Colossians Study Questions: Chapters 1-4
The following questions and quotations are designed to help you study Paul’s Epistle to the Colossians as Nathan E. Lewis preaches his series, “The Supremacy and Sufficiency of Christ,” February 25 through July 29, 2007.
What elements of Paul’s greeting in (1-2) do you find interesting?
What significance might there be to “Paul, an apostle….Timothy, our brother” ?
What do we learn about apostleship as we consider the two phrases, “of Christ Jesus,” and “by the will of God” ?
Is the gospel latent in the titles and words of (2) ? Explain.
What can we apply to our prayers as we consider (3-8) ?
What do we learn about the gospel in (3-8)?
Who was Epaphras?
Gem = “‘Through the will of God’ is an expression that is tantamount to a declaration of God’s unmerited grace, as well as a reununciation of personal worth.” Peter T. O’Brien
(To whet your appetite for further study…John Calvin’s opening words to his commentary on Colossians follow)
“There were three neighboring cities in Phrygia, as made mention of by Paul in this Epistle — Laodicea, Hierapolis, and Colosse which, as Orosius 1 informs us, were overthrown 2 by an earthquake till the times of the emperor Nero. Accordingly, not long after this Epistle was written, three Churches of great renown perished by a mournful as well as horrible occurrence — a bright mirror truly of divine judgment, if we had but eyes to see it. The Colossians had been, not indeed by Paul, but with fidelity and purity by Epaphras and other ministers, instructed in the gospel; but immediately afterwards, Satan had, with his tares, crept in, (Matthew 13:25,) 3 according to his usual and invariable manner, that he might there pervert the right faith. 4
Some are of opinion that there were two classes of men that endeavored to draw aside the Colossians from the purity of the gospel; — that, on the one hand, the philosophers, by disputing in reference to stars, fate, and trifles of a like nature, and that the Jews, on the other hand, by urging the observance of their ceremonies, had raised up many mists with the view of throwing Christ into the shade. 5 Those, however, who are of this opinion are influenced by a conjecture of exceedingly little weight — on the ground that PAUL makes mention of thrones, and powers, and heavenly creatures. For as to their adding also the term elements, 6 it is worse than ridiculous. As, however, it is not my intention to refute the opinions of others, I shall simply state what appears to me to be the truth, end what may be inferred by sound reasoning.”
What are Paul’s petitions as he prays for the saints?
What is the connection between knowledge, wisdom, and behavior?
Having read these verses, how does Paul instruct your prayers?
Exercise: Expand the list of people for whom you pray by adding individuals and groups of fellow Christians whom you have never met face to face. (Paul had yet to meet the saints in Colossae.)
Expert Insight = “Paul’s prayer begins with the request that God would fill the Colossians with a ‘knowledge of his will by giving you all spiritual wisdom and understanding.’ In this formulation, there are clear echoes of virtues sought and lauded by Greco-Roman philosphers and moralists. In a discussion that influenced subsequent philosophical and moral discussion, Aristotle spoke of ‘wisdom, understanding, and prudence,’ (sophia, synesis, and phronesis) as the highest virtues. In this passage, Paul speaks of ‘wisdom’ and ‘understanding,’ but his use of these words owes more to the Old Testatment and his heritage of Judaism, as two qualifying phrases make particularly clear. First, the knowledge that is desired is knowledge of God’s will, and leads therefore to faithful conduct. Because the Colossian Christians are filled with wisdom, they are instructed to conduct themselves wisely (4:5). Wisdom and insight issue in ‘all kinds of good deeds’ (1:10). Second, the desired knowledge comes as a gift of God. This is indicated both by the passive verb (literally ‘that you be filled with the knowledge of his will’), and also by the adjective ’spiritual,’ (pneumatikos). Although Colossians seldom refers directly or explicitly to the work of the Holy Spirit, making it rather atypical of the Pauline correspondence, it is quite likely that the work of the divine Spirit is in view here.” Marianne Meye Thompson
Who created all things?
For whom were all things created?
How does (17) inform us on the meaning of (15) ?
What does it mean that Christ is the “head of the body, the church”?
What do we mean by the “dual natures” of Christ? To which nature of Christ does the second sentence of (18) refer?
How does (19) describe both the two natures of Christ?
(20) is a succinct presentation of the gospel. How does Christ provide reconciliation between God and creation?
How does peace come into our lives and into our world?
Historical Insight = “As the Gnostics saw it, Jesus Christ was by no means unique. We have seen how they postulated a whole series of emanations between the world and God. They insisted that Jesus was merely one of these emanations. He might stand high in the series; he might even stand highest; but he was only one of many. Paul meets this by insisting that in Jesus Christ all fullness dwells (19); that in him there is the fullness of the godhead in bodily form (2:9). One of the supreme objects of Colossians is to insist that Jesus is utterly unique and that in him there is the whole of God.” William Barclay
How is it that human beings are alientated from God? How would you describe your alienation from God?
Were you ever “hostile in mind” towards God and the gospel? Describe your experience.
How does the work of Christ in his death change our relationship to God? (22)
How does (23) define the doctrine of “the perseverance of the saints” ?
Point to ponder: “The gospel that holds out the hope of reconciliation and transformation for all human beings is proclaimed in the word of God (25), described by Paul as ‘the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints (26). and further explicated by the statement ‘that Christ, the hope of glory, is among you (cf 4:3 - ‘the mystery of Christ’). The so-called ‘mystery religions’ had elaborate rites of preparation and initiation, but the actual realities into which people were initiated could not be reported to outsiders; hence their designation as ‘mysteries.’ But in the first-century Jewish context, ‘mystery,’ refers to something that is hidden with God, stored up in heaven, until such times as God chooses to disclose it.”
Marianne Meye Thompson
In what context is Paul as he writes this letter?
What is the main purpose of Paul as ‘minister’ (25)?
Who are the “Gentiles” and what is the “mystery” revealed to them by Paul?
What is the source of Paul’s strength to do his ministry?
Puzzle = In (24) what does Paul mean, “I am filling up what is lacking in Christ’s afflictions” ? Is there anything lacking in the sufferings of Christ? Is not Christ sufficient? Do we add anything to Christ? What do you think? What have other students of the Bible suggested is the meaning of Paul’s words?
Have you ever developed a deep and loving concern for fellow members of the church, whom you have never met face to face? What has developed this concern?
What does Paul desire for these Christians, whom he has never met?
How would Christ be “God’s mystery?” (3)
What does Paul fear would delude the Colossians? (4)
Given that the word, “plausible arguments,” refers to “persuasive speech,” in the sense that a Grecian world would present logic and reason, build a profile of the the person who might harm the Colossian’s faith:
logical or illogical
moral or immoral
ethical or unethical
rational or irrational
religious or irreligious
spiritual or secular
In (1:29) Paul “struggles,” using divine power, to proclaim Christ, to warn, to teach, and to present everyone mature in Christ. In (2:1) Paul writes that he “struggles” on behalf the the Colossians and Laodiceans. What are the activities of Paul’s “struggles,” considering that he is imprisoned and separated from these people, unable to work face to face in their context?
How does Paul live according to the gospel? (1-5) How is he like Jesus in his behavior/actions?
Is Paul anti-intellectual? Is he against Philosophy as he writes, “See to it that no one takes you captive by philosophy and empty conceit, according to human tradition…?”
Is Paul against human traditions? What is Paul’s concern?
Clarification = “As many have mistakingly imagined that philosophy is here condemned by Paul, we must point out what he means by this term. Now, in my opinion, he means everything that men contrive of themselves when wishing to be wise through means of their own understanding, and that not without a specious pretext of reason, so as to have a plausible appearance. For there is no difficulty in rejecting those contrivances of men which have nothing to set them off, 4 but in rejecting those that captivate men’s minds by a false conceit of wisdom. Or should any one prefer to have it expressed in one word, philosophy is no thing else than a persuasive speech, which insinuates itself into the minds of men by elegant and plausible arguments. Of such a nature, I acknowledge, will all the subtleties of philosophers be, if they are inclined to add anything of their own to the pure word of God. Hence philosophy will be nothing else than a corruption of spiritual doctrine, if it is mixed up with Christ. Let us, however, bear in mind, that under the term philosophy Paul has merely condemned all spurious doctrines which come forth from man’s head, whatever appearance of reason they may have. What immediately follows, as to vain deceit, I explain thus; “Beware of philosophy, which is nothing else than vain deceit,” so that this is added by way of apposition.”
John Calvin
From what kind of bondage is Paul seeking to free the Colossians?
What is key about the final phrase of (8) along with (9)?
Colossians 2: 11-15
How were the Colossians circumcised?
How did they receive “the circumcision of Christ?”
Are the signs of circumcision and baptism compared to each other here or is the reality to which both signs point joined together here?
In (12) is the mode of baptism described by Paul, or does he present the union we enjoy in Christ, the reality of baptism?
What are the important parts of the gospel listed in (13-15)? Which of these do we tend to emphasize and which ones do we tend to forget?
Gem = “Identification with the narrative of Jesus’ life through baptism actually generated a new form of identity. The stories of those united to Christ are now to be narrated not simply in terms of their own past, but in terms of the past - and future - of Jesus Christ.” Marianne Meye Thompson
John Calvin’s Comments on (2:12) = “‘Buried with him, in baptism.’ He explains still more clearly the manner of spiritual circumcision — because, being buried with Christ, we are partakers of his death. He expressly declares that we obtain this by means of baptism, that it may be the more clearly apparent that there is no advantage from circumcision under the reign of Christ. For some one might otherwise object: “Why do you abolish circumcision on this pretext — that its accomplishment is in Christ? Was not Abraham, also, circumcised spiritually, and yet this did not hinder the adding of the sign to the reality? Outward circumcision, therefore, is not superfluous, although that which is inward is conferred by Christ.” Paul anticipates an objection of this kind, by making mention of baptism. Christ, says he, accomplishes in us spiritual circumcision, not through means of that ancient sign, which was in force under Moses, but by baptism. Baptism, therefore, is a sign of the thing that is presented to us, which while absent was prefigured by circumcision. The argument is taken from the, economy 18 which God has appointed; for those who retain circumcision contrive a mode of dispensation different from that which God has appointed.”
In our present church and larger community what judgments on passed concerning food and drink?
Are you aware of different Sabbath observances?
What does Paul mean by calling the Sabbath a “shadow of things to come?”
What does he mean by “the substance belongs to Christ.”
Are we presently in danger of any of the practices described in (18)?
John Chrysostom - The Golden Mouth Speaks:
“‘Let no man therefore judge you in meat, or in drink, or in respect of a feast day, or a new moon or a sabbath day.’ Seest thou how he depreciates them? If ye have obtained such things, he saith, why make yourselves accountable for these petty matters? And he makes light of them… for in truth they did not retain the whole of the former rule….He said not, ‘Do not the observe them,’ but ‘let no man judge you….’ Endure not those that judge you, he saith, nay, not so much as this either, but he argues with those persons, almost stopping their mouths, and saying, Ye ought not to judge.”
Chrysostom’s comment on “and not holding fast to the Head, from whom the whole body, nourished and knit together….”: “Every one, be he who he may, thence has not life only, but also even connection. All the Church, so long as she holds The Head, increaseth; because here is no more passion of pride and vainglory, nor invention of human fancy.”
What is the relationship between “elemental spirits of the world,” and “regulations?”
How does (21) “Do not handle; do not taste; do not touch” relate to the Ten Commandments?
If these rules are not effective means toward stopping the indulgence of the flesh, what are the effective means to do so?
What have you found to be effective steps toward stopping the indulgence of the flesh?
Side note for men: If you are struggling with looking at pornography on the www, please consider covenanteyes.com. This website, for a small monthly fee, connects you to accountability partners of your choosing, who receive each month a list of the sites you have visited on the www.
While this is a necessary stop gap for many of us, is its effect surface or does it get to the heart of the sin destroying it at its root?
How do we reduce and trivialize our freedom in Christ? (Hint: This is Paul’s concern in these verses.)
John Calvin’s assessment of those who force these unbiblical regulations upon others: “They tie you up at the beginning, that they may strangle you afterwards.”
“Having established the doctrine of the Gospel, and vanquished the seducers, the Apostle comes to the business of exhortation, that he might train to holiness of life those whom he had brought to hold the truth of faith.”
John Davenant
What is the relationship between (2:20-23) and (3:1-4)?
What does Paul mean by instructing us “to set your minds on things above…?”
What does it mean that our lives are “hidden with Christ in God?”
From this little paragraph, what do we learn about Christ?
Clarification:
“Such a contrast between ‘above’ and ‘below’ in no way denies the significance of life lived below; rather, it brings to bear upon earthly realities the ‘pressure’ of the heavenly realm. The contrast serves to counter the false teaching by denying the possibility of attaining to the heavenly realm through visions and practices of self-denial. Indeed, the attempt is superfluous and wrong-headed, for if the life of the believer is already joined to the risen Christ, then no further initiation into the heavenly realm is either required or available.”
Marianne Meye Thompson
“Hence we learn: 1) That it is the duty of a pious and Christian man, always to have in mind that heavenly kingdom, and those heavenly good things which relate to the attainment of it….2) It is also their duty who hope they shall obtain eternal blessedness, to order the course of their life according to heavenly considerations; and to judge of all matters with a constant reference to these supernatural things: for this is effectually to savour the things above.” John Davenant
With which of the sins in (5) do you struggle?
What’s wrong with “passion?”
What do you know about the wrath of God? At the cross? On the final day of judgment? Who escapes the wrath of God?
How is the wrath of God related to divine justice?
With which of the sins in (8-9) do you struggle?
Describe the lists of sins in (5) and in (8-9). How has Paul grouped them? What does Paul assume most of us think about these two lists?
How does Paul use his “put off…put on…” language?
What is the “old self” and the “new self?”
How is (11) related to (5-10)?
“The anger of God is not the perturbation of an excited mind, but the tranquil constitution of righteous judgement.” St. Augustine
How does Paul describe who we are in Christ? (12)
What does “put on” mean? What immediate steps can you take to allign your behavior to (12-13)?
What does “bearing with one another” mean? (look at the immediate context.)
Who should you forgive today? How long have you hesitated to forgive a particular individual? Where in the Bible does it tell you that you do not have to forgive someone until he/she asks you to forgive?
In (13) what is the driving criteria or requisite for forgiving one another?
“…that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior…” (I Timothy 2:2-3)
“Forgive us our trespasses as we forgive those who trespass against us….For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.” (Jesus)
“Then Peter came up and said to Jesus, ‘Lord, how often will my brother sin against me, and I forgive him? As many as seven times?’ Jesus said to him, ‘I do not say seven times, but seventy times seven.’” (Matthew 18:21-22)
How is love distinguished from the other virtues in these verses? Or does love describe all of them expressed in your behavior?
“For where love is wanting, all these things are sought for in vain. That he may commend it the more, he calls it the bond of perfection, meaning by this, that the troop of all the virtues is comprehended under it. For this truly is the rule of our whole life, and of all our actions, so that everything that is not regulated according to it is faulty, whatever attractiveness it may otherwise possess. This is the reason why it is called here the bond of perfection; because there is nothing in our life that is well regulated if it be not directed towards it, but everything that we attempt is mere waste.” John Calvin
What do you find interesting about Paul’s putting “peace” and “rule” together in (15)? How does this inform our ideas about peace and rule?
To what has the Church been called? (15)
How is the second sentence in (15) related to the first? How does (15) set the stage for (16-17)?
Do you see the parallel language in the (15)// (16)? What does this teach us about “the word of Christ,” and “the peace of Christ?”
From what does all of our worship and life behavior flow?
Do these verses establish a primacy for worship in our lives? How so?
How does (16) inform our preferences of worship music?
From these verses, how would you describe the overall tone and mindset of worship?
In what ways have these verses informed our present style and form of worship?
In what ways has our worship practice ignored these verses?
What does Paul mean by saying, “do all in the name of Jesus?”
“Paul uses a vivid picture. ‘Let the peace of God be the decider of all things within your heart.’ Literally what he says is, ‘Let the peace of God be the umpire in your heart.’ He uses a verb from the athletic arena; it is the word that is used of the umpire who settled things in any matter of dispute. If the peace of Jesus Christ is the umpire in any man’s heart, then, when feelings clash and we are pulled in two directions at the same time, the decision of Christ will keep us in the way of love and the Church will remain the one body it is meant to be.” William Barclay
What do these commands have to do with the sufficiency and supremacy of Christ?
Why does Paul refer to Christ exclusively as “Lord” in this section?
Toward which of the relationships does Paul direct most of his comments?
Which is the primary relationship Paul highlights in this section? Is it the marital relationship? Is it the parent-child relationship? Is it the slave-master relationship? Or is it some other relationship?
How does our relationship to Christ change our relationships to one another?
Does Paul condone slavery in this text?
Excerpts from John Chrysosstom’s Homily X (Colossians 3: 18-25):
“‘Wives, be in subjection to your husbands as is fitting in the Lord.’ That is, be subject for God’s sake, because this adorneth you, he saith, not them….”
“‘Husbands, love your wives, and be not bitter against them.’ See how again he has exhorted to reciprocity….For it is possible for one who loves even, to be bitter….To love therefore is the husband’s part to yield pertains to the other side. If then each one contributes his own part, all stands firm. From being loved, the wife too becomes loving; and from her being submissive, the husband becomes yielding. And see how in nature also it hath been so ordered that the one should love, the other obey….Fear not in being a subject; for subjection to one that loveth thee hath no hardship. Fear not in loving, for thous hast her yielding. In no other way then could a bond have been. Thou hast then thine authority of necessity, proceeding from nature; maintain also the bond that proceedeth from love, for this alloweth the weaker to be endurable….”
“‘Servants, obey in all things your masters according to the flesh….’ Thy better part, the soul, is free, he saith; thy service is for a season.”
“‘Masters, render unto your servants that which is just and equal.’ What is ‘just’? What is ‘equal’ ? To place them in plenty of everything, and not allow them to stand in need of others, but to recompense them for their labors. For, because I have said that they have their reward from God, do not thou therefore deprive them of it.”
(The Reverend Ron Swafford is preaching on June 17 at the Newberg and Beaverton sites. Nathan is preaching at Hoodland Chapel, most likely from Colossians 3:1-4.)
Why do you think thanksgiving is so central and vital in Paul’s mind when it comes to prayer, worship, and everything we do?
What three instructions does Paul supply to enhance our prayers?
What does the “open door” imagery communicate?
What is interesting about the language, “to declare the mystery of Christ”? What is interesting about Paul writing, “…the mystery of Christ…that I may make it clear” ?
What is the mystery of Christ?
“He adds, thanksgiving, because God must be solicited for present necessity in such a way that, in the mean time, we do not forget favors already received. Farther, we ought not to be so importunate as to murmur, and feel offended if God does not immediately gratify our wishes, but must receive contentedly whatever he gives. Thus a twofold giving of thanks is necessary. ” John Calvin (Commentary on Colossians)
“Paul demonstrates his own dependence on God and need of others when he asks that the Colossians pray that ‘God will open to us a door for the word, that we may declare the mystery of Christ.’ (v.3). Paul again characterizes the content of what he preaches as the ‘mystery of Christ’ (1:26, 27; 2:2). Beyond that, however, this image has caused some perplexity among interpreters. Luther and others, for example, thought that the ‘open door’ referred to Paul himself and that Paul wished for the Colossians to pray that God would give him the freedom to declare the gospel, or to ‘reveal it clearly’ (4:3). Others have thought of a veiled reference to the hearts of unbelievers, so that prayer for an open door was specifically prayer for a positive response to Paul’s preaching. Paul also uses the metaphor in 2 Corinthians: ‘When I cam to Troas to proclaim the good news of Christ, a door was opened for me in the Lord’ (2 Corinthians 2:12). But the question there, too, is whether the ‘open door; refers to opportunities for Paul to preach or positive response to that preaching. It may well be that Paul connected the two. Although he was eminently realistic about the reception that his preaching would receive, he expected that declaration of the mystery of Christ would indeed bring about response. Wherever the gospel has been preached, there had been rejection, but there had also been positive response. To be sure, the response may have been relavtively small by our standards. Historians of early Christianity estimate that a house church may have held somewhere between thirty-five and fifty people. Hence, when Paul writes to the Colossians that the gospel ‘is bearing fruit and growing in all the world’ (1:6), he thinks more of the way in which the gospel has made inroads into all the world than of the size of the congregations it has produced. The proclamation of the word to ‘every creature under heaven’ indicates the universal promise of the gospel rather than its universal reception (1:23). Marianne Meye Thompson (Commentary on Colossians and Philemon)
Colossians 4: 5-6
What does Paul’s instruction mean concerning our interrelations with non-Christians (5)?
Does the term “outsiders,” bother you? Why?
Can you make a list of groups in the world who have risen above the “us vs. them” distinctions? Is it possible to do so? What is dangerous about “us vs. them” ? What is realistic about this distinction?
Do you think Paul’s instruction has anything to do with attempting to erase these distinctions through instrumental conversion and evangelistic endeavor?
How does Paul build on the words of Jesus (6)?
How do these two verses instruct our apologetics? Our relationships?
“‘Redeeming the time’ is nothing else than to make the most difficult and inconvenient seasons, and adverse to our salvation, advantageous and opportune. Such were the times when Christians lived in the midst of the cruelties of idolaters; such also are now, when we live in the midst of the seductions of heretics, and profance scoffers of God and Religion. How, then, shall the godly be able to find a seasonable time in this unseasonable one? No otherwise, truly, than by redeeming this opportunity of serving god, and consulting their salvation, which so many disadvantages seemed to oppose. But it is redeemed for the most part at a great price….” John Davenant (Commentary on Colossians first Latin edition published by Cambridge in 1627! How is it that he describes our day in 2007?!!)
What three descriptions does Paul supply for Tychicus? If you were to be remembered by only three brief descriptions, what would you hope these to be?
(Tychicus is mentioned by name in Acts 20:4; Ephesians 6:21-22; 2 Timothy 4:12; and Titus 3:12.)
What is the specific purpose of Tychicus’ mission in Colossae?
Tychicus’ mission partner is Onesimus. Where else in the New Testament is Onesimus mentioned? What is his status in life? What problem on his behalf does Paul attempt to resolve by inspired correspondence?
(The Reverend David Hopkins, Associate Pastor at Evergreen Church, is preaching on July 15 and 22 at Evergreen and ____________ is preaching these Sundays at Chehalem Valley Church.)
Aristarchus is mentioned in Acts 19:29; 20:4; and 27:2. What do we learn about him? As a member of Paul’s mission team, what adventures did Aristarchus share with Paul?
Of Mark, Paul writes, “if he comes to you, welcome him.” This statement is packed with historical richness. The “if” stings and the instruction to “welcome him,” is a beautiful resolution to the past. Do you know what happened between Paul, Barnabas, and Mark?
Check it out in Acts where Mark is referred to by his full name John Mark, and sometimes by one of his names - Acts 13: 1-14 and Acts 15: 35-41.
What do Aristarchus, Mark, and Jesus/Justis have in common?
How does Paul’s glowing commendation of these three men in (11) indicate reconciliation between him and Mark?
Do you remember who Epaphras is? (Colossians 1:7)
From Paul’s description of Epaphras, what do we learn about a church planter’s role and a pastor’s experience?
Paul uses the word “to struggle/to wrestle,” to describe servie of Christ Jesus and his Church. Read Colossians 1:29 and 2:1 and 4:13. In what endeavors do Paul and Epaphras struggle/wrestle?
What do you know about Luke, another member of Paul’s mission team?
Who is Demas? Why is nothing said about Demas? (He is mentioned in Philemon 24 as “a fellow worker.” In 2 Timothy 4:10 we discover the Demas defected from the mission team: “For Demas, in love with this present world, has deserted me and gone to Thessalonica.” Does Paul say that he defected from the faith? from Christ? What precisely does Paul say about Demas? How does Demas move us to persevere in our callings to serve God?
What do we learn about Nympha? (How would you like to survive school years with the name Nympha?)
What does Paul achieve by asking the house church in Colossae to “give my greetings” to a neighboring house church?
What does Paul achieve by asking both these congregations to share his letters between them?
Archippus is also mentioned in Philemon 2 as “a fellow soldier.” What role is the church to play in encouragement and accountability for pastors, ministers, and those who dedicated themselves to service in the church?
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Nathan,
Re 2:11-15 Circumcision and Baptism. I would love to discuss this with you sometime in regard to your having baptized, by immersion, Jeff Hoekema. I was somewhat shocked. (In fact, I was queried by another CVPC member with the same questions.) Having come from a Baptist heritage (I spent most of the 1st Qtr of my Senior year at RTS studying baptism to see if was to be a Baptist or Presbyterian minister!) My study was so convincing to me that I concluded that immersion is not only wrong, i.e. “unbiblical,” it is inheirently Arminian. (The validity of the act depends on the action of the individual.) Plus, it seems to fly in the face of a clear understanding of Col 2:11-15.
I would NEVER challenge you in front of another person, but I would love to discuss this with you over lunch sometime. I so appreciate your ministry, so please don’t take this as anything other than some “intramural banter” among friends.
Thank you, Ron, for your kind note. You are my elder father in the faith and in the PCA, being a founding minister of our denomination. I have been taught in my 17 years as an ordained minister in the PCA that we are not to quibble about the three modes of baptism - sprinkling, pouring, and immersing. If I am not mistaken, all three are used quite often in the PCA. (I realize that this is not an argument for the practice and so we should still meet for coffee so that you can help me along on this matter.) As you know, the Westminster Confession of Faith to which we subscribe includes these words concerning the mode of baptism: “Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring, or sprinkling water upon the person.” This statement strongly favors two modes over immersion, but it stops short of prohibitting immersion. I never recommend immersion. But if a person strongly requests immersion, I am willing to immerse him/her, making sure that the matter of mode does not become a issue preventing a person from receiving the sacrament. If we can’t find time for coffee, perhaps I can crash your water aerobics class.
nathan.
I agree that the WCF “allows” for “dipping” as a mode. I was immersed 3 different times, in various Baptist churches, while still in unbelief. When God brought me to Himself (by a Presbyterian minister) he made it clear that I had already been baptized so it wasn’t necessary to do it again. I was puzzled, since I had grown up understanding that faith must precede baptism. I accepted his explaination - until my senior year in seminary, thus my “search” for more.
I guess I’m kind of like an ex-smoker - can’t stand the smell of smokers and smoking and often is on a rampage to stamp out others from smoking too! (I do confess to enjoying a good cigar on occasion!) Frankly, I’ve been away from regular PCA pulpit ministry for so long I forgot what it’s like to be faced with the “problem” in the flesh, so to speak. When I was in the Navy, I didn’t have to baptize any way other than what I thought biblical and what my denomination taught. So, I could just hand him/her off to a Credo Baptism chaplain! I DID on several occasions have the opportunity to teach my views to people asking for baptism. Those who accepted it, I baptized. The others were sent to a Credo Baptism colleague.
Please understand, t this is not a big deal to me right now. It’s just that I really don’t have anyone else with whom to “debate” theology!
His/yours,
Ron
Thanks, Ron. Your experience on all sides of this sacrament are quite instructive.
nathann.
May I suggest that in the future you post your study questions twice — one blog-post with as much as you have available at a time, and another set of posts with just one week at a time. That way folks can view or print it the way they prefer. Comments can also be posted to the section to which they directly relate.
excellent idea. I am slow to get around to these comments. On the next posting I will implement your suggestion. Thanks.
nathan.