Colossians 3:16

Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God.

'LET' -The language of freewill. Obviously then God doesn't force Himself upon anyone (Revelation 3:20).

'THE WORD OF CHRIST' -The word that Christ taught, the word spoken by Christ, and delivered by the Holy Spirit through the apostles (Hebrews 1:1; John 14:26; John 16:13; Ephesians 3:3; 1 Corinthians 14:37).

'DWELL IN YOU RICHLY' -'Let His words enrich your lives' (Tay).

'DWELL' -1774. enoikeo en-oy-keh'-o; from 1722 and 3611; to inhabit (figuratively): -dwell in.

'RICHLY' -4146. plousios ploo-see'-oce; adverb from 4145; copiously: -abundantly, richly.

Points to Note:

1. We have the final say whether the Word of God will convict us of sin, change our lives and be our guide (Psalms 119:97; Romans 1:16; Hebrews 4:12).

2. Eadie notes, 'Let the Christian truth have its enduring abode "within you"--let it not be stranger or occasional guest in your hearts. Let it not be without you, as. lesson to be learned, but within you...let it be completely understood...Let it dwell not with. scanty foothold..' (p. 245)

3. The Word of Christ is dwelling in your richly, when it is viewed as the standard that all actions and attitudes must line up with and be governed by. When the Word of God is given complete freedom in my life, the freedom to convict me whenever. am straying, the freedom to influence change in areas where. need to change, the freedom to determine what. will believe and practice. The freedom to determine what. will think, and how. will think (John 8:37; 2 Timothy 3:16; Psalms 119:1; 2 Corinthians 10:5)

4. Hendriksen describes it as, 'should govern every thought, word, and deed, yes even the hidden drives and motivations of every member, and thus should bear sway among them.' (p. 160)

5. The word "dwell" suggests: (a) We need to allow the Word of God to "settle down", "take up residence", "establish. local office" in our hearts. (b) 'Present active imperative.. to make one's home, to be at home.' (Robertson p. 505)

6. The word "richly" suggests: (a) We never can get enough of the Word, i.e. we never can say, 'I've already studied or read the Bible,. don't need to attend Bible classes anymore.' (b) That we develop. great thirst and hunger for the Word. That it is our continual preoccupation, never far from our minds, even when we are involved in our earthly tasks (Matthew 4:4).

'IN ALL WISDOM' -'Some connect with the preceding words, others with the following--"in all wisdom, teaching", etc..The latter seems preferable, especially in view of ch. Colossians 1:28, where the phrase occurs "teaching and admonishing in all wisdom".' (Vincent p. 506)

Points to Note:

1. 'Unless the word of Christ dwelt richly within them, they could not fulfill this duty; for they could not teach and admonish unless they knew what lessons to impart, and in what spirit alike were to be found in the gospel... Sparing acquaintance with Divine revelation would lead to scanty counsel and ineffective tuition.' (Eadie p. 246)

2. Again, Paul stresses that the Christian has access to "all wisdom" (Colossians 1:28; Colossians 2:3). In contrast to the claims of the false teachers. Carefully note that this 'wisdom' is available to all Christians ("you"; "one another"). This isn't. wisdom reserved for some elite class, for the "professionals" or for the "clergy".

'TEACHING' -1321. didasko did-as'-ko;. prolonged (causative) form of. primary verb dao (to learn); to teach (in the same broad application): -teach.

'ADMONISHING' -3560. noutheteo noo-thet-eh'-o; from the same as 3559; to put in mind, i.e. (by implication) to caution or reprove gently: -admonish, warn.

-'teach and train one another' (Mof). (Romans 15:14 'and able also to admonish one another'; Hebrews 10:24; 1 Thessalonians 5:14.)

'ONE ANOTHER' -The side reference says, 'or, yourselves'. Which would be true, when we study or sing, we do teach ourselves. But, in light of Colossians 1:28 'admonishing every man and teaching every man in all wisdom'; the meaning of "one another" makes better sense.

Points to Note:

1. The Christian has access to "all wisdom" (Colossians 2:3). And the Word of God is able to qualify and make one competent to tackle every good work, including the ability to warn, encourage and rebuke fellow Christians (2 Timothy 4:2); and help them out of. trespass (Galatians 6:1).

2. Recently. encountered an article entitled, 'Putting an End to Christian Psychology'. In the article, psychologist Larry Crabb said....'The church has bought into the idea that its spiritual role is. very limited one. If. woman struggles with depression...the immediate response is to send the woman to. professional counselor. The underlying assumption is that spiritual resources aren't sufficient to deal with what's going on--that only people with massive levels of professional training can help. Ultimately, we're saying the Scriptures and Christianity don't meaningfully address the core problems in our lives.' He was asked, 'You don't hold to the three-sided model that therapists are qualified to treat psychological problems, pastors spiritual problems....' 'I say no, for two reasons. First, as. professional,. know what we don't know. We can't diagnose what's really happening in people's souls--not the way my dentist can when he looks at x-rays and tells me what's wrong with my tooth. He's not pretending; he knows. He's an expert. But as. psychologist,. don't know, and it's not because I'm stupid or poorly trained; it's because there's no such thing as. scientifically trained expert on the soul. Second, theologically. am more comfortable with. dichotomist position--that human beings consist of spirit and body--This leads me to suggest that what we call emotional/psychological problems are really spiritual/theological ones; that nonorganic problems really stem from. troubled soul, not some damaged self, which psychotherapists claim to fix.' [Note:. Christianity Today. August 14, 1995 p. 16. See Mark if you wish to have. copy of this article.]

Hence what Mr. Crabb is really saying, is that either you have. physical/organic problem which. doctor needs to treat (Luke 9:12). Or, you have an inorganic, spiritual problem, which someone knowledgeable in the Scriptures can assist you with. And such must be true. For the same God who created the body, also created the soul. Nothing is "secular" about us. Nothing exists concerning us that God didn't create (Zechariah 2:1). Hence,. secular counselor isn't the best resource to help us with our problems.

Clearly, Paul believed that the Church contains all the resources necessary to help someone with any personal, non-organic problem.

4. In comparing this verse with Ephesians 5:18. we find. great parallel. Thus we learn that "be filled with the Spirit" (Ephesians 5:18); is the exact same thing as "Let the word of Christ dwell in you richly". Thus the Holy Spirit indwells the Christian not in any miraculous or mysterious sense. Neither does He indwell the Christian personally. Rather, He indwells the Christian through the word of Christ, i.e. God's word is the tool that the Spirit uses to convict, guide, influence, and lead the Christian (John 16:8; Acts 2:37; Ephesians 6:17).

5. Notice the mutual obligations involved in being. Christian. Teaching, encouraging, admonishing doesn't belong to. certain elite in the church. Every Christian is under this obligation (1 Thessalonians 5:14). Which should make us ask ourselves, 'Am. doing my fair share in encouraging my brethren?'

'WITH' -Note that psalms, hymns and spiritual songs aren't the only method of teaching and admonishing. But, they are. very important method, that is often forgotten.

Point to Note:

Since periods of congregational singing ("one another") give us the chance to teach others, be taught and admonished ourselves, it seems "basic" that we need to be present when such singing takes place. In other words, this command cannot be obeyed by the person who doesn't attend.

'PSALMS' -Possibly O.T. Psalms which were sung.. number of songs in our current songbook at actually O.T. psalms which are sung.

'HYMNS' -5215. humnos hoom'-nos; apparently from. simpler (obsolete) form of hudeo (to celebrate; probably akin to 103; compare 5667);. "hymn" or religious ode (one of the Psalms): -hymn. 'a song of praise' (Vincent p. 506)

'SPIRITUAL SONGS' -All three words demand that the songs we sing in worship to God: (1) Are in harmony with God's truth, i.e. we can't sing. song that teaches error. (2) That the overriding theme is spiritual things. In the First Century, this expression may also have applied to Spirit-inspired songs, i.e. compositions given to the early Church by God Himself (1 Corinthians 14:26).

Points to Note:

1. It has been argued that the word rendered "psalms" inherently means. song sung to the accompaniment of. instrument. But check. Lexicon and you will find that this isn't the inherent definition of the word. In addition, God has already specified the "instrument" of His choice, i.e. the human heart (Ephesians 5:19 'making melody with your heart to the Lord').

2. Add to this, the following mountain of evidence: (a) For the first 600-700 years of the Church's existence, no instrumental music was used in worship. (b) How are we to explain this? Instruments did exist (1 Corinthians 14:7). The church did have the funds to purchase them with (1 Timothy 6:17). They weren't viewed as being inherently unspiritual, worldly or carnal, for God had commanded their use in the O.T. (Psalms 150:3). In fact, some of the O.T. "psalms" that they may have sung, would have called for such accompaniment (Psalms 144:9). Remember also that the members knew the Greek language, they knew the meaning of the word "psallo". And yet, they still didn't use or even advocate instrumental accompaniment. The church during the First Century was under the guidance of men directly inspired by God, but they never advocated such. So how are we to explain their absence? Anyone, who argues for the use of instrumental accompaniment in worship today, must at the same time condemn the apostles for being very poor instructors in the proper worship of God. To say that much accompaniment "helps the singing", "helps us praise God better", etc...must also argue that the apostles, inspired men, were blind to these basic facts.

The only logical conclusion, for why the Church didn't use instrumental music in worship, is that it was understood that God hadn't commanded it, i.e. it was unauthorized. That when God specified singing, that ruled out every other form of musical expression.

'WITH GRACE' -5485. charis khar'-ece; from 5463; graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude): -acceptable, benefit, favour, gift, grace(-ious), joy, liberality, pleasure, thank(-s, -worthy).

-'thankfulness' (NASV); 'With gratitude raising song' (Rhm); 'singing God's praises with joyful hearts' (Phi)

'IN YOUR HEARTS' -Which is much more than merely singing the song with your lips. Eadie notes, 'These sacred songs, whether in the language of Scripture, or based upon it, could be sung in the right spirit only when the indwelling "word" pressed for grateful utterance' (p. 247)

'UNTO GOD' -In the parallel passage in Ephesians 5:19. Paul says, 'and making melody with your heart to the Lord.' Which indicates that both Father and Son are the objects of our worship, which also infers that Jesus is God (Matthew 4:10).