August
August 1
Chapter 3, Verse 9, “Do not lie to one another, seeing that you have put off the old self with its practices.”
Μὴ ψεύδεσθε, Mē pseudesthe, “Not do lie;” pseudomai is the verb that means “I deceive, lie, speak falsely.” It coms for pseudo and properly means to willfully represent and thereby, mislead. In both Greek and English, it can simply mean to say something that is not true, maybe out of ignorance. But is used here to speak an untruth with intent. So pseudomai, in all its forms, is not merely speaking something untrue but doing so with intent to deceive and turn away from truth. The verb is used 12 times in the New Testament. James wrote, “But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth” (James 3:14). A selfish heart contaminates your thinking and can cause you to deny the truth. John wrote, “If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth (1 John 1:6). Continually walking in darkness (the ways of the world) exposes our lies and show we are not walking with God. So it comes down to this: do not get into the habit of lying. It is easy to start and hard to stop.
August 2
Chapter 3, Verse 9, con’t, “Do not lie to one another, seeing that you have put off the old self with its practices.”
εἰς ἀλλήλους, eis allēlous, “to one another,” allelous, from allos = another of the same kind, is a doubling of that word; hence, one another, each other, or themselves. This means no lying believer to believer. Some will see this as license to lie to a non-believer, but that is even worse in a sense. How can you expect to reach a lost person with the gospel if you are not honest in our communication. Those of us in Christ are not controlled by sin and death (Romans 8:1-2). We will die physically, sure, but we will live forever in the presence of God. Moreover, Paul said in Romans 8:16-18, “The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.” Since we are saved in Christ, we live our lives in Christ, we die in Christ, and we are heirs together in Christ, why would we even consider being dishonest with one another. Jesus said in John 13: 34-35, “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.” In Paul’s writing, “one another” appears at least 33 times as an exhortation to support and love each other. In other words, we are to one another one another. When we do, the world will know Jesus is in our lives.
August 3
Chapter 3, Verse 9, con’t, “Do not lie to one another, seeing that you have put off the old self with its practices.”
ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον, apekdysamenoi ton palaion anthrōpon, “having put off the old man,” the two forms of the verb ἀπεκδύομαι, apekduomai, are used on in the New Testament by Paul in Colossians (3:9 & 2:15). The word begins with the combination of two prefixes, apo an ek, the doubling adding extreme emphasis to the action; i.e., to strip off ( ἐκδύω, ekduo). Hence, the practical meaning is “I completely strip off” or “wholly renounce.” Paul wanted to make sure his readers understood he was altogether walking away from the old man. Of course, Paul was not referring to his aged self, but his former way of living before he was saved. The scene is clear in Acts 9:1-6, “But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem. Now as he went on his way, he approached Damascus, and suddenly a light from heaven shone around him. And falling to the ground, he heard a voice saying to him, “Saul, Saul, why are you persecuting me?” And he said, “Who are you, Lord?” And he said, “I am Jesus, whom you are persecuting. But rise and enter the city, and you will be told what you are to do.”” Later, God instructed Ananias to minister to Saul, “But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints at Jerusalem. And here he has authority from the chief priests to bind all who call on your name.” But the Lord said to him, “Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel. For I will show him how much he must suffer for the sake of my name.”” Saul, now Paul, was a hitman for Rome against followers of the Way (faith in Jesus). He had them bound, beaten, and killed because of his hatred. When he said “put off” the old self, he meant it.
August 4
Chapter 3, Verse 9, con’t, “Do not lie to one another, seeing that you have put off the old self with its practices.“
σὺν ταῖς πράξεσιν αὐτοῦ, syn tais praxesin autou, “with the practices of him,” praxis is a deed or function and here implies a sustained and repeated activity and/or responsibility. Every true believer, at the moment they come to saving faith in Jesus, becomes something new. “Therefore, if anyone is in Christ, he is a new creation” (1 Corinthians 5:17). The Holy Spirit makes the spirit that was dead in sin come alive in Christ destined for righteous living and eternity in heaven. But we still have to deal with certain aspects of the flesh. And they are hard to escape. This is the tension always present in the life of a believer. We are saved and set apart for good works, but we have a memory of the “practices” that were evil before we came to know Jesus. Sometimes those memories rise and they can derail our best intentions as we do our best to serve God. In order to overcome the practices of the flesh, we must replace them with the deeds of the Spirit, trusting God to lead us in our service to him as we serve others. And we must always remember. . .”No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:37-39).
August 5
Chapter 3, Verse 10, “and have put of the new self, which is being renewed in knowledge after the image of its creator,”
καὶ ἐνδυσάμενοι τὸν νέον, kai endysamenoi tov neon, “and having put on the new;” self is not in the Greek text, but is clearly implied. The verb ἐνδύω, enduo, “to clothe” or “be clothed,” is use here in the sense of being surrounded by or covered completely by clothing that protects the body. In this, Paul clearly contrasts putting off the old and putting on the new. . .self. So, we might say a believer has taken off the old, dirty, hand-me-down, raggedy garments of Adam, and has been gloriously adorned with the beautiful, clean, apparel of God, in Christ. As a kid, and still today, I remember putting on a new shirt and jeans that smelled fresh and looked crisp, thinking I want to keep them on and keep them clean. But then after hours of wearing, they needed to be washed. The fresh garment of God’s righteousness applied to our soul and quickening our spirit by the power of the Holy Spirit cannot be sullied by the filth of the world, but our flesh remains and must be overcome by the constant washing of his word. The more we apply God’s word to ourselves, the more the new man shines forth for the world to see. When the world sees God in us, we must hope they will see him and trust him as well.
August 6
Chapter 3, Verse 10, con’t, “and have put of the new self, which is being renewed in knowledge after the image of its creator,”
τὸν ἀνακαινούμενον, ton anakainoumenon, “the [one] being renewed;” another rarely used verb in the New Testament, ἀνακαινόω, anakainoo, (Colossians 3:10, 2 Corinthians 4:16), is present tense and passive voice. A combination of ana = up, a “process of completing,” and kainoo (kainos) = to renew by moving from one state to another more developed one–hence, to make qualitatively new, Paul uses it in both instances to indicate God is continually transforming believers by renewing the new man in Christ. Intrinsically, by the power of God, our spirit has been made absolutely perfect as we placed our faith in Christ. Spiritually, we are completely holy. Living in the flesh, and working hard to be in the world but not of the world (Jesus in John 17:16-26), I am thankful that God is at work in me all the time, filling me with his spirit (Ephesians 5:18), showing me his ways (Psalm 25:4), and teaching me how to live a godly life with self-control (Titus 2:12). Being renewed takes work, but not my work. It is God’s work that only he can do. My job, our job, is to stay out of his way, stay focused, and stay on course reaching the lost world with the gospel.
August 7
Chapter 3, Verse 10, con’t, “and have put of the new self, which is being renewed in knowledge after the image of its creator,”
εἰς ἐπίγνωσιν, eis epignōsin, in true knowledge,” the root, ἐπιγινώσκω, epiginóskó = to know exactly, is a combined from of epi = in, fitting, and gnosis = knowledge through first hand relationship. It is used here to mean someone comes to know something by having their attention directed to a particular idea in a specific context. This is a key term in Colossians because it differentiates between the true knowledge of God and the false knowledge of the heretics who taught contrary to God’s word. The prefix epi actually intensifies the idea of gaining knowledge and can be translated full knowledge since what we are trying to do as believers is to know more, not just about God, as in factual information, but to understand our complete relationship with him. In this we are able to discover and carry out his good and perfect will for our lives (James 1). We must remember that the more we are in the word, the more we experience God. And the deeper that experience becomes, the more intimately we understand our relationship with the Creator of the universe.
August 8
Chapter 3, Verse 10, con’t, “and have put of the new self, which is being renewed in knowledge after the image of its creator,”
κατ’ εἰκόνα τοῦ κτίσαντος αὐτόν, kat’ eikona tou ktisantos auton, “according to [the] image of the [One] having created him,” kat’, “after,” in English Standard Version, is more properly “according to” and is a prepositional phrase that means “according to a standard”–the standard of God, who is Jesus. God’s primary purpose for us is to make us like his Son (Romans 8:29). When we are saved, the new man is created in us to be like God. Eikon, “image,” in today’s jargon refers to a picture or emoji that loosely depicts what it represents or is used a a substitute word as in “He is an icon of the sports world.” In the Greek world of Paul’s time, an image/icon shared in reality that which is represented. And so it was/is with God. He made man in his own image–complete and without sin (Genesis 1:27). Adam trashed that image when he sinned (Genesis 9:6), but God renews that image when we accept Jesus based on what he did on the Cross. Paul wrote, “So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven” (1 Corinthians 15:42-49). The indelible likeness of God is part of every believer. That truth comes with great responsibility. As we walk through life with Jesus, we should ask ourselves, “Is my conduct becoming more Christ-like?” The world needs to see a true reflection of God’s love in us if we have any hope of the reaching those around us with the gospel.
August 9
Chapter 3, Verse 11, “Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.”
ὅπου, hopou, “where.” To wrap our minds around what Paul is teaching in this verse, we must first consider the adverb translated here in the English Standard Version, where in a host of other translations, and can also be in which or wherein. The New Living Translation offers the dynamic definition “In this new life,” which seems to me the best way to consider it. That being the case, what is this new life? Clearly, it is the life of a believer, a Christian, a born-again person who has all their trust and future hope in Christ and Christ alone. But that is not all it is. Unless on is a hermit, living completely alone, people live in community. Right after the ascension and the arrival of the Holy Spirit at Pentecost, where the vast multitude came to faith, we find that they “devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved” (Acts 2:42-47). Later, in Acts, we read, “Now those who were scattered because of the persecution that arose over Stephen traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews. But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus. And the hand of the Lord was with them, and a great number who believed turned to the Lord. The report of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch. When he came and saw the grace of God, he was glad, and he exhorted them all to remain faithful to the Lord with steadfast purpose, for he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord. So Barnabas went to Tarsus to look for Saul, and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians” (Acts 11:19-26). When they were first called Christians, they were clearly meeting as a church. That is the here Paul is teaching. And in Hebrews, we read, “Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:19-25). Wherever we meet together, we are the church; to preach the gospel, win the lost, and teach one another how to live for Christ.
August 10
Chapter 3, Verse 11, con’t, “Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.”
οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, ouk eni Hellēn kai Ioudaios, “not there is Hellen and Jewish.” Hellen, a Greek, can be a name for Gentiles in general, but was a native word to describe any Greek person; i.e., a “hellenist” was a term used to include all Greek-speaking (and usually those who were well educated) non-Jews in the society. Ioudais, just refers to Jews as in being Jewish. So, what is the real difference and why it is necessary to point it out. The Greeks had a very diverse society, male-oriented, like the Jews, but more “accepting” of the class roles of women, children, servants, and even slaves. For deity, they had 66 different and distinct gods, not including a bevy of goddesses who were all emotion-driven, supposedly immortal beings, leaders of all men with “super powers.” Zeus was King of the gods. The Jews, by contrast, followed the God of the Old Testament, Jehovah. They were a male-dominated society and all their religious trappings were led by men. There was absolutely no common ground between the religion of the Greeks and Jews. And now Paul declared that, in Christ, there is no difference.
August 11
Chapter 3, Verse 11, con’t, “Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.”
περιτομὴ καὶ ἀκροβυστία, peritomē kai akrobystia. The issue of peritome, circumcision, is both literal and figurative. For the Hebrews (Jews), the special significance goes back to Abraham, some 2,200 years earlier. When God promised him a son (Genesis 15), and first gave him Ishmael (Genesis 16), but before Isaac, the son of promise (Genesis 21), God required that all living males, and newborns after 8 days, would have the foreskin removed as a sign/token of the covenant God made with Abraham–the everlasting covenant that declared all of Canaan belonged to the Jewish/Hebrew people. Later in Deuteronomy, God told the people of Israel, through Moses, to “circumcise therefore the foreskin of your heart, and be no more stiffnecked (Deuteronomy 10:16). That meant to remove and discard their disobedience toward God. Figuratively, for the people of Paul’s time, it meant a person outside the Abrahamic covenant; i.e., all non-Jews. This, of course, included all Gentiles who were considered by Jews to be unworthy of God and unredeemable. The Jews especially hated the Greeks because they flaunted their many Gods before them and ignored the God of the Bible. This is why Paul made it clear that in Christ, the sign of the old covenant was put aside and everyone regardless of national origin could be part of the new covenant through faith in Jesus Christ.
August 12
Chapter 3, Verse 11, con’t, “Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.”
βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, barbaros, Skythēs, doulos, eleutheros. Barbaros, barbarians, was a generic term to designate anyone who was without culture, and uncivilized person and specifically non-hellenist (Greek) who did not speak Greek; so, a foreigner. Skythes, Skythians, were an equestrian, nomadic people from what is Ukraine and southern Russia who were considered especially wild barbarians, called by some, “war dogs.” doulos, slave, was a common term for someone who belonged to another person without ownership rights of their own. eleutheros, free people, were simply non-slaves. Paul used these terms for two reasons. First, he was drawing a contrast between those who lived in cities with an organized, governed society as over against those who did not. And is simple form, a contrast between those who were free to make their own way in life and those who depended upon others. More importantly, Paul was clearly saying that from the Greek and Jew, all the way “down” to those who were considered the wretched of the world, essentially, they like ourselves all stand equally in need of a Savior, who is Jesus Christ. As we consider this truth, we must remember to never elevate another human being above ourselves or anyone else. Nor should we look down upon those who live life at a level we consider poor or uncivilized. Paul wrote in Romans 3:9-18, “What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, as it is written: “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.” “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” “Their mouth is full of curses and bitterness.” “Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known.” “There is no fear of God before their eyes.”” Sin and death is something none of us can escape apart from a personal relationship with Jesus.
August 13
Chapter 3, Verse 11, con’t, “Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.”
ἀλλὰ ‹τὰ› πάντα καὶ ἐν πᾶσιν Χριστός, alla ta panta kai en pasin Christos, “but all and in all Christ [is].” From the beginning of this chapter onward, we must realize the desperate need for believers to live a different life, one entirely focused on Jesus and his glory. We must put away, abandon, run from the destructive ways of the world. And why? We do this because Christ Jesus is our all. Paul wrote in Philippians 1:21-24, “For to me to live is Christ, and to die is gain. If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account.” Christians, who are truly dedicated to living for God, remain here on earth to bring glory to God and to bring others to faith in Jesus. Paul wrote in Galatians 2:20, “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.” Because Jesus lives in me by the power of the Holy Spirit, I can and do live by faith. Even when I struggle, I continue to walk with Jesus. And with Paul, I hear the words of Jesus, “But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me ” (2 Corinthians 12:9). I will continue my daily battle with the desires of the flesh and my quest to know God more because many around me need Jesus. When he defeated death, hell, and the grave, he obliterated national differences “there is not Greek and Jew,” ceremonial differences “circumcised and uncircumcised,” and social differences “slave, free.” Our skin color, origin, and traditions must not be allow to divide our churches nor hinder the work of Christ in the world.
August 14
Chapter 3, Verse 12, “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,”
Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ Θεοῦ, Endysasthe oun hōs eklektoi tou Theou, “Put on therefore as [the] elect of God.” Looking back again, we are told that because we have been raised with Christ we should seek the things of God (vs. 1). Then we are told to put to death our earthly passions (vs. 5), followed by put off the old man (vs. 9), and put on the new life in Christ (vs. 10). Now we see therefore. It is used here in the sense of “as a result” or “because of” these other things. . .do this. . .put on, as in “be clothed with.” How is it that we can do what follows? We able to do so because we are the elect of God. eklektoi, from ἐκλέγομαι, eklegomai, “to select” or “to choose,” describes those who are the object of divine favor. Some will say we become elect when we put our faith in God. But that is a complete misinterpretation Scripture. In Romans 8:28-20, we read, “And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” All the verbs in this passage are past tense, clearly indicating that God purposefully set aside all those who would trust Christ as Savior and Lord. While this does not mitigate human responsibility, i.e., repentance and faith, it does show us that all God has chosen will be saved.
August 15
Chapter 3, Verse 12, con’t, “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,”
ἅγιοι καὶ ἠγαπημένοι, hagioi kai ēgapēmenoi, “holy and beloved.” hagioi, from ἅγιος, hagios, has as its core meaning, “different,” or “unlike other,” and for the believer, it means likeness of nature with the Lord–because different from the world. egapemenoi, from ἀγαπάω, agapao, which means “to love,” is properly “to prefer to love” and primarily refers to what God prefers as He is love. Believers, who are the elect, are both holy and beloved. While that should be obvious at first glance, the weight of it cannot be overstated. Sinners, once lost, are now set apart form the unseemly, evil world and have become the treasure of God by his grace and mercy. He loves us with a profoundly unconditional love. The beauty of this lies in the fact that God’s love is not an emotion but an act of his own will. He has chosen to love us just as he loves his own Son. In turn, we should be (act) different because we are different. We know this to be true because of what Paul wrote in Ephesians 1:3-10, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.” God’s love is not a mystery to those who believe; it is our reality in the present and for the future in eternity.
August 16
Chapter 3, Verse 12, con’t, “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,”
σπλάγχνα οἰκτιρμοῦ, splanchna oiktirmou, “hearts of compassion.” This verse begins with “put on,” enduo; it is an aorist imperative verb in the middle voice calling for urgent action. Every believer is called to do these things now. The King James Version renders this first call, “bowels of mercies.” Both words are plural indicating we should do/be this sort of operson all the time, over and over. Splanchna, heart, (not kardia, the organ that supplies blood), is figurative and originally referred to the upper abdominal viscera, particularly the intenstines, which the Greeks considered to be the “seat” of emotions and affection like anger and love. It is always plural in the New Testament and refers to a deeply internal caring like “gut-wrenching.” Oiktirmou, “to have compassion,” refers to the inner feeling of caring or having pity, especially in regard to someone’s misfortune in life. When our compassion for another person come form the heart, it means we are deeply about their plight and we have a desire to alleviate their distress. Godly compassion is our caring in Christ that calls us to get involved, seeking to help someone set a new course in life–following Jesus.
August 17
Chapter 3, Verse 12, con’t, “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,”
χρηστότητα, chrēstotēta; chrestotes, the original word, is a derived form of χρηστός, chrestos, meaning useful or profitable. In other words, kindness is useful service administered to another person. True kindness comes from and is guided by the Holy Spirit (see fruit of the Spirit, Galatians 5) and is a gentle goodness that eschews hostilty and harshness. Kindness is always expressed from a loving attitude in the form of a good deed. In the Old Testament, the idea is lovingkindness, or חֶֽסֶד, chesed. Often translated mercy, it is also rendered unfailing love, steadfast love, loving devotion, and generous love. Theologically, chesed is “covenant loyalty” expressed by God to man. The first picture of this is in Genesis 15 when God made the everlasting covenant with Abraham. God alone made the covenant and stands good for it yet today. Practically, kindness is a loving attitude of service to another person that always sees the best in that person and never gives up on them–no matter what. This can only happen when a person is in Christ and willing to be loyal regardless of the circumstance. Sometimes it may seem impossible, but what is impossible for us is possible with God.
August 18
Chapter 3, Verse 12, con’t, “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,”
ταπεινοφροσύνην, tapeinophrosynēn, “humility,” from tapeinos = “low, humble,” and phren = “moderation” as in self-controlled point of view; it is properly lowliness of human pride, not thinking too highly of self. A person who is humble is just the opposite of someone who is prideful, arrogant, egotistical, and approaching life with a sense of superiority. Humility is attested by lowly thinking, unpretentious behavior and attitude, and modesty–which is unassuming in the estimation of your own abilities. The word, as used here, indicates that a person understands their own personal “smallness” and their inability to command their own future while, at the same time, understanding the immense power of God in their life because they are in Christ. In Ephesians 3, Paul called himself “the least of all the saints” (vs. 8), followed by saying in Christ “we have boldness.” And in Ephesians 4:1-3, he wrote, “I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.” The humility that God gives each of us allows us to “keep the peace” and still be able to be bold with the gospel.
August 19
Chapter 3, Verse 12, con’t, “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,”
πραΰτητα, prautēta, “gentleness.” Translated gentleness or meekness in the majority of English texts, the word does not mean weakness. Rather, it expresses power with reserve, or “gentle strength.” For believers, meekness is a gentle force that is only possible under the guidance of God. If you have ever seen a police dog, usually one of those mighty shepherd breeds, under the control of its handler, you know they sit, tail wagging, enjoying having their fur stroked and a pat on the head. Sitting calmly, ready to launch, they only move on command. Meekness/gentleness, patience, and self-control all work hand-in-hand (Galatians 5:22-23). A gentle approach to life is necessary for an effective Christian walk, especially when dealing with the unsympathetic world. That is why Paul wrote to Timothy, “So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will (2 Timothy 2:22-26). In a world where objective truth has been abandoned for “personal truth,” we must be able to calmly state the case for Christ in order to reach the lost for God’s eternal kingdom.
August 20
Chapter 3, Verse 12, con’t, “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,”
μακροθυμίαν, makrothymian, “[and] patience;” makrothymia, from makros = “long” and thymos = “passion, anger,” properly, “long-passion,” is, in effect, waiting a sufficient time before becoming visibly angry. It has been said that if in English we had the expression “long-tempered” as the counterpart of “short-tempered,” makrothymia would be it. Besides being translated passion, several English translations render it long-suffering. The idea is that, as believers, we are supposed to learn how to be wronged without retaliation. Patience is that difficult state of mind that never gives up when facing adversity or when waiting for an answer to something plaguing the mind. In 1 Timothy 1:12-17, Paul wrote to his son in ministry, “I thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service, though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life.” Jesus, in his mercy, showed perfect patience (makrothymian) toward him as a roadmap for others to see no one is beyond God’s saving grace. Regarless of our past, if we go to God in repentance and faith, he will give us eternal life. And in our walk, we will teach us about patience and how to be patient, especially toward others.
August 21
Chapter 3, Verse 13, “bearing with one another and, if one has a complaint against another, forgiving each other, as the Lord has forgiven you, so you must also forgive.”
ἀνεχόμενοι ἀλλήλων, anechomenoi allēlōn, “bering with each other.” anechomenoi is a form of ἀνέχομαι, anechomai that combines ana = up, or finishing a procedure, and exo = “to have” as in still bearing up. I tis used to express the ideas of “I endure, bear with, have patience with, persist.” The New American Standard probably renders it best as “showing tolerance.” allelon, is simply the idea of reciprocity and mutuality, a bit like the idea of “do unto others as you would have them do unto you.” The present tense mean that this should be continual and the middle voice means we/I should initiate the action as in preventing a hostile response. Paul wrote, “and we labor, working with our own hands. When reviled, we bless; when persecuted, we endure” (1 Corinthians 4:12) and also, “I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace (Ephesians 4:1-3). So, we bear with one another, especially those in the family of faith, by being on guard so as to preserve unity and peace. The only way this is possible is by the grace of God, living in Christ, and constantly being filled with Holy Spirit. I think of it this way: it takes a lot of work to be nice.
August 22
Chapter 3, Verse 13, con’t, “bearing with one another and, if one has a complaint against another, forgiving each other, as the Lord has forgiven you, so you must also forgive.”
In the Greek text, the second part of this phrase comes first: καὶ χαριζόμενοι ἑαυτοῖς, kai charizomenoi heautois, “and forgiving each other.” This form of χαρίζομαι, charizomai, “I show favor, I pardon, I show kindness,” comes from χάρις, charis, the primary word for grace. It is used to express the gift brought to man by Jesus. The root xar means favor or leaning towards another to share a benefit. It literally means to give freely and without condition the gift of grace to pay a debt, and so forgive it. The present tense here makes it clear that our forgiveness to each other is to be unceasing. In Matthew 18, Peter came to Jesus with a question, “Then Peter came up and said to him, “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 to you seven times, but seventy-seven times (Matthew 18:21-22). [Read the rest of the parable through verse 35 for detail] The Jewish rabbis taught three times offering forgiveness to someone was sufficient, so Peter thought he was being more than generous by offering forgiveness up to seven times to settle a situation. Jesus’ answer was not to approve 490 times, but rather a purposeful overstatement to emphasize that forgiveness is to be offered as often as it is needed. There is no limit to God’s forgiveness toward us and it should be no different between believers when unity and peace are the goals.
August 23
Chapter 3, Verse 13, con’t, “bearing with one another and, if one has a complaint against another, forgiving each other, as the Lord has forgiven you, so you must also forgive.”
One of the saddest characteristics of society, accompanied by accusations, outright lies, and greed–as over against forgiveness–is bitterness. In Hebrews 12, it referred to as ῥίζα πικρίας, rhiza pikrias, “root of bitterness.” A root, of course, is something that grows deep and wide and can propagate or spread the plant from which is grows. Bitterness, especially in the life of a believer, is a resentful spirit. Hebrews 12 begins, “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (vss. 1-2). Bitterness, like all sin, is a heavy weight that holds us down and prevents us from living the righteous life God has intended for us. Paul continues in verses 14-15, “Strive for peace with everyone, and for the holiness without which no one will see the Lord. See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled.” That is what bitterness causes, all sorts of trouble–especially in families. In Ephesians 4:29-32, Paul wrote, “Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” Corrupting talk, λόγος σαπρὸς, logos sapros, “word unwholesome,” is how bitterness spreads. What we say and how we say it matters. How can we live an effective, Christ-honoring life if we constantly belittle each other–almost always to gain some ill-conceived advantage? We cannot. So, we must learn to overcome selfishness, the breeding ground of bitterness, and learn to forgive. God’s love in us is the remedy and that which calls us to forgive.
August 24
Chapter 3, Verse 13, con’t, “bearing with one another and, if one has a complaint against another, forgiving each other, as the Lord has forgiven you, so you must also forgive.”
ἐάν τις πρός τινα ἔχῃ μομφήν, ean tis pros tina echē momphēn, “if anyone against another should have a complaint.” Who do we forgive? tis, anyone, in the English Standard Version, in a indefinite pronoun that can also be rendered someone, or a certain one. The latter is intended here. The Greek word order, ean tis, indicating a third class condition, conveys the potential for a grievance and essentially that one may or may not have a legitimate complaint against someone else. Regardless, in the mind of the complainant, it is real. Hence, the translation might be “if anyone is habitually holding on to a quarrel (KJV = quarrel).” Momphe is used only here in the New Testament and pertains to a reproach or blame. The root verb, memphomai, means to find fault or to be dissatisfied. We are told in Proverbs 19:11, “Good sense makes one slow to anger, and it is his glory to overlook an offense.” Good sense, Hebrew שֵׂ֣כֶל, sekel, is discretion, prudence, insight. So a person who is careful regarding feelings does not get easily offended and thereby overlooks offense–with forgiveness. The Holy Spirit empowers us to forgive a perceived wrong against us instead of seeking retribution. When we do this, we keep the peace in our hearts and in our homes.
August 25
Chapter 3, Verse 13, con’t, “bearing with one another and, if one has a complaint against another, forgiving each other, as the Lord has forgiven you, so you must also forgive.”
καθὼς καὶ ὁ Κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς, kathōs kai ho Kyrios echarisato hymin houtōs kai hymeis, “even as also the Lord has forgiven you, so also you.” The metric of our forgiveness extended to others is kathos = even as; it is derived from kata = according to and, hos = as compared to or to the extent of; or more properly “in direct proportion to.” Another way to put it then would be “forgive to the degree that Christ Jesus has forgiven you.” That is a tall order. Kyrios, lord, master, owner of everything is Jesus who loved us, gave himself for us, and saves us for his glory. So the first thing to consider is this: forgive to bring glory to God. Echarisato, from charizomai, from charis = grace, is the forgiveness God gave us as a marvelous, underserved gift. He cancelled our sin debt and now Paul call upon us to extend forgiveness to the degree God forgave us which is fully and without condition. And when we forgive, while our human mind cannot forget, we must do our best not to bring up again the thing that required our forgiveness. Forgiveness cannot be complete if we are often reminded of the ought that we had against another person.
August 26
Chapter 3, Verse 14, “And above all these put on love, which binds everything together in perfect harmony.”
ἐπὶ πᾶσιν δὲ τούτοις, epi pasin de toutois, “Beyond all now these,” variously translated “above all,” “over all these virtues,” “in addition to all these things,” “and “with all these things.” Regardless, love is most important alongside or first among compassion, kindness, humility, meekness, patience, and forgiveness. For what is life really, without true love? Love in this verse is familiar ἀγάπην, agapēn, from agapē, love which centers in moral preference, and in the New Testament is always referring to divine love, that which God offers, shares, and allows us to experience in Christ and so share from our heart to others. Paul shared the importance of true love, God’s love in 1 Corinthians 13, “If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing. Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things. Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known. So now faith, hope, and love abide, these three; but the greatest of these is love (vss. 1-13). In my understanding of what love really is and what love really does, the beginning of verse 8 completely explains it–love never ends. Infatuation and lust last for a season, attraction to another person my last a lifetime. But when it is all said and done in life, love endures forever.
August 27
Chapter 3, Verse 14, con’t, “And above all these put on love, which binds everything together in perfect harmony.”
τὴν ἀγάπην, tēn agapēn, [put on] the love.” While “put on” is only implicit, it is presumed to be Paul’s intent as attested by other of his teachings and is reflected in almost all English translations and including “clothe yourselves with love” (NLT, ISV, NRSV), and “put on charity” (KJV, WBT). What does it mean to put on love? Quite simply, it means to wear it like an outer garment that covers everything underneath it. The love of God in our hearts is the foundation for all we do in the world as believers. And as we wear the love of God, we are to keep the garment clean, fresh, and free from the troubles of the world around us. In addition, in our everyday, walking around life, God’s love is to be seen in us and through us. Concerning God’s love in us, Jesus said, “My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one (John 10:27-30). We cannot lose what we do not control. And concerning God’s love being seen in our lives, especially among the household of faith, Peter wrote, “Above all, keep loving one another earnestly, since love covers a multitude of sins. Show hospitality to one another without grumbling. As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen (1 Peter 4:8-11). True love shows–it shows how God loves us, how we love others, and it brings glory to Jesus.
August 28
Chapter 3, Verse 14, con’t, “And above all these put on love, which binds everything together in perfect harmony.”
ὅ ἐστιν σύνδεσμος, ho estin syndesmos, “which is [the] bond.” syndesmos, that which binds together, combines syn = to closely identify with, and deo = to bind; properly, a close union which producers balance and unity between members of something. The love of God is the supernatural glue that hold the universe together. Being bound to someone means being in a relationship. God made us to be bound to each other. At the very beginning, in the creation of man, God declared it was not good for Adam to be alone, so he made Eve to his wife and partner in life. Adam and Eve were created for relationship with God. The fractured that relationship by disobeying him and bringing sin into the world, but Jesus came crossing the chasm of time to repair the breach. By faith, in Christ, our spirit if bound to God for eternity. Being in a loving relationship with God in no way limits us–it gives us liberty–liberty to discover God’s will and live it out. Paul wrote to the Ephesians, “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit (Ephesians 2:19-22). We, who believe, are part of God’s household, kept together by his love.
August 29
Chapter 3, Verse 14, con’t, “And above all these put on love, which binds everything together in perfect harmony.”
τελειότητος, teleiotētos, “of perfect harmony.” Teleiotetos, used only here and Hebrews 6:1 in the New Testament, means completeness, perfection, or maturity. The idea is a consummation or culmination of understanding certain truths with those truths producing spiritual growth and the simple agreement of believers that comes from being in Christ. When believers are truly bound together, it happens in three ways: what we believe, what we say about what we believe, and what we do as a result. Ephesians 5:25-33 says, “Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church because we are members of his body. “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” This mystery is profound, and I am saying that it refers to Christ and the church. However, let each one of you love his wife as himself, and let the wife see that she respects her husband.” I love my wife as Christ loves his church and am willing to lay my life down for her–that is what I believe. I tell everyone who is willing to listen that the most important person in my life is my wife–apart from Jesus. And I put the needs and desires of my wife before my own so that my actions bear out what I say I believe. That produces harmony, peace, and understanding. To do otherwise produces chaos, heartache and mistrust. In all areas of our life, we must seek this sort of harmony if we expect to reach our world for Christ.
August 30
Chapter 3, Verse 15, “And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful.”
καὶ ἡ εἰρήνη τοῦ Χριστοῦ, kai hē eirēnē tou Christou, “And the peace of Christ.” The pervasive meaning of peace in the world is the absence of war. That would mean if there is no war going on anywhere, there is peace, right? I would think so, but the problem is it is not true. Peace has little to do with the interaction of governments. eirene, from eiro, = to join or tie together into a whole; properly then, wholeness, as in all the essential parts joined together, working in harmony. The idea is peace of min. Peace of mind is present when chaos is not. A peaceful mind has to be sought out and practiced. Focus is necessary and for the believer must be on God’s word, daily. Quiet contemplation upon what God’s love letter to man says brings peace, clear thinking, and ultimately, wisdom (See Psalm 111:10, Proverbs 1:7, 4:7, 9:10). Peace of min is possible when a person does not clutter their mind with woo much at one time. Jesus said, “But seek first the kingdom of God and his righteousness, and all these things will be added to you. Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble (Matthew 6:33-34). Trouble comes and goes, but Christ never leaves us to fend for ourselves. Another feature of daily peace is avoiding chaotic people and circumstances that only bring anxiety to life. Jesus said, “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?” (Matthew 6:25). That sort of anxiety often arises when a people begin to compare themselves to others either for approval or to be “better” than them. It never works. The very best way to have peace of mind is to. . .”Turn away from evil and do good; seek peace and pursue it” (Psalm 34:14).
August 31
Chapter 3, Verse 15, con’t, “And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful.”
εἰρήνη τοῦ Χριστοῦ, eirēnē tou Christou, “peace from Christ.” Psalm 85:10, “Steadfast love and faithfulness meet; righteousness and peace kiss each other,” Proverbs 16:1, “When a man’s ways please the LORD, he makes even his enemies to be at peace with him,” Isaiah 26:3, “You keep him in perfect peace whose mind is stayed on you, because he trusts in you,” John 14:27, “Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid,” Romans 5:1, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ,” Philippians 4:7, “And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.” In the economies of men, peace is fleeting at best. Why? It is because of dishonesty and selfishness. In Jeremiah 6, before Jerusalem was overrun by Babylon, Jeremiah prophesied against the people of Israel, saying, “For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit. They dress the wound of My people with very little care, saying, ‘Peace, peace,’ when there is no peace at all. Are they ashamed of the abomination they have committed? No, they have no shame at all; they do not even know how to blush. So they will fall among the fallen; when I punish them, they will collapse” (Jeremiah 6:13-15). In the many centuries since that was written, not much has changed. Religion, greed, and lies bring chaos to the world. The Lord Jesus Christ came into the world to save sinners–and restore peace to the hearts of men. Paul wrote, “Rejoice in the Lord always. I will say it again: Rejoice! Let your gentleness be apparent to all. The Lord is near. Be anxious for nothing, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:4-7). In Christ, we are able to understand true peace, we able to experience a calmness in our hears that only believers can apprehend, a peace so powerful it actually surpasses our ability to grasp it. Living in this peace, we must remember that Jesus also said, “Do not assume that I have come to bring peace to the earth; I have not come to bring peace, but a sword” (Matthew 10:34). Those who reject Jesus as Savior and Lord will always oppose those who do. Satan turns the faithless against those who trust God. But also remember the forces of darkness cannot steal our peace. It is in Christ, not in the world.
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