PRETTY RELIGION

(DO WE STILL NEED REFORMATION?)

COLOSSIANS 2:20-23

OCTOBER 31,1999

   
Asceticism has always been a means by which people have sought to be right with God. The term means that you "permit life to become again a round of rules" [Curtis Vaughan, A Study Guide Commentary, 86]. It is a combination of the dos and don'ts of legalism with the self-made ideas of mysticism. Ultimately, it is a self-centered approach to salvation that abandons dependence upon the grace of God. 

 

If you reject the truth of Jesus Christ and him crucified as the only  means for salvation then you will ultimately seek to establish your own religion. You can count on this happening. As Richard Lucas explains, the devil "is happy to provide a religion that can seem to satisfy people while keeping them from God" [The Bible Speaks Today: Colossians & Philemon, 127]. Consequently you have multitudes of people who come up with ingenious plans that they believe merit salvation. They look for religion, perhaps even an intense one, which avoids the cross of Christ. For instance, many people have jumped onto the bandwagon of a great cause, thinking that in doing so they gain  merit. Some have taken the scandal of abortion and turned it into a means of merit. They go to extremes in their opposition, chaining themselves to clinics, doing things to intentionally get jailed, and taking on hunger strikes. It is not that their cause is wrong. It is a great cause, but when it becomes a means to righteousness, it is nothing more than asceticism. 

 

We see this also in placid people going to emotional extremes with religious exercises in order to elevate their spiritual lives. It may involve the wildest practices imaginable, all in the name of Christianity. The goal is an increase of merit or a means to new levels of spirituality. Some churches add to this same ascetic practice when they require endless activity of their congregation. Members are berated for not being involved in some church activity each night. It becomes a new means toward elevated spirituality. Where is the continual sufficiency of Jesus Christ in all of this? That is the question Paul sets forth so passionately in this section of Scripture. There are always efforts to substitute for Christ and him crucified. 

 

This is certainly true in the period leading up to the Reformation. The church promoted ascetic practices as the means to God. Multitudes fell into this damnable trap. Among those was Martin Luther, the Augustinian monk. Until his conversion, Martin Luther must have been one of history's great ascetics! Few people have gone to the extreme efforts that characterized Luther's life in the monastery. He abstained from food, punished his body, deprived himself of sleep, and exposed himself to extreme temperatures by lying naked on the cold, Bavarian monastery floors. Through these things he aimed to enter into a right relationship with God. But nothing he did could take away the guilt of his sin nor free him from its stranglehold on his life.    

 

It was faith in Christ alone that freed Luther from the  bondage of asceticism. This liberation also delivered him from drifting back into reliance upon ascetic practices. Asceticism did not die out with the Reformation. It still lives among us when as a Christian we think that our performance gains us additional merit with God above what Christ has accomplished or as an unbeliever we substitute an array of personal life-restrictions that we believe gives us righteousness before God. Such attempts amount to a pretty religion in the eyes of man that has no power with God. A person's union with Jesus Christ by faith liberates him from the strangling effects of asceticism. Do we need to be reminded of this reality in our own day? Let us consider it as demonstrated in our text. 

 

I. A perplexing situation
    

The antagonizers of Colossae were using every trick imaginable to move these young believers away from the sufficiency of Christ. There was nothing innocent in their plans. For these "teachers" claimed to have a super-spirituality and held the secret keys to entering upon new levels of spirituality. We've already noticed how they tried to intimidate the Colossian believers with legalism and mysticism (2:16-19). Now Paul deals with what appears to be the most spiritual of intentions: asceticism. The ascetics created "man-made rules imposed as a means of gaining favor with God" [Vaughan, 84]. They considered the body and the material world to be evil, so to deny it or to apply punishments to it would be the ultimate path to higher spirituality. 

 

There were two clear dangers at hand. First, the genuine believers were being sidetracked and put into bondage. They were engaging in ascetic practices to the neglect of resting in the sufficiency of Jesus Christ. This danger still looms about us. For whenever we substitute some action of self-denial or self-humiliation or self-punishment on our part in the place of Christ's sufficiency we have slipped into the subtlety of asceticism. It may be strictly mental, as we torture ourselves over certain areas of life and fail to rest in the total sufficiency of the death of Christ. We may deny ourselves the delight of joy in the Lord or the exhilaration of worship, thinking that for us to enjoy our spiritual life for a moment takes away from our own merit. It is as though to follow Christ means living with a scowl on your  face or austerity in your voice. I submit to you that this is nothing more than asceticism. 

 

The second danger stems from the first. When unbelievers are watching professing Christians who have slipped into ascetic practices, then they become confused about salvation. They hear one person talk about the sufficiency of Christ but see another torturing himself in order to act spiritual. So what are they to believe? In the unbelieving mind, surely faith alone is not enough. You must also do something that appears spiritual. So they get caught up in the religious treadmill of duty and actions that have no root in saving faith. These people join churches and rise to the top because of their seemingly spiritual lives. But in the end, they only lead more people into bondage. I believe this is an important reminder for us of the ongoing need for reformation in our churches. We must seek to continually bring the church back to the cross of Christ and the all-sufficiency of our Lord.
   
1. Affirmation of union with Christ


Paul begins by affirming what was true of these believers: "If you have died with Christ to the elementary principles of the world." The conditional word, "if," carries more of the idea of "since this is true." Paul was appealing to these believers on the basis of what was true of them in union with Christ. He wanted to remind them of how they had lived in bondage to "the elementary principles of the world" as unbelievers, but Christ set them free. Now they were reverting back to giving consideration to the world's ways rather than following after Christ. 

 

"The elementary principles of the world" refers to the man-made, superstitious teachings that were so prevalent in this part of the world. It was a mindset more akin to the Star Wars concept of the force, with a universal power containing good and evil, rather than the Sovereign Lord reigning over the universe. Superstitions were developed that shaped the thinking of these people. It is similar to the superstitious behavior in our day that causes people to "knock on wood" or be fearful of seven years of bad luck if they break a mirror or a fear of harm by walking under a ladder. Most of us grew up with these things as part of our lives; and we thought nothing of it until we came to understand the reality that "the Lord reigns." We "died with Christ to the elementary principles of the world" so that we no longer need live under superstitions and fears. 

 

The Apostle takes the high road in correcting this error. He tells the believers to see what sense it makes to be shaped by the thinking of the world if you have died with Christ to the very things that are trying to shape your thinking. Yes, we lived under these things for many years. But when by faith we trusted in Jesus Christ, then we entered into the death of Christ. Our union with him implies that the work of the cross has affected our status toward the world's intimidations. Notice again how the Apostle goes back to the cross of Christ as the foundation of the believer's entire Christian life, including his sanctification.

2. Contradiction through shaping by the world


This was perplexing to Paul. Why should we listen any longer to the voice or "decrees" of the world? "Why, as if you were living in the world, do you submit yourself to decrees in accordance with the commandments and teachings (doctrines) of men?" Here is the analogy that Paul uses in Romans 6 to explain this. When you were an unbeliever you lived in slavery to an evil master, sin. Sin tyrannized you, making harsh demands upon you, keeping you under its evil power. But in union with Christ a death took place. You died with Christ. That means that you no longer belong to the evil master of sin, just as when a slave died his master no longer had any claim on his life. The Christian is now free to follow after Jesus Christ without the compulsion to follow the ways of the evil master. Death liberated him from slavery. 

 

But Paul tells these Christians, 'you are acting like you are back in slavery again. Have you forgotten that in union with Christ that you are dead to the superstitions of the world? Have you forgotten that the world has no more claim to you as a citizen of heaven?'     

 

Here is the point Paul makes for us. If you are a believer then you must not be intimidated by the decrees of the world. You are no longer under obligation to live like a slave to the world. Go back to the cross and see what Jesus accomplished on your behalf. Be liberated by living at the cross! Quit believing what the world tells you and start believing afresh what God has declared is true of you. 


II. The nature of the problem


How does asceticism sidetrack the Christian? The root of it comes through listening to the voice of the world rather than seeing the truth of what God declares in Scripture. We allow our personalities, backgrounds, and influences around us to shape our thinking rather than the Word of God. If you are not regularly reading and thinking upon the Word of God and consistently sitting under the preaching and teaching of the Word, then you can be assured that something other than the Word of God will be affecting your thinking. You may not want that to happen, but it will  happen unless you avail yourself of the means God has given you to direct your Christian walk. 


1. Life becomes rules
   

When life becomes just a set of rules and regulations for you, then you have fallen prey to asceticism. Notice how Paul gives examples: ""Do not handle, do not taste, do not touch!" (which all refer to things destined to perish with use." The Apostle was not exhaustive of the means the antagonizers were using. This appears to refer to dietary issues in particular. Though Jesus Christ declared all foods clean and that was affirmed in the vision given to Peter, there were still problems over this in Colossae. The Greek brings this out in an even more shocking way: "Don't grasp, don't enjoy, don't even touch!" The blend of Jewish and cultic dietary laws with their version of Christianity subtly moved these believers into a dependence upon their performance and their acceptance by the false teachers rather than depending upon Christ. The irony in Paul's thinking was these very things were "destined to perish with use." In other words, the focus of the false teachers was upon the temporal not the eternal. They emphasized the  material to the neglect of the spiritual. Yet, "the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit" (Rom. 14:17).


Where are you focusing your attention in your spiritual life? Do you spend all of your time on the trivial, the extraneous, and the temporal? Do you spend your time worrying over things that do not matter in the grand scheme of eternity? Do you focus your attention on unimportant matters while neglecting the pursuit and enjoyment of righteousness, peace, and joy in the Holy Spirit? 

 

But the Christian life has commands, does it not? Indeed the Bible contains many commands for our enjoyment in our relationship to the Lord. But these are the commands of God not the commands of men. Paul carefully makes this distinction. The list of "don't do this and don't do that" is "in accordance with the commandments and teachings of men." They are laborious duties not the delights of a living relationship with the Redeemer. In light of the "commandments and teachings of men" propagated by the Jewish religious leaders, Jesus declared, "Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light" (Matt. 11:29-30). The "yoke" of the Pharisees was unbearable because it was aimed at the gaining of personal merit before God. The "yoke of Christ" is easy because it involves the growth of relationship to him.

2. Rules lack divine authority


These "decrees" had their foundation in "the commandments and teachings (doctrines) of men." As such they have no authority for spiritual life. Please understand that Paul was not trying to incite political anarchy by this statement! Instead he was demonstrating that dogmas of men that are substitutes for the work of Christ on the cross have no place in the life of the believer. 

 

Sometimes these decrees come under the guise of Scripture. That is why we must "rightly divide the Word of truth." Even with the passage at hand, particularly verse 21, "Do not handle, do not taste, do not touch!" there has been misuse. Some of the figures in church history, including Pelagius and Ambrose, applied this passage in the very way Paul warned against! They said that there were certain things that you must not handle, taste, nor touch and that Paul was trying to get that across. Yet a right interpretation of the Word enables the believer to not be tripped up by such erroneous conclusions [F. F. Bruce, NICNT, 124]. 

 

We must also consider that the Bible misinterpreted validated the whole rise of monasticism in the early centuries. It led to "deprecation of marriage, the exaltation of virginity, and the devising of endless means of self-torture" [Vaughan 84-85]. For centuries, common people were intimidated by the ascetic practices of the monasteries, even though they had no biblical warrant for their existence. Hundreds of millions of people are still trapped in this whole Roman system that lacks divine authority and can only enslave those who will not see what the Word of God clearly teaches. 


III. The ultimate criterion


Paul's aim remains clear as he addresses asceticism: it does nothing to improve your spiritual life or to deal with your sin. 


1. A show of religion focuses upon one's self


The Apostle agrees that asceticism looks good and appears in the minds of men to be the right thing to do. As Alexander Maclaren commented, "Any asceticism is a great deal more to men's taste than abandoning self. They will rather stick hooks in their backs and do the 'swinging poojah,' [a Hindu ceremony] than give up their sins or yield up their wills" [quoted by Vaughan, 85]. "These matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence." Notice the three terms he uses to describe the actions of asceticism.     

 

First, he mentions "self-made religion." This  describes a person coming up with his own way of worshiping God, a way not revealed in the Bible. The motive to worship may be good, but the Lord has never accepted good motives when they violate divine revelation. We need only look at Aaron's sons, Nadab and Abihu, who offered "strange fire" on the altar of the tabernacle, to see that the Lord demands that we worship him according to revelation not according to our own notions. This is a strong warning to examine our own worship in light of Scripture. There are certainly some things being passed off for worship in our day that have no biblical support. These things are in the family of asceticism. They cannot gain anything with God. 

 

The second show of wisdom is "self-abasement." We might call this 'false humility'. It is a disguise of humility that actually promotes pride in the individual [Vaughan 87]. This probably came through the view that humility in one's ascetic practices opened the realm of the heavenly. Yet Paul considers it as having no value. He certainly does not mean true humility, rather the kind of showy self-abasement that draws attention to one's self rather than pointing glory to the Lord. 

 

The final show of wisdom is "severe treatment of the body." This is when a person literally does himself physical harm in order to gain spirituality. It can be seen in the annual Easter weekend events of people having spikes driven into their hands and hanging on a cross for a while. They draw attention to themselves but that does nothing to put them into a right relationship with God. George Whitefield thought that by denying himself food for days on end, coupled with neglecting sleep that he could receive forgiveness. It almost killed him! But he was not forgiven one thing as a result. The abstentions and self-denials during the Lent season in some traditions falls right into this same  category. It accomplishes nothing.     

 

Paul's assessment is that these things look good externally. People admire those who follow after such man-created ways. But they "are of no value against fleshly indulgence." When all is said and done, you can go through extreme abuse of your body, self-denial, and laborious work to establish your own method of worship, but it cannot do anything about your sin. It is your sin that separates you from God. Until your sin is addressed, and that only by the blood of Jesus Christ, you have no standing with God but one of condemnation. 
    

2. Only union with Christ deals with sin


The first statement of verse 20 sets the tone of what the Apostle is explaining. It is only as we are in union with Christ in his death and resurrection that we are right with God and consequently can deal with our sin. Here is the whole basis for our salvation and continued growth. Yes, you can try all sorts of plans and schemes. You can abuse your body with a spiritual intention. You can deny yourself enjoyment in life. But none of these things can help you with the problem of sin. Jesus Christ alone, through his work on the cross, can deliver you from the penalty of your sin and free you from the power of sin. 

 

The Colossian believers had been convinced that they needed to add to what Christ had done. Paul gave an emphatic, "NO!" You cannot add to nor supplement what Jesus Christ alone has done. So live in the reality of the cross of Christ. Glory in the cross. Go back and back to the wellspring of life in the cross of Christ. 


Conclusion


As long as there are substitutes for Jesus Christ and his cross in  salvation and sanctification, we still need the work of reformation. It is not a pretty, colorful religion that saves a sinner or develops a believer. It is still-and will ever be-Jesus Christ and his great sufficiency in the cross and resurrection that delivers us from sin's penalty and power.

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