AudioEnglish: http://www.audioenglish.org/dictionary/vigilant.htm

Barclay, W., The New Daily Study Bible: The Letters to Philippians, Colossians, and Thessalonians. Third Ed. Louisville, KY.; London: Westminster John Knox Press, 2003.

Brown, Steve, Jumping Hurdles, Hitting Glitches, Overcoming Setbacks. 164

Dyck, Drew, “The Leavers: Young Doubters Exit the Church.” Christianity Today: http://www.christianitytoday.com/ct/2010/november/27.40.html

Goettsche, Bruce, “Marriage, God’s Way – Pt. 2” Union Church: http://www.unionchurch.com/archive/091398.html (August 26, 2014).

Grudem, W. A., Systematic Theology: An Introduction to Biblical Doctrine. Leicester, England; Grand Rapids, MI: InterVarsity Press; Zondervan Pub. House, 2004.

Hughes, R. K. Colossians and Philemon: The Supremacy of Christ. Westchester, IL: Crossway Books, 1989.

Kittel, G., Bromiley, G. W. & Friedrich, G., Theological Dictionary of the New Testament, Electronic ed. (Grand Rapids, MI: Eerdmans, 1964), 6:175.

Leadership Ministries Worldwide. Colossians: Teacher’s Outline and Study Bible. Leadership Ministries Worldwide, 1994.

Lewis, C.S., Mere Christianity. (London: Collins, 1952), 54-56.

Lucas, R. C. Fullness & Freedom: The Message of Colossians & Philemon. Downers Grove, IL: InterVarsity Press, 1980.

Lumina: https://lumina.bible.org/bible/Ephesians+1 accessed August 28, 2014.

MacArthur, J. F., MacArthur New Testament Commentary: Colossians. (Chicago: Moody Press, 1992), 25.

MacArthur J. F., MacArthur New Testament Commentary:1 Corinthians. (Chicago: Moody Press, 1984), 215.

MacArthur, J. F., MacArthur New Testament Commentary: 1 Peter. (Chicago: Moody Publishers, 2004), 87-88.

MacArthur, J. F., The MacArthur Bible Handbook. Kindle Edition. Thomas Nelson, 2003.

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

Sanny, Lorne C., The Pathfinder: A Condensed Life Story of Dawson E. Trotman

The Letters to the Philippians, Colossians, and Thessalonians. (Louisville: Westminster, 1975), 158.

Wiersbe, W. W. The Bible Exposition Commentary. Wheaton, IL: Victor Books, 1996.

Wright, N. T. Colossians and Philemon: An Introduction and Commentary (Vol. 12). Downers Grove, IL: InterVarsity Press, 1986.

Copyright © 2015 Gregory Brown

The term gospel is found ninety-nine times in the New American Standard Bible and ninety-two times in the NET Bible. In the Greek New Testament, gospel is the translation of the Greek noun euangelion (occurring 76 times) “good news,” and the verb euangelizo„ (occurring 54 times), meaning “to bring or announce good news.” Both words are derived from the noun angelos, “messenger.” In classical Greek, an euangelos was one who brought a message of victory or other political or personal news that caused joy. In addition, euangelizomai (the middle voice form of the verb) meant “to speak as a messenger of gladness, to proclaim good news.” Further, the noun euangelion became a technical term for the message of victory, though it was also used for a political or private message that brought joy.

For more information, please see the study on our web site called What Is the Gospel?

Since very ancient times, there have been powerful leaders who have had a large number of followers, such as Hammurabi, Thutmose III, Cyrus the Great, Julius Caesar, Augustus Caesar, Adolph Hitler, and Joseph Stalin. The same is true today (e.g., Vladimir Putin). The dictionary defines a follower as “one who follows or believes the teacher or theories of someone.” Not only politically, but in every aspect of life each of us is a follower (yes, even leaders are followers) in some fashion, such as in business, education, society, or sports (etc.). In our everyday living there is often (sometimes perhaps too often) someone, something, or some personal desire that we do long to follow. This is common enough even in intellectual or spiritual matters, whatever the religion.

It is not strange, then, that followers or some aspect of following is often attested in biblical accounts. In this study we shall explore the scriptural record noting examples of following so as to discern what constitutes proper following and how to be a faithful follower of the Lord.

“Following” in the Old Testament

Among the God-given instructions that Moses delivered to the Hebrews was the command, “You must follow the LORD your God and revere only him; obey him, serve him, and remain loyal to him” (Deut. 13:4).¹ Although directed primarily against listening to false prophets (vv. 1-3, 5), the instruction clearly prescribed a proper way of life for God’s people. As Merrill points out, “What is required is wholehearted commitment to the Lord and his commands, supernatural signs to the contrary notwithstanding.”² Although given to God’s people long ago, it is no less true today. A believer must be obedient and truly committed to the Lord and the standards of his Word, knowing that they teach what is best for them (cf. Ps. 119: 7-11).

Unfortunately, Israel was not always fully committed to the Lord despite all that he had done for them. For example, after the Lord had enabled his people to secure the land which he had promised, The Reubenites, Gadites, and half tribe of Manasseh built an altar outside of the Promised Land. The other tribes sensed disloyalty not only to Israelite unity but perhaps may have feared a certain disloyalty also to the Lord himself (Josh. 22:10-15). They likened the conduct of these tribes to the Israelite’s earlier sinning at Baal-Peor in bowing down to the gods of the Moabites, which had occasioned severe divine consequences (Num. 25:1-9). Therefore, the tribes in the Promised Land said to them by way of reprimand:

Why have you disobeyed the God of Israel by turning back today from following the LORD? You built an altar for yourselves and have rebelled today against the LORD. … Now today you dare to turn back from following the LORD! You are rebelling today against the LORD; tomorrow he may break out in anger against the entire community of Israel. (Josh. 22:16, 18)

Still later, even during the prosperous reign of King Solomon Israelite lack of faithfulness emerged, due to the influence of his relations with many foreign women,

Solomon worshiped the Sidonian goddess Astarte and the detestable Ammonite god Milcolm. Solomon did evil in the LORD’s sight. He did not remain loyal to the LORD, like his father David had. [Having built altars for these gods east of Jerusalem], He built high places for all his foreign wives so they could burn incense and make sacrifices to their gods. (1 Kings 11:5-6, 8).

Thus,

Solomon sinned grievously against the Lord (v.6). The two gods Molek and Chemosh the Moabite equivalent of Molech or Milcolm [vv.7-8]), are particularly mentioned perhaps because of the extremely abominable practices associated with their worship, including child sacrifice (Lev.18:21; 20:2-5; Jer. 32:35).³

The danger of not fully trusting and following the Lord is witnessed in connection with King Amaziah of Judah. Having defeated the Edomites (2 Chron. 25:5-13), “He brought the gods of the people of Seir and made them his personal gods” (v.14). For this he incurred the Lord’s anger. Accordingly, the Lord sent one of his prophets to rebuke and reason with the king. Amaziah, however, remained unmoved and even threatened the prophet’s life. Therefore, the prophet said to Amaziah “I know that the LORD has decided to destroy you, because you have done this thing and refused to listen to my advice” (v.16). And so it came to pass, for in his pride Amaziah challenged King Jehoash of Israel to war, only to lose the war and be captured (vv.17-24). In addition,

Jehoash followed up his triumph with a thrust against Jerusalem that resulted in the loss of some six hundred feet of the city wall, the confiscation of the temple furnishings and palace treasures, and the taking of many prisoners of war. Amaziah’s lesson in self-will had cost his nation dearly.⁴

Amaziah’s successes had caused him to be filled with pride and self-assurance—a condition that caused him not only to stop his allegiance to the Lord but, even to turn to gods of his own choosing. The result was disastrous. God’s people should have learned the divine lesson concerning trusting in false gods. Unfortunately, they did not, for which both Israel and Judah were later to perish. The tragic closing events of Amaziah’s life illustrate the fact that when one becomes so enamored by selfish desires that he turns away from following the Lord, tragic consequences may lie ahead.

Thus God’s prophet Zephaniah begins his prophecy with God’s declaration of his coming two-fold judgment, first against the earth (Zeph. 1:2-3) and then especially against his people (vv.4-6). This pronouncement should have served as warning and correction to God’s people, for in the Lord’s message he not only condemned the false prophets of Baal, but also those people “who turn back from following the LORD, who do not seek the LORD or inquire of Him” (v. 6; HCSB). These people “have drawn back from any pretense of worshiping the Lord. They seek God neither in personal prayer nor in formal worship. They have no concern for the Lord who redeemed His people (cf. Jer. 2:13, 32-35; 3:6-10; 5:2-13; etc,).”⁵

All of this is reminiscent of an alarming time during King Ahab’s reign (874-853 B.C.). It was an era of Israel’s spiritual apostasy spurred on by Ahab himself, for he was an open worshiper of Baal and other false gods. The prophet Elijah had confronted the king about this and, following the Lord’s instructions proclaimed: “As certainly as the LORD God of Israel lives (whom I serve), there will be no dew or rain in the years ahead unless I give the command” (1 Kings 17:1). And so it happened. God sent a drought upon the land due to Israel’s failure to follow the Lord solely. Indeed, this was a basic covenantal requirement:

Make sure you do not turn away to serve and worship other gods! Then the anger of the LORD will erupt against you and he will close up the sky so that it does not rain. The land will not yield its produce and you will soon be removed from the good land that the LORD is about to give you (Deut 11:16-17; cf. Deut 28:23-24; 1 Kings 8:35).

Because of this, God allowed Elijah to go into seclusion. Therefore, Ahab sought for Elijah to punish him.

In due course of time, as the famine became increasingly severe,

In the third year of the famine, the LORD told Elijah, “Go and make an appearance before Ahab, so I may send rain on the surface of the ground.” So Elijah went to make an appearance before Ahab. (1 Kings 18:1-2)

When Elijah met with the king, he told him that there would be a confrontation between himself and the false prophets and therefore instructed the king,

Send out messengers and assemble all Israel before me at Mount Carmel, as well as the 450 prophets of Baal and the 400 prophets of Asherah whom Jezebel supports. (I Kings 18:19)

When the people and the false prophets had assembled at Mount Carmel,

Elijah approached all the people and said, “How long are you going to be paralyzed by indecision? If the LORD is the true God, then follow him, but if Baal is, follow him!” (v. 21).

Elijah’s words of advice proved to be pertinent, for in the subsequent contest between God’s prophet Elijah and the false prophets the Lord demonstrated himself to be the one true God. Accordingly, the people repented and the false prophets were put to death (vv. 39-40). Interestingly, Moses’ admonition to the Israelites of his day that they should not pursue other so-called gods and thus put the Lord God to a test had come to be applicable to the time of Israelites of Elijah and Ahab (cf. Deut 6:13-16).

It is of further interest to note that Jesus gave this same advice to Satan at the time when the Devil was attempting to tempt him (cf. Matt 4:7; Luke 4:12). May we be those who are so totally committed to Christ that we follow him regardless of the trying situation we may face. No matter how bleak things may seem at present, we know that God is in control. All we have to do is trust the Lord and follow him.

Let us, then, not be those who fail to follow the Lord completely but who are faithful followers of the Lord and consciously seek his leading daily. As the hymn writer expresses it:

Moment by moment I’m kept in His love,
Moment by moment I’ve life from above;
Looking to Jesus till glory doth shine,
Moment by moment, O Lord, I am Thine.⁶

No sampling of Old Testament references to following the Lord would be complete without noting Psalm 23. This very well known Psalm concerns our Lord’s functioning as our shepherd. “Shepherd” was a familiar term, being used of kings of other nations such as the great Hammurabi of Babylon. Shepherd is indeed a common metaphor of earthly leadership. The functioning of shepherds was, of course, very familiar to the people of God. Here in Psalm 23 the psalmist declares that because Yahweh (the Lord) was his shepherd, he would “lack nothing” (v.1). He then proceeds to enumerate several areas of his life that are overseen and cared for by the Lord (vv. 2-5).

Because of God’s complete provision for him, the Psalmist can boldly state: “Surely your goodness and faithfulness will pursue me [or follow me; e.g., ESV; NASB; NIV] all my days, and I will live in the LORD’s house for the rest of my life” (Psalm 23:6). God’s immeasurable “goodness” (cf. vv. 2-5) is thus fully appreciated by David.⁷ The word “faithfulness” here in verse 6 (NET) is the common Hebrew noun ħesed, which indicates faithful or loyal love (and sometimes rendered “mercy”). It is a term characterizing God’s moral integrity, especially in relation to his people Israel. It is indeed a relationship of enduring covenant love. “It is an “unfailing love” (Ps. 46:7)—one that is better than life itself (Ps. 63:3). Because it is an everlasting love (Jer. 31:3), God’s people may always call upon him with confidence in all circumstances (Ps. 86:1-7).”⁸ David is certain that God’s goodness and loyal love will be with him throughout the remainder of his life. Moreover, as VanGemeren observes, “The ‘experience’ with God takes on transcendental significance, as it gives the believer a taste of everlasting fellowship with God.⁹ David declares that his will be a life lived in the “Lord’s House”-- that is, in God’s loving presence and thus it will be a life of worshipful experience.¹⁰

“Following” in the New Testament

As we move on to consider the theme of “following” in the New Testament, we note Paul’s message to the Corinthians concerning the necessity of living a faithful Christian life (1 Cor. 10:1-13). Having pointed to the Old Testament historical record of God’s provision for the Israelites as he brought them out of Egypt and led them through the wilderness (vv. 1-5), Paul then notes that one of the great wonders was the divine presence. Based upon the times that God supplied the Israelites need for water by means of Moses’ striking a rock (e.g., Exod. 17:1-7; Num. 20:2-13; cf. Pss. 104:18; 105:41; 114:8), Paul informs the Corinthians that God’s continuous supply of the peoples’ needs was accomplished through the spiritual rock that followed them (v. 4).

Interestingly, “The word rock is used in Scripture with a wide variety of meanings, almost all associated with God, either as a secure foundation or stronghold or obstacle to evildoers.”¹¹ Indeed, the imagery associated with “rock” appears very frequently (e.g., the Psalms) to symbolize God himself (e.g., 1 Sam. 2:2). It is he in whom the believer finds a place of refuge (Ps. 18:2 [MT 18:3]). Therefore, believers may confidently put their trust in him for all things and in all of life’s circumstances (c. Deut. 32:15).

So it was for the Israelites in those wilderness times. To return to 1 Corinthians 10:4, under divine inspiration, the Apostle Paul reveals that the specific member of the Trinity who was Israel’s spiritual rock was Christ: the Israelites “all drank the same spiritual drink, for they were all drinking from the spiritual rock that followed them, and the rock was Christ.” How tragic it was, then, that despite the divine Rock’s provision for them, the people in the wilderness failed to honor and submit to the Lord (vv. 5-7). This was a lesson that Paul desired the Corinthian believers to learn so as to put their full confidence and trust in Christ Jesus (vv. 8-13). “In all these points the experience of the Israelites was a warning to Christians; and therefore those who thought themselves secure should take heed lest they fall.”¹²

Nor should today’s believers be those who live selfish and ungrateful lives, for Christ is still present and is the One who will lead and guide them, and supply their every spiritual need.

The reality of God’s presence should bring real joy and foster a deepened trust in the Lord’s presence for their lives. This will enable them to stand firm in the midst of life’s tests and trials. Indeed, these experiences, when surrendered to Christ, will equip believers for a life of rewarding service for the Lord (cf. Paul’s assurance to Timothy in 2 Tim.4:6-8).¹³

Although life’s struggles may be devastating, believers must not forget that the Lord is present to strengthen, protect, and deliver them. This should encourage believers to follow Him. Moreover, in due time it will yield a great reward. Such is assured in several well known hymns. For example:

It may be through the shadows dim or o’er the stormy sea:
I take my cross and follow Him—wherever He leads I’ll go.
…I’ll follow my Christ who loves me so—wherever He leads I’ll go.¹⁴

O Jesus Thou hast promised to all who follow Thee
That where Thou art in glory there shall Thy servant be;
And, Jesus, I have promised to serve Thee to the end;
O give me grace to follow, my Master and my Friend.¹⁵

Jesus expressed the challenge to follow him several times during his earthly ministry. Early in his ministry,

As he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). He said to them, “Follow me and I will turn you into fishers of people.” They left their nets immediately and followed him. (Matt 4:18-20)

The call of Peter and Andrew was followed immediately by that of James and John:

Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat with Zebedee their father, mending their nets. Then he called them. They immediately left the boat and their father and followed him. (vv. 21-22)

This pair of brothers (who apparently were fellow partners) were to become significant supporters of Jesus Christ. They were also leaders among the other disciples of Christ who would be called later. Peter, James, and John became a select inner triad as Jesus’ special confidants, “chosen by to be with Jesus in moments of special significance (17:1; 26:37), and mentioned by name from time to time whereas the rest of the Twelve receive little or no individual mention beyond the listing of their names (10:2-4).”¹⁶ Moreover, as Turner suggests,

The immediate, unquestioning, sacrificial response of the first disciples to Jesus’ authoritative call to discipleship is a model for radical discipleship today. Discipleship is still incumbent upon Christians, whether or not they are called to “vocational ministry.” The unquestioning obedience of Peter and Andrew, James and John condemns any delay or ambivalence in responding to Jesus. ¹⁷

Rather than continuing to live for self, as Jesus himself said, “No one can serve two masters” (Matt. 6:24), we must choose to follow Jesus and his plan for our lives!

Jesus’ challenge to follow him was often made thereafter. A very interesting account of such an occasion is found in Matthew 9:9-13. Here (v. 9) we learn that when a tax collector named Matthew (or Levi, Mark 2:14) was sitting at his tax station, he was told by Jesus, “‘Follow me.’… And he got up and followed him.” Luke (who also records this incident) reports that in so doing he “left everything behind” (Luke 5:27-28). It would appear that Jesus invited Matthew/Levi to be one of his disciples, a call that he happily accepted. So greatly did he cherish the invitation that he gave up his governmental position so as to be an active follower of Jesus. The call of Matthew/Levi must have seemed at first to be amazing to Jesus’ other disciples, because tax collectors were looked down upon by Jews (cf. Matt. 5:46; 18:17; 21:31-32), “as collaborators with the Romans and as unclean because of their graft and because they continually handled pagan coins and came into contact with the Gentiles.”¹⁸

Subsequently, Matthew held a dinner for his colleagues and friends, apparently to inform them of his new commitment to be a disciple of Jesus. As France points out,

In the ancient world generally a shared dinner was a clear sign of identification, and for a Jewish religious teacher to share a meal with such people was scandalous, let alone to do so in the “unclean” house of a tax collector. The attentive reader of the gospel might recall the vision of the messianic banquet in 8: 11-12: here, as there, the guest list is not at all what most Jews would have expected.¹⁹

As the meal continued, certain Pharisees questioned Jesus’ disciples as to why their master would associate with such people (Mark 2:16). When Jesus overhead their questioning, he assured them that his very mission in life was especially aimed at the call of sinners in order to bring them to a state of belief (v, 17). Is it any less the case for today’s followers of Jesus? Do we not need to be concerned that we attend to God’s desire, “Since he wants all people to be saved and to come to a knowledge of the truth” (1 Tim 2:4)? As Turner observes,

Christians today dare not hide their light under a basket due to legalistic scruples. Associations with unbelievers must be handled with wisdom, so that ethical compromise is avoided, but fear of such compromise cannot become an excuse for isolation from those who most need the message of the Kingdom.²⁰

True believers are those who faithfully follow Jesus’ leading regardless of the circumstances. This could at times prove to be dangerous. Yet as Jesus taught his disciples, “If anyone wants to become my follower, he must deny himself, take up his cross, and follow me. For whoever wants to save his life will lose it, but whoever loses his life for my sake will find it” (Matt. 16:24-25). More important than personal gain and worldly prestige or favor is the assurance that true wealth and purpose in living reside in following Christ and will, regardless of dangers, be properly rewarded by the Lord (vv. 26-27). As David Brown reminded his readers, “In times of severe persecution, and in prospect of suffering in any shape for the sake of the Gospel, it will be our wisdom and be found a tower of strength, to weigh both issues -- the gain and the loss of each course.”²¹ Indeed, death to self is but a path on the road to a rich, eternal life with Christ.

In passing, it is also interesting to note Jesus’ self-proclaimed title, “Son of Man” (v.27). This was the name of the coming Messiah revealed to Daniel (cf. Dan. 7:13-14). Indeed, this title or name of the Messiah was proclaimed by Jesus himself “on about fifty separate occasions.”²²

Thus he connects this title with his future coming in glory. After the times of future suffering, there will be spectacular activity in the skies. For Jesus told his disciples, “Just like the lightening comes from the east and flashes to the west, so the coming of the Son of Man will be (Matt. 24:27). And then,

The sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man arriving on the clouds of heaven with power and great glory. And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven to the other. (Matt 24:30-31)

It will lead to the soon establishing of his everlasting earthly kingdom (cf. Rev. 21-22). Although not specifically mentioned here, this coming of the Son of Man “in his glory and all the angels with him” (Matt. 25:31) may also have been prefigured in Jesus transfiguration (Matt 17: 1-8) and his post-resurrection appearances. Moreover, believers have the special opportunity each week to remember that Jesus himself said, “The Son of Man is lord of the Sabbath” (Mark 2:28). Moreover, the title “Son of Man” reminds believers that the heaven-sent Messiah is both fully human and divine. In light of the Mark’s gospel record it may also safely be said, as Colin Brown points out,

Mark presents Jesus as the messianic Son of God. As the Son of Man He is also the servant who came, “not to be served but to serve, and to give his life a ransom for many”(10:45). Jesus Messiahship involves rejection, suffering, death, and resurrection 8:31; 9:12, 31; 10:33f.; 12:31). Mark presents the way of Jesus as the way of Yahweh, so that rejecting Jesus means rejecting Yahweh.²³

Although the specific title “Son of Man” is not used in the well-known Christmas hymn “Hark the Herald Angels Sing,” both the divinity and full humanity of Jesus are attested:

Christ, by highest heaven adored, Christ the everlasting Lord;
Late in time behold Him come, offspring of a virgin’s womb.
Veiled in flesh the God-head see, hail th’ incarnate Deity!
Blessed as man with men to dwell, Jesus, our Immanuel.²⁴

Another very familiar account in the gospels is that of Jesus’ encounter with the rich young ruler (Matt. 19:18-22; Mark 10:16-22; Luke 18:18-23). When a young man asked Jesus, “What good must I do to inherit eternal life?” (Matt. 19:16), Jesus told him, “Keep the commandments” (v.17), to which the young man asked, “Which ones?” (v.18). Jesus then specified commandments six through nine, climaxed by reference to the fifth commandment. When the young man assured Jesus that he had done so, Jesus then gave him a basic challenge to obtaining eternal life, “If you wish to be perfect, go sell your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me” (v.21). Since the young man was very wealthy, such an answer was very troubling to him. For the young man believed that in his present state there must be some good work that would make eternal life with God a certainty. Perhaps he thought that he had the resources to give or do what was necessary to accomplish this. Moreover, As Osborne concludes, Jesus had hit upon the

primary problem in the man’s life. His possessions have clearly become his god and have thus replaced God in his life. Therefore, the only recourse is to do what must be done with all idols: get rid of them. … This does not mean that he had never engaged in almsgiving. He could not have said he had kept “all” the commands if he had not. Jesus is not talking about almsgiving but about idolatry.²⁵

It is simply true, “There is a way that seems right to a person, but its end is the way that leads to death” (Prov. 14:12). What the rich young man needed to understand was that the means to eternal life stood before him. Eternal life with the Lord is begun and accomplished through complete faithful obedience to Christ. Whatever the cost, submission to and dependence on him is minimal in comparison with an eternal reward.

Subsequently Jesus instructs his disciples concerning the essence and reward of following him (vv. 23-27). Then Jesus told them,

I tell you the truth: In the age when all things are revealed, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life. (vv. 28-29).

Whatever might appear to be so precious in this life is minimal in comparison with what a faithful follower of Christ will come to enjoy in eternity. As France remarks,

Yes, says Jesus there is a “reward” for leaving everything to follow him. … As in 13:8, 23, “a hundred-fold” points to a disproportionate large “recompense,” and the following parable will underline that God is more generous to those who serve him than human society might expect.²⁶

True righteousness, then, hasits own reward. No amount of worldly success or wealth can compensate for the value of the soul or for a life lived with Christ Jesus. Moreover, as we have noted, our great and blessed reward lies ahead. Thus Paul tells Timothy,

I have competed well, I have finished the race; I have kept the faith! Finally, the crown of righteousness is reserved for me. The Lord, the righteous judge, will award it to me in that day –and not to me only, but also to all who have set their affection on his appearing. (2 Tim. 4:7-8)

Jesus’ words to the rich young ruler are in harmony with his earlier instructions to his disciples.

If anyone wants to become my follower, he must deny himself, take up his cross daily, and follow me. For whoever wants to save his life will lose it, but whoever loses his life for my sake will save it. For what does it benefit a person if he gains the whole world but loses or forfeits himself? (Luke 9:23-25)

Self-denial is difficult for everyone, but for a person whose heart is devoted to the living Lord Jesus Christ, who died and rose again for all, a life of great spiritual gain is available and readily given and should be followed (2 Cor. 5:15). Thus Jesus told his disciples that an assurance of that reality was to be given to some of them in the not too distant future (Luke 9:27). By this Jesus may have been referring to the transfiguration, which was to occur shortly after this. At that time Peter, James, and John were present and amazed by the marvelous glory, which they beheld and heard (Luke 9:28-30. Later, Peter would testify to the marvel of that tome when they beheld the power and majesty of Christ, and the honor and glory that Jesus received from God, the Father (2 Pet. 1:16-18).

Interestingly, it was this same Peter, who had followed Jesus so closely and promised Jesus that no matter what he would follow him (Mark 14:29), who alone among the disciples followed Jesus. Later, he would even follow Jesus when he was arrested. Yet he followed, “from a distance” (Mark 14:54). He was not quite ready to be identified with Jesus before the assembled high priest, chief priests, elders and scribes who were looking to find some incriminating evidence against Jesus. Eventually, of course, the risen, resurrected Jesus confronted Peter and challenged him to a life of faithfulness, even though he also predicted Peter’s own crucifixion because of his ministry for the Lord. Thus Jesus said,

“I tell you the solemn truth, when you were young, you tied clothes around you and went wherever you wanted, but when you are old, you will stretch out your hands and others will tie you up and bring you where you do not want to go.” (Now Jesus said this to indicate clearly by what kind of death Peter was going to glorify God.) After he said this, Jesus told Peter, “Follow me.” (John 21:18-19)

In the days that followed Peter must have often recalled Jesus’ earlier prediction of his own crucifixion and challenge to his disciples to follow him—whatever the cost. Even as a kernel wheat must die in the ground if it is to produce grain,

“The one who loves his life destroys it and the one who hates his life in this world guards it for eternal life. If anyone wants to serve me, he must follow me, and where I am, my servant will be too. If anyone serves me, the Father will honor him.” (John 12: 25-26)

As Kostenberger remarks, Jesus’ disciples are to look for honor, not from others, but from God the Father. And this honor will sovereignly be bestowed upon Jesus’ followers for committed faithful service to him Jesus.²⁷ Mounce adds:

To serve Jesus one must be where he is. And as Jesus and the believer travel the same road of self-denial, they will be together honored by the Father. The essential point is that Jesus and his followers are one in their obedience to the Father and have together embarked on the road of obedience to the Father.²⁸

More than the three wise men who followed a star to find the one who had been born “King of the Jews” (Matt. 2:1-2), the disciples were to follow this same “King” –even if it was to cost them their lives. According to Christian tradition all of Jesus’ disciples (including Matthias, who replaced Judas, Jesus ’betrayer [cf. Acts 1:15-26]) were martyred for their faithful service to Christ except John, who died in exile in his later years. ²⁹

Summary and Application

As we noted at the outset of our study the basic teaching of the Old Testament is found in Moses’ recorded words in Deuteronomy 13:4: “You must follow the LORD your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him.” The instruction is plain and simple enough. To be a true follower of the Lord means to be a faithful, committed believer who trusts in the Lord’s leading in all things. This entails a constant and consistent obedience in all things (cf. Ps, 119: 7-11). Unfortunately, with God’s people Israel all of this was too often lacking, so that in progressively turning away from the Lord to follow selfish desires and plans it meant tragic consequences—even at times God’s judgment. So it was that we learned from several texts the need for God’s people to stay faithful, regardless of the difficulties or how terrible the circumstances the present situation might appear to be. Yes, believers must keep in mind that for his sheep (the believers) God is the Shepherd and he is sufficient to meet and grant all that that his sheep really need (Ps. 23).

The New Testament confirms and builds upon this, showing that Jesus Christ is that “Good Shepherd” (John 10: 11-16). Moreover, he is the ultimate “Great Shepherd” (Heb 13:20) and as Peter as Peter, one of Jesus’ close followers said, The “Chief Shepherd” (1Pet. 5:4), who when he comes again will reward his faithful servants. In addition, Paul reminds us that God is at hand and can and will supply whatever we truly need (1Cor. 10: 1-2). Thus it is that:

No trial has overtaken you that is not faced by others. And God is faithful: He will not let you be tried beyond what you are able to bear, but with the trial will also provide a way out so that you may be able to endure it. (v. 13)

It is altogether fitting, then, that Jesus himself said to his disciples, as well as to the crowds that often gathered around him, “Follow me.”

Jesus Christ is our prime example of a faithful follower, even as he told God, the Father, in his special prayer toward the end of his earthly ministry prior to his crucifixion: “I glorified you on earth by completing the work you gave me to do” (John 17:4). Indeed, Jesus is our ultimate example of faithful following. Thus Peter declared to his readers that Christ left them “an example for you to follow in his steps (1 Pet. 2:21). Although Peter was addressing those who were slaves in his time, all believers need to heed his instructive words (cf. vv. 22-24), because we, too, “were ‘going astray like sheep’ but now … have turned back to the shepherd and guardian” of our “souls” (v. 25).

As Myhre wrote, “Lord, let it not be that I follow You merely for the sake of following a leader, but let me accept You as Lord and Master of every step I take.”³⁰ Let us, therefore, not follow Israel’s all-too-often practice of selfish infidelity, for that would render us also to be untrustworthy, inconsistent “followers.” As Jesus warned his disciples, “Whoever does not take up his cross and follow me is not worthy of me” (Matt 10:38). Let us, rather be consistent, faithful followers. Indeed, Jesus is the Good Shepherd and like his disciples we are his sheep and are expected to follow him (John 10: 1-18). Moreover, it is our privilege to encourage others to be Jesus’ followers (cf. John 1:43-46).

Let us as believers, therefore, not be those who adhere to any selfish, personal desires such as self-importance; rather, let us be those who honor and humbly follow the Lord (cf. e.g., Phil 2:3-11; Col. 3:12-17; 1 Pet. 5:5). May we always be known as faithful followers of our Lord and Savior, Jesus Christ. As Margaret and Howard Brown expressed it:

Jesus calls me—I must follow,
Follow him today;
When His tender voice is pleading
How can I delay?
Follow, I will follow Thee, My Lord,
Follow every passing day;
My tomorrows are all known to Thee,
Thou wilt lead me all the way.³¹

---

¹ Unless otherwise noted all scriptural citations are taken from the NET.

² Eugene H. Merrill, Deuteronomy, in The New American Commentary, ed. E. Ray Clendenen (Nashville: Broadman & Holman, 1994), 231.

³ Richard D. Patterson and Hermann J. Austel, “1 and 2 Kings,” in The Expositor’s Bible Commentary, eds. Tremper Longman III & David E. Garland, 13 vols. (Grand Rapids: Zondervan, 2009) 3: 730.

⁴ Patterson and Austel, ibid., 877.

⁵ Richard D. Patterson, Nahum, Habakkuk, Zephaniah (Richardson, TX: Biblical Studies Press, 2003), 273. In the form in which it appears in Zephaniah the verb “denotes a willful turning of oneself away or back from someone or something. When that someone is God (cf. Isa. 59:12-13), it is a deadly condition” (275).

⁶ Daniel W. Whittle, “Moment By Moment.”

⁷ It is commonly assumed that David is the author and that Psalm 23 stands about mid way through his first collection of Psalms (Pss. 1-41).

⁸ Richard D. Patterson, Hosea (Richardson, TX: Biblical Studies Press, 2009), 43.

⁹ Willem A VanGemeren, “Palms,” in The Expositor’s Bible Commentary, eds. Tremper Longman III & David E. Garland, 13 vols. (Grand Rapids: Zondervan, 2008) 5: 256.

¹⁰ God’s presence is a familiar theme in the Psalms. The reality and pleasure of living in God’s presence is also especially relevant to Christians. See further, Richard D. Patterson, “The Pleasure of His Presence,” Biblical Studies Press, 2009.

¹¹ “Rock,” in Dictionary of Biblical Imagery, eds. Leland Ryken, James C. Wilhoit, and Tremper Longman III (Downers Grove: InterVarsity Press, 1998), 733.

¹² Charles Hodge, An Exposition of the First Epistle to the Corinthians (Grand Rapids: Eerdmans, 1956), 170.

¹³ Ricard D. Patterson, “The Pleasure of His Presence,” Biblical Studies Press, 2010.

¹⁴ B. B. McKinney, “Wherever He Leads I’ll Go.”

¹⁵ John E. Bode.” O Jesus, I have promised.”

¹⁶ R.T. France, The Gospel of Matthew (Grand Rapids: Eerdmans, 2007), 145.

¹⁷ David L. Turner, “The Gospel of Matthew,” in Cornerstone Biblical Commentary, ed. Philip W. Comfort, 18 vols. (Carol Stream: Tyndale House, 2005) 11: 74.

¹⁸ Grant R. Osborne, Matthew, in Zondervan Exegetical Commentary on The New Testament, ed. Clinton E. Arnold (Grand Rapids: Zondervan, 2010), 335.

¹⁹ France, Matthew, 353.

²⁰ Turner, “The Gospel of Matthew,” 138.

²¹ David Brown, “Matthew—John,” in A Commentary Critical, Experimental And Practical on the Old And New Testaments, 6 vols. ( Grand Rapids: Eerdmans, 1948) 5: 91.

²² Alistair Begg & Sinclair B. Ferguson, Name Above All Names (Wheaton: Crossway, 2013), 103.

²³ Colin Brown, “Person of Christ,” in The International Standard Bible Encyclopedia, ed. Geoffrey W. Bromiley, rev. ed., 4 vols. (Grand Rapids: Eerdmans, 1986), 3:790.

²⁴ Charles Wesley, “Hark! The Herald Angels Sing.”

²⁵ Osborne, “Matthew,” 718.

²⁶ France, “The Gospel of Matthew,” 742, 745.

²⁷ Andres J. Kostenberger, John (Grand Rapids: Baker, 2004), 379.

²⁸ Robert H. Mounce, “John,” in The Expositors Bible Commentary, eds. Tremper Longman III and David E. Garland, 13 vols. (Grand Rapids” Zondervan, rev ed., 2007) 10: 5 36.

²⁹ For details concerning the later lives and ministries of Jesus’ disciples, see Emil G. Kraeling, The Disciples (Chicago: Rand McNally & Company, 1966.

³⁰ Charlen Myhre as cited in Quotable Quotations, ed. Lloyd Cory (Wheaton: Scripture Press, 1989), 139.

³¹ Margaret and Howard Brown, “Jesus Calls Me, I must Follow.”

January 31, 2016

When a counterfeiter wants to pass off fake money, he doesn’t use Monopoly money. Rather, he tries to make the bills look as genuine as possible. But reality sets in when the victim takes that counterfeit bill to the bank. The teller holds it up to the light, doesn’t see the authenticating mark, and says, “Your $100 bill is worthless!” You’ve been deceived by a counterfeiter!

Even more serious is when someone is deceived by a counterfeit Christ. The victim doesn’t just lose a hundred dollars—he loses eternal life! Satan is the master spiritual counterfeiter! He doesn’t try to pawn off religious Monopoly money. He makes his schemes look as much like the original as possible. He speaks about Jesus Christ. He uses the Bible and Christian terminology. Satan’s supposedly “Christian” religions promote good works and family values. They advocate “Christian” morality. But invariably, they present a human way of salvation that denies the deity and substitutionary atonement of Jesus Christ. The undiscerning think that this religion will get them into heaven, but it leads them to hell.

That’s the sort of thing Paul was combatting in Colossae. If the Colossian heresy had been totally non-Christian, it would not have been so difficult to detect and resist. But it was a blend of Christian terms with Judaic and Greek thought. Since the early church did not yet have the completed New Testament, it was very susceptible to these Christian-sounding ideas. In our text, Paul warns against being taken captive by these destructive heresies. Paul’s instruction here is needed just as badly today as it was when he wrote because the enemy is still in the counterfeit religion business. Paul is drawing a contrast between religion that claims to be “Christian” and the living Christ. He’s saying,

Union with the living Christ is far superior to empty religion.

I need to warn you that there are some difficult interpretive matters in these verses. But keep in mind that Paul wrote these things to formerly pagan people who had come to Christ no more than five years before. If the Holy Spirit who inspired Paul thought that these people were capable of understanding these truths and needed this to stand firm in Christ, then we also can grasp it as we depend on Him.

1. Religion apart from the living Christ is empty and dangerous (Col. 2:8).

Colossians 2:8: “See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ.” New Testament scholar J. B. Lightfoot paraphrases verse 8 (Saint Paul’s Epistles to the Colossians and to Philemon [Zondervan], p. 177):

Be on your guard; do not suffer yourselves to fall a prey to certain persons who would lead you captive by a hollow and deceitful system, which they call philosophy. They substitute the traditions of men for the truth of God. They enforce an elementary discipline of mundane ordinances fit only for children. Theirs is not the Gospel of Christ.

Verse 8 is the only occurrence of the word “philosophy” in the New Testament. Paul was probably taking the false teachers’ term for their teaching and saying, “It sounds impressive and it promises a lot; but it’s a deceptive empty shell. If you’re not careful, they’ll carry you away as captives to it.”

I majored in philosophy in college, mainly because I was from a sheltered Christian background and I wanted to see if secular philosophers had any answers to the hard questions that we all have to wrestle with. I appreciated the logic courses, which helped me to think through arguments and to spot fallacious reasoning. But I learned that while philosophers could ask a lot of difficult questions, they didn’t have any viable answers. But in spite of not having any helpful answers, most of my professors had a smug arrogance about their own intellect. They delighted in shooting down the arguments for the existence of God and in pointing out what they thought were contradictions in the Bible. The arrogant professor in the movie, “God’s Not Dead,” accurately portrayed many of my college professors.

A prime example of this sort of philosophical religious arrogance is “The Jesus Seminar.” It was founded in 1985 “to review each of the sayings and deeds attributed to Jesus in the gospels and determine which of them could be considered authentic” (www.westarinstitute.org/projects/the-jesus-seminar). A group of “biblical scholars” get together and vote on which sayings and deeds reported in the gospels are truly “the historical Jesus,” and which were made up. They report (ibid.): “Among the findings is that, in the judgment of the Jesus Seminar Fellows, about 18 percent of the sayings and 16 percent of the deeds attributed to Jesus in the gospels are authentic.”

The founder of The Jesus Seminar, Robert Funk, wrote (cited by Mark Roberts, www.patheos.com/blogs/markdroberts/series/ unmasking-the-jesus-seminar):

We should give Jesus a demotion. It is no longer credible to think of Jesus as divine. Jesus’ divinity goes together with the old theistic way of thinking about God.

The plot early Christians invented for a divine redeemer figure is as archaic as the mythology in which it is framed. A Jesus who drops down out of heaven, performs some magical act that frees human beings from the power of sin, rises from the dead, and returns to heaven is simply no longer credible. The notion that he will return at the end of time and sit in cosmic judgment is equally incredible. We must find a new plot for a more credible Jesus.

At least Funk was honest about his agenda! False teachers are usually more careful to hide their true views. But all such false teachers replace the authority of God’s revealed truth with proud human reason. That’s what Paul means when he calls it, “the tradition of men.” It originates with man, not with God. It draws people in, as Satan deceived Eve, by questioning what God has said and by appealing to the proud thought that we’re smart enough to determine what is spiritually true or false! We can sit in judgment on God’s Word. It does not sit in judgment over us.

Paul also describes this false, human, religious philosophy as being “according to the elementary principles of the world.” This is a highly debated phrase! Paul uses the same word in verse 20, as well as in Galatians 4:3 & 9. The NASB translates it literally, “the elementary principles of the world.” The Greek word meant to put things in a row and was used of the A-B-C’s. Most commentators, however, think that in light of Paul’s mention of the false teachers’ worship of angels (Col. 2:18), and his references to Christ’s dominance over all heavenly rule and authority (Col. 1:16, 20; 2:10, 15; Gal. 4:8-9 also refers to false gods), Paul is referring to elemental spirits (as the ESV, RSV, and TNIV interpret, not translate it).

I’m going against the majority here (although I’m following Bishop Lightfoot). Based on the context (both here and in Galatians 4) I believe that by “elementary principles” Paul is referring to an approach to God by keeping certain rules. By referring to it as the A-B-C’s, Paul is using sarcasm to put down the false teachers, who were puffed up with their knowledge or philosophy. As Lightfoot said, it is “an elementary discipline of mundane ordinances fit only for children.” Paul is saying that their so-called “philosophy” is like going back to spiritual kindergarten. I grant that demonic powers are often behind such human-based philosophies. But rather than primarily referring to evil spirits, I think Paul is referring to religion that seeks to approach God through keeping rules.

In Galatia, the false teachers emphasized the ritual of circumcision, along with other Jewish ceremonial laws, such as observing days, months, seasons, and years (Gal. 4:10), as necessary for salvation. In Colossae, the false teachers also may have emphasized circumcision (Col. 2:11; some scholars doubt this). They also emphasized certain food and drink, along with keeping religious festivals and Sabbath days (Col. 2:16, 21). But it all detracted from the person and work of Christ and it provided a basis for people who kept these manmade rules to glory in the flesh. As Paul goes on to say (Col. 2:23), such rules-based approaches may appear to be the right way to live, but they fail because they cannot deal with sin in the human heart. Only Christ and the new birth can change the heart.

In our day the rules may have changed but the enemy still uses this legalistic, flesh-exalting, approach to lure people away from the gospel. It usually elevates minor points of doctrine into major issues, or it emphasizes manmade rules as more important than the two great commandments, loving God and loving one another. In every case, it appeals to human pride by saying that by believing certain non-essential things or by keeping certain manmade commandments you can be acceptable to God. Such religious approaches to God are counterfeits.

How then can we know true Christianity? Paul sums it up with the phrase (Col. 2:8), “according to Christ.” Jesus Christ is at the center of true Christianity. Paul goes on to show that …

2. Union with the living Christ is all we need (Col. 2:9-12).

Paul makes three assertions about the sufficiency of Jesus Christ, setting off each with the phrase, “in Him.” The first (Col. 2:9) talks of the sufficiency of Christ Himself; the second (Col. 2:10) and third (Col. 2:11) talk about the sufficiency we enjoy by virtue of our union with Him. Keep in mind that Paul was taking a swipe at the false teachers. We’re only hearing one end of the conversation and must piece together by inference what these men were teaching. But much of Paul’s vocabulary was aimed directly at the words used by these subtle enemies of the gospel.

A. Christ is sufficient because He is eternal God in human flesh (Col. 2:9).

“For in Him all the fullness of Deity dwells in bodily form” (Col. 2:9) is one of the most direct and clear statements of the deity of Jesus Christ in all Scripture. It’s hard to conceive how it could be stated any more plainly. The false teachers emphasized a concept of fullness. They also may have viewed the flesh as evil, thus denying the true humanity of Jesus. Against those errors, Paul asserts both the full deity and complete humanity of Jesus Christ.

The word “Deity” is used only here in the New Testament. A different word (which, in Greek, varies by only one letter) is used in Romans 1:20, where Paul states that God's “divine nature” is clearly seen in His creation. There Paul is saying that if you look at God’s creation, you can learn something of what He is like. Rays of His divine attributes shine forth from what He has made. But that in no way implies that the things He made are deity.

But the word used in Colossians 2:9 means that Jesus Christ “was, and is, absolute and perfect God” (R. C. Trench, Synonyms of the New Testament [Eerdmans], p. 8). Not just part of the divine nature or “divine quality” (as the Jehovah’s Witness New World Translation mistranslates it), but the fullness of the Godhead dwells in Jesus Christ. “Fullness” refers to “the totality of the Divine powers and attributes” (Lightfoot, p. 159). The present tense (“dwells”) shows that Jesus is and always has been God. As He claimed (John 8:58), “Truly, truly, I say to you, before Abraham was born, I am.”

But also Paul asserts that Jesus is truly human: God’s fullness dwells in Jesus bodily. This refers to His incarnation, when the eternal Word took on human flesh through the virgin birth. Jesus possessed a sinless human body. As I mentioned recently, Bishop Handley Moule once said (preface to Robert Anderson, The Lord from Heaven), “A Savior not quite God is a bridge broken at the farther end.” But we also could say, “A Savior not quite man is a bridge broken at this end.” If Jesus is not fully human, then He could not bear human sins. He could not sympathize with our human weaknesses, to be our faithful high priest (Heb. 2:17; 4:15).

So Paul’s point is that if Jesus Christ is the eternal God in human flesh, what more could we need? A philosophy of man­made rules cannot compare to the perfect Savior we have in Christ. He alone can atone for our sins. He alone lives to make intercession for us. Religion is empty, but a relationship with the eternal God in human flesh is all we need.

B. Christ is sufficient because in union with Him we are made complete (Col. 2:10).

The Greek text reads literally, “And you are in Him having been fulfilled, who is the head of all rule and authority.” “Complete” is related to the Greek word used for the “fullness” of Deity in Christ (Col. 2:9). Paul is saying, “Christ has the fullness of Deity dwelling in Him; you are in Him; thus, you have been made full in His fullness. You don’t need anything else.” The Living Bible paraphrases, “So you have everything when you have Christ, and you are filled with God through your union with Christ.”

When you’re born into this world, you’re born complete. You don’t grow arms and legs later, like a tadpole. You’ve got everything you’ll ever need. You can’t use it all until you grow in age and strength, but you’ve got the whole package right from the start. It’s the same spiritually. You get everything in Christ the instant you’re born again. You’re joined to Him in such an intimate way that Paul often refers to it as being “in Him.” As Peter puts it (2 Pet. 1:3), “His divine power has granted to us everything pertaining to life and godliness.” We may not understand it all or be able to use it all until we grow in the Lord. But we have it all!

Paul adds (Col. 2:10) that Christ “is the head over all rule and authority.” The false teachers were promoting worship of the angels (Col. 2:18). Paul is saying that not only did Christ create all angelic beings (Col. 1:16); also, He rules them. Why worship the creature rather than the Almighty Creator?

Perhaps you’re thinking, “Okay, but how does all this help me practically? I live in a real world where I struggle against sin and I often lose. How does all this stuff about being complete in Christ relate to where I live?”

C. Christ is sufficient because union with Him in His death and resurrection gives us power over sin (Col. 2:11-12).

Colossians 2:11-12: “and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead.” The theme of “in Him” or “with Him” runs through verse 13, which repeats the idea of us being raised up with Christ when He was raised from the dead.

As I said, some scholars doubt that the Colossian heretics were emphasizing circumcision, but I think it may have been a component of their teaching. As you know, God ordained the removal of the male foreskin as the sign of His covenant with Abraham (Genesis 17:9-14). The Jews held tenaciously and proudly to circumcision as putting them a notch above the uncircumcised Gentiles. The issue of whether the Gentiles needed to be circumcised to be saved was resolved at the Jerusalem Council (Acts 15), but the Judaizers who promoted that view continued to spread that pernicious teaching.

One of the main symbolic meanings of circumcision was the removal of the flesh so that a man would be pure before God. The Old Testament talks about being circumcised in heart (Deut. 10:16; 30:6), which points to the inward reality behind the outward ritual. That’s what Paul means by “a circumcision made without hands.” When we were joined to Christ, He cut off our sinful nature so that we can live in holiness before Him. Some understand “the circumcision of Christ” to refer to His death, but I think it means the spiritual circumcision that Christ performs on believers, which is now pictured by baptism, not by circumcision (Col. 2:12). When a believer is immersed in the water (even those who believe in other modes of baptism admit that immersion is pictured here), it symbolizes his burial with Christ, being identified completely with His death. When we come out of the water, it pictures being raised up with Christ, whom God raised bodily through His power. All of this takes place at the moment a person puts his “faith in the working of God,” but it is subsequently symbolized in baptism, which the apostles associated closely with the new birth (Rom. 6:3-7).

This raises two practical (and controversial!) questions: First, has baptism now replaced circumcision as the sign of the covenant and thus should it be administered to infants, as circumcision was? I ask my friends who hold to infant baptism to consider the following. (I deal with this more thoroughly in my sermon [9/8/96], “Why We Do Not Baptize Infants.”)

While there are obviously some spiritual parallels between circumcision and baptism, there are also many differences. Jesus made it clear that the sign of the New Covenant is the Lord’s Supper, not baptism (1 Cor. 11:25). While there is a specific command to circumcise the male physical descendants of Abraham, there is no command or example in the New Testament to baptize the physical descendants of Christians. Even if you grant that baptism is the fulfillment of circumcision, then just as circumcision was administered to the physical descendants of Abraham in the age of type, so baptism ought to be administered to the spiritual descendants of Abraham in the age of fulfillment, namely, to believers (Gal. 3:7). Baptism pictures conversion, which infants have not experienced. Paul specifically links baptism here (Col. 2:13) with faith, as does every reference to baptism in the Book of Acts (see my sermon [6/28/09], “Why Baptism Matters”). Infants can’t yet believe!

The second practical question is, “If my sinful nature has been cut off by Christ, why does it seem to be alive and well?” Good question! Let’s try to answer it by letting Paul speak for himself. In Colossians 3:3 Paul says, “For you have died and your life is hidden with Christ in God.” Yet two verses later he says (literally), “Therefore put to death the members of your earthly body with regard to immorality,” etc. If I’m dead, why do I need to put my flesh to death?

Paul wouldn’t contradict himself within the span of two verses. Rather, the tension is between our position in Christ and our practice of that position as we walk in this sinful world. We need to understand and act upon our new identity in Christ. What is true of Christ is true of us. When He died, we died with Him. When He was raised from the dead, we were raised in Him. Now, as He is seated at God’s right hand, we are seated there in Him (Eph. 2:6; Col. 3:1). All these things are true of us by virtue of our union with Him, through faith in Him. As we set our minds on these truths (Col. 3:2), they will govern our behavior (Col. 3:5-10).

Thus when Paul says that Christ has removed the body of our flesh (our sinful nature) through spiritual circumcision, he does not mean that the old nature has been eradicated. Any honest Christian can tell you that it’s alive and kicking! Rather, we are to adopt a new attitude toward that old nature which used to dominate our lives. Its power has been broken so that we no longer need to be slaves to sin (Rom. 6:6). We are to view ourselves as completely identified with Jesus Christ in His victory over sin so that we can then act that way by putting to death the deeds of the flesh in our ongoing struggle against sin.

Conclusion

So Paul is saying that because God has raised Christ from the dead, victorious over the devil, we can have victory over sin and the devil because we’re in Christ through faith. We don’t depend on manmade rules or outward rituals, such as baptism or communion, but rather on the spiritual reality behind those rituals. Christ is all we need because union with Him in His death and resurrection gives us power over sin. Religion with its rules and rituals is a spiritual counterfeit. Being united with the living Christ links us to His power over sin when we are tempted. So make sure that you aren’t into religion, but rather that you are in union with Jesus Christ.

Application Questions

1. Why does religion apart from Christ have such broad appeal? Are all spiritual rules wrong? Are they dangerous?
2. How do Christians often fall into religion rather than Christ? How can we guard against it?
3. How important is baptism? What are the practical implications of baptizing infants versus baptizing believers?
4. Are we just playing mental games when we consider ourselves dead to sin (Rom. 6:11) when we strongly feel the lure of sin? How does “considering yourself dead to sin” work practically?

Copyright, Steven J. Cole, 2016, All Rights Reserved.

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation