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On QOLASIYM: Chapter 2 - Part One

Posted by Stephen Pidgeon on Friday, July 17, 2015 at 12:00 AM

 

We now enter into a review of that well-known passage set forth in Qolasiym (Colossians) 2. This is one of the passages that has been used by the modern corporate church to teach lawlessness (antinomianism). This is our opportunity to explore exactly what is being said, given what we know about the authorship so far.  Let’s begin:

Qolasiym (Colossians) 2:1-3

For I would that ye knew what great conflict I have for you, and for them at Laodikeia, and for as many as have not seen my face in the flesh; 2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of YAHUAH, and of the Father, and of MASHIACH; 3 In whom are hid all the treasures of wisdom and knowledge.

Once again, we have a reference to the mystery of YAHUAH, the Father, and MASHIACH.  In this mystery we find again the full assurance of understanding (binah), wisdom (chokmah) and knowledge (da’ath).

Qolasiym (Colossians) 2:4-7

And this I say, lest any man should beguile you with enticing words. 5 For though I be absent in the flesh, yet am I with you in the ruach, joying and beholding your order, and the steadfastness of your faith in MASHIACH. 6 As ye have therefore received את eth-HAMASHIACH את eth YAHUSHA our ADONAI, so walk ye in him: 7 Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.

Sha’ul’s joy in this passage arises because he understands that the Qolasiym have a steadfast faith, and therefore they have received HAMASHIACH, and they walk in him (as opposed to with him, or by him).  This, of course, begs the question: what is faith?

There are two words worthy of consideration in regard to understanding the English word faith.  The one is the Hebrew word emunah, and the second is the Greek word pistis. Both of these words are found in the underlying source texts, where these words are translated as faith.

The Hebrew word אֱמוּנָה (emunah) (Strong’s H530) means security; moral fidelity, faithfulness, set office, stability, steady, truly, truth, verily.  The word is derived from the Hebrew אֵמֻן (emun) (Strong’s H529), which means trusty; also (abstractly) trustworthiness:—faithful, or truthful.  However, emun is not the root, as the word sources from the Hebrew word אָמַן 'aman (Strong’s H539) meaning to build up or support; to foster as a parent or nurse; figuratively to render (or be) firm or faithful, to trust or believe, to be permanent or quiet; morally to be true or certain; to turn to the right.

In the second instance, consider the Greek word which is translated as faith in the text, which is the word πιστις (pistis) (Strong’s G4102).  This word in its usage means persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself:—assurance, belief, believe, faith, fidelity.

The Greeks and the Hebrews are then in agreement as to the meaning of this word we call faith.  In Hebrew, we have moral fidelity, and in Greek, moral conviction and fidelity; in Hebrew, we have morally to be true or certain, and in Greek, truthfulness.  In Hebrew we have trusting or believing, and in Greek we have truth and belief.

We see, then, that when the word faith is used, it means in the first instance moral conviction, fidelity, and truthfulness, and in this passage of Qolasiym, the steadfastness of your faith in MASHIACH, means the same, so walk ye in him; looking unto YAHUSHA the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of YAHUAH. Ivriym (Hebrews) 12:2.

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