APRIL 16 – INSTRUCT—THEN EXHORT

Let the word of Christ dwell in you richly…teaching and admonishing one another.

Colossians 3:16

 

The godly men of old through whom the Scriptures came to us were faithful in their exhortations to personal faith and godliness, characteristic of the early church.

The apostolic method of teaching, instructing and encouraging was based on solid and fundamental Christian doctrine. This was Paul’s method in his New Testament letters. First he gives his readers the scriptural reasons for certain Christian actions and attributes. He provides the basis and reason—then he exhorts the readers to respond appropriately.

We do not know if Paul was the human writer to the Hebrews, but the method of exhortation is like Paul’s. We are assured that Christ is greater than Moses and greater than the angels and that He purchased mankind’s salvation.

Then the exhortation: If all of these things are true, then we should keep on loving one another, keep on praying for one another. It is a good and gracious argument: Because we have reasons for doing something, we ought to do it without delay and without reservation!

 

Lord, today I pray for all the biblical instruction presented by professors in our Christian institutions and by pastors in our churches. May Your Word be taught with Spirit-anointed clarity and power. Amen.[1]


The Word of Christ

Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. (3:16)

The word of Christ refers to the revelation He brought into the world, which is Scripture. Peace and thankfulness, as well as unity, love, and all the required virtues, flow from a mind controlled by Scripture. Dwell is from enoikeō and means “to live in,” or “to be at home.” Paul calls upon believers to let the Word take up residence and be at home in their lives. Plousiōs (richly) could also be translated“abundantly or extravagantly rich.” The truths of Scripture should permeate every aspect of the believer’s life and govern every thought, word, and deed. The Word dwell-s in us when we hear it (Matt. 13:9), handle it (2 Tim. 2:15), hide it (Ps. 119:11), and hold it fast (Phil. 2:16). To do those things, the Christian must read, study, and live the Word. To let the word of Christ richly dwell is identical to being filled with the Spirit (cf. Eph. 5:18). The Word in the heart and mind is the handle by which the Spirit turns the will. It is clear that these two concepts are identical because the passages that follow each are so similar.

Colossians 3:18–4:1 is a more brief parallel to Ephesians 5:19– 6:9. The result of being filled with the Holy Spirit is the same as the result of letting the Word dwell in one’s life richly. Therefore, the two are the same spiritual reality viewed from two sides. To be filled with the Spirit is to be controlled by His Word. To have the Word dwelling richly is to be controlled by His Spirit. Since the Holy Spirit is the author and the power of the Word, the expressions are interchangeable.

Paul then mentions two specific results of the Word of Christ dwelling in the believer, one positive and the other negative: with all wisdom teaching and admonishing one another. Teaching is the impartation of positive truth. Admonishing is the negative side of  teaching. It means to warn people of the consequences of their behavior. Both are the result of a life overflowing with the Word of Christ.

Having the Word of Christ richly dwell in us produces not only information, but also emotion. It generates psalms and hymns and spiritual songs, and singing with thankfulness in your hearts to God. Psalms were taken from the Old Testament psalter, the book of Psalms. They sang psalms put to music, much as we do today. Hymns were expressions of praise to God. It is thought that some portions of the New Testament (Such as Col. 1:15–20 and Phil. 2:6–11) were originally hymns sung in the early church. Spiritual songs emphasized testimony (cf. Rev. 5:9–10). They express in song what God has done for us. (For more details on this theme, see my commentary, Ephesians, MacArthur New Testament Commentary [Chicago: Moody, 1986].)

Commentators are divided on whether chariti (thankfulness) should be translated “thankfulness” (As in the NIV and NASB) or “grace” (As in the KJV). Perhaps its use here encompasses both ideas: believers sing out of thankfulness for God’s grace. When Paul tells believers to sing in your hearts he does not mean not to sing with the voice. His concern is that the heart agree with the mouth (cf. Amos 5:23). Singing is to be directed to God as praise and worship offered to Him for His pleasure and glory. That it is edifying to believers is a byproduct of its main purpose.[2]


3:16 There is disagreement as to how verse 16 should be punctuated. There was no punctuation in the original language of the NT, and the meaning of such a verse as this is largely determined by the punctuation marks that are used. We suggest the following: Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another; in psalms, hymns, and spiritual songs, singing with grace in your hearts to the Lord.

There are thus three sections to the verse. First, we are to let the word of Christ dwell in us richly. The word of Christ refers to the teachings of Christ as found in the Bible. As we saturate our hearts and minds with His holy word, and seek to walk in obedience to it, then the word of Christ is really at home in our hearts.

The second thought is that in all wisdom we should be teaching and admonishing one another. Every Christian has a responsibility to his brothers and sisters in Christ concerning this matter. Teaching has to do with doctrine, whereas admonishing has to do with duty. We owe it to our brethren to share our knowledge of the Scripture with them, and to seek to help by practical and godly counsel. When teaching and admonishing are given in wisdom, they are more likely to find acceptance than when we speak with force but unwisely or without love.

The third thing is that with psalms and hymns and spiritual songs we should sing with grace in our hearts to the Lord. Psalms describe those inspired utterances which are found in the book by that name, which were sung as part of Israel’s worship. Hymns, on the other hand, are generally understood as songs of worship and praise addressed to God the Father or to the Lord Jesus Christ. For example:

Jesus! the very thought of Thee

With sweetness fills my breast;

But sweeter far Thy face to see,

And in Thy presence rest.

Attributed to Bernard of Clairvaux

These hymns are not inspired in the same sense as the psalms. Spiritual songs refer to religious poetry describing Christian experience. An illustration of this might be found in the words:

O what peace we often forfeit,

O what needless pain we bear,

All because we do not carry

Everything to God in prayer.

Joseph Scriven

Using these various types of songs we should sing with grace or thanksgiving, in our hearts to the Lord. At this point it might be well to say that the Christian should use discernment in the type of music he uses. Much of the so-called “Christian” music of today is light and frothy. A great deal of this music is utterly contrary to Scripture, and still more is so similar to the world’s “pop” and rock that it is a discredit to the name of Christ.

Verse 16 is very similar to Ephesians 5:18, 19, where we read: “And do not be drunk with wine, in which is dissipation; but be filled with the Spirit, speaking to one another in psalms, hymns, and spiritual songs, singing and making melody in your heart to the Lord.” In Colossians 3:16, the main difference is that instead of saying “be filled with the Spirit,” Paul says: “Let the word of Christ dwell in you richly.” In other words, being filled with the Spirit and being filled with God’s word are both requisites for living joyful, useful, fruitful lives. We shall not be filled with the Spirit unless we are saturated with God’s word; and the study of God’s word will not be effective unless we yield up our inmost being to the control of the Holy Spirit. Can we not therefore conclude that to be filled with the Spirit means to be filled with God’s word? It is not some mysterious, emotional crisis that comes in the life, but rather day by day feeding on the Scriptures, meditating on them, obeying them, and living by them.[3]


16 The thankfulness to which Paul calls the Colossians was to be enthusiastically expressed in their corporate worship (cf. Lincoln, 648). Paul enjoins the assembly gathered for worship to “let the word of Christ dwell in [or among] [them] richly.” Like “peace of Christ” in v. 15, “word of Christ” is unparalleled in the NT (cf., however, 1 Th 1:8; 4:15: “the word of the Lord”). (Additionally, as with “the peace of Christ,” some later copyists altered “the word of Christ” to read “the word of God” or “the word of the Lord.”) While “the word of Christ” may refer to instruction proceeding from Christ (i.e., Jesus tradition), it more likely speaks of the message pertaining to Christ (i.e., the gospel; cf. 1:5, 29; so O’Brien, 206)—though arguably a wedge should not be driven too firmly between these alternatives (cf. Abbott, 290; Bruce, 157; Houlden, 207; Moule, 125; Dunn, 236). The proclamation of Christ, not the veneration of angels, was to be central in the Colossians’ worship (cf. Lincoln, 648; Dunn, 235–36). “The gospel is to have its gracious and glorious way in their lives” (O’Brien, 207).

The congregation is encouraged to let this word dwell, live, or abide richly in their midst as an operative, transformative force (cf. Harris, 167). How is it that “the word of Christ” is to make its home among the community? The answer appears to be, by means of the assembly’s ministry of teaching, admonishing, and singing. (The Greek syntax of this verse is complex and has occasioned much discussion [and confusion!] among commentators; cf. Moule, 125–26; Harris, 166–70.) Though Epaphras played a pivotal role in founding and instructing the Colossian assembly (1:7; 4:12; cf. Phm 23), he was not the only one who was meant to function in a teaching capacity. Notwithstanding the fact that Paul was an apostle grasped by God to admonish and teach all people in all wisdom (1:28), mutual, thoughtful, tactful instruction and admonition were privileges and responsibilities entrusted to the entire congregation (cf. Garland, 242; Lohse, 150–51).

It is possible that church members were meant to instruct and correct one another by means of “psalms and hymns and spiritual songs” (so NASB; cf. Eph 5:19). However, psalms, hymns, and songs may simply be descriptive of the various forms of congregational singing (so NIV). Even if one cannot say with certainty which reading is most likely on grammatical grounds (cf. Moule, 125; O’Brien, 208–9)—though I favor the NIV’s translation here (so also Dunn, 211, 237)—one may note that a positive, mutually reinforcing link is to exist between the church’s teaching and singing (cf. Bruce, 158; Houlden, 208; Lincoln, 649; Lohse, 151). The songs of the church can be both instructive/cognitive and responsive/emotive (cf. Lincoln, 651).

It is best not to try to differentiate too sharply among psalms (cf. 1 Co 14:26), hymns (cf. Ac 16:25; Heb 2:12), and songs (cf. Rev 5:9; 14:3; 15:3; so, rightly, Garland, 212; O’Brien, 209; Lohse, 151). From our vantage point, these three terms appear to be more or less synonymous (so also Dunn, 238–39, who nonetheless contends that “some range of songs is presumably in view, unless we assume that the authors are being needlessly tautologous”; cf. Lincoln, 649, who notes, “They are the three most common terms for religious songs in the LXX, where they are used interchangeably”). Regardless of those nuances now lost on us, these songs are depicted as “spiritual.” (Whether or not the adjective pneumatikos, “spiritual,” GK 4461, is meant to modify “psalms,” “hymns,” and “songs,” or merely “songs,” is an open question, though it arguably applies to all three nouns [so also O’Brien, 210; Lincoln, 649; Lohse, 151].) Some of these songs were probably set (cf. 1:15–20 [?]), while others were likely spontaneous and even glossalalic (cf. Dunn, 239). Taken together, these three terms reveal the rich variety of praise in the worship of the Pauline churches in particular, if not of the early church in general. Whatever the precise form and content of these songs, they were to be sung with a thankful or grateful heart toward God. Gratitude should well up within believers for the grace that God has bestowed on them in the Beloved (cf. Lohse, 152).[4]


[1] Tozer, A. W. (2015). Mornings with tozer: daily devotional readings. Chicago, IL: Moody Publishers.

[2] MacArthur, J. F., Jr. (1992). Colossians (pp. 158–159). Chicago: Moody Press.

[3] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2012). Nashville: Thomas Nelson.

[4] Still, T. D. (2006). Colossians. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Ephesians–Philemon (Revised Edition) (Vol. 12, pp. 333–334). Grand Rapids, MI: Zondervan.

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