Introduction
For
those of you who are parents, you know it can be really, really hard work. My girls
are both in their 20’s now and parenting seems much different now than it was
when they were little girls—probably not easier but certainly different. For
example, parents now have to navigate the murky waters of trying to educate
their kids about why it is acceptable for a man to use the women’s bathroom
simply because he happens to “feel” like a woman. We didn’t have to parent
around that kind of foolishness. When my girls were little, my wife and I spent
most of our time teaching them how to not destroy themselves. You see, little
kids are no different than anyone else—within all of them lurks the sinful
nature. We talked about the sinful nature in last week’s lesson. Let’s review
what I said:
Sinful Nature
The
sinful nature is best understood when we have a clear understanding of the
nature of sin. Rather than trying to enumerate all possible sins specifically,
the “nature of sin” allows us to understand sin more generally. Sins can be
categorized as either sins of commission—doing
what we should not do and sins of omission—not
doing what we should do. In order to establish a baseline for sinful behavior,
there must be an objective standard against which behavior is measured. “The
ultimate objective standard is God’s absolute moral perfection, and anything
that falls short of it is sin…Since God’s moral nature is the standard of
perfection, it follows that whatever is imperfect is sinful by nature.”[1] It
is important to understand that sin was not created or planned by God. “The
originally created conditions for and in humankind, designed by God, were
perfect. However, by an illicit usage of free choice, sin made its entrance
into the world, leaving a ghastly marring of God’s unblemished creation. The
subsequent state of human sinfulness left Adam’s race humanly (but not
divinely) irreparable. When this fallen condition is viewed in the light of
God’s absolutely perfect nature—the ultimate standard of purity and
holiness—the stark contrast reveals the horrible picture of human depravity.”[2]
Not long ago, a
single mom, who happened to be an unbeliever, ask me what she could do about
her young son who was giving her so much trouble. She just couldn’t understand why
he wouldn’t obey her. She was only interested in doing what was best for him
but he just wasn’t cooperating. She did everything for him; provided everything
for him, but he kept on doing things that were so self-destructive and she
wanted to know why. So I tried to explain to her the basics of humanity’s sinful
nature. The minute I explained that the sinful nature within her son was no
different than the sinful nature within all humanity, she looked at me with
total shock and didn’t want to hear anymore. It’s hard enough to get an
unbelieving parent to acknowledge the sinful nature within themselves, getting
them to acknowledge the sinful nature within their children…forget it! But
that’s exactly what parents are dealing with as parents—the nature within ever
child that is bent on self-destruction. That’s why we all need guardrails in
our lives—that’s right, guardrails!
What, you might be
asking, do guardrails have to do with raising children? Let me explain: It is a
parent’s solemn duty to provide parameters within which children can live,
grow, and learn. Those parameters create a kind of safety zone for their
children much like guardrails create a safe passage to travel along a road that
can be treacherous. The guardrails we build for our children are lessons of
what is right, what is wrong, how we should treat people, and how we shouldn’t
treat people. Well in case you’ve forgotten, we are all children from God’s
perspective. In fact, those who confess belief in Jesus can call themselves
children of God (1 Jn 3:1). It is God’s will that all people will come to a
saving knowledge of Jesus (2 Pet 3:9) and become redeemed children of God.
Consequently, like a good and loving parent, God constructs guardrails for
humanity—guardrails for the ways we should behave and guardrails for the way we
shouldn’t behave. You could call them God’s
Guardrails. However, like disobedient children, those who still reject
Jesus see God’s Guardrails as
obstacles to a life of happiness and fun. But that’s not God’s intent at all.
Instead, God constructs guardrails so that we don’t wind up destroying
ourselves and others. God’s Guardrails
are in place so that we can live freely; so that we will not only have life but
have life in all its abundance (Jn 10:10).
Subject Text
Colossians
3:1-14
1Since,
then, you have been raised with Christ, set your hearts on things
above, where Christ is seated at the right hand of God. 2Set
your minds on things above, not on earthly things. 3For
you died, and your life is now hidden with Christ in God. 4When
Christ, who is your life, appears,
then you also will appear with him in glory. 5Put to
death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and
greed, which is idolatry. 6Because of
these, the wrath of God is coming. 7You
used to walk in these ways, in the life you once lived. 8But
now you must rid yourselves of all such things as these: anger,
rage, malice, slander, and filthy language from your lips. 9Do not lie to each other, since you
have taken off your old self with its practices 10and
have put on the new self, which is being renewed
in knowledge in the image of its Creator. 11Here
there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is
all, and is in all. 12Therefore, as God's chosen
people, holy and dearly loved, clothe yourselves with
compassion, kindness, humility, gentleness and patience. 13Bear with each other and forgive
whatever grievances you may have against one another. Forgive as the Lord
forgave you. 14And over all these virtues put on
love, which binds them all together in perfect unity.
Context
Although Paul is quite familiar with
the church in Colosse, he did not found this particular church community.
Instead, the church in Colosse was formed by Epaphras who first heard the
message of the gospel from Paul, perhaps in Ephesus, and who Paul now considers
a fellow servant. The impetus for this letter from Paul begins when Epaphras
visits Paul in Rome to give him an update on the church in Colosse and the
believers in the nearby cites of Hierapolis and Laodicea. The believing
community was growing in numbers, in faith, and in love for one another—all
very good news. However, there was bad news too—the Colossian church had been
infiltrated by false teachers who didn’t believe that faith in Jesus alone was
sufficient for salvation. These false teachers claimed that they possessed a
special divine knowledge apart from Christ that was essential for salvation.
This was the Gnostic heresy that affected so many of the churches in the region.
The false teachers also emphasized the need for strict ritual observances,
angel worship, and ascetic self-abasement. Ultimately, they were teaching many
things about holy living and salvation except the sufficiency that is found in
Christ alone. But Paul wasn’t having any of it so he addresses these matters in
his letter to the Colossians. Although Paul makes it clear that faith in Jesus
alone is sufficient for salvation, Paul explains in our Subject Text what the appropriate actions and attitudes should be
for those who ultimately put their faith in Jesus.
Text Analysis
1Since,
then, you have been raised with Christ, set your hearts on things above, where
Christ is seated at the right hand of God. 2Set your minds on things
above, not on earthly things. 3For you died, and your life is now
hidden with Christ in God. 4When Christ, who is your life, appears,
then you also will appear with him in glory.
The language of vv. 1-4 does not refer to Christ’s resurrection specifically but to
the believers’ resurrection to new life represented by their baptism that
symbolized the death of their old lives when they entered the baptismal water
and their new lives when they rose out of the baptismal waters. Paul calls them
to set their minds on heavenly things because that is were Christ, with whom
they are united, now resides. “Our home with Him is not simply in the region of
the things above, but in the highest position there, at God’s right hand.”[3]
Paul continues by calling them to set not only their hearts on the things above
but their minds as well specifically because they are dead to the old lives and
now live united with Christ.
Paul’s language, however, seems odd to us when he says in
v.4 that our lives are hidden with
Christ in God. What exactly is Paul saying here? This is the only place in the
New Testament that references the hiddenness of believers. It is a motif that
Paul started in chapter one when he tells them that he was commissioned by God
to preach the message that was previously “hidden” to the generations but has
now been “revealed” to them in the person of Christ. “This ‘hidden’ /
‘revealed’ motif is fundamental to the widespread Jewish apocalyptic worldview.
According to this perspective, many things relating to God and his purposes
exist in the present, but because they are in heaven, they are hidden from
human sight. But the apocalyptic seer is given a vision of these things, things
that will one day be revealed as they come to pass and are seen by people on
earth. So, Paul suggests, at the present time our heavenly identity is real,
but it is hidden. We have not been physically transported to heaven; nor do we,
who belong to the heavenly realm, look any different from those around us who
still belong to this world. Verse 4 affirms that this will one day change. In
the meantime, our true status is veiled; and, though we may not look any
different than those around us, Paul’s point in this context is that we
certainly need to behave differently.”[4]
In some of Paul’s other letters to
the various churches he planted, he refers to believers either implicitly or
explicitly, as having a kind of dual citizenship. Their citizenship here on
earth among their respective communities and their citizenship in heaven. The
former being a physical citizenship and the latter a spiritual citizenship.
Ultimately, the two will one day become a combined reality. However, until that
day comes, believers are called to allow their spiritual citizenship to inform
their physical citizenship specifically because who they are as spiritual
citizens is who they will one day be revealed to be in their physical
citizenship as well. “As citizens of heaven, Christians have the responsibility
to think consistently with their citizenship and live holy lives. Paul’s own
idea of his heavenly citizenship allowed him to live in a way that freed him to
be all things to all people…This citizenship here provides the ground for
Paul’s commands to avoid thinking in an earthly way, and instead to follow his
example as befits one who rejoices in God’s goodness, praying and thinking in a
God-centered way.”[5]
5Put to death,
therefore, whatever belongs to your earthly nature: sexual immorality,
impurity, lust, evil desires and greed, which is idolatry.
If we are to set our minds on the
things of heaven then the converse must be true that there are things of earth
that could occupy our minds. Paul
says we are to put these earthly things to death. There is clearly a
correlation between this instruction and Paul’s teaching that we have been
crucified with Christ and no longer live but that Christ lives through us (Gal
2:20). Let’s remember that Paul makes the distinction that the things of heaven
are the things of the Spirit and represent our new, redeemed nature. While the
things of earth are the things that still fall under influence of Satan and his
demonic forces and are represented by the old, sinful nature. Paul identifies
the signs of humanity’s sinful nature or earthly nature in v. 5. The list is not intended to be exhaustive but is instead
intended to be like categorical headings beneath which all sinful actions and
attitudes can in some way or another find a place. “While Paul opposed the
false teachers’ asceticism and regulations, he still forbade certain activities
that had no part in believers’ lives. If the Colossian believers were to live as
examples of Christ, they had to put to death certain aspects of the sinful
earthly things lurking within them—the sinful nature, the old self. Again, Paul
was describing the ‘already’ and ‘not yet’ of believers’ lives. Although they
had died with Christ and had been raised with him, they were still susceptible
to temptation and the evils of the sinful nature.”[6]
6Because of these, the
wrath of God is coming.
Paul reminds them in v. 6 that it is because of humanity’s
continued sin that God’s righteous anger; His wrath, will one day necessitate
His judgment on those who continue to reject his love revealed through Jesus
Christ and His prescribed way of living. “The wrath of God is not to be set in
sharp contrast with the love and mercy of God. It is often asserted that if God
is truly love he cannot be angry. But wrath and love are not mutually
exclusive. In the NT as well as in the Old, in Jesus as in the prophets and
apostles the proclamation of God’s mercy is accompanied by the preaching of his
wrath. A holy God does not stand idly by when men act unrighteously, transgress
the law, show disdain to him as creator or spurn his love and mercy. He acts in
a righteous manner punishing sin in the present and especially on the final
day. Yet God also acquits the guilty, and only the person who understands
something of the greatness of his wrath will be mastered by the greatness of
his mercy. The converse is also true: only he who has experienced the greatness
of God’s mercy can understand something of how great that wrath must be.”[7]
7You used to walk in
these ways, in the life you once lived. 8But now you must rid
yourselves of all such things as these: anger, rage, malice, slander, and
filthy language from your lips.
It’s safe to assume that most of the
Colossian believers were first generation Christians since this letter was
written less than 30 years after the end of Jesus’ earthly ministry. Consequently,
they would be well aware of what life was like before they became Christians.
Paul makes reference to the sinful way they once lived in v. 7 and insists, in v. 8,
that they rid their lives of anger, rage, malice, slander, and filthy language.
I’m guessing that some, maybe most, of you felt pretty comfortable after the
first list of don’ts in v. 5: sexual
immorality, impurity, lust, evil desires, and greed. But this list in v. 8 hits closer to home, at least for
me—especially that last one. Do you notice something interesting about these
two lists? It’s a subtle distinction but the sins from the first list serve to
destroy ourselves primarily while the sins from the second list serve to
destroy others. Of course sin is destructive for all people involved, the
perpetrator of the sin and the victim of the sin, but some are particularly
destructive for the perpetrator while others are particularly destructive to
the victim.
Paul has now covered both dimensions of sin, those we
commit that serve do destroy ourselves and those we commit that serve to
destroy others. Paul says believers should engage in none of them. You know
what? I have been, and still am to a certain degree, guilty of all of them.
That last one, “filthy language,” was a particularly troublesome one for me
many years ago. When I was younger, profanity was a significant part of my
every day vocabulary. It was one of the many things that plagued my character
and was prominently displayed for all to hear—believers and unbelievers. As
I’ve gotten older, I’ve made a concerted effort to purge profanity from my
vocabulary specifically because of this verse. I can already imagine people
rolling their eyes at me about this muttering something like: “What’s the big
deal? They’re just words!” And to a certain degree, that’s true. But before you
dismiss the profanity that passes your lips as being just harmless words, think
about something Jesus once said, “What goes into someone’s mouth does not
defile them, but what comes out of their mouth, that is what defiles them (Mt.
15:11).”
It is interesting to note how many pastors now find it
fashionable to use profanity from the pulpit. They justify it because Jesus,
and sometimes Paul, could be very graphic in their language at times. But this
served the specific purpose of making a specific ministerial point. Pastors use
it today as a way to connect to their audiences; to give the impression that
they’re no different than the people they are preaching to. Think about how odd
this is—pastors are supposed to be an example for their congregation to follow
not the other way around. Instead of showing the people a different behavioral
pattern they become like those given to their care for fear of being labeled
irrelevant. Honestly, this just doesn’t make sense to me. Here’s what I find
interesting and something I want you to experiment with—can you engage in
anger, rage, malice, or slander without some form of filthy language? Go ahead;
see how far you get engaged in any one of these before filthy language flows
from mouth or your thoughts. Not as easy as you thought is it? “Christian
speech is not determined solely by whether it is true or false [right or wrong]
but by whether it helps or harms another.”[8]
9Do not lie to each
other, since you have taken off your old self with its practices 10and
have put on the new self, which is being renewed in knowledge in the image of
its Creator.
Paul continues to denounce
destructive behavior by forbidding them to lie to one another in vv. 9-10. Paul uses the language of
removing and putting on clothing to describe their lives. Like an old, shabby piece of clothing, they
have taken off their old lives; the “old self” and put on a new, finely tailored
piece of clothing; their new lives; the “new self.” I’ve lost count of how many
times I’ve read these verses and just realized something that I missed before. Our
old self only got older. In other words, before we were saved, our sinful lives
only got more sinful. However, when we took off our old selves and put on our
new selves something changed—unlike the old that gets older, those who have put
on the new self are continually being “renewed!” The new are constantly being
renewed. Odd enough but Paul then adds a twist of confusion when he says that
believers are renewed in the knowledge of the image of their Creator. What does
Paul mean by this in v. 10? Let me
see if I can give you the short version: You have to go all the way back to the
very beginning of creation. In Genesis 1:27, we are told that God created
humanity in His image. Each of us has been imprinted with God’s image. You may
have heard it referred to in Latin as the Imago
Dei. Don’t think of “Image” as an outward physical appearance. Instead, think
of it as a characteristic—we have been created with divine characteristics!
That can be a hard thing to believe in our world today can’t it?
My girls both work in hospitals and they tell me
heart-breaking stories of sickness, addiction, abuse, broken homes, and death. Throughout
the world, hatred, destruction, and death are on display for all to see. It
hardly seems like a world filled with people bearing God’s image. Well I can
assure you the divine image is still there even though it has been grossly
distorted by sin. Not long after God created humanity in His image, humanity sinned
and that pristine, divine image became tarnished. Over time, humanity’s sinful
nature became more and more distorted with no way of correcting that
distortion. However, all that changed when Jesus was crucified and gave us the
opportunity to crucify our sinful nature by believing in Him. Once we make the
decision to believe in Jesus, the divine image within us becomes a little
clearer and thereafter becomes less and less distorted every day as we adjust
our lives to the teachings of God’s Word. What Paul is saying is that every day
we learn, or perhaps more accurately, re-learn what we were created to be from
the start; what it means to be created in God’s image. “Christ is said to be
the image or likeness of God. There is no difference here between the image and
essence of the invisible God. In Christ we see God. By participating in Christ
man has once more gained the image of God which man was intended to be. Christ
realized man’s destiny to be God’s image which was marred by sin. In communion
with Christ we are transformed into his image.”[9]
11Here there is no
Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free,
but Christ is all, and is in all.
Remember I just said that all
humanity has been created with God’s imprint; His image. That means all humanity not just some of humanity.
When people become believers and continue to live in faithfulness and obedience,
God’s image becomes clearer in each of their lives. God’s image is equally
divine and valuable in each and every person even though it may be all but
invisible in some. That’s why Paul says in v.
11 that there is no difference between those who have been redeemed by
Christ because Christ died the same way for all people; He did not die more for
those who believe their sin is greater than others. There is a popular
Christian idiom that goes something like this: It is not possible to look down
on the sins of another while we kneel together in the shadow of the cross
looking up at the One who died on the cross for each of our sins. When Paul
says that “Christ is all, and is in all” he is saying that all of creation is
sustained in and through Christ. Because Christ’s work on the cross has the
same power to save all of us equally, there can no longer be a distinction of
value between people who differ socially, politically, ethnically,
economically, physically, or genetically. “It is precisely because of the
cosmic scope of Christ’s work, including above all his act of reconciliation,
that such internal divisions and ways of categorizing peoples and individuals
have ceased to have meaning as determinants of Christian self-perception,
conduct, and relationships…Anyone who recognizes God in Christ to that extent
will find such human distinctions and boundaries relatively trivial and
unimportant. If ‘Christ is everything and in everything,’ then nothing can
diminish or disparage the standing of any one human in relation to another or
to God.”[10]
12Therefore, as God's
chosen people, holy and dearly loved, clothe yourselves with compassion,
kindness, humility, gentleness and patience. 13Bear with each other
and forgive whatever grievances you may have against one another. Forgive as
the Lord forgave you. 14And over all these virtues put on love,
which binds them all together in perfect unity.
Paul first spent considerable time
telling the church of Colosse the things they shouldn’t be doing, in the earlier verses, he now tells them how
they should behave in vv. 12-14. Does the list identified by
Paul sound familiar; compassion, kindness, humility, gentleness, forgiveness,
and love? This is the other principle I told you about last week: Life
according to the Spirit. Let’s review that briefly as well.
Spirit Life
Once
we accept Jesus as our Lord and Savior, we receive His promise of the Holy
Spirit who resides within each believer. Additionally, the sinful nature has
been crucified so we are to rely on the guidance of the Holy Spirit in our
lives. “The Spirit is given in the place of Christ’s bodily presence. Before
the pivot of history, the Spirit was not yet unreservedly self-offered as
indwelling. Afterward, when the risen Lord ascended, he promised that the
Spirit would come as helper and abiding companion of the people of God, and
that the Spirit would accompany the witnessing community until he personally
returned. The Spirit reproves and challenges the faithful to accountability to
the holy God…the Spirit’s work of grace is amid the most inward dimensions of
human consciousness. There is nothing too subtle or dense for the Spirit to
penetrate or too sinful for the Spirit to cleanse or too weary for the Spirit
to refresh or too dark for the Spirit to understand or too dead for the Spirit
to breathe life into again.”[11]
Technically, the fruits of the Spirit are usually
formally recognized in Paul’s letter to the Galatians (Gal 5:22-23). However
the list in our Subject Text is not
very different from the fruits of the Spirit found in Galatians. Considering
both lists were compiled by Paul, it wouldn’t be unreasonable to suggest that
Paul understood both to be the fruits of the Spirit since all the
characteristics listed are essential qualities found in God—compassion,
kindness, humility, gentleness, patience, forgiveness, and love. These form the
elements of the wardrobe of the new self to be worn by those who have been
washed clean by the blood of Christ (cf. 1 Cor 6:11; 1 Jn 1:7) and whose
distorted imprint of God’s image is constantly being renewed. The garments of
the old self, by comparison, are mere torn and filthy rags that no longer have
a place in the wardrobe of any believer. Once the believer has been purified;
washed clean through the forgiveness of their sins, the new self must only wear
new garments. “The first piece in the believer’s fashionable wardrobe is compassion,
which refers to ‘heartfelt sympathy for those suffering or in need.’ The next
item in the believer’s wardrobe is kindness, the friendly and helpful
spirit which meets needs through good deeds. This is the concrete action of
compassion…The believer is to be clothed with humility, which is a
proper estimation of oneself. Humility is not a self-abasing attitude but an
attitude that is free from pride and self assertion. The believer is to be
clothed in gentleness, sometimes translated ‘meekness.’ Gentleness has
been described as ‘power under control’; the picture of a powerful horse under
the control of its master is a helpful image. The attitude behind gentleness is
an attitude of refusing to demand one’s rights. The believer is to be clothed
with patience
which is the capacity to bear injustice or injury without revenge or
retaliation…Believers are to go beyond quiet resignation positively to forgive
whatever grievance [they] may have against one another. Believers have been
fully forgiven by Christ, and the forgiven are obliged to become forgivers…Paul
saves the most important item of clothing for last. Without love,
all the other virtues may amount to mere moralism and little else. When love is
present, there is harmony and unity in the community.”[12]
Application
You’ve possibly heard God referred
to, usually by unbelievers, as a “cosmic kill-joy” because the Bible contains
so many lists of things we’re no supposed to do. And while the Bible as a whole
certainly contains universal truths for the benefit of all humanity, our Subject Text speaks specifically to
those who call themselves children of God through their belief in Jesus Christ.
Let me get back to parenting for a minute. When my girls were young, we never
let them play in the front yard unless either me or my wife was with them
because there is a street right in front of our house that is well travelled—it
presented an unacceptable danger. However, they were free to play in the
backyard by themselves because it is fenced in all sides. So I ask you, where
were they more free to be little kids—in the front yard within just a few feet
from the threat of grave injury and even death or in the backyard where the
possibility of scraping an elbow or stubbing a toe was the most imminent
threat? God is like any other loving parent who wants the best for their child.
What seems like rules to keep us from having fun are really more like
guardrails along a winding road lined with treachery, death, and destruction.
Along one side of the road are the cliffs of sexual immorality, impurity, lust,
evil desires, and greed. Along the other side of the road are the jagged rocks
of anger, rage, malice, slander, filthy language, and lies. God’s Guardrails keep us from plunging
our lives into an abyss on one side or from smashing our lives against the
rocks on the other side. God’s Guardrails
allow us to travel unimpeded along the admittedly narrow road that is paved
with compassion, kindness, humility, gentleness, patience, forgiveness, and
love. Once we realize that God’s
Guardrails are there for our benefit; for our safety, we can be free—free
to be renewed into the people God created us to be; people created in His image—“God’s
chosen people, holy and dearly loved.”
[1] Norman
Geisler, Systematic Theology, Vol. 3,
(Minneapolis, MN: Bethany House, 2004), pp. 106; 110.
[2] Ibid.,
p. 120.
[3] W.
Robertson Nicoll, The Expositor’s Greek
Testament, Vol. III, (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.,
1983), p. 537.
[4] Douglas
J. Moo, The Letters to the Colossians and
to Philemon—The Pillar New Testament Commentary, (Grand Rapids, MI: Wm. B.
Eerdmans Publishing Co., 2008), p. 250.
[5] Gerald
F. Hawthorne, Ralph P. Martin, Daniel G. Reid, eds., Dictionary of Paul and His Letters, (Downers Grove, IL:
InterVarsity Press, 1993), p. 141.
[6] Bruce
Barton, Philip Comfort, Grant Osborne, Linda K. Taylor, Dave Veerman, Life Application New Testament Commentary,
(Wheaton, IL: Tyndale House Publishers, 2001), p. 882.
[7] Peter T.
O’Brien, Colossians, Philemon—Word
Biblical Commentary, (Nashville, TN: Thomas Nelson, 2000), p. 185.
[8] David E.
Garland, Colossians/Philemon—The NIV
Application Commentary, (Grand Rapids, MI: Zondervan, 1998), p. 205.
[9] Colin
Brown, gen. ed., New International Dictionary of New Testament Theology, Vol.
2, (Grand Rapids, MI: Zondervan Publishing House, 1986), p.
[10] James
D. G. Dunn, The Epistles to the
Colossians and the Philemon—The New International Greek Testament
Commentary, (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), p. 227.
[11] Thomas
C. Oden, Life in the Spirit, (New
York, NY: Harper SanFrancisco, 1992), pp. 49-50; 55.
[12] Max
Anders, Galatians, Ephesians, Philippians
& Colossians—Holman New Testament Commentary, (Nashville, TN: B&H
Publishing Group, 1999), p. 331.
(Audio version; Music: "Crucified With Christ" by: Phillips, Craig, and Dean and "I Surrender" by: Hillsong)
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