The Christ-filled Life -Pt. 2

  

 

The Preeminent Christ- 9

TITLE: The Christ-filled Life -Pt. 2

TEXT: Colossians 3:5-11

THESIS:  Because believers have died with Christ (2:11-12) to the old world and have risen with Christ into a new world (3:1, 3-4), they must focus on this new heavenly world (vv. 1-2). On this basis of such a focus, they are to consider themselves dead to participation in the sinful lifestyle of the old world (3:5).

One of my favorite church fathers is Augustine. It's because I can relate to his life and conversion. Augustine lived in the 4th and 5th centuries and was initially known for his indulgent, hedonistic lifestyle, pursuing pleasures that were contrary to biblical teachings. In his work "The Confessions," he recounts a pivotal moment when he heard a child's voice say, "Take up and read." This prompted him to pick up the Scriptures, which spoke directly to his heart, leading him to turn away from his old ways and embrace a life dedicated to God.

Augustine views his past life, filled with sin and separation from God, as a death—a world he had left behind. After his conversion, he fully adopted a new identity in Christ, focusing on a heavenly vision rather than the earthly temptations that had once ensnared him. Here is a direct quote from Augustine: “I saw that I was dead, and my life was hidden with Christ in God.”

 

TRUTH: Paul states in Colossians 3:3 that believers have already "died with Christ." However, in verse 5, he instructs us to "put to death... what is earthly in you." Both statements are factual: a believer has died in Christ positionally, but this reality must be lived out practically. We are once again faced with the concept of "now, but not yet." While believers are dead to sin now, having been crucified with Christ, we still struggle with our sinful nature. There can be no holiness or spiritual maturity in a life if sin is left unchecked.

Paul mentions the earthly body because of an erroneous view influencing church members. Some had adopted a popular Greek view in which one’s soul was heavenly and eternal, while one’s body was earthly, perishable, and sometimes considered unimportant. Therefore, Paul uses their own language to emphasize that it does matter what one does with one’s body (Keener, The IVP Background Commentary, InterVarsity Press, 1993).

We must slay the earthly. On this topic, the Puritan Richard Baxter wrote, “Use sin as it will use you; spare it not, for it will not spare you; it is your murderer, and the murderer of the world: use it, therefore, as a murderer should be used. Kill it before it kills you; and though it brings you to the grave, as it did your Head, it shall not be able to keep you there” (A Puritan Golden Treasury, Banner of Truth, 1977).

 

I.                             Personal vices must be put to death (v.5)

Explanation: This is a decisive resolution by the believer to put sin to death, to mortify the desires and passions of the flesh. Believers have died to the penalty of sin, but sin's power still resides and can be strong; that is why we must continually be putting sin to death. This is the very argument Paul made in Romans chapter 6. In this context, Paul provides a list of personal sins that relate to our feelings.

 

First, he mentions “immorality,” which translates (porneia) and refers to sexual sin. Our English word pornography is derived from this word. John MacArthur wrote, “Porneia originally referred to prostitution. In the New Testament, however, its meaning broadens to include any form of illicit sex. In sharp contrast to the prevailing attitude in the ancient world, the Bible strictly forbids any sexual activity outside of the marriage bond between a man and a woman” (MacArthur, Colossians & Philemon, Moody Press, 1992). 

 

Sexual practices in Colosse reflected broader Greco-Roman attitudes, which were often liberal by contemporary standards. Sexual immorality was prevalent, and various forms of sexual expression, including prostitution and extramarital affairs, were commonplace. The worship of specific deities, such as those associated with fertility, often involved sexual rites or practices that contributed to the acceptance of licentious behavior.

 

Secondly, Paul mentions “impurity,” which is translated from the Greek word (akatharsia). This term is the root of the word "catharsis," meaning "cleansing." The addition of the alpha prefix (a) indicates negation, thus translating it to mean “filthiness” or “uncleanness.” This concept extends beyond mere actions to encompass evil thoughts and intentions. Evil behavior originates from evil thoughts; therefore, the struggle against sin, particularly sexual sin, begins in the mind. 

 

Thirdly, Paul discusses “passions” and “evil desire.” I will address these terms together, as their distinction is minimal. “Passions” translates to (pathos), which refers to unchecked sexual passion in the body. In a similar vein, “evil desire” pertains to lust that arises in the mind. As MacArthur noted, “Perhaps the difference in the two terms is that passion represents the physical aspect, whereas evil desire reflects the mental side of the same vice” (MacArthur).

 

Fourthly, Paul addresses "greed" or "covetousness." He may highlight these concepts last because they are the underlying cause of the sins previously mentioned. The term "greed" is derived from the Greek word (pleonexia), which comes from "pleon," meaning "more," and "exo," meaning "to have." It represents an insatiable desire for more and the yearning for what is forbidden.

 

Greed elevates selfish desires above our commitment to obey God, and as such, it constitutes a form of idolatry. In fact, covetousness can be viewed as the foundational root of all sin, driving individuals to pursue their own desires rather than aligning their lives with God’s will. Puritan William Greenhill wrote, “When there is a covetous desire in the soul, that shows the soul is in love with the thing. Oh, how the desires of men are carried after and so strongly affectionate for the things of the world” (W. Greenhill, Puritan Treasures: Stop loving the world, RHB).

 

The Puritan Stephen Charnock wrote, “All sin is founded in secret atheism… every sin is a kind of cursing God in the heart” (Charnock, Existence and Attributes of God, Baker, 1979).

 

Illustration: Imagine an old, rusted signpost standing in a forgotten corner of the park. The once-vibrant, colored sign is now dulled, and its inscriptions are barely legible due to layers of rust and neglect. Our lives can become like that rusted sign through neglect. When we allow vices like those described above to remain in our lives, they greatly hinder our spiritual growth. However, just as someone must take the time to scrub away the rust and restore the sign to its former glory, we are called to confront and remove these vices from our own lives actively.

 

Application: The antidote to covetousness is contentment. This is how we lay the ax to the root of the tree. Contentment comes from a deep, abiding trust in God's character and promises.

 

Paul also explains why these personal vices must be put to death.

 

Before moving on to the following list of vices, Paul takes a moment to present two compelling reasons for putting sin to death. First, there is God’s wrath. In the biblical context, the term “orge” refers to a strong emotional response or deep-seated anger. It signifies God’s righteous anger against sin and injustice, representing a settled disposition that arises from His holiness and righteousness. This concept emphasizes the seriousness with which God views sin, reflecting His nature as just and righteous. It illustrates God’s response to human sinfulness and underscores the importance of addressing sin seriously.

 

Those who have violated God’s moral law and have not turned to Christ in repentance will be held to account and accordingly judged on the last day. This judgment will be an expression of God’s holy and just anger for breaking his holy moral laws (G.K. Beale, Colossians and Philemon, Baker Academic, 2019).

 

The second compelling reason Paul gives is that they ‘once walked’ this way, ‘when they were living in them.’ They have died to the old way and the old world (Eph. 2:1-5). On this topic, Charles Spurgeon asked the questions of his readers, “Christian, what has thou to do with sin? Hasn’t it cost thee enough already? Burnt child, wilt thou play with fire? What! When thou hast already been between the jaws of the lion, will thou step a second time into his den? Hast thou not had enough of the old serpent?” (Spurgeon, Morning and Evening, Baker, 1979).

 

 

II.                         Social vices must be laid aside.

Explanation: In the following list of sins, Paul focuses on social behaviors that particularly lead to divisions within broader relationships, especially within the church community. These alienating sins have been shown to create friction among church members. Paul continues to urge the community to shed the old, filthy garments of their former lives. Next, he lists these tattered garments that must be done away with:

 

Paul first mentions "anger," which is translated from the Greek word "orge." This same term is used to describe God's anger. However, because believers still possess a fallen sin nature, experiencing anger itself is sinful. It represents a deep, smoldering resentment and bitterness. According to MacArthur, this anger reflects the settled heart attitude of an angry person.

 

Secondly, Paul refers to "wrath," which is translated from the Greek word "thumos" and denotes a sudden outburst of anger. Anger and wrath are closely related concepts. MacArthur explains that "anger represents the churning, boiling frustration that often simmers just below the surface, leading to outbursts of wrath."

 

Thirdly, there is the term “malice,” which is translated from the Greek “kakia,” which is a general term for moral evil. J.B. Lightfoot defines the word as “the vicious nature which is bent on harming others” (Lightfoot, Colossians and Philemon, Zondervan, 1959). It likely refers to the evil done through speech, but it is not limited to that function; it also pertains to actions.

 

Fourthly, “slander” is used. It makes sense that slander would be placed here, after all, anger, wrath, and malice result in slander. The Greek word for slander is “blasphemia,” from which we get the English word “blasphemy.” When used in relation to God, we use blasphemy; when used in relation to others, we use slander. Believers are not to engage in insults or disparaging remarks. Why? Because we are created in God’s image. We do not have the right to speak of God’s creation in this way.

 

Fifthly, the result of anger, wrath, malice, and slander is “abusive speech.” This refers to speech that is intended to hurt someone. It refers to having a foul mouth, filthy talk, or coarse jesting. Paul wrote to the Ephesians, “There must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving thanks” (Eph. 5:4).

 

Finally, Paul warns not to “lie to one another.” Lying is the very character of Satan, not God. Therefore, when we lie to one another, we please Satan because we are imitating his character.

 

Application: We find true contentment by abiding in Christ instead of indulging in sin. To abide in Christ means to live in accordance with His teachings and grace rather than succumbing to the temptations of sin. When we abide in Him, we not only discover contentment but also gain the key to overcoming sin, which is Christ in you. Only Christ in you can bring you high above your sin.

 

Thomas Watson, in his classic sermon on “The Mischief of Sin,” makes the argument that sin brings us low. He wrote: “Sin is the great leveler. It brings the family low. It brings the kingdom low. It brings a man low in God’s esteem. It brings a man low in his intellectual parts. It brings man low in affliction. It brings man low into melancholy. It brings man low in desertion and despair. And then eventually, without repentance, it will bring man to the bottomless pit” (Watson, The Mischief of Sin, Soli Deo Gloria Pub, 1994). 

 

TAKE-AWAY: Remember the words of James, “But each person is tempted when he is lured and enticed by his own desire. Then desire, when it has conceived gives birth to sin, and sin, when it is fully grown, brings forth death…” he further wrote, “God opposes the proud but gives grace to the humble. Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. Humble yourselves before the Lord, and he will exalt you” (James 1:14-15, 4:6b-10).  

 

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