(Psalm 96; Colossians 1:1-14)

One of the great temptations of the Christian life, from the very beginning, has been to add to it. C. S. Lewis talks about one aspect of this in The Screwtape Letters, dubbing it “Christianity And”; and while he focuses there on one particular form of this temptation, he sets out its essence very clearly: to add anything at all to the gospel is to nullify it altogether, to “substitute for the faith itself some Fashion with a Christian colouring.” We can be tempted into this error out of the desire to serve a particular cause—“Christianity and the Hot-Button Issue,” “Christianity and Your Chosen Political Party”—or the desire to please others, or spiritual pride, or the desire to have God on our own terms, or the fear that Christ really isn’t enough, or even a misunderstanding of what the gospel of Jesus Christ really is and means. There are a lot of reasons, but the mistake is the same: believing that Christ plus something else equals more than Christ alone. As Paul is at pains to tell the Colossians, that’s exactly wrong. To add anything to Christ is to lose Christ, but to have him alone is to have everything.

In the church in Colossae, the issue was accommodation to Judaism. This was a common problem in the churches of the first century; you had Jewish leaders working overtime to pull people back from the church to the synagogue, and others within the church, known as Judaizers, who wanted to stay in the church but bring the synagogue along with them. Their attitude may seem strange to a lot of us, but it’s really quite understandable when you think about it. For the early church, how they were supposed to relate to their Jewish roots was a real question—what should they keep, and what should they leave behind? And if there were those who wanted to throw out the entire Old Testament as outdated and irrelevant, it’s no surprise that there were also those who firmly believed that Christians had to keep on being fully observant Jews—circumcision, food laws, the whole nine yards. Tell truth, they had some reason for their position—after all, hadn’t Jesus said that he came not to abolish the Law, but to fulfill it? What they missed was the way in which Jesus had fulfilled the Law, and its consequences for their position.

Now, in the church in Colossae, Paul wasn’t dealing with the usual sort of Jewish influence; rather than the Judaizers he’d fought in the Galatian churches and elsewhere, the Colossian church seems to have fallen under the sway of a mystical strain of Judaism that promised its followers a spiritual ascent into heaven, into the presence of the celestial throne of God. This, too, taught them that obedience to the Law was necessary for salvation in addition to Jesus, but it added another incentive: if you’ll just go farther, do more, obey even stricter rules, then you can have a special experience of God that ordinary folks don’t get to have. If you want to really know God, to experience his fullness and feel his presence, you can have that in your life, if you just jump through all these hoops that we tell you to jump through. Again, Jesus alone is not enough, this time to know God and have a relationship with him—legalism is the only way.

In response to this, Paul tells the Colossians that if they really want to draw close to God, they’re going the wrong direction. In starting to follow this teaching, they’re moving away from Christ—they’re assuming that Christ is not enough, that they have to add these other rituals and religious observances if they want to know God—and in so doing, they are trading in the freedom of God for slavery to worldly ideas. The root of the problem here is that they don’t really understand who Jesus is, or what he did for them, much less what that means for their lives; they don’t take him or his work seriously enough, because they haven’t gotten their minds around the staggering reality and significance of his crucifixion, resurrection and ascension. They have not truly grasped that their extraordinary efforts are unnecessary, and even counterproductive, because everything they’re trying to earn, they’ve already been given. That’s why they’re going off the rails, and that’s why Paul sets out in this letter to make all this clear for them.

Now, from his thanksgiving, we can see that there’s still a lot to be said for the Colossian church. They’re not in the kind of shape the Galatian churches were in, where Paul skipped the thanksgiving in his letter altogether and just started yelling at them right off the bat; here, he gives thanks for their faith in Christ and their love for each other, which were bearing fruit in growth—both in numbers and in spiritual maturity. This is telling; for all that they’re starting to follow some false teachers, their hearts are still very much in the right place. They simply need to be taught to recognize error when they see it. Note, by the way, the reason and foundation for their faith and love: “the hope laid up for you in heaven.” As will become clear over the course of the letter, that hope is nothing and no one other than Jesus Christ himself.

As we typically see in Paul, and as we talked about last week with Philemon, his thanksgiving for the Colossians is joined to prayer for them, and indeed moves him to prayer for them. And notice what he prays—if you were here last week, this might sound pretty familiar. Paul tells Philemon that he’s praying for him so that the communion of his faith—the community, the body, of faith of which he is a part, which shaped him and which he has shaped—would be effective in the full knowledge of all the good that is ours in Christ; in other words, that Philemon would be used by God to help bring about what Paul has been praying for the church in Colossae as a whole. As we saw last week, in the biblical mindset, knowledge isn’t just a head thing, it’s active and experiential: you can’t really claim to know something until you’ve integrated it into your life, until it’s reflected on a daily basis in the choices you make and the attitudes in which you make those choices.

The flip side to this is that it means that what you know, the content of your understanding, matters; if you get the head stuff wrong, you’re going to get the life stuff wrong, too. We can see, given that, why Paul was so concerned in his letter to Philemon, because the Colossians have started to buy into something that is very, very far from the truth—not knowledge, but anti-knowledge—and though for now, their hearts are still in the right place, that will change over time unless their false understanding of God is corrected. They’re seeking the right things, spiritual wisdom and understanding and the knowledge of God’s will, but they’re looking, and moving, in the wrong direction. Paul’s prayer, then, is that they would be turned around, that they would set aside their pursuit of false knowledge through false experience and allow the Spirit of God to fill them instead with the true knowledge of God and his will—so that they would then do God’s will, leading “lives worthy of the Lord,” lives that give honor to him by faithfully representing his character and his will in this world.

Of course, Paul recognizes that this requires strength beyond our own merely human capacity, and so he prays for the Colossians that they might be filled, not only with the knowledge of God, but with the power of God—power to do his will, power to stand firm in the face of opposition and difficult times, and power to remain joyful and grateful to God no matter what may come. The Christian life is not meant to be a life of grim endurance through the struggles and sorrows of this world, but a life of joy and peace—of victory, not necessarily over them, but in their midst. This is something the world cannot give—only God can; it’s only possible by his power. It’s only possible because we have been given something the world doesn’t have: a share in the inheritance prepared for the saints in the realm of light, the hope laid up for us in heaven. Christ has conquered the power of darkness—by his sacrifice on the cross, he has bought our freedom from the power of sin—and through the work of Christ, God has rescued us from that power and brought us into the kingdom of his beloved Son.

With this statement, Paul strikes the note that will ring through this entire letter—a note which indeed can be heard throughout all his letters: every aspect of our salvation, and indeed, every aspect of the life which God gives us, is contained in Christ. Nothing is lacking in his work—nothing more is needed; nor is there anything our own efforts can add to what he has done. There is no space for spiritual pride in the Christian life, because there is nothing to our own credit in our salvation, nothing we’ve earned and nothing of our own deserving; there is only room for gratitude and praise to Jesus, because he’s done it all. Yes, he calls us to live life in a new way, different from the way the world lives, but not in order to earn his favor or to repay the debt we owe him; both are beyond our power. Rather, he calls us to live in accordance with his will because that’s the logical working-out of the new life he has given us, and out of gratitude for that gift. We live differently, or should, because we know differently, think differently, believe differently, love differently—our motivations have been changed, and that changes the way in which we live our lives. But we do so not out of duty, but out of love and gratitude; and not in our own power, but in the power of the Spirit of Christ who is within us.