). This The mystery of Christ is also known as the gospel of Christ. Getting our personal relationship right with Him was the first step of having Christ in you and this sentence is our second step. Here we are told to walk. Walk is an action verb whereby we move one foot forward only a short distance, then we stand on that foot in the new location, then we do the same thing with the other foot, and we repeat this process until we get to where we need to be. In the case of this sentence, where we need to be is in heaven. This is what we are to do for the rest of our life.

Notice that our walk is to be in wisdom. In Luke 1:78-79 the father of John the Baptist prophesied that Jesus would give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. So here we are literally told that He came to guide our feet into the way of peace, which is in wisdom. Also, Jesus tells us Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light'.these things spake Jesus, and departed, and did hide himself from them. (John 12:35-36). So according to Jesus, we will be children of the light (Biblical Christians / in Christ) only if we believe in the light and Walk while ye have the light. Then in 1Timothy 6:16 we are told about our Lord Jesus Christ...Who only hath immortality, dwelling in the light.. So our light can only come from Him and it is part of His immortality. In 1John 1:7 (see section on Light and Darkness) we are told that we must walk in the light, as he is in the light if we are to have fellowship and have Him cleanseth us from all sin. Further, 2:9-10 tell us that we are liars to claim that we saith he is in the light, and hateth his brother. Finally, Revelation 21:23-24 tells us that The nations of them which are saved shall walk in the light of (The Lamb).

So we see that to Walk in wisdom means to walk in the light that comes from Jesus Christ and that means to repeatedly (faithfully) take little steps (not 'great leaps of faith') as guided by Him. We also see in the Gospels that one of the signs which showed that Jesus was the Christ was that he made the lame to walk (Matthew 9:5; Matthew 11:5; Matthew 15:31; Mark 2:9; 7:5; Luke 5:23; 20:46; John 5:8-12; 8:12; 11:9-10; 12:35). We also see in these places that walk is used for the small everyday actions of our life. This secondary meaning is the main meaning used throughout the rest of the New Testament (walk occurs in 65 places in the New Testament). In particular, Romans 8:1 starts the chapter with There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. This entire chapter tells us how to walk...after the Spirit and ends with a promise that everyone likes to quote. Unfortunately, many of God's people do not meet the requirements found throughout Romans 8which are required to receive that promise.

Thus, we see that our second step in the gospel of Christ is to walk (faithfully do the little every-day actions) of our life in the light (directions) from Jesus Christ. Further we see that there are promises of blessings given only if we do this and that if we call ourselves Christians (claim to be in Christ) and do not walk this way then the Bible says that we are liars.

Moving on, we see that we are to act this way toward them that are without and that doing so will be redeeming the time. Forms of redeem are found 11 times in the New Testament with 4 providing a definition for us. (The other verses tell us that we are redeemed but do not define the word.) In Galatians 3:13 and 4:4 we are told that Christ hath redeemed us from the curse of the law...that we might receive the adoption of sons. Those under the Law had to follow a bunch of hard rules while sons have a personal relationship with the Father and receive personal (loving) instructions. In Titus 2:14 we are told that the result of our being redeemed is that Jesus Christ removes all iniquity, and purify unto himself a peculiar people, zealous of good works. Peter add in ye were...redeemed...from your vain conversation received by tradition from your fathers (1Peter 1:18). Again we see the removal of religious traditions which are replaced by purity and zealous of good works. We find the exact same phrase (redeeming the time) in Ephesians 5:15-16. Please also see that note and consider the context for parallel wisdom.

So, when we are redeeming the time we are acting this way towards them that are without. Of course, redeem means to 'To purchase back; to ransom; to liberate or rescue from captivity or bondage, or from any obligation or liability to suffer or to be forfeited, by paying an equivalent' (Webster's 1828 ) and the verses mentioned above tell us the result of being redeemed. These are the results that we are to bring into the lives of them that are without. This phrase is talking about them that are without salvation; them that are without the church (even though they claim to be saved); and them that are without the personal relationship to Christ. We must have God's wisdom when dealing with each of these groups because the specifics of how we deal with each will vary between groups and even vary from one person to the next.

We find forms of the word redeeming occurring 142 times in 119 verses of the Bible and, in the New Testament, in: Luke 1:68; Luke 24:21; Galatians 3:13; Galatians 4:5; Ephesians 5:15-16; our current sentence; Titus 2:14; 1Peter 1:18; Revelation 5:9; Revelation 14:3-4. Please see the note for Romans C8S21 for links to every place in the Bible where the word redemption is used along with a short note about the use of the word within each verse. Please also see the note for Ephesians 5:15-16 which discusses the doctrine and what the Bible says is included in our redemption. Webster's 1828 dictionary defines redeeming as: 'ppr. Ransoming; procuring deliverance from captivity, capture, bondage, sin, distress or liability to suffer, by the payment of an equivalent'. Fausset's Bible Dictionary defines redeemer as: 'The goel, nearest of kin, had three rights:
(1) to purchase back the forfeited inheritance for an Israelite who, through poverty, had sold his land; as Boaz ("might in him"; the name of one of the two temple pillars; a type of Christ) did for Ruth (Ru 4:3-5); or to hold land in possession for an impoverished kinsman until the year of Jubilee, when it should revert to the original owner (Le 25:10,13-16,24-28). Antitypically, man the heir of all things bartered his magnificent birthright for vanity; Christ, by assuming our manhood, became our go'el, and saved us from being disinherited forever (Heb 2:9-15); the full restoration of the inheritance is to be at "The times of restitution of all things" (Ac 3:21; Mt 19:28), the grand last Jubilee (Isa 61:2-4); ushered in, as the Israelite Jubilee, with the great trumpet (Re 11:15; 1Co 15:52; 1Th 4:16; Isa 27:13).
(2) the goel ransomed his kinsman from bondage to the foreigner (Le 25:47-49). So man sold himself to Satan's bondage; Jesus has (at the price of His precious blood, 1Pe 1:18-19) ransomed "The lawful captive delivered" (Isa 49:24).
(3) the goel avenged the death of his slain kinsman as a point of honor. So our Redeemer "through death has destroyed Satan (man's "murderer from the beginning", Joh 8:44) who had the power of death," and has delivered us from everlasting "bondage" to him (Heb 2:14-15; Ho 13:14). Our Boaz has not "left off His kindness to the living and to the dead" (Ru 2:20); translated Job 19:25-27 "I know that my Redeemer (vindicator, avenger; redressing my wrongs on Satan their inflicter) liveth, and that He shall arise the Last (1Co 15:45; Re 1:17) above the dust (with which is mingled man's crumbling body: 1Co 15:20,23; Ro 8:23; Eph 1:14), and though after my skin (is destroyed) this (body) is destroyed, yet from my flesh (mibesari; as from a window, Song 2:9) shall I see God, whom I shall see for myself (on my side), no longer estranged" (zar) from me.
The redemption of our now weak body will be our grand vindication from present wrongs such as Job's. As the body (not merely the soul) was the sufferer, the body's restoration in incorruption must be the vindication; this alone would disprove the imputation of guilt thrown on Job because of its sufferings. Job elsewhere hoped for the resurrection after his being "hidden in the grave" for a time (Job 14:13-15; Joh 5:21-26,28; Isa 26:19-21; Ps 17:15). the Egyptian myth of Osiris and his son Horus in the "Ritual of the Dead" strikingly confirms the primitive revelation of the promised Redeemer, of which it is the corruption. Horus as Ra was "creator"; as Teti, the "redeemer from the power" of Apophis the "serpent", and of Typhoon the "hippopotamus", representatives of the evil being; as Nets, Horus is "The deliverer of the justified"'.

Thompson Chain Topics provides references for the word redeemer as: 'Job 19:25; Ps 130:8; Pr 23:11; Isa 41:14; 43:14; 44:24; 47:4; 59:20; Jer 50:34.
Redeemed, the: Isa 35:9; 51:11; Mt 8:11; Re 5:9; 7:9; 14:4; 19:6.
Redeeming the Time: How Secured: By Realizing the Brevity of Life: Ps 90:12. By Youthful Piety: Ec 12:1. By Subordinating Earthly Duties to heavenly: 1Co 7:29,31. By Serious Living: Eph 5:15-16. By a Consistent Example before the World: Col 4:5.
Redemption. God the Author of: Ps 31:5; 119:9; 130:7; Isa 43:1; Lu 1:68; 2:38; Eph 4:30. Through Christ: Ro 3:24; 1Co 1:30; Ga 3:13; Col 1:14; Tit 2:14; Heb 9:12; 1Pe 1:18; Re 5:9. Of Land and Persons: Le 25:27; 27:19; Ne 5:8'.

Links from Treasury of Scripture Knowledge are: 'Walk. Col 3:16; Ps 90:12; Mt 10:16; Ro 16:19; 1Co 14:19-25; Eph 5:15-17; Jas 1:5; 3:13,17. Them. 1Co 5:12-13; 1Th 4:12; 1Ti 3:7; 1Pe 3:1 exp: Mr 4:11. redeeming. Eph 5:16'.

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C4-S4 (Verse 6) Talk like Christ would talk.

Let your speech be alway with grace,
seasoned with salt,
that ye may know how ye ought to answer every man.

This sentence is the third step of the gospel of Christ. (See the notes for the two sentences above for the first two steps.) this step gives us three ways to talk like Christ would talk. The first way is Let your speech be alway with grace. The verb let is what God used in creation (Genesis 1:3; 6; 9; 11; 14; 15; 20; 22; 24; 26). Basically, in the Bible, let is a command that is backed by the power of creation. The three things said in this sentence are not optional and will result in punishment for disobedience. 1Corinthians 11:30 warns us For this cause many are weak and sickly among you, and many sleep. Yes, many will argue that 1Corinthians is warning about the Lord's Supper but the wording does not restrict the warning to that. 1Corinthians 11:29 says For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. therefore, this warning applies to every way that we can be not discerning the Lord's body.

So now that we know this is a command, we need to deal with the command which is Let your speech be alway with grace. Many people use the good definition for grace of 'God's Riches At Christ's Expense'. While that is a good New Testament definition, there are places in the Bible where someone received grace from someone other than God. However, as best as I can tell, the Bible teaches that grace comes from a superior (like a lord or king) and is bestowed upon the lesser (usually a person within the role of a servant). Further, the person receiving grace is expected to extend grace to others but that extension is based upon the grace which originated with the lord or king. Therefore, we have to realize that we have received grace from God through Christ before we can use that grace as a basis for extending grace to others. In the process, we need to acknowledge that the grace which we are extending originated from God and that our grace is possible only when we let Christ live through us. That is why this step follows the step where we walk and personally experience God's grace before we extend it to others.

Notice that this part of the sentence says that we are to do this always. Well, I mess up and, if you are honest, you do also. This is an ever increasing area of spiritual maturity that is a result of our personal relationship with Christ. He teaches us ...here a little, and there a little.. (Isaiah 28:9-11). As Christ teaches us about His grace in a particular area of life, we need to extend His grace to others in that area.

Continuing with this part, we see that it is talking about our speech. Many people believe, and teach, the doctrinal error that cursing is taking the Lord's name in vain (Exodus 20:7; Deuteronomy 5:11; Proverbs 30:9). While cursing is definitely a violation of the command in this sentence, and a violation of what we are told in other places of the Bible, it is not taking the Lord's name in vain. When we claim to be a Christian we are taking the Lord's name of Christ. Something that is in vain has an outward show with nothing on the inside (like religion). In truth, taking the Lord's name in vain is claiming to be a Christian while all you have is an outward religious show and Christ is not in you. (When Christ is truly in a person then their life will display the traits of Christ.) Someone who is truly obeying this command will not only avoid cursing but they will let Christ control their tongue (James 1:26; 3:5-8).

The second way that we are to talk like Christ would talk is to Let your speech be alway...seasoned with salt. There are 74 places in the Bible where we read about salt. The first place that we find salt is a reference to the salt sea in Genesis 14:3. It is also called The Sea of the Plains and the Dead Sea. Too much salt kills. That is why several places in the Bible say that people salted the land of their enemies. They wanted to be sure that nothing would grow there and that their enemies would not return. However, we also know that all life requires some salt to continue living. Salt is also used to heal wounds, to add flavor and to preserve things by destroying the influence of corruption. Each of these points about salt could be preached but the main point here is that while we need a little salt, the amount must be carefully controlled or it will result in destruction and/or death. That is why we need Christ to control our speech. He knows how much salt to apply so that our speech has a good savor and brings life and health and destroys the means of corruption while avoiding causing destruction and death. We do not have that wisdom within the natural man (1Corinthians 2).

The third way that we are to talk like Christ would talk is to know how ye ought to answer every man. Here Paul gives us our test. According to the Bible we can not say that we really know something until a birth results (Genesis 4:1; 17; Luke 1:34). While those references are talking about a physical birth, in most cases, such as this sentence, we are looking for a spiritual birth (John 7:38). So our third step is to test and verify that we did the first two steps. Since our second step was to talk and tell others how to have Christ in them, we do not pass this test until we see this spiritual birth happen in the lives of those whom we teach.

Forms of the word speech occur 59 times in 58 verses of the Bible and 20 times in the New Testament, but only in this sentence within Titus. Please see the note for 2Corinthians 3:12-14 for links to every place in the New Testament where We find this word along with the definition from Webster's 1828 and links from other commentators. The New Testament definition is: 'Language; words as expressing ideas'. Please also see the note for Romans C15S15 about the word speak. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking.

Please see the note for Matthew 28:19 about the words alway / always. The New Testament definition for this word is: 'Perpetually; throughout all time; as, God is always the same. 2. Continually; without variation. the word "always" (plural) is used for several never ending continuances'.

We find forms of the word season occurring 70 times in 69 verses of the Bible, 30 times in 29 verses of the New Testament, but only in our current sentence with in Colossians. In most instances the word season is used for the seasons of the world: spring, summer, fall and winter. Thus, we see that when something is seasoned, the experience of the basic item (The world) is changed. Webster's 1828 dictionary defines seasoned as: 'Mixed or sprinkled with something that gives a relish; tempered; moderated; qualified; matured; dried and hardened'.

We find forms of the word salt occurring 74 times in 64 verses of the Bible and, in the New Testament, in: Matthew 5:13; Mark 9:49-50; Luke 14:34; our current sentence and James 3:12. Webster's 1828 dictionary defines salt as: 'Common salt is the muriate of soda, a substance used for seasoning certain kinds of food, and for the preservation of meat, etc. It is found native in the earth, or it is produced by evaporation and crystallization from water impregnated with saline particles. 2. In chimistry, a body compounded of an acid united to some base, which may be either an alkali, an earth, or a metallic oxyd. Accordingly, salts are alkaline, earthy, or metallic. Many compounds of this kind, of which common salt, (muriate of soda,) is the most distinguished, exist in nature; but most of these, together with many others not known in nature, have been formed by the artificial combination of their elements. their entire number exceeds 2000. When the acid and base mutually saturate each other, so that the individual properties of each are lost, the compound is a neutral salt; when the acid predominates, it is a super salt; and when the base predominates, it is a sub salt. thus, we have a subcarbonate, a carbonate, and a supercarbonate of potash. 3. Taste; sapor; smack. We have some salt of our youth in us. 4. Wit; poignancy; as Attic salt.
SALT, a. 1. Having the taste of salt; impregnated with salt; as salt beef; salt water 2. Abounding with salt; as a salt land. Jer. 17. 3. Overflowed with salt water, or impregnated with it; as a salt marsh. 4. Growing on salt marsh or meadows and having the taste of salt; as salt grass or hay. 5. Producing salt water; as a salt spring. 6. Lecherous; slacious.
SALT, n. 1. the part of a river near the sea, where the water is salt. 2. A vessel for holding salt.
SALT, v.t. 1. to sprinkle, impregnate or season with salt; as, to salt fish, beef or pork. 2. to fill with salt between the timbers and planks, as a ship, for the preservation of the timber.
SALT, v.i. to deposit salt from a saline substance; as, the brine begins to salt. Used by manufacturers'.

Thompson Chain Topics provides references for the word salt as: 'General References to: Ge 19:26; Le 2:13; Nu 18:19; 2Ki 2:20; Ezr 6:9. Pillar of: Pillar of, Lot's wife became: Ge 19:26; Lu 17:32. Christians as.: Sea: (DEAD SEA, also called Salt Sea): Ge 14:3; Nu 34:3; De 3:17; 4:49; Jos 3:16; 15:5; Joe 2:20; Zec 14:8.
Salt, the: (The Church, Like Salt, saves by Contact): Mt 5:13; Mr 9:50; Lu 14:34'.

Torrey's Topical Textbook provides references for the word salt as: 'Characterized as good and useful: Mr 9:50. USED FOR: Seasoning food: Job 6:6. Seasoning sacrifices: Le 2:13; Eze 43:24. Ratifying covenants: Nu 18:19; 2Ch 13:5. Strengthening new-born infants: Eze 16:4. Partaking of another's, a bond of friendship: Ezr 4:14 (marg.). Lost its savor when exposed to the air: Mt 5:13; Mr 9:50. OFTEN FOUND: In pits: Jos 11:8; Zep 2:9. In springs: Jas 3:12. Near the Dead Sea: Nu 34:12; De 3:17. Places where it abounded barren and unfruitful: Jer 17:6; Eze 47:11. The valley of, celebrated for victories: 2Sa 8:13; 2Ki 14:7; 1Ch 18:12. MIRACLES CONNECTED WITH: Lot's wife turned into a pillar of: Ge 19:26. Elisha healed the bad water with: 1Ki 2:21. Places sown with, to denote perpetual desolation: Jg 9:45. Liberally afforded to the Jews after the captivity: Ezr 6:9; 7:22. ILLUSTRATIVE: Of saints: Mt 5:13. Of grace in the heart: Mr 9:50. Of wisdom in speech: Col 4:6. (Without savor,) of graceless professors: Mt 5:13; Mr 9:50. (Pits of,) of desolation: Zep 2:9. (Salted with fire,) of preparation of the wicked for destruction: Mr 9:49'.

Nave's Topical Bible provides references for the word salt as: 'Lot's wife turned into a pillar of: Ge 19:26. The city of Salt: Jos 15:62. The valley of salt: 2Sa 8:13; 2Ki 14:7. Salt Sea: Ge 14:3; Nu 34:12; De 3:17; Jos 3:16; 12:3; 15:2. Salt pits: Zep 2:9. All animal sacrifices were required to be seasoned with: Le 2:13; Ezr 6:9; Eze 43:24; Mr 9:49. Used in ratifying covenants: Nu 18:19; 2Ch 13:5. Elisha throws, into the pool of Jericho, to purify it: 2Ki 2:20-21. FIGURATIVE: of the saving efficacy of the ekklesia of Christ: Mt 5:13; Mr 9:49-50; Lu 14:34. Of wise behaviour: Col 4:6'.

Please see the note for 2Corinthians 5:12 about the word answer. The New Testament definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Links from Treasury of Scripture Knowledge are: 'your. Col 3:16; De 6:6-7; 11:19; 1Ch 16:24; Ps 37:30-31; 40:9-10; 45:2; 66:16; 71:15-18,23-24; 78:3-4; 105:2; 119:13,46; Pr 10:21; 15:4,7; 16:21-24; 22:17-18; 25:11-12; Ec 10:12; Mal 3:16-18; Mt 12:34-35; Lu 4:22; Eph 4:29. seasoned. Le 2:13; 2Ki 2:20-22; Mt 5:13; Mr 9:50. how. Pr 26:4-5; Lu 20:20-40; 1Pe 3:15'.

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C4-S5 (Verse 7-9) Paul names his people who will take over the ministry.

Paul trusted Tychicus to tell the truth to them with the realization that he would face the judgment of the Lord.

All my state shall Tychicus declare unto you,
who is a beloved brother,
and a faithful minister and fellowservant in the Lord :.

Paul sent Tychicus and Onesimus to help the church as Colosse.

Paul sent Tychicus to tell the truth to them and to help them.

Whom I have sent unto you for the same purpose,
that he might know your estate,
and comfort your hearts;.

Paul trusted Tychicus with a faithful and beloved brother who would vouch for Paul and Tychicus.

With Onesimus,
a faithful and beloved brother,
who is one of you.

Paul calls Tychicus a faithful minister and fellowservant in Lord. Within this section Paul uses fellowservant and fellow worker for preachers and while he names non-preachers in this letter, he does not give them this title. Tychicus was one of the men who traveled with Paul and was sent by Paul with instructions to churches and to other preachers (Acts 20:4; Ephesians 6:21; 24; this sentence, 18; 2Timothy 4:12; Titus 3:12). Tychicus had the primary character trait needed by a preacher (and by a pastor) (faithful minister and fellowservant in Lord) of God. He was faithful and reliable (had the heart of a servant). He did what he was supposed to do and did not go beyond the authority given to him. Please also see the note for this sentence within the Lord Jesus Christ Study. It explains why Paul uses Lord in this sentence.

Please note that Tychicus and Onesimus are both mentioned within our sentence, both are called brother, but Tychicus is also called a faithful minister and fellowservant in the Lord while Onesimus is called one of you. In addition, Tychicus is given the job to declare unto you...All my state while Onesimus is not given a job of speaking. What we see here is the difference between a pastor who is on a missionary trip and a church member who accompanied him. Onesimus is also mentioned in Philemon 1:10; and is the subject of that letter. There we see that he was a run-away slave who was saved through Paul's ministry and then sent back to his Christian master (Philemon) with a letter requesting that Philemon treat him like a fellow Christian and not like a slave. Here we see that Onesimus was allowed to travel with someone other than Philemon, which means that Philemon obeyed the request from Paul. While that is evidence, what we really see here is that Onesimus was enough of a productive Christian that he was taken on a mission trip but he was not the pastor. Basically, his job was to help and do anything necessary to allow the pastor to do his job of ministry.

In the First Equivalent Section, of this sentence, we see Paul telling this church about Tychicus and the position which he received from the Lord. As mentioned in the note for this sentence within the Lord Jesus Christ Study, Tychicus will face judgment by the Lord for what he does as a pastor and what he teaches. However, we do not see the same appointment, nor consequences, for Onesimus because he was not a pastor.

In the Second Equivalent Section, of this sentence, we see two Steps with the First Step telling this church what job Tychicus has and the Second Step giving qualifications of Onesimus for doing whatever job is given to him. The phrase who is one of you lets us know that Onesimus was to be treated like any other church member while Tychicus was to be given special honor as a pastor. Onesimus could be asked to do any job within the church which he was qualified to do while Tychicus was to concentrate on doing the ministry that the Lord had given to him.

Please see the note for Matthew 26:8 about the word purpose. Webster's 1828 defines this word as: 'that which a person sets before himself as an object to be reached or accomplished; the end or aim to which the view is directed in any plan, measure or exertion. We believe the Supreme Being created intelligent beings for some benevolent and glorious purpose, and if so, how glorious and benevolent must be his purpose in the plan of redemption! the ambition of men is generally directed to one of two purposes, or to both; the acquisition of wealth or of power. We build houses for the purpose of shelter; we labor for the purpose of subsistence. 2. Intention; design. this sense, however, is hardly to be distinguished from the former; as purpose always includes the end in view. Every purpose is established by counsel. Prov.20. Being predestinated according to the purpose of him who worketh all things after the counsel of his own will. Eph.1. 3. End; effect; consequence, good or bad. What good purpose will this answer? We sometimes labor to no purpose. Men often employ their time, talents and money for very evil purposes. Towhat purpose is this waste? Matt.26. 4. Instance; example. Not in use. 5. Conversation. Not in use. Of purpose, on purpose, with previous design; with the mind directed to that object. On purpose is more generally used, but the true phrase is of purpose.
PUR'POSE,v.t. to intend; to design; to resolve; to determine on some end or object to be accomplished. I have purposed it, I will also do it. Is.46. Eph.3. Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem. Acts. 19'.

We find forms of the word state occurring 34 times in 32 verses of the Bible, 12 times in the New Testament but only in our current sentence within Colossians. Please see the note for Philippians 2:19 about the word state. The New Testament definition is: 'Condition; the circumstances of a being or thing at any given time'.

Please see the note for 2Timothy 4:12 for links to every place in the Bible where we find Tychicus. He was a preacher trained and used by Paul but was not one of the three whom Paul called son. Therefore, he did not have the same character as Paul.

Please see the note for 1Corinthians 1:11 about the word declare. It has links to every place in the New Testament where this word is found along with the full definition from Webster's 1828 . The New Testament definition is: 'Made known; told explicitly; avowed; exhibited; manifested; published; proclaimed; recited'.

Please see the note for 3:12-134 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The New Testament definition is: 'be and loved, from love. Belove, as a verb, is not used. Loved; greatly loved; dear to the heart'.

The word brethren occurs, in this book, in Colossians 1:2 and our current sentence. Please see the note for Matthew 1:2 about the word brethren. The New Testament definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. When Paul uses brethren he is reminding them that they are all children of God and, as such, are to regard others as the same.

Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The New Testament definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please see the note for Hebrews 3:1-LJC about the phrase Christ Jesus is faithful. Please see the notes for Romans 4 and James 2:21-LJC about the phrase faith: Abraham's. Please see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please see the note for Romans C10S12 about the phrase faith makes us not ashamed.

Please see the note for 1:3-8 about the word minister /ministry. The note for 1Corinthians has links from other commentators. In most cases within the Bible, when describing the function of a person, the Bible is talking about a prophet or preacher.

Please see the note for 1:1-2 about the word fellowservant. In our epistle this identifier is used only for preachers.

Please see the note for 1:9-17 about the word might. The New Testament definition is: 'have power or liberty. Sometimes this word is used for the possibility of there being sufficient power or liberty'.

Please see the note for Romans C12S12 about the word estate. It has links to every place in the Bible where this word is found along with the full definition from Webster's 1828 . The New Testament definition is: ' In a general sense, fixedness; a fixed condition; now generally written and pronounced state'.

The phrase comfort your hearts is found only in: Genesis 18:5; Judges 19:5; Judges 19:8; Psalms 69:20; Jeremiah 8:18;Ephesians 6:22; Colossians 2:2; our current sentence and 2Thessalonians 2:17. Please notice that this is not 'comfort your flesh'. The Biblical definition of heart is below. Our heart will be comforted, in the Biblical manner, only when our thinking matched the mind of Christ (1Corinthians 2:16), our will matches the decisions of Christ, (2Corinthians 12:9; Ephesians 6:6; Hebrews 13:21), and our emotional reactions to circumstances are determined by the grace of Christ (2Corinthians 12:8). Unless our heart is controlled by Christ, a truly Biblical Christian pastor can not comfort your heart. But, if our heart is truly controlled by Christ, then God can use a truly Biblical Christian pastor to comfort your heart with the spiritual promises found within the Bible.

Please see the note for Philippians 2:1 about the word comfort is used in this epistle along with links to other Studies which use this word and links from other commentators. The functional Biblical definition is: 'To strengthen; to invigorate; to cheer or enliven. Light excelleth in comforting the spirits of men'.

Please see the note for Philemon 1:10 about the name of Onesimus. The New Testament definition is: 'The was led to salvation by Paul, trained as a preacher and is one of only three men that Paul called son'.

Links from Treasury of Scripture Knowledge are: 'my. Eph 6:21-23. Tychicus. Ac 20:4; 2Ti 4:12; Tit 3:12. a beloved. Col 4:9,12; Eph 6:21; Php 2:25. a faithful. 1Co 4:1-4 exp: 1Pe 5:12.
(verse 8)
I have. 1Co 4:17; 2Co 12:18; Eph 6:22; Php 2:28; 1Th 3:5. and comfort. Col 2:2; Isa 40:1; 61:2-3; 2Co 1:4; 2:7; 1Th 2:11; 3:2; 4:18; 5:11,14; 2Th 2:17.
(verse 9)
Onesimus. Col 4:7; Phm 1:10-19'.

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C4-S6 (Verse 9) Paul sent Tychicus and Onesimus to tell the church as Colosse what was happening in Rome.

They shall make known unto you all things which are done here.

The They of this sentence is referring to Tychicus and Onesimus who Paul named in the prior sentence. (Please see note above.) When these two men returned from the mission trip they were to report to the church what they found. Their report was to be honest because we will give an answer to our Lord for every word (Matthew 18:16). That is also why they had two witnesses and not just one.

We have many problems with missionaries today because we are not following our example in the Bible found here. People are starting to report problems of 'Moochanaries'. These are people who are supposed to be missionaries who are sending back reports that are pure lies and fabrication. It starts with the churches not sending people to the mission field to help and report back. Instead of taking vacations to a mission field, people take their children to the world's entertainment and then wonder why their children reject the service of our Lord and seek the entertainment of the world. After sending out missionaries and not providing help on the field, pastors and churches demand reports of great success that far exceeds anything being done at home. Further, the only problems that are to be reported are ones where the missionary has already received the victory. Thus, expected reports are nothing like what Paul reported from in prison. Any missionary not meeting these expectations can expect their support to be cut or dropped. So then churches are shocked to find out that missionaries who have no one checking on them, and who are expected to exaggerate their successes to the point of lying, turn to pure fabrication and report work done by others or work never done. The American churches are now acting towards missions like the Jerusalem church acted just before God sent the Roman army in to destroy that church and kill most of the people.

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C4-S7 (Verse 10-11) Paul sends support for Jewish preachers who will replace him in the ministry.

Paul sends greetings from Jewish preachers who are with him.

First Step: Paul recognizes the men who he regards the highest.

Aristarchus my fellowprisoner saluteth you,
and Marcus,
sister's son to Barnabas,
(See Below);.

Second Step: Paul recognizes Jesus for coming to the prison to support Paul at great personal risk.

And Jesus,
which is called Justus,
who are of the circumcision.

Below is the part of the sentence from the parenthesis.
Paul repeats prior commandments.

Equivalent Section: Paul reminds them of prior commandments about Mark.

(touching whom ye received commandments:.

Equivalent Section: Paul reaffirms those commandments.

if he come unto you,
receive him).

at this point Paul realizes that he probably is not getting out of prison so he is sending Godly men to churches in order to help them. Here we see his recommendation of these men and instructions for how churches are to treat them. Please note that the Bible indicates that each of these men were active missionaries who had traveled with Paul but who were not preachers. Paul is not sending these men to take over the work as pastor but he recommends them to churches so that they receive help in their ministry even though they are not preachers.

We see Aristarchus mentioned in Acts 19:29; Acts 20:4; Acts 27:2; our current sentence and Philemon 1:24. In Philemon he is mentioned with Lucas as a fellowlabourer and we know that Luke was a physician, not a preacher. we are also told that he was a Macedonian of thessalonica and 2Corinthians 11:9 tells us for that which was lacking to me the brethren which came from Macedonia supplied. That is: Aristarchus was one of the non-preacher missionaries who traveled with Paul and took care of the physical needs of the missionary group. The other references in Acts mention different times that he traveled with Paul and while he was not a prisoner when Paul sent Onesimus back to Philemon; he was one when Onesimus returned and Paul wrote this letter (Aristarchus my fellowprisoner). Thus, we see that non-preacher missionaries are in as much danger as preachers.

Please see the note for Philemon 1:1 about the word prisoner. The New Testament definition is: 'A person under arrest or in custody of the sheriff, whether in prison or not; as a prisoner at the bar of a court'.

Please see the notes in the Lord Jesus Christ Study about Jesus and the note about Marcus in the Lord Jesus Christ Study. Those notes provide details which are not known by everyone since they require research to find the truths in the Bible.

We see Mark (person) mentioned in: Acts 12:12; Acts 12:25; Ac 15:37,39; our current sentence; 2Timothy 4:11; Philemon 1:24 and 1Peter 5:13. Please also see the note for 2Timothy 4:11 about Mark (person).

Please see the note for Romans 16:1 which has links to everywhere that the New Testament uses any form of the word sister along with a definition.

Please see the note for 1Corinthians C9S8 about Barnabas. He was the pastor of the first missionary church (in Antioch) and Paul's first missionary traveling partner.

The name Justus is only found three times within the New Testament. Those are: Acts 1:23; Acts 18:7 and our current sentence. While this person is probably not the one mentioned in Acts 1:23; he might well be the one mentioned in Acts 18:7 because people who traveled with Paul tended to be people who were in a church with him prior to their travels.

Please see the Message called Jesus about this person.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The New Testament definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the note for 2:10-12 about the word circumcision. That note has links to several other places where forms of this word are dealt with along with a discussion of the word, the definition from Webster's 1828 and links from other commentators. The spiritual application during the church age is: 'cutting away the sins and influence of the flesh by Christ in the lives of saved people'.' However, in this sentence and a few other sentences within the New Testament, this word is used to identify saved Jews as opposed to saved Gentiles. Please see the note for Acts 7:51 about the word uncircumcised. Please also see the note for Romans C4S13 about the word circumcision and the word uncircumcision.

Please see the note for 2:20-22 about the word touch. The New Testament definition is: 'To come in contact with; to hit or strike against'.

Please see the note for Colossians 2:6-7 about the word receive. The New Testament definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41; which explains that in order to truly receive a person, we must receive their character as our own.

Please see the note for Romans 7:8 about the word commandment. The New Testament definition for this word is: 'a mandate; an order or injunction given by authority; charge'. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Links from Treasury of Scripture Knowledge are: 'Aristarchus. Ac 19:29; 20:4; 27:2; Phm 1:24. saluteth. Ro 16:21-23. and Marcus. Ac 12:12; 13:5,13; 15:37-39; 2Ti 4:11; 1Pe 5:13. receive. Ro 16:2; 2Jo 1:8-9 exp: 2Co 7:2; Php 2:29.
(verse 11)
who. Ac 10:45; 11:2; Ro 4:12; Ga 2:7-8; Eph 2:11; Tit 1:10'.

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C4-S8 (Verse 11) Why Paul recommends them.

These only are my fellowworkers unto The kingdom of God,
which have been a comfort unto me.

This sentence is somewhat confusing but the confusion does not touch on doctrine. Therefore, conflicting opinions are not a problem. I will offer my opinion.

Travel in Paul's day included great personal danger as seen by Paul's own experiences (2Cotrinthi and 11:26). These men risked that danger to serve the Lord and be a comfort to Paul. As a result of this (and probably other things), Paul changed his opinion of Mark from the time that Mark abandoned the missionary team on the first missionary trip. Paul recommends these men, not because he personally likes them, but because of their demonstrated willingness to suffer in order to serve our Lord. That criteria should also be our primary focus when selecting men for any regular function within the church. in this sentence Paul is not saying that these men are the only preachers who have been a comfort to him, but that they are the only ones that were willing to risk personal danger in order to be there in Romeans in order to comfort him and to serve our Lord.

Please note that some of the people named in this epistle were preachers and some were non-preachers. For example, Epaphras, was identified as a minister of Christ in 1:7. While many would claim that this would make him a preacher, it only makes him a spiritually mature teacher of Bible doctrine who practices what he preaches. We find him identified with at least three churches and we have evidence that he traveled a lot, which means that he did not stay at one church and be the pastor. This is explained more in the note for 4:12 but all evidence points to his not being a preacher even though he was a minister of Christ.

In addition, further sentences, within our epistle, mention Lucas, who is a non-preacher and we also have mention of other non-preachers within this epistle. Therefore, these fellowworkers unto the kingdom of God, which have been a comfort unto me were not necessarily preachers. We know that Timothy, Titus and even Lucas, who is mentioned as being there, were a comfort unto Paul. However, those people were all with him some times and were not with him some times. Therefore, I assume, Paul is identifying people who had remained constantly with Paul throughout all of his travels, once they joined Paul, and were fellowworkers unto the kingdom of God. That is: the emphasis is not on these men being a comfort unto me, as opposed to people who brought pain, but the emphasis is on their being fellowworkers who were a constant part of Paul's traveling mission ministry as opposed to people who supported him in prayer but did not travel with him or people who reported to Paul but were not constantly with him.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

Please also see the note for Romans 14:16-17 which has links to several verses which uses the phrase kingdom of God. Please also see the note for Romans 16:21 which is the only other place where we find the word workfellow in the Bible.

Please the notes for 1Corinthians C4S20; 1Corinthians C15S46 and Galatians C5S20; Doctrinal Study about The kingdom of God. Please see the notes for 1Corinthians C6S16 about The kingdom of God rejected by lifestyle sins. Within the Bible we find that a kingdom reflects the character of the king. The New Testament definition is: 'The character of our true king, as displayed in our life, reveals what spiritual kingdom we truly belong to' Please also see the verses in the New Testament. Summary on the name / role of king. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 about the phrase kingdom of Christ. Please also see the note for note for Matthew 3:2 and 1Peter 2:1 about the phrase kingdom of heaven. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

Links from Treasury of Scripture Knowledge are: 'fellow-workers. Col 4:7; 1Co 3:5-9; 2Co 6:1; Php 4:3; 1Th 3:2; Phm 1:1,24. a comfort. 2Co 7:6-7; 1Th 3:7'.

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C4-S9 (Verse 12) Paul recognizes the service of non-preachers.

Epaphras,
who is one of you,
a servant of Christ,
saluteth you,
always labouring fervently for you in prayers,
that ye may stand perfect and complete in all the will of God.

If we look at the wording of these sentences we see that Paul recognizes the service of Epaphras, but does not call him a fellowservant or a fellow worker like Paul does for other preachers. However, notice that Paul recognizes that he has Christ in him. Please see the note for This verse in the Lord Jesus Christ Study and the note for Colossians C1S2 for more details about Epaphras and why he was a spiritually mature saved person who was also a faithful minister of Christ. Many people would consider him to be a preacher because he is called a minister but, as our note in the Lord Jesus Christ Study points out, he was ministering to three different churches at the same time. Even in Paul's trips, he stayed and ministered to only one church at a time. In addition, from the notes about him and Onesimus, He was apparently with Paul when Onesimus was saved. It appears as if the two traveled together to Philemon and then Epaphras, and possibly Onesimus, ministered to the saved at Colossi before returning to Romeans reporting to Paul. At that time he wrote this letter. Thus, we see someone who did a lot of traveling and ministered and taught as he traveled. He could not be a pastor with all of the travel and while he could be a preacher, he was not doing the job of a typical evangelist and the other things which Paul said about him (who is one of you, etc) indicates that he was a non-preacher. The more that preachers insist that people like Epaphras must have been a preacher because is recognized as a minister of Christ, the more they encourage the non-preachers to do nothing simply because they are not 'called to be a preacher'. The more that people recognize that people like Epaphras do not have to be a preacher in order to be a minister, the less excuse they have for doing nothing and leaving all of the work for the preachers.

Please see the note for 3:22-24 about the word servant. The New Testament definition of servant is: 'one that waits, that is, stops, holds, attends, or one that is bound'. Please also see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. Please also see the note for Philippians 2:17 about the word service.

Please see the note for Philippians 4:21 for definitions of the word salutations which have explanations of the cultural applications and for links from other commentators. Please also see the note for Romans 16:16 for links to where that epistle uses the word salute. The word salute is used in this epistle in 4:12; 4:15 and 4:18.

Please see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The New Testament definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

Please also see the note for Romans 12:10-13 for links to every verse in the Bible where forms of the word fervent are used, along with the definition from Webster's 1828 . The New Testament definition is: 'Hot; boiling; as a fervent summer; fervent blood. Ardent, hot in emotional temper; vehement'.

Please see the note for 1:3-8 about the word pray. Please also see the note for 4:2-4 about the word prayer. The New Testament definition is: ' In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The New Testament definition is: 'not to be overthrown or demolished'.

Please see the note for Colossians 2:10-12 about the word complete. The New Testament definition is: ' the final and entire attainment of what is treated, leaving nothing beyond to be desired or hoped for'.

Please see the note for 1:1-2 about the word will. The simple definition of the word will is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life'. Please also see the note for Philippians 1:15-17 about the word will. The New Testament definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The New Testament definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

Links from Treasury of Scripture Knowledge are: 'Epaphras. Col 1:7; Phm 1:23. a servant. Joh 12:26; Ga 1:10; Jas 1:1; 2Pe 1:1. always. Col 4:2; Lu 22:44; Ga 4:19; Heb 5:7; Jas 5:16. labouring. or, striving. Col 2. That. Col 4:1; Ro 15:30; Col 1:9,22,28; Mt 5:48; 1Co 2:6; 14:20 (Gr) 2Co 13:11; Php 3:12-15; 1Th 5:23; Heb 5:14 (Gr) Heb 6:1; Jude 1:24 exp: Mt 7:21; Lu 18:1. complete. or, filled. Ro 15:14'.

Please see the note for 2:10-12 about the word complete. The New Testament definition is: 'The coming to pass of what had been predicted'.

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C4-S10 (Verse 13) Paul testifies of the service by Epaphras.

For I bear him record,
that he hath a great zeal for you,
and them that are in Laodicea,
and them in Hierapolis.

The him of this sentence is Epaphras, who was named in the prior sentence. Please see the note above and the note about Epaphras in the Lord Jesus Christ Study for more details about him.

Please see the notes for 2Corinthians 1:23 and Philippians 1:8 about the word record. The New Testament definition is: 'Witness; used both of a person, as in Php 1:8, 'God is my record', and 2Co 1:23, 'I call God for a record', and in the sense of 'evidence, testimony,' as in the common phrase 'bear record' which is equivalent to "testify"'.

Please see the note for Romans C10S2 about the word zeal. The New Testament definition is: 'Passionate ardor in the pursuit of anything'.

Please see the note for 2:1-3 about Laodicea.

This is the only place in the Bible where Hierapolis is mentioned.

Links from Treasury of Scripture Knowledge are: 'I bear. Ro 10:2; 2Co 8:3 exp: Ga 4:15. Laodicea. Laodicea and Hierapolis were both cities of Phrygia in Asia Minor, between which, and equidistant from each, was situated Colosse. Laodicea was seated near the Lycus, about 63 miles east of Ephesus; and became one of the largest and richest towns in Phrygia, vying in power with the maritime cities. It is now called Eski-hissar, the old castle; and besides the whole surface within the city's wall being strewed with pedestals and fragments, the ruins of an amphitheatre, a magnificent odeum, and other public buildings, attest its former splendour and magnificence. But, when visited by Dr. Chandler, all was silence and solitude; and a fox, first discovered by his ears peeping over a brow, was the only inhabitant of Laodicea. Hierapolis, now Pambouk-Kaiesi, was situated, according to the Itinerary, six miles N. of Laodicea; and its ruins are now about a mile and a half in circumference. Col 4:15-16; 2:1; Re 1:11; 3:14-18'.

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C4-S11 (Verse 14) Luke and Demas were important non-preacher workers.

Luke ,
The beloved physician,
and Demas,
greet you.

Luke is mentioned here, in 2Timothy 4:11; in Philemon 1:24 and the footnote of 2Corinthians. Luke wrote the Gospel of Luke and the Book of Acts. If you pay attention to when he uses we and when he uses they, while talking about the people who traveled with Paul, you will see that sometimes Luke was there personally and sometimes he is reporting what others testified. Luke is one of our prime examples that God uses non-preachers and that God often uses them to a greater extent than He uses preachers.

Please see the note for Mark 2:17 about the word physician. The New Testament definition for this word is: 'physical heler'.

Demas is mentioned here, in Philemon 1:24 and in 2Timothy 4:10. While Demas was a blessing in the first two letters, he had abandoned Paul by the time that he wrote 2Timothy. Being a non-preacher is not a license to stop serving God no matter what circumstances God decides to put a person through.

Please see the note for Luke 20:45-47 about the word greetings. The New Testament for this word is: 'Addressing with kind wishes or expressions of joy'. Please see the note for Philippians 4:21 about the word greet. The New Testament for this word is: 'To salute in kindness and respect'

Links from Treasury of Scripture Knowledge are: 'Luke. 2Ti 4:11; Phm 1:24. Demas. 2Ti 4:10; Phm 1:24'.

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C4-S12 (Verse 15) Paul gives instructions about home churches.

Salute the brethren which are in Laodicea,
and Nymphas,
and the church which is in his house.

A lot of churches are 'breaking fellowship' with other local churches over things that do not meet the Biblical requirement for doctrine. (Please see the papers on the Hermeneutics page for details.) Paul is instructing local churches to salute the brethren, which means to honor and support them. This is not saying to honor just the pastor but to honor the brethren of those churches.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please also see the note for Romans C16S1 about the word sister. Please also see the note for Matthew 1:2 about the word brethren. Webster's 1828 dictionary defines brethren as: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please see the note for RomansC12S8 about the word brotherly. These are all used for: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for 2:1-3 about the word Laodicea.

Please see the note for 1Corinthians 11:22 about the word church. The New Testament definition is: 'a called out assembly of baptized believers'. Our epistle equates the church to The body of Christ. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'.

Links from Treasury of Scripture Knowledge are: 'Laodicea. Col 4:13 exp: Re 1:11. The church. Ro 16:5; 1Co 16:9; Phm 1:2 exp: 1Co 16:19'.

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C4-S13 (Verse 16) Instructions to share doctrinal truths.

First Step: read and obey what God gave you.

And when this epistle is read among you,
cause that it be read also in the church of the Laodiceans;.

Second Step: read and obey what God gave to others.

and that ye likewise read the epistle from Laodicea.

Many churches are full of people who meet for church and listen to the message but never read the Bible more than a part of a sentence which the preacher uses as his 'base verse' for what he is going to say. That's why we have churches full of people who claim to be saved for years and yet, who are spiritual infants. That's also why we have teaching songs like 'The Wise Man and the Foolish Man' which are doctrinally wrong. When the error is pointed out to church leaders most are afraid to correct the error because people will leave the church or demand that they resign. The answer is to always read enough of the Bible that people get the context. Imagine reading an entire epistle before preaching. That is what this sentence is literally commanding.

Please also see the note for 1Corinthians 5:9-10 for links to every place in the Bible where the word epistle is used. While people will tell you that epistle means letter, we also have the word letter within the Bible. The Biblical distinction being that that epistles have the word of God while letters have the words of men.

Our sentence clearly says that an epistle was written to The church of the Laodiceans. Yet we do not have it. The KJV-1611 is the 7th translation into English and the only one with evidence of God preserving and using it. The others had The word of God in them but also has the religious opinions of men presented at the same level of authority. As a result, they were rejected by God in the long-run even though they were used for a short time. I conclude that the same was true with this epistle that was sent to The church of the Laodiceans. However, since there is no conclusive proof available, it is not something to 'take a doctrinal stand' about.

Please see the note for 1Timothy 4:13 about the word read. The New Testament definition for this word is: 'Getting the meaning of what was written into the mind. this can be done orally or silently'. Please also see the note for Luke 6:3 about the phrase have ye not read.

Please see the note for 2Corinthians C2S5 for links to every place in 2Corinthians where we find forms of the word cause along with the definition from Webster's 1828 . That definition gives this word legal implications. The New Testament definition is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'. In our current sentence we are told to worship God and recognize that He is the source of all power which allows us to do anything for His kingdom. Please also see the note for Romans C1S10 about the word because. Please also see the note for John 15:25 about the phrase without cause. In John 15:25; we read that the prophecy was fulfilled about Jesus that: They hated me without a cause. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

Please see the note for 2:1-3 about the word Laodicea.

Links from Treasury of Scripture Knowledge are: 'General references. 1Th 5:27'.

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C4-S14 (Verse 17) Instructions to do the ministry given to us.

And say to Archippus,
Take heed to the ministry which thou hast received in the Lord,
that thou fulfill it.

Archippus was not a preacher but he had a church in his home (Philemon 1:24). Please notice that he has a ministry even though he is not the pastor. Since this ministry was given to him by The Lord, he will answer for how well he fulfills it when he faces judgment at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11).

Many people make the mistake of believing that only preachers will answer to the Lord for the positions that He gives them. Archippus not only would answer for the church in his house but he also would answer for the funds provided by the Lord that enabled him to have the church in his house. As seen in many other uses of Lord in this epistle and in the Bible, human positions of authority are given by the Lord. In addition, we also see a warning to those who neglect their position (see Hebrews 13:17). Each of us will personally answer to the Lord for how we fulfilled the positions that He gave us.

We find forms of the word heed occurring 80 times in the Bible, 35 times in the New Testament, but only in our current sentence within Colossians. Webster's 1828 dictionary defines heed as: ', v.t. to mind; to regard with care; to take notice of; to attend to; to observe. With pleasure Argus the musician heeds.
HEED, n. Care; attention. With wanton heed and giddy cunning. 1. Caution; care; watch for danger; notice; circumspection; usually preceded by take. Take heed of evil company. Take heed to your ways. Amasa took no heed to the sword that was in Joab's hand. 2 Sam.20. 2. Notice; observation; regard; attention; often preceded by give. The preacher gave good heed. Eccles.12. Neither give heed to fables. 1 Tim.1. Therefore we ought to give the more earnest heed. Heb.2. 3. Seriousness; a steady look'.

Thompson Chain Topics provides references for the word heed as: 'Mt 6:1; 18:10; 24:4; Mr 4:24; 13:9,33; Lu 8:18; 11:35; 12:15; 21:8; 1Co 3:10; 10:12; Col 4:17; 1Ti 4:16; 2Pe 1:19'.

Torrey's Topical Textbook provides references for the word heed as: 'Commanded: Ex 23:13; Pr 4:25-27. NECESSARY: In the care of the soul: De 4:9. In the house and worship of God: Ec 5:1. In what we hear: Mr 4:24. In how we hear: Lu 8:18. In keeping God's commandments: Jos 22:5. In conduct: Eph 5:15. In speech: Pr 13:3; Jas 1:19. In worldly company: Ps 39:1; Col 4:5. In giving judgment: 1Ch 19:6-7. Against sin: Heb 12:15-16. Against unbelief: Heb 3:12. Against idolatry: De 4:15-16. Against false Christs, and false prophets: Mt 24:4-5,23-24. Against false teachers: Php 3:2; Col 2:8; 2Pe 3:16-17. Against presumption: 1Co 10:12. Promises to: 1Ki 2:4; 1Ch 22:13'.

Please see the note for 1:3-8 about the word minister. While most forms of this word, that are used within this epistle, are referencing the person responsible, our current sentence is dealing with what he us to do and the fact that the person will answer to God for how well they fulfill the ministry. Please see the Study on Proverbs 9 which tells us 'How to Build a Ministry'. Please also see the note for Ephesians C4S7 which talks about our doing a ministry. We find forms of the word ministry occurring 22 times in the Bible, 18 times in the New Testament, but only in our current sentence within Colossians. Webster's 1828 dictionary defines ministry as: 'The office, duties or functions of a subordinate agent of any kind. 1. Agency; service; aid; interposition; instrumentality. He directs the affairs of this world by the ordinary ministry of second causes. 2. Ecclesiastical function; agency or service of a minister of the gospel or clergyman in the modern church, or of priests, apostles and evangelists in the ancient. Acts 1. Rom.12. 2 Tim.4. Num.4. 3. Time of ministration; duration of the office of a minister, civil or ecclesiastical. The war with France was during the ministry of Pitt. 4. Persons who compose the executive government or the council of a supreme magistrate; the body of ministers of state. 5. Business; employment. He abhorred the wicked ministry of arms'.

Please see the note for 1:21-29 about the word fulfill. The New Testament definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles.

Links from Treasury of Scripture Knowledge are: 'Archippus. Phm 1:2. Take. Le 10:3; Nu 18:5; 2Ch 29:11; Eze 44:23-24; Ac 20:28; 1Ti 4:16; 6:11-14,20; 2Ti 4:1-5. The ministry. Ac 1:17; 14:23; 1Co 4:1-2; Eph 4:11; 1Ti 4:6,14; 2Ti 1:6; 2:2. fulfil. 2Ti 4:5'.

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C4-S15 (Verse 18) The salutation by the hand of me Paul.

Paul made it clear that he wrote this epistle by signing it even though someone else acted as a scribe for him. Supposedly, at least one other church received a letter claiming to have come from Paul, which he did not write, and which contained doctrinal error. Therefore, Paul made sure that they understood that this epistle actually came from him.

Links from Treasury of Scripture Knowledge are: 'by. 1Co 16:21; 2Th 3:17'.

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C4-S16 (Verse 18) Remember my bonds.

Out of sight' should not be 'out of mind'. Unfortunately, it often is.

Please see the notes for 1Corinthians C7S16; Galatians C2-S3 and Philippians 1:1 about the word bond. The New Testament definition is: ' Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion'. This word is used in Colossians in: 3:11; 3:14; 4:3 and our current sentence.

Links from Treasury of Scripture Knowledge are: 'Remember. 2Ti 1:8; Heb 13:3'.

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C4-S17 (Verse 18) Grace be with you.

No matter what their response, Paul wishes the Lord's blessing upon them.

Links from Treasury of Scripture Knowledge are: 'Grace. Ro 16:20,24; 2Co 13:14; 1Ti 6:21; 2Ti 4:22; Heb 13:25 exp: Eph 6:24'.

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C4-S18 (Verse 18) Amen.

An Amen is found within the Bible when God wants the author to double what was just said and fulfill the requirement for at least two witnesses to anything which is to be accepted by all believers as literally said. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

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God in Colossians

from God:
grace and peace	1:2;
of God:
will	1:1; 4:12
grace	1:6
knowledge	1:10
dispensation	1:25
Word	1:25
mystery	2:2
operation	2:12
increase	2:19
right hand	3:1
wrath	3:6
elect	3:12
peace	3:15
kingdom	4:11
The image of the invisible God	1:15
thank God:	1:3; 3:17
God did / do:
God would make known	1:27
open unto us a door of utterance	4:3
man - God:
your life is hid with Christ in God	3:3
fearing God	3:22
God our Father	1:2

Please also see the note for 1:19-20 for links to where the capitalized word Father is used within Colossians and where the word God is used within notes for other epistles.

Interpretive Study of Colossians Chapters 3 and 4

Details of Chapter 3.

The Chapter theme is: the detailed instructions on how to be in Christ.Please see the Summary Chapter Outline using this link. It gives the overview of this chapter.

links to sentences in this chapter:

Details of Chapter 4.

The Chapter theme is: Current events of that day.Please see the Summary Chapter Outline using this link. It gives the overview of this chapter.

links to sentences in this chapter:

God in Colossians

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The Chapter theme is: the detailed instructions on how to be in Christ.
Please see the Summary Chapter Outline using this link. It gives the overview of this chapter.

The Chapter theme is: Current events of that day.
Please see the Summary Chapter Outline using this link. It gives the overview of this chapter.