Notes on Philippians; Colossians "I Can Do All Things through Christ Which Strengtheneth Me", CFM study for Oct. 14 - 20

About Philippians


  • This is Paul's happiest and most cheerful letter.  He wrote the epistle while in prison, yet he speaks of great contentment no matter his circumstances, joy in the faith of the saints of Philippi, and even puts in a personal note to his "true yokefellow," who may or may not be his wife (more on that later).  Because he speaks of "imperial guard" and sends greetings from "they that are of Caesar's household" (4:22), it is thought to be written from his first Roman imprisonment in A.D. 60-62.
  • From the student manual, "“This Epistle is a letter of friendship, full of affection, confidence, good counsel and good cheer. It is the happiest of St. Paul’s writings, for the Philippians were the dearest of his children in the faith. …

    “… It is a classic of spiritual autobiography. … While 2 Corinthians displays the agitations which rent the Apostle’s heart in the crucial conflict of his ministry, Philippians reveals the spring of his inward peace and strength. It admits us to St. Paul’s prison meditations and communings with his Master” (J. R. Dummelow, ed., A Commentary on the Holy Bible [1909], 969)."

Opening Address, Philippians 1:1-11

  • Paul writes to the saints in Philippi, "with the bishops and deacons," (v. 1)  My New Testament Study Guide points out that Paul may be using a literary technique called a merism, where two parts of something represent the whole.  Like when we might say, "welcome to the women's session of conference, whether you are 8 or 108."  It could have reference to all the members of the priesthood, from deacon to bishop.  Or, since the word for deacon also meant someone who served, it could have referred to the least of all good members of the Church.
  • Paul prays for the saints "that your love may abound yet more and more in knowledge and in all judgment; That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God."  I find it interesting that he wants their love to abound in both knowledge and judgment.  Discerning between right and wrong is probably part of that.  For me, though, the biggest thing I need judgment on is how to use my time in the most productive and important ways.  It is a daily struggle to prioritize and make sure I'm doing the most important things among all the many choices that confront me.  I need that wisdom and judgment that Paul prays for on behalf of his friends.  I love that it is connected to love.  When we connect our daily habits with our love for God and for our fellowman, it is easier to choose.

Paul's Imprisonment, Philippians 1:12-30

Rembrandt, Paul in Prison

  • Paul writes that his imprisonment has served to further the work.  "The Greek term translated as “furtherance” can refer to an army’s cutting away of undergrowth or removing other barriers that impede their progress (see Philippians 1:25). Apparently Paul’s situation removed impediments to the spreading of the gospel as his “bonds in Christ” became known in the “palace” or military headquarters (Philippians 1:13)." (from the student manual)
  • People are becoming more bold because of his example, "waxing confident by my bonds, are much more bold to speak the word without fear." (v. 14)  This is a good reminder that God works His will through our most challenging trials.  We often can't see until long after the trial is over the good that came from it, but Paul is able to see and rejoice even while in prison.  He sees that because of his bonds, the word of God is spreading in remarkable ways.  What good things have you seen grow from your trials?
  • He says that there are some who preach Christ with "envy and strife" but others of "good will."  He does not like that some preach Christ of contention, but does appreciate those who preach out of love.  At the same time, Paul rejoices that Christ is preached, even by those who are contending (perhaps the Judaizers who accept Christ but want to force the Gentiles to be circumcized and live the law of Moses).  Perhaps he sees that even if the message is preached awkwardly and with contention, the honest in heart can use those opportunities to begin to understand the gospel.
  • Paul doesn't know his fate yet, whether he will live or die, but either way, he says that Christ will be magnified in his body.  "According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. For to me to live is Christ, and to die is gain."  The suffering of Paul in prison or his death is just a way of giving his life for Christ.  He knows that if he dies, he would be with Christ, but either way, he wants to do God's will, especially if he is needed by the Philippians (v. 24)
  • How can Christ be magnified in your body the way Paul describes? In my experience, some of the times when I have been the closest to God has been when I have been a partner with Him in creating new life.  My body has been magnified during pregnancy and in the physical labor of nursing and caring for my littlest and most helpless children.  One Sunday while pregnant with my ninth child, I had a profound experience of comfort during the sacrament.  I wrote this a few weeks later:  "It is ONLY through a woman that a child is given their life. I found myself profoundly moved yesterday during the sacrament as the Spirit whispered to me that my role as the giver of life through the sacrifice of my body is in similitude of the Savior's gift of eternal life through his Atonement.

    The gift of life is so central to the plan -- and the significance and symbolism of birth is used over and over again in the scriptures. Baptism is symbolic both of death and resurrection but also of birth -- being "born of water" just as we are when that gift is offered through our mother." 
    Elder Holland spoke of this type of bodily sacrifice, "Bear, borne, carry, deliver. These are powerful, heartening messianic words. They convey help and hope for safe movement from where we are to where we need to be—but cannot get without assistance. These words also connote burden, struggle, and fatigue—words most appropriate in describing the mission of Him who, at unspeakable cost, lifts us up when we have fallen, carries us forward when strength is gone, delivers us safely home when safety seems far beyond our reach. “My Father sent me,” He said, “that I might be lifted up upon the cross; … that as I have been lifted up … even so should men be lifted up … to … me.”

    But can you hear in this language another arena of human endeavor in which we use words like bear and borne, carry and lift, labor and deliver? As Jesus said to John while in the very act of Atonement, so He says to us all, “Behold thy mother!”

    Today I declare from this pulpit what has been said here before: that no love in mortality comes closer to approximating the pure love of Jesus Christ than the selfless love a devoted mother has for her child. When Isaiah, speaking messianically, wanted to convey Jehovah’s love, he invoked the image of a mother’s devotion. “Can a woman forget her sucking child?” he asks. How absurd, he implies, though not as absurd as thinking Christ will ever forget us.

    This kind of resolute love “suffereth long, and is kind, … seeketh not her own, … but … beareth all things, believeth all things, hopeth all things, endureth all things.” Most encouraging of all, such fidelity “never faileth.” “For the mountains shall depart and the hills be removed,” Jehovah said, “but my kindness shall not depart from thee.” So too say our mothers."
  • Whether we have carried a child or not, the way we use our bodies to serve, bless, sacrifice, and help lift the burdens of another is a way of magnifying God with our lives.
  • Paul wants to hear that the saints are unified, "that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;" (v. 27).  This is a regular theme for Paul.  He follows it up with counsel not to fear their adversaries.  Given that Paul is in prison and had been beaten and whipped, fearing what enemies might do would be natural on the part of the saints.  Paul tells them that to suffer is a gift, "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;" (v. 29).  

A Hymn to Christ, Philippians 2:1-11

  • Paul enjoins the people to look after each other, caring more about others than their own self-interest (v. 3-4).  They should be like Christ, who even though he was like God, condescended to come down to earth and serve others.
  • In both Philippians and Colossians, there is a section that is considered to be quoting from a hymn of some kind.  The hymn in Philippians is verses 6-11:
Who, being in the form of God, thought it not robbery to be equal with God:

But made himself of no reputation, and took upon him the form of a servant, 
and was made in the likeness of men:

And being found in fashion as a man, he humbled himself, 
and became obedient unto death, even the death of the cross.

Wherefore God also hath highly exalted him,
 and given him a name which is above every name:

That at the name of Jesus every knee should bow, 
of things in heaven, and things in earth, and things under the earth;

And that every tongue should confess that Jesus Christ is Lord, 
to the glory of God the Father.
  • "According to Elder Tad R. Callister of the Seventy, “God the Son traded his heavenly home with all its celestial adornments for a mortal abode with all its primitive trappings. He, ‘the King of heaven’ (Alma 5:50), ‘the Lord Omnipotent who reigneth’ (Mosiah 3:5), left a throne to inherit a manger. He exchanged the dominion of a god for the dependence of a babe. He gave up wealth, power, dominion, and the fullness of his glory—for what?—for taunting, mocking, humiliation, and subjection. It was a trade of unparalleled dimension, a condescension of incredible proportions, a descent of incalculable depth” (The Infinite Atonement [2000], 64).(quoted in the student manual)
  • This poem shows us the great condescension of Christ.  Gerald Smith describes these verses, "
    The other phrase that stands out as different, we see that Christ would be “emptied out” (NASV) or of “no reputation” (KJV). In other Bible versions, we read:

    “he made himself nothing by taking the very nature of a servant” (NIV).

    “but emptied himself, taking the form of a servant” (ASV).

    “but he lowed himself [but he meeked himself]” (Wycliffe Bible).
    There is a early Christian concept that when Jesus came down to his mortal life, he literally emptied himself of his glory, in order to appear as a normal mortal, and so he would experience all things a mortal would. Such would leave Jesus vulnerable to all the frailties, weaknesses, temptations, fears and trials of any mortal. In the end, he would descend below all things as the greatest of all servants. In doing this, he lifts us up as the Father lifts him up. We are glorified in Christ as Christ is glorified in the Father.

    In the Apocalypse of Isaiah, an early Jewish writing that was modified by early Christians, Isaiah has ascended through the levels of heaven to the highest level. There he sees God, Jesus and the Holy Ghost, and worships them with the angels. Jesus then descends through the levels of heaven on his way to earth. As he descends, he empties himself of glory, so that those angels on that particular level of heaven see him as they are. As he reaches earth, he is emptied of his glory. Because of several similarities, Lehi’s vision of Christ’s descent may have been just like Isaiah’s account (see 1 Nephi 1).

    Because of such concepts, Philippians is considered by some scholars as the beginning of Christology, or the study of Christ’s life and atonement. The focus on love, peace, and knowledge of God fits perfectly for those of us who seek to be true disciples, or followers, of the Messiah; who emptied himself of glory, became a servant of all mankind, and was then exalted by God the Father for bringing knowledge and love of God to all mankind.
    "
  • Do we feel the need to exalt ourselves and make ourselves better than those around us?  Or do we see the great work of life as being that of a servant?  Do we want prominence or prestige?  Or is our only goal to serve where-ever and however our Father needs us?

Work Out Your Own Salvation, Philippians 2:12-18


  • Paul says the saints need to "work out your own salvation with fear and trembling." (v. 12) I love how Wayment translates verse 13 "For God is at work in you, bringing out both the desire and effort to do his will."  A covenant relationship is a reciprocal relationship.  Because we take the steps to work out our salvation, God works in us, training our desires and helping us in our efforts.  His grace is at work always and every time we try.  How have you felt "God is at work in you?"  I once had a priesthood blessing at a time when I was a crossroads and trying to make some important decisions.  In it, I was told that God was at work in my life and "That you sit, as it were, in the palm of a gentle Heavenly Father that gently guides, prods at times, protects you, and shows you the way you should go."  I've thought of that image, of my life being held safely in the palm of God's hand, many times over the years and it has brought me comfort.
  • In the midst of a "crooked and perverse nation," the saints in Philippian's purpose is to "shine as lights in the world."  How much are we needed in the world today with its crooked and perverse ways?  How can we better be that light?
  • Paul sees himself as a sacrificial offering, in verses 17-18.  Lynne Wilson explains, "Paul sees his years of sacrifice and service as an offering on God’s temple altar. Even in times of hunger and need, the Israelites offered their own meat and drink offerings to God out of obedience. The drink was poured onto the altar to be evaporated and burned in in the fire as a selfless gift to God. In spite of all the hardships Paul had endured (including now possibly facing death), he feels it was worthwhile if his converts continue to follow the Lord Jesus."

Timothy and Epaphroditus, Philippians 2:18-30


  • Paul's love and trust in Timothy "as a son with the father," is so touching, especially as he hints that not all have been as faithful (v. 20-21).  
  • Epaphroditus was sent as a messenger and a companion from the Philippians, but he got so sick he almost died so Paul is sending him home, "that, when ye see him again, ye may rejoice," (v. 28) Ephaphroditus is like modern-day missionaries whose honorable service is cut short because of health or other limitations.  As Lynne Wilson puts it, "Paul asks his audience to welcome Epaphroditus home with open arms, understanding that this is an honorable release from his mission. By asking them to “hold such in reputation” (KJV), he asks them to honor missionaries who willingly accept their call and try to serve, even if they become ill, like Epaphroditus, and it does not work out as they had hoped in the beginning. Paul rejoices in Epaphroditus’ good heart and willingness to serve."

Warnings, Philippians 3:1-11

  • One problem that the Philippians, faithful as they are, seem to be dealing with is the Judaizers, as Paul tells the saints to beware of the "concision," which means cutting, as in circumcision.  Paul says that everyone who worships Christ is "the circumcision" now, no matter the state of their bodies.  The law of Moses isn't what saves, and Paul reminds the Saints of his former "law of Moses" credentials.  From Lynne Wilson, "He was named after King Saul, who was also a Benjaminite and became a shining example of orthodox Jewish zealousness. To claim that he was “blameless” in 1st century Judaism was quite a claim. It meant that he lived all 613 written Laws of Moses and the 10,000 Oral Laws. However, living the Mosaic laws was never intended to save one. They were there to prepare one to come unto Christ."
  • Like the hymn he references earlier, Paul descended from an earthly height of great reputation, that he sees as "dung" now in comparison to what he has gained in Christ.  From the student manual:  "Having warned against the teachings of Judaizers, Paul then listed some of his credentials as a devout Jew (see Philippians 3:4–8). He pointed out that he had given up many things when he became a follower of Jesus Christ, including his former prestigious position as a Jewish Pharisee (see Philippians 3:4–7). Yet Paul considered those losses insignificant when compared with “the excellency of the knowledge of Christ Jesus” (Philippians 3:8; see also verses 10–11; Matthew 19:29).

    President Spencer W. Kimball (1895–1985) taught of the blessings that come from sacrifice: “We must lay on the altar and sacrifice whatever is required by the Lord. We begin by offering a ‘broken heart and a contrite spirit.’ We follow this by giving our best effort in our assigned fields of labor and callings. We learn our duty and execute it fully. Finally we consecrate our time, talents, and means as called upon by our file leaders and as prompted by the whisperings of the Spirit. … And as we give, we find that ‘sacrifice brings forth the blessings of heaven!’ (Hymns, no. [27].) And in the end, we learn it was no sacrifice at all” (“Becoming the Pure in Heart,” Ensign, May 1978, 81)."
  • I've seen different views on whether the word Paul uses for "dung" in verse 8 was a swear word or not.  Wayment says it is the "vulger word for fecal matter" and others concur.  Paul probably uses it to emphasize that he has left behind all of that false pride and achievement in favor of his new life, one of persecution, perserverance, and pain.  What might you be trying to achieve in worldly honors that, if your eyes were more open, you would also value as "dung"?  Is your ladder of success leaning against the wrong wall?  Paul had given up everything. Friends and former associates rioted when he came back to Jerusalem and put him in prison. He was beaten, whipped, shipwrecked, etc.  And yet, as we will see later in the letter, he was completely content and happy.  Can we say the same? 

I Seek for the Goal, Philippians 3:12-4:1

  • From the student manual"Paul said that he followed “after,” meaning he pressed “forward” (Philippians 3:12, footnote b) so that he might “apprehend,” meaning take hold of or obtain, eternal life (Philippians 3:12; see also 2 Nephi 31:19–20). Paul also spoke of “reaching forth unto those things which are before” (Philippians 3:13) and pressing “toward the mark for the prize” (Philippians 3:14). Some of the imagery in these verses reflects the idea of a race, where runners continuously press on while always focusing on the finish line. Paul declared that although he had not yet reached his final goal, he had left his past behind and was pressing forward toward the mark—the prize of salvation offered by Jesus Christ."  Even with all that Paul has experienced, life in God is a continual upward climb.  We need to keep pressing on, enduring to the end, as well.
  • Paul remind the saints to watch out for those that are enemies, "Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things." (v. 19).  Who do you think Paul would warn us to watch out for today?

Rejoice in the Lord, Philippians 4:2-9


  • And now we get to that lovely verse directed (possibly) to Paul's wife.  Verses 2-3 say, " I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.  And I entreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life."  There's a great article where Thomas Wayment and John Gee weigh the various evidence about who this "true yokefellow" was and come down on two different sides.  My own feeling after reading the article and weighing other evidence is that it was his wife that he'd left behind with his most faithful saints.  Would he really be telling some unknown mission companion to "care for those women who labored with me" or would that care be more natural if coming from his wife?  If it really was a trusted mission companion he was writing to, why not name him instead of using a word that is regularly used for wife (but could also mean companion)?
  • Paul says to rejoice in the Lord (v. 4), be moderate (v. 5), and give thanks to God "And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."   Verses 8-9 are echoed in the 13th article of faith, as Paul tells the saints to "think on these things" that are true, honest, just, pure, etc.

Contentment through Christ, Philippians 4:10-20

  • Paul is so grateful for the care the Philippian saints have given to him.  He says he knows the saints wanted to help him but lacked opportunity before (v. 10) but that it's all right, "Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content." (v. 11).  Could you say the same?  That you have learned to be content with whatever circumstance you are in?  If not, what could you do to learn more contentment?  In my life, my contentment in challenging circumstances has at times seemed elusive.  But when I have felt it, it has usually been the result of realizing that the work I am doing is what the Lord would have me do.  That knowledge brings peace.
  • Quoted in the student manual, "Elder Paul V. Johnson of the Seventy taught that the trials we face can help us to grow and progress:

    “We don’t seek out tests, trials, and tribulations. Our personal journey through life will provide just the right amount for our needs. Many trials are just a natural part of our mortal existence, but they play such an important role in our progress. …

    “Sometimes we want to have growth without challenges and to develop strength without any struggle. But growth cannot come by taking the easy way. We clearly understand that an athlete who resists rigorous training will never become a world-class athlete. We must be careful that we don’t resent the very things that help us put on the divine nature.

    “Not one of the trials and tribulations we face is beyond our limits, because we have access to help from the Lord. We can do all things through Christ, who strengthens us [see Philippians 4:13]” (“More Than Conquerors through Him That Loved Us,” Ensign or Liahona, May 2011, 79–80)."
  • Paul says of his contentment that, "I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me."  We've heard that last sentence many times but doesn't putting it in context of Paul's description of being content in whatever circumstances bring more meaning to it?  He isn't talking about how he's going to reach for his dreams or win some worldly contest because of Christ but rather, that whatever circumstance, trial, or pain he experiences can be endured because Christ strengthens him.

Final Greetings, Philippians 4:21-23

  • Paul gives thanks for the things that the saints sent through Epaphroditus and says they were like a "sacrifice acceptable, wellpleasing to God."  Do we see the love and service we give to those around us as a way to offer our lives to God?  How do you think Paul felt to be remembered by the saints with gifts, money, and friends?
  • Paul says "All the saints salute you, chiefly they that are of Cæsar’s household." (v. 22), indicating that he has found converts among those who are imprisoning him.  Lynne Wilson says, "His benediction also includes a salutation from those converts who were part of “Caesar’s household.” The Caesar reigning at the time was Nero. His “household,” included the building, goods, property, or means. As mentioned in the Philippians 1:13, it may refer to the Roman praetorian or “imperial guard” (stationed in possibly Rome, Ephesus or Caesarea), or possibly Caesar’s staff."  Perhaps these converts are one of the ways Paul sees his imprisonment as working out the will of God.

About Colossians

  • Colossians is very similar in style to Ephesians and some think that someone other than Paul wrote both Colossians and Ephesians.  
  • From the student manual, "Since Paul stated he was a prisoner during the time he wrote Colossians (see Colossians 4:3, 10, 18), the epistle may date to between A.D. 60 and 62, while he was imprisoned in Rome. Paul likely wrote the Epistle to the Colossians around the same time he wrote Philippians, Philemon, and Ephesians; all of these epistles bear similarities to one another. . .This epistle was written to the faithful Saints in Colossae, a site in modern-day Turkey. Paul instructed the Colossian Saints to share the letter with the members of the Church in nearby Laodicea (see Colossians 4:16). Details in the Epistle to the Colossians suggest that in the region of Colossae, heretical beliefs and worship practices had developed, blending Christian, Jewish, and pagan ideas. These heresies minimized or denied the divine role of Jesus Christ. Such false ideas threatened the Church but had not yet won over the many Colossian Saints who remained “faithful brethren in Christ” (see Colossians 1:2; 2:4, 8, 20). In writing this epistle, Paul hoped to communicate his personal concern for the Saints, to counteract the false teachings and practices that threatened their faith, to testify of the divinity and preeminence of Christ, and to exhort the Saints to deepen their conversion to the Savior."
  • Among the heresies that are addressed are philosophies and traditions of men (2:8-9), Judaizer influence (2:16-17), angel worship (2:18), and asceticism (2:20-23)

Thanksgiving, Colossians 1:1-14


  • Paul writes this letter along with Timothy, his co-sender in Philippians and Philemon.  
  • Paul prays for the saints "That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;" (v. 10-11).  

A Hymn about Christ, Colossians 1:15-20

  • Scholars believe this section quotes an established hymn:
Who is the image of the invisible God, 
the firstborn of every creature:
For by him were all things created, 
that are in heaven, and that are in earth, 
visible and invisible, 
whether they be thrones, or dominions, 
or principalities, or powers: 
all things were created by him, 
and for him:

And he is before all things, 
and by him all things consist.

And he is the head of the body, the church: 
who is the beginning, the firstborn from the dead; 
that in all things he might have the preeminence.

For it pleased the Father that in him should all fulness dwell;

And, having made peace through the blood of his cross,
 by him to reconcile all things unto himself; 
by him, I say, whether they be things in earth, or things in heaven.
  • Gerald Smith writes of the reason Paul quoted this hymn, "A variety of false teachers infected the city. Some were teaching the members to worship angels as the equal or superior of Jesus Christ. Some Colossians may also have been introducing concepts of pagan worship into Christian worship. This included the worship of other gods in addition to God and Christ. Paul explained in the letter that Jesus was not just another Greek or Roman god . . . The “invisible God” was one that had no statue nor likeness to worship. In stating that Jesus created all things in heaven (meaning the objects in the sky) and earth, Paul is making him greater than the angels, or Zeus and the other gods of the ancient world. Each Greek/Roman god was a specialist. Venus was the goddess of love. Athena was the goddess of wisdom. Apollo was the god of the arts. Paul established that Jesus was the God of all these specialties and so much more.  There was no reason, therefore, to worship any angel or the pagan gods. The Colossians did not need to be lukewarm regarding their faith. They needed to wholly dedicate their worship to Christ, rather than dawdling in worshiping pantheons or attempting to cover all the bases (just in case). They did not need to worry about angering angels, Zeus or other gods, as Jesus trumped them all.
  • From the student manual, "Paul said Jesus Christ is “the image [meaning the likeness or manifestation] of the invisible God” (Colossians 1:15). By describing God as invisible, Paul meant that He is “unseen” but not necessarily “unseeable” or “incapable of being seen.” The Apostle’s point was that although God is presently unseen by our human eyes, Jesus Christ’s appearance and character demonstrate what the Father is like (see the commentary for John 14:7–11; 16:25). This is true of the Father’s spiritual nature and His physical nature, as we learn through latter-day revelation and the Prophet Joseph Smith’s eyewitness account of the Father’s physical body (see Joseph Smith—History 1:17; D&C 130:22)." . . .Paul said that by Christ “all things consist,” meaning that Christ’s power holds together all His creations (Colossians 1:17). For more detail about how Jesus Christ governs all created things, see Doctrine and Covenants 88:6–13."

Paul's Concern for the Saints of Colossae, Colossians 1:21-2:5


  • The saints in Colossae were once alienated and separated from God, but through Christ they have been reconciled (v. 21).  Christ did this "in the body of his flesh through death." To some of the Greek ascetics, the idea of a bodily intervention, sacrifice and resurrection would have been foreign.
  • Of verse 23, which states that the hope of the gospel "was preached to every creature" Lynne Wilson explains, "Paul teaches that everyone has already heard the Gospel—note the past tense in this literal translation, “having been proclaimed in all creation under heaven” (BLB). Without an understanding of our premortal state, biblical commentaries interpret Paul’s “hyperbole . . . insist[ing] on the universality of its proclamation.”31 Yet, we have a second witness that is more clearly explained in the Book of Abraham. The phrase, “every creature heard the gospel preaching” may refer to the premortal counsels, or first estate, when all heard God’s plan and chose to follow Jesus through their own agency and mortality (Moses 3:5; 4:2–4; also see Jude 1:6)."
  • Paul reminds the saints that he is a minister to the church of "the mystery which hath been hid from ages and from generations, but now is made manifest to his saints." (v. 26).  Lynne Wilson says, "There are many mysteries that the early church knew. The apostles knew the Lord’s plan of salvation, the mystery that Jesus is the promised Messiah, and the ordinances of the temple endowment and sealing. Joseph Smith taught that, “Paul . . . knew . . . all the ordinances, and blessings that were in the Church.”"

Warning, Colossians 2:6-23

  • From this section, it's easy to see how the saints were trying to mix the gospel message with the philosophies and traditions around them.  Paul says the saints need to be rooted in Christ and have him as their foundation.  He warns, "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ."  What kinds of philosophies, vain deceits, and traditions would Paul warn against today?  One of my favorite talks about the way culture permeates and influences us even in subtle ways is this one by Kerry Muhlstein.  The whole talk is worth a listen, but this small excerpt will illustrate his point, "Sadly, Satan’s ideas are so prevalent and often so subtly, consistently, and insidiously conveyed that we usually are not aware we have adopted them. We drink so heavily from the well of the world’s influence that such influence can become part of the fabric of who we are without our even realizing it. . .

    Of late, several of our leaders have spoken of the danger of trying to simultaneously worship the worldly god of tolerance and follow the true God’s teachings of right and wrong (see Dallin H. Oaks, “No Other Gods,” Ensign, November 2013). Perhaps I can add an illustration from my own classes. Back when I regularly taught world civilization courses, we would discuss the cultures found in ancient Mesoamerica. A small part of our time was spent discussing the violent rituals of human sacrifice that the Spanish conquistadors encountered there. As I tried to frame a discussion about these violent acts and their effect on cultural interaction, I often asked my students what they thought about the horrific rituals we were discussing. I found that if I asked about the ritual practice, it was quickly condemned. But if I phrased the question in terms of what my students thought about this element of ancient culture, I was lucky if even one student would speak negatively of it. My students had been taught so regularly and thoroughly that we must be tolerant of other people’s cultures that they could not bring themselves to say that human or child sacrifice was a bad element of culture.

  • Paul says the circumcision of the people now is that done "without hands" when they put off their sins (v. 11).  Then they are buried with Christ in baptism and rise a new person as Christ rose from the dead in the resurrection.  Now, they are dead to their sins because the handwritten list of their sins was nailed to the cross with Jesus.  Don't you love that imagery? Paul uses it to remind them why the law of Moses is no longer needed (v. 15-17).  
  • They shouldn't interpose a worship of angels either (v. 18).  From the student manual, "Paul warned the Colossian Saints not to be deceived by those who promoted the worship of angels (see Colossians 2:18). Although angels hold a position of honor in God’s kingdom, they are not to be worshipped (see Revelation 19:10). The worshipping of angels is evidence that some teachings of Gnosticism were making their way into the Church, since Gnostic philosophy held that God communicated with mortals through angels and that the physical body was evil. Paul denounced this false religious system."  It explains elsewhere in the student manual, "A particular philosophy that was gaining popularity at the time was Docetism. Docetism was part of a larger movement known as Gnosticism. A core teaching in many forms of Gnosticism was that the spirit was wholly good and that matter, including the physical body, was wholly evil. Followers of Gnosticism believed that salvation was not achieved by being freed from sin but rather by freeing the spirit from matter, meaning the physical body. They also believed that salvation was achieved through special knowledge (gnosis) rather than through faith in Jesus Christ."  
  • Verses 20-23 condemn the ascetic philosophy, that of self-denial.  From the student manual "Followers of Docetism overemphasized Jesus’s spiritual nature to the point that they rejected the idea that He came to earth in actual bodily form. They believed that God was invisible, immortal, all-knowing, and immaterial, and they considered the physical world and the physical body to be base and evil. Therefore, they believed that since Jesus was the divine Son of God, He could not have experienced the limitations of being human. In their view, Jesus Christ was not literally born in the flesh, and He did not inhabit a tangible body, bleed, suffer, die, or rise with a physical resurrected body—He only seemed to do these things. Docetism comes from the Greek dokeo, meaning “to seem” or “to appear.”"  Lynne Wilson  adds, "Neglecting the body was a tendency of the Gnostics, who believed the physical body was evil. This led to two extreme behaviors: complete denial of marriage and sexual relations or complete indulgence of physical urges. Both negated the purpose and value of the human body." 
  • About the term "will worship" in verse 23, the student manual explains, "Paul asked the Saints why some of them were participating in worldly “ordinances” and following “doctrines of men” even though they had accepted Christ (Colossians 2:20, 22). He referred to such doctrines of men as “will worship” (Colossians 2:23), which refers to manmade worship—religious rules and practices devised by the will, or mind, of man. One form of “will worship” that Paul mentioned was the “neglecting of the body,” which refers to the practice of asceticism. People who practiced asceticism abstained completely from physical pleasures in an effort to overcome desires of the flesh. They often adopted extreme dietary restrictions and renounced sexual relations even within the bonds of marriage (see also 1 Corinthians 7:1–51 Timothy 4:1–3). Such excessive practices are not in harmony with the gospel of Jesus Christ.

    The Joseph Smith Translation helps clarify the meaning of Colossians 2:21–22: “Why, as though living in the world, are ye subject to ordinances, which are after the doctrines and commandments of men, who teach you to touch not, taste not, handle not; all those things which are to perish with the using? Which things have indeed a show of wisdom in will worship, and humility, and neglecting the body as to the satisfying the flesh, not in any honor to God” (Joseph Smith Translation, Colossians 2:21–22 [in the Bible appendix])."

Seek What is From Above, Colossians 3:1-17

  • Of verse 3, The student manual explains, "An experience from the life of the Prophet Joseph Smith helps illustrate the meaning of the phrase, “Your life is hid with Christ in God.” On one occasion, Joseph Smith put his hand on the knee of his friend William Clayton and said: “Your life is hid with Christ in God, and so are many others. Nothing but the unpardonable sin can prevent you from inheriting eternal life for you are sealed up by the power of the Priesthood unto eternal life” (in History of the Church, 5:391). To have your life “hid with Christ in God” is to have your calling and election made sure."
  • There's a good list of vices to put away in this chapter, from fornication to covetousness.  Since the saints have put off the old man and put on a new one, Paul says,  "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness." (v. 12-14)

Household Guidelines, Colossians 3:18-4:1


  • These are a shortened version of the codes in Ephesians 5, which I covered at length last week.

Concluding Remarks, Colossians 4:2-18

  • Paul concludes with greetings and mentions some of his companions, including Onesimus, who is "a faithful and beloved brother, who is one of you."  He is also the runaway slave of Philemon and the subject of the letter to Philemon.  So Paul's careful entreaty on his behalf is pretty shrewd.  More on that in a few weeks when we cover Philemon.

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