Teks -- Colossians 3:1-25 (NET)

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 3:2 Keep thinking about things above, not things on the earth, 3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your life) appears, then you too will be revealed in glory with him. 3:5 So put to death whatever in your nature belongs to the earth: sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry. 3:6 Because of these things the wrath of God is coming on the sons of disobedience. 3:7 You also lived your lives in this way at one time, when you used to live among them. 3:8 But now, put off all such things as anger, rage, malice, slander, abusive language from your mouth. 3:9 Do not lie to one another since you have put off the old man with its practices 3:10 and have been clothed with the new man that is being renewed in knowledge according to the image of the one who created it. 3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all and in all.

Exhortation to Unity and Love

3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, kindness, humility, gentleness, and patience, 3:13 bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. 3:14 And to all these virtues add love, which is the perfect bond. 3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body to this peace), and be thankful. 3:16 Let the word of Christ dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace in your hearts to God. 3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Exhortation to Households

3:18 Wives, submit to your husbands, as is fitting in the Lord. 3:19 Husbands, love your wives and do not be embittered against them. 3:20 Children, obey your parents in everything, for this is pleasing in the Lord. 3:21 Fathers, do not provoke your children, so they will not become disheartened. 3:22 Slaves, obey your earthly masters in every respect, not only when they are watching– like those who are strictly people-pleasers– but with a sincere heart, fearing the Lord. 3:23 Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, 3:24 because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ. 3:25 For the one who does wrong will be repaid for his wrong, and there are no exceptions.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Col 3:1 - If then ye were raised together with Christ

If then ye were raised together with Christ ( ei oun sunēgerthēte tōi Christōi ).

Condition of the first class, assumed as true, like that in Col 2:20 and the other half of the picture of baptism in Col 2:12 and using the same form sunēgerthēte as then which see for the verb sunegeirō . Associative instrumental case of Christōi .

Robertson: Col 3:1 - The things that are above

The things that are above ( ta anō ).

"The upward things"(cf. Phi 3:14), the treasure in heaven (Mat 6:20). Paul gives this ideal and goal in place of merely ascetic rules.

Robertson: Col 3:1 - Seated on the right hand of God

Seated on the right hand of God ( en dexiāi tou theou kathēmenos ).

Not periphrastic verb, but additional statement. Christ is up there and at God’ s right hand. Cf. Col 2:3.

Robertson: Col 3:2 - Set your mind on

Set your mind on ( phroneite ).

"Keep on thinking about."It does matter what we think and we are responsible for our thoughts.

Robertson: Col 3:2 - Not on the things that are upon the earth

Not on the things that are upon the earth ( mē ta epi tēs gēs ).

Paul does not mean that we should never think the things upon the earth, but that these should not be our aim, our goal, our master. The Christian has to keep his feet upon the earth, but his head in the heavens. He must be heavenly-minded here on earth and so help to make earth like heaven.

Robertson: Col 3:3 - For ye died

For ye died ( apethanete gar ).

Definite event, aorist active indicative, died to sin (Rom 6:2).

Robertson: Col 3:3 - Is hid

Is hid ( kekruptai ).

Perfect passive indicative of kruptō , old verb, to hide, remains concealed, locked "together with"(sun ) Christ, "in"(en ) God. No hellish burglar can break that combination.

Robertson: Col 3:4 - When Christ shall be manifested

When Christ shall be manifested ( hotan ho Christos phanerōthēi ).

Indefinite temporal clause with hotan and the first aorist passive subjunctive of phaneroō , "whenever Christ is manifested,"a reference to the second coming of Christ as looked for and longed for, but wholly uncertain as to time. See this same verb used of the second coming in 1Jo 3:2.

Robertson: Col 3:4 - Ye also together with him

Ye also together with him ( kai humeis sun autōi ).

That is the joy of this blessed hope. He repeats the verb about us phanerōthēsesthe (future passive indicative) and adds en doxēi (in glory). Not to respond to this high appeal is to be like Bunyan’ s man with the muck-rake.

Robertson: Col 3:5 - Mortify

Mortify ( nekrōsate ).

First aorist active imperative of nekroō , late verb, to put to death, to treat as dead. Latin Vulgate mortifico , but "mortify"is coming with us to mean putrify. Paul boldly applies the metaphor of death (Col 2:20; Col 3:3) pictured in baptism (Col 2:12) to the actual life of the Christian. He is not to go to the other Gnostic extreme of license on the plea that the soul is not affected by the deeds of the body. Paul’ s idea is that the body is the temple of the Holy Spirit (1Co 6:19). He mentions some of these "members upon the earth"like fornication (porneian ), uncleanness (akatharsian ), passion (pathos ), evil desire (epithumian kakēn ), covetousness (pleonexian ) "the which is idolatry"(hētis estin eidōlolatria ). See the longer list of the works of the flesh in Gal 5:19-21, though covetousness is not there named, but it is in Eph 4:19; Eph 5:5.

Robertson: Col 3:6 - Cometh the wrath of God

Cometh the wrath of God ( erchetai hē orgē tou theou ).

Paul does not regard these sins of the flesh as matters of indifference, far otherwise. Many old MSS. do not have "upon the sons of disobedience,"genuine words in Eph 5:6.||

Robertson: Col 3:7 - Walked aforetime

Walked aforetime ( periepatēsate pote ).

First aorist (constative) indicative referring to their previous pagan state.

Robertson: Col 3:7 - When ye lived

When ye lived ( hote ezēte ).

Imperfect active indicative of zaō , to live, "ye used to live"(customary action). Sharp distinction in the tenses.

Robertson: Col 3:8 - But now

But now ( nuni de ).

Emphatic form of nun in decided contrast (to pote in Col 3:7) in the resurrection life of Col 2:12; Col 3:1.

Robertson: Col 3:8 - Put ye also away

Put ye also away ( apothesthe kai humeis ).

Second aorist middle imperative of old verb apotithēmi , to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs (apothesthe here, apekdusamenoi in Col 3:9, endusamenoi in Col 3:10, endusasthe in Col 3:12).

Robertson: Col 3:8 - All these

All these ( ta panta ).

The whole bunch of filthy rags (anger orgēn , wrath thumon , malice kakian , railing blasphēmian , shameful speaking aischrologian ). See somewhat similar lists of vices in Col 3:5; Gal 5:20; Eph 4:29-31. These words have all been discussed except aischrologian , an old word for low and obscene speech which occurs here only in the N.T. It is made from aischrologos (aischros as in 1Co 11:6 and that from aischos , disgrace). Note also the addition of "out of your mouth"(ek tou stomatos humōn ). The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ.

Robertson: Col 3:9 - Lie not to another

Lie not to another ( mē pseudesthe eis allēlous ).

Lying (pseudos ) could have been included in the preceding list where it belongs in reality. But it is put more pointedly thus in the prohibition (mē and the present middle imperative). It means either "stop lying"or "do not have the habit of lying."

Robertson: Col 3:9 - Seeing that ye have put off

Seeing that ye have put off ( apekdusamenoi ).

First aorist middle participle (causal sense of the circumstantial participle) of the double compound verb apekduomai , for which see note on Col 2:15. The apo has the perfective sense (wholly), "having stripped clean off."The same metaphor as apothesthe in Col 3:8.

Robertson: Col 3:9 - The old man

The old man ( ton palaion anthrōpon ).

Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as "the ancient man"of sin already crucified (Rom 6:6) and dropped now once and for all as a mode of life (aorist tense). See same figure in Eph 4:22. Palaios is ancient in contrast with neos (young, new) as in Mat 9:17 or kainos (fresh, unused) as in Mat 13:52.

Robertson: Col 3:9 - With his doings

With his doings ( sun tais praxesin autou ).

Practice must square with profession.

Robertson: Col 3:10 - And have put on

And have put on ( kai endusamenoi ).

First aorist middle participle (in causal sense as before) of endunō , old and common verb (Latin induo , English endue) for putting on a garment. Used of putting on Christ (Gal 3:27; Rom 13:14).

Robertson: Col 3:10 - The new man

The new man ( ton neon ).

"The new (young as opposed to old palaion ) man"(though anthrōpon is not here expressed, but understood from the preceding phrase). In Eph 4:24 Paul has endusasthai ton kainon (fresh as opposed to worn out) anthrōpon .

Robertson: Col 3:10 - Which is being renewed

Which is being renewed ( ton anakainoumenon ).

Present passive articular participle of anakainoō . Paul apparently coined this word on the analogy of ananeomai . Anakainizō already existed (Heb 6:6). Paul also uses anakainōsis (Rom 12:2; Tit 3:5) found nowhere before him. By this word Paul adds the meaning of kainos to that of neos just before. It is a continual refreshment (kainos ) of the new (neos , young) man in Christ Jesus.

Robertson: Col 3:10 - Unto knowledge

Unto knowledge ( eis epignōsin ).

"Unto full (additional) knowledge,"one of the keywords in this Epistle.

Robertson: Col 3:10 - After the image

After the image ( kat' eikona ).

An allusion to Gen 1:26, Gen 1:28. The restoration of the image of God in us is gradual and progressive (2Co 3:18), but will be complete in the final result (Rom 8:29; 1Jo 3:2).

Robertson: Col 3:11 - Where

Where ( hopou ).

In this "new man"in Christ. Cf. Gal 3:28.

Robertson: Col 3:11 - There cannot be

There cannot be ( ouk eni ).

Eni is the long (original) form of en and estin is to be understood. "There does not exist."This is the ideal which is still a long way ahead of modern Christians as the Great War proved. Race distinctions (Greek Hellēn and Jew Ioudaios ) disappear in Christ and in the new man in Christ. The Jews looked on all others as Greeks (Gentiles). Circumcision (peritomē ) and uncircumcision (akrobustia ) put the Jewish picture with the cleavage made plainer (cf. Ephesians 2). The Greeks and Romans regarded all others as barbarians (barbaroi , Rom 1:14), users of outlandish jargon or gibberish, onomatopoetic repetition (baṙbar ).

Robertson: Col 3:11 - A Scythian

A Scythian ( Skuthēs )

was simply the climax of barbarity, bar-baris barbariores (Bengel), used for any rough person like our "Goths and Vandals."

Robertson: Col 3:11 - Bondman

Bondman ( doulos , from deō , to bind)

, freeman (eleutheros , from erchomai , to go). Class distinctions vanish in Christ. In the Christian churches were found slaves, freedmen, freemen, masters. Perhaps Paul has Philemon and Onesimus in mind. But labour and capital still furnish a problem for modern Christianity.

Robertson: Col 3:11 - But Christ is all

But Christ is all ( alla panta Christos ).

Demosthenes and Lucian use the neuter plural to describe persons as Paul does here of Christ. The plural panta is more inclusive than the singular pān would be.

Robertson: Col 3:11 - And in all

And in all ( kai en pāsin ).

Locative plural and neuter also. "Christ occupies the whole sphere of human life and permeates all its developments"(Lightfoot). Christ has obliterated the words barbarian, master, slave, all of them and has substituted the word adelphos (brother).

Robertson: Col 3:12 - Put on therefore

Put on therefore ( endusasthe oun ).

First aorist middle imperative of endunō (Col 3:10). He explains and applies (oun therefore) the figure of "the new man"as "the new garment."

Robertson: Col 3:12 - As God’ s elect

As God’ s elect ( hōs eklektoi tou theou ).

Same phrase in Rom 8:33; Tit 1:1. In the Gospels a distinction exists between klētos and eklektos (Mat 24:22, Mat 24:24, Mat 24:31), but no distinction appears in Paul’ s writings. Here further described as "holy and beloved"(hagioi kai ēgapēmenoi ). The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (Col 3:8). The garments include a heart of compassion (splagchna oiktirmou , the nobler viscera as the seat of emotion as in Luk 1:78; Phi 1:8), kindness (chrēstotēta , as in Gal 5:22), humility (tapeinophrosunēn , in the good sense as in Phi 2:3), meekness (prautēta , in Gal 5:23 and in Eph 4:2 also with tapeinophrosunē ), long-suffering (makrothumian , in Gal 5:22; Col 1:11; Jam 5:10).

Robertson: Col 3:13 - Forbearing one another

Forbearing one another ( anechomenoi allēlōn ).

Present middle (direct) participle of anechō with the ablative case (allēlōn ), "holding yourselves back from one another."

Robertson: Col 3:13 - Forgiving each other

Forgiving each other ( charizomenoi heautois ).

Present middle participle also of charizomai with the dative case of the reflexive pronoun (heautois ) instead of the reciprocal just before (allēlōn ).

Robertson: Col 3:13 - If any man have

If any man have ( ean tis echēi ).

Third class condition (ean and present active subjunctive of echō ).

Robertson: Col 3:13 - Complaint

Complaint ( momphēn ).

Old word from memphomai , to blame. Only here in N.T. Note pros here with tina in the sense of against for comparison with pros in Phi 2:30.

Robertson: Col 3:13 - Even as the Lord

Even as the Lord ( kathōs kai ho Kurios ).

Some MSS. read Christos for Kurios . But Christ’ s forgiveness of us is here made the reason for our forgiveness of others. See note on Mat 6:12 and Mat 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God.

Robertson: Col 3:14 - And above all these things

And above all these things ( epi pāsin de toutois ).

"And upon all these things."

Robertson: Col 3:14 - Put on love

Put on love ( tēn agapēn ).

See Luk 3:20. The verb has to be supplied (endusasthe ) from Col 3:12 as the accusative case agapēn shows.

Robertson: Col 3:14 - Which is

Which is ( ho estin ).

Neuter singular of the relative and not feminine like agapē (the antecedent) nor masculine like sundesmos in the predicate. However, there are similar examples of ho estin in the sense of quod est ( id est ), "that is,"in Mar 14:42; Mar 15:42, without agreement in gender and number. So also Eph 5:5 where ho estin = "which thing."

Robertson: Col 3:14 - The bond of perfectness

The bond of perfectness ( sundesmos tēs teleiotētos ).

See note on Col 2:19 for sundesmos . Here it is apparently the girdle that holds the various garments together. The genitive (teleiotētos ) is probably that of apposition with the girdle of love. In a succinct way Paul has here put the idea about love set forth so wonderfully in 1Co 13:1-13.

Robertson: Col 3:15 - The peace of Christ

The peace of Christ ( hē eirēnē tou Christou ).

The peace that Christ gives (Joh 14:27).

Robertson: Col 3:15 - Rule

Rule ( brabeuetō ).

Imperative active third singular of brabeuō , to act as umpire (brabeus ), old verb, here alone in N.T. See note on 1Co 7:15 for called in peace.

Robertson: Col 3:15 - In one body

In one body ( en heni sōmati ).

With one Head (Christ) as in Col 1:18, Col 1:24.

Robertson: Col 3:15 - Be ye thankful

Be ye thankful ( eucharistoi ginesthe ).

"Keep on becoming thankful."Continuous obligation.

Robertson: Col 3:16 - The word of Christ

The word of Christ ( ho logos tou Christou ).

This precise phrase only here, though "the word of the Lord"in 1Th 1:8; 1Th 4:15; 2Th 3:1. Elsewhere "the word of God."Paul is exalting Christ in this Epistle. Christou can be either the subjective genitive (the word delivered by Christ) or the objective genitive (the word about Christ). See note on 1Jo 2:14.

Robertson: Col 3:16 - Dwell

Dwell ( enoikeitō ).

Present active imperative of enoikeō , to make one’ s home, to be at home.

Robertson: Col 3:16 - In you

In you ( en humin ).

Not "among you."

Robertson: Col 3:16 - Richly

Richly ( plousiōs ).

Old adverb from plousios (rich). See note on 1Ti 6:17. The following words explain plousiōs .

Robertson: Col 3:16 - In all wisdom

In all wisdom ( en pasēi sophiāi ).

It is not clear whether this phrase goes with plousiōs (richly) or with the participles following (didaskontes kai nouthetountes , see note on Col 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Rom 12:11., Rom 12:16.

Robertson: Col 3:16 - With psalms

With psalms ( psalmois , the Psalms in the Old Testament originally with musical accompaniment)

, hymns (humnois , praises to God composed by the Christians like 1Ti 3:16), spiritual songs (ōidais pneumatikais , general description of all whether with or without instrumental accompaniment). The same song can have all three words applied to it.

Robertson: Col 3:16 - Singing with grace

Singing with grace ( en chariti āidontes ).

In God’ s grace (2Co 1:12). The phrase can be taken with the preceding words. The verb āidō is an old one (Eph 5:19) for lyrical emotion in a devout soul.

Robertson: Col 3:16 - In your hearts

In your hearts ( en tais kardiais humōn ).

Without this there is no real worship "to God"(tōi theōi ). How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart.

Robertson: Col 3:17 - Whatsoever ye do

Whatsoever ye do ( pān hoti ean poiēte ).

Indefinite relative (everything whatever) with ean and the present active subjunctive, a common idiom in such clauses.

Robertson: Col 3:17 - Do all

Do all ( panta ).

The imperative poieite has to be supplied from poiēte in the relative clause. Panta is repeated from pān (singular), but in the plural (all things). Pān is left as a nominative absolute as in Mat 10:32; Luk 12:10. This is a sort of Golden Rule for Christians "in the name of the Lord Jesus"(en onomati Kuriou Iēsou ), in the spirit of the Lord Jesus (Eph 5:20). What follows (directions to the various groups) is in this same vein. Sociological problems have always existed. Paul puts his finger on the sore spot in each group with unerring skill like a true diagnostician.

Robertson: Col 3:18 - Wives

Wives ( kai gunaikes ).

The article here distinguishes class from class and with the vocative case can be best rendered "Ye wives."So with each group.

Robertson: Col 3:18 - Be in subjection to your husbands

Be in subjection to your husbands ( hupotassesthe tois andrasin ).

"Own"(idiois ) is genuine in Eph 5:22, but not here. The verb hupotassomai has a military air, common in the Koiné[28928]š for such obedience. Obedience in government is essential as the same word shows in Rom 13:1, Rom 13:5.

Robertson: Col 3:18 - As is fitting in the Lord

As is fitting in the Lord ( hōs anēken en Kuriōi ).

This is an idiomatic use of the imperfect indicative with verbs of propriety in present time (Robertson, Grammar , p. 919). Wives have rights and privileges, but recognition of the husband’ s leadership is essential to a well-ordered home, only the assumption is that the husband has a head and a wise one.

Robertson: Col 3:19 - Love your wives

Love your wives ( agapāte tas gunaikas ).

Present active imperative, "keep on loving."That is precisely the point.

Robertson: Col 3:19 - Be not bitter

Be not bitter ( mē pikrainesthe ).

Present middle imperative in prohibition: "Stop being bitter"or "do not have the habit of being bitter."This is the sin of husbands. Pikrainō is an old verb from pikros (bitter). In N.T. only here and Rev 8:11; Rev 10:9. The bitter word rankles in the soul.

Robertson: Col 3:20 - Obey your parents

Obey your parents ( hupakouete tois goneusin ).

Old verb to listen under (as looking up), to hearken, to heed, to obey.

Robertson: Col 3:20 - In all things

In all things ( kata panta ).

This is the hard part for the child, not occasional obedience, but continual. Surely a Christian father or mother will not make unreasonable or unjust demands of the child. Nowhere does modern civilization show more weakness than just here. Waves of lawlessness sweep over the world because the child was not taught to obey. Again Paul argues that this is "in the Lord"(en Kuriōi ).

Robertson: Col 3:21 - Provoke not

Provoke not ( mē erethizete ).

Present imperative of old verb from erethō , to excite. Only twice in N.T., here in bad sense, in good sense in 2Co 9:2 (to stimulate). Here it means to nag and as a habit (present tense).

Robertson: Col 3:21 - That they be not discouraged

That they be not discouraged ( hina mē athumōsin ).

Negative purpose (hina mē ) with the present subjunctive (continued discouragement) of athumeō , old verb, but only here in N.T., from athumos (dispirited, a privative, thumos , spirit or courage). One does not have to read Jane Eyre or Oliver Twist to know something of the sorrows of childhood as is witnessed by runaway children and even child suicides.

Robertson: Col 3:22 - Your masters according to the flesh

Your masters according to the flesh ( tois kata sarka kuriois ).

"Lords"really, but these Christian slaves (douloi ) had Christ as lord, but even so they were to obey their lords in the flesh.

Robertson: Col 3:22 - Not with eye-service

Not with eye-service ( mē en ophthalmodouliais ).

Another Pauline word (here only and Eph 6:6), elsewhere only in Christian writers after Paul, an easy and expressive compound, service while the master’ s eye was on the slave and no longer.

Robertson: Col 3:22 - Men-pleasers

Men-pleasers ( anthrōpareskoi ).

Late compound only in lxx and Paul (here and Eph 6:6).

Robertson: Col 3:22 - In singleness of heart

In singleness of heart ( en haplotēti kardias ).

So in Eph 6:5. Old and expressive word from haplous (simple, without folds). See 2Co 11:3.

Robertson: Col 3:22 - Fearing the Lord

Fearing the Lord ( phoboumenoi ton Kurion ).

Rather than the lords according to the flesh.

Robertson: Col 3:23 - Whatsoever ye do

Whatsoever ye do ( ho ean poiēte ).

See same idiom in Col 3:17 except ho instead of pān hoti .

Robertson: Col 3:23 - Heartily

Heartily ( ek psuchēs ).

From the soul and not with mere eye service. In Eph 6:7 Paul adds met' eunoias (with good will) in explanation of ek psuchēs .

Robertson: Col 3:23 - As unto the Lord

As unto the Lord ( hōs tōi Kuriōi ).

Even when unto men. This is the highest test of worthwhile service. If it were only always true!

Robertson: Col 3:24 - Ye shall receive

Ye shall receive ( apolēmpsesthe ).

Future middle indicative of apolambanō , old verb, to get back (apo ), to recover.

Robertson: Col 3:24 - The recompense

The recompense ( antapodosin ).

"The full recompense,"old word, in lxx, but only here in N.T., but antapodoma twice (Luk 14:12; Rom 11:9). Given back (apo ) in return (anti ).

Robertson: Col 3:24 - Ye serve the Lord Christ

Ye serve the Lord Christ ( to Kuriōi Christōi douleuete ).

As his slaves and gladly so. Perhaps better as imperatives, keep on serving.

Robertson: Col 3:25 - Shall receive again for the wrong that he hath done

Shall receive again for the wrong that he hath done ( komisetai ho ēdikēsen ).

It is not clear whether ho adikōn (he that doeth wrong) is the master or the slave. It is true of either and Lightfoot interprets it of both, "shall receive back the wrong which he did."This is a general law of life and of God and it is fair and square.

Robertson: Col 3:25 - There is no respect of persons

There is no respect of persons ( ouk estin prosōpolēmpsia ).

There is with men, but not with God. For this word patterned after the Hebrew see note on Rom 2:11; Eph 6:9; Jam 2:1 The next verse should be in this chapter also.

Vincent: Col 3:1 - Be risen

Be risen ( συνηγέρθητε )

Rev., correctly, were raised . See Col 2:12. In their baptism in which they died (Col 2:20). Compare Rom 6:2 sqq.

Vincent: Col 3:1 - Sitteth

Sitteth ( ἐστιν καθήμενος )

According to the A.V. the literal rendering would be is sitting . Is , however, must be taken separately; where Christ is , seated . Seated is a secondary predicate, as hidden in Col 2:3. Compare Eph 2:4-6; Rev 3:21.

Vincent: Col 3:2 - Set your affection

Set your affection ( φρονεῖτε )

Lit., be minded , think . As Rev., set your mind . Seek marks the practical striving ; set your mind , the inward impulse and disposition . Both must be directed at things above. " You must not only seek heaven, you must think heaven" (Lightfoot). Compare Phi 3:19, Phi 3:20.

Vincent: Col 3:3 - Ye are dead

Ye are dead ( ἀπεθάνετε )

Rev., correctly, ye died , as Col 2:20.

Vincent: Col 3:3 - Is hid

Is hid ( κέκρυπται )

Your new spiritual life is no longer in the sphere of the earthly and sensual, but is with the life of the risen Christ, who is unseen with God. Compare Phi 3:20.

Vincent: Col 3:4 - Who is our life

Who is our life ( ζωὴ )

See on Joh 1:4. The life is not only with Christ, it is Christ. Compare Joh 14:6; 2Co 4:10, 2Co 4:11; 1Jo 5:11, 1Jo 5:12. For the change of person, our for your , see on Col 2:13.

Vincent: Col 3:4 - Shall appear

Shall appear ( φανερωθῇ )

Rev., correctly, shall be manifested . Compare 1Jo 3:2, note. See on Rom 3:21.

Vincent: Col 3:4 - In glory

In glory

Compare Rom 8:17.

Vincent: Col 3:5 - Mortify

Mortify ( νεκρώσατε )

Only here, Rom 4:19; Heb 11:12. Mortify is used in its literal sense of put to death . So Erasmus: " Christ was mortified and killed." And Shakespeare:

" - his wildness mortified in him,

Seemed to die too."

" 1 Henry V ., 1 , 26 "

Vincent: Col 3:5 - Members

Members ( μέλη )

See on Rom 6:13. The physical members, so far as they are employed in the service of sin. The word falls in with the allusions to bodily austerities in ch. 2.

Vincent: Col 3:5 - Which are upon the earth

Which are upon the earth

Compare Col 3:2. The organs of the earthly and sensuous life.

Vincent: Col 3:5 - Fornication, etc

Fornication, etc.

In apposition with members , denoting the modes in which the members sinfully exert themselves.

Vincent: Col 3:5 - Inordinate affection, evil concupiscence

Inordinate affection, evil concupiscence ( πάθος, ἐπιθυμίαν κακήν ).

See on Rom 1:26.

Vincent: Col 3:5 - And covetousness

And covetousness ( καὶ πλεονεξίαν )

And has a climactic force; and especially ; see on Rom 1:29.

Vincent: Col 3:5 - Which is

Which is ( ἥτις ἐστιν )

The compound relative, explanatory and classifying. Seeing it stands in the category of . Compare Eph 5:5.

Vincent: Col 3:5 - Idolatry

Idolatry

See on 1Co 5:10.

Vincent: Col 3:6 - Wrath - cometh

Wrath - cometh

Compare Rom 1:18. The present tense denotes the certainty of the future event, as Mat 17:11; Joh 4:21. The best texts omit upon the children of disobedience .

Vincent: Col 3:7 - In the which

In the which ( ἐν οἷς )

The omission of upon the children , etc., necessitates the reference to which things (Col 3:6) Otherwise we might render among whom .

Vincent: Col 3:7 - Walked - lived

Walked - lived

Walked , referring to their practice, lived, to their condition . Their conduct and their condition agreed. Compare Gal 5:25.

Vincent: Col 3:8 - Put off

Put off ( ἀπόθεσθε )

Compare Rom 13:12; Eph 4:22, Eph 4:25; Heb 12:1; Jam 1:21; 1Pe 2:1.

Vincent: Col 3:8 - Anger, wrath

Anger, wrath ( ὀργὴν, θυμὸν )

See on Joh 3:36.

Vincent: Col 3:8 - Malice

Malice ( κακίαν )

See on naughtiness , Jam 1:21.

Vincent: Col 3:8 - Blasphemy

Blasphemy ( βλασφημίαν )

See on Mar 7:22. Compare Rom 3:8; Rom 14:16; 1Co 4:13; Eph 4:31. Rev. railing .

Vincent: Col 3:8 - Filthy communication

Filthy communication ( αἰσχρολογίαν )

Only here in the New Testament. Not merely filthy talking , as A.V., but foul-mouthed abuse . Rev., shameful speaking .

Vincent: Col 3:8 - Out of your mouth

Out of your mouth

Construe with the preceding word. As Col 2:20-22 suggests Christ's words in Matthew 15:1-20, this phrase suggests Mat 15:11, Mat 15:18.

Vincent: Col 3:9 - Seeing that ye have put off

Seeing that ye have put off ( ἀπεκδυσάμενοι )

See on Col 2:15.

Vincent: Col 3:9 - The old man

The old man

See on Rom 6:6.

Vincent: Col 3:10 - New

New ( νέον )

See on Mat 26:29. Compare Eph 5:24.

Vincent: Col 3:10 - Is renewed

Is renewed ( ἀνακαινούμενον )

Rev., better, giving the force of the present participle, is being renewed : in process of continuous renewal. The word καινός new , which enters into the composition of the verb, gives the idea of quality . Compare 2Co 4:16, and the contrast in Eph 4:22.

Vincent: Col 3:10 - In knowledge

In knowledge ( εἰς ἐπίγνωσιν )

Rev., correctly, unto knowledge, the end to which the renewal tended. Compare Eph 4:13.

Vincent: Col 3:10 - After the image

After the image

Construe with renewed . Compare Eph 4:24, and see Gen 1:26, Gen 1:27.

Vincent: Col 3:11 - Where there is

Where there is ( ὅπου ἔνι )

Where , in the renewed condition; there is , better, as Rev., can be : ἔνι strengthened from ἐν in signifies not merely the fact but the impossibility: there is no room for .

Vincent: Col 3:11 - Greek, Jew, etc

Greek, Jew, etc.

Compare Gal 3:28. National, ritual, intellectual, and social diversities are specified. The reference is probably shaped by the conditions of the Colossian church, where the form of error was partly Judaistic and ceremonial, insisting on circumcision; where the pretense of superior knowledge affected contempt for the rude barbarian, and where the distinction of master and slave had place as elsewhere.

Vincent: Col 3:11 - Circumcision

Circumcision

For the circumcised . So Rom 4:12; Eph 2:11; Phi 3:3.

Vincent: Col 3:11 - Barbarian, Scythian

Barbarian, Scythian

See on 1Co 14:11. The distinction is from the Greek and Roman point of view, where the line is drawn by culture, as between the Jew and the Greek it was drawn by religious privilege. From the former stand-point the Jew ranked as a barbarian. Scythian . " More barbarous than the barbarians" (Bengel). Hippocrates describes them as widely different from the rest of mankind, and like to nothing but themselves, and gives an absurd description of their physical peculiarities. Herodotus describes them as living in wagons, offering human sacrifices, scalping and sometimes flaying slain enemies, drinking their blood, and using their skulls for drinking-cups. When a king dies, one of his concubines is strangled and buried with him, and, at the close of a year, fifty of his attendants are strangled, disemboweled, mounted on dead horses, and left in a circle round his tomb. The Scythians passed through Palestine on their road to Egypt, b.c. 600, and a trace of their invasion is supposed to have existed in the name Scythopolis , by which Beth Shean was known in Christ's time. Ezekiel apparently refers to them (38, 39) under the name Gog , which reappears in Revelation. See on Rev 20:8.

Vincent: Col 3:12 - Bowels of mercies

Bowels of mercies ( σπλάγχνα οἰκτιρμοῦ )

See on 1Pe 3:8; see on 2Co 1:3. Rev., a heart of compassion .

Vincent: Col 3:12 - Kindness

Kindness ( χρηστότητα )

See on Rom 3:12.

Vincent: Col 3:12 - Meekness

Meekness ( πραΰ́τητα )

See on Mat 5:5.

Vincent: Col 3:12 - Long-suffering

Long-suffering ( μακροθυμίαν )

See on Jam 5:7.

Vincent: Col 3:13 - One another - one another

One another - one another ( ἀλλήλων - ἑαυτοῖς )

Lit., one another - yourselves . For a similar variation of the pronoun see Eph 4:32; 1Pe 4:8-10. The latter pronoun emphasizes the fact that they are all members of Christ's body - everyone members one of another - so that, in forgiving each other they forgive themselves .

Vincent: Col 3:13 - Quarrel

Quarrel ( μομφήν )

Only here in the New Testament. Cause of blame . Rev., complaint . The A.V. uses quarrel in its earlier sense of cause of complaint . So Shakespeare:

" The lady Beatrice hath a quarrel to you."

" Much Ado ," ii ., 1 .

" Against whom comest thou, and what's thy quarrel?"

" Richard II .," i ., 3 , 33 .

Holinshed: " He thought he had a good quarrel to attack him." It was used of a plaintiff's action at law, like the Latin querela .

Vincent: Col 3:14 - Above all

Above all ( ἐπὶ πᾶσιν )

According to the metaphor of the garment. Over all , like an upper garment, put on , etc.

Vincent: Col 3:14 - Charity

Charity

See on 1Co 13:1.

Vincent: Col 3:14 - Bond of perfectness

Bond of perfectness ( σύνδεσμος τῆς τελειότητος )

Love embraces and knits together all the virtues. Τελειότης perfectness is a collective idea, a result of combination , to which bond is appropriate. Compare Plato: " But two things cannot be held together without a third; they must have some bond of union. And the fairest bond is that which most completely fuses and is fused into the things which are bound" (" Timaeus," 31).

Vincent: Col 3:15 - Peace of Christ

Peace of Christ

Which comes from Christ. See Joh 14:27; Eph 2:14.

Vincent: Col 3:15 - Rule

Rule ( βραβεύετω )

Lit., be umpire . Only here in the New Testament. See on Col 2:18. The previous references to occasions for meekness, long-suffering, forbearance, forgiveness, etc., indicate a conflict of passions and motives in the heart. Christ is the one who adjusts all these, so that the metaphorical sense is appropriate, as in Col 2:18.

Vincent: Col 3:15 - Called in one body

Called in one body

See Eph 4:4. So that ye are in one body according to your call.

Vincent: Col 3:16 - The word of Christ

The word of Christ

The only occurrence of the phrase. The word spoken by Christ.

Vincent: Col 3:16 - Richly

Richly

See on Rom 2:4, and compare Col 1:27.

Vincent: Col 3:16 - In all wisdom

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 Col 1:28, where the phrase occurs teaching and admonishing in all wisdom ; because the adverb richly forms an emphatic qualification of dwell in , and so appropriately terminates the clause; and because the whole passage is thus more symmetrical. " Dwell in has its single adverb richly , and is supported and expanded by two coordinate participial clauses, each of which has its spiritual manner or element of action ( in all wisdom , in grace ) more exactly defined" (Ellicott).

Vincent: Col 3:16 - Admonishing

Admonishing

See on Col 1:28. The participles teaching and admonishing are used as imperatives, as Rom 12:9-13, Rom 12:16-19; Eph 4:2, Eph 4:3; Heb 13:5; 1Pe 3:1, 1Pe 3:7, 1Pe 3:9, 1Pe 3:16.

Vincent: Col 3:16 - One another

One another ( ἑαυτούς )

Yourselves. See on Col 3:13.

Vincent: Col 3:16 - Psalms

Psalms

See the parallel passage, Eph 5:19. A psalm was originally a song accompanied by a stringed instrument. See on 1Co 14:15. The idea of accompaniment passed away in usage, and the psalm, in New-Testament phraseology, is an Old-Testament psalm, or a composition having that character. A hymn is a song of praise , and a song (ᾠδή ode ) is the general term for a song of any kind. Hymns would probably be distinctively Christian. It is supposed by some that Paul embodies fragments of hymns in his epistles, as 1Co 13:1-13; Eph 5:14; 1Ti 3:16; 2Ti 2:11-14. Jam 1:17, and Rev 1:5, Rev 1:6; Rev 15:3, are also supposed to be of this character. In both instances of his use of ᾠδή song , Paul adds the term spiritual . The term may, as Trench suggests, denote sacred poems which are neither psalms nor hymns, as Herbert's " Temple," or Keble's " Christian Year." This is the more likely, as the use of these different compositions is not restricted to singing nor to public worship. They are to be used in mutual christian teaching and admonition.

Vincent: Col 3:16 - With grace

With grace ( ἐν τῇ χάριτι )

Lit., the grace. The article limits the meaning to the grace of God. With grace begins the second participial clause.

Vincent: Col 3:17 - In the name

In the name

See on Mat 28:19.

Vincent: Col 3:17 - Giving thanks

Giving thanks

Notice the emphasis on the duty of thanksgiving placed at the close of the exhortations. See Col 1:12; Col 2:7; Col 3:15; Col 4:2.

Vincent: Col 3:18 - Wives, etc

Wives, etc.

Compare the parallel passages, Ephesians 5:22-6:9. See also 1 Peter 2:18-3:7; Tit 2:1-5.

Vincent: Col 3:18 - Is fit

Is fit ( ἀνῆκεν )

See on Phm 1:8. The imperfect tense, was fitting , or became fitting , points to the time of their entrance upon the christian life. Not necessarily presupposing that the duty remained unperformed. Lightfoot illustrates by ought , the past tense of owed , and says, " the past tense perhaps implies an essential a priori obligation."

Vincent: Col 3:18 - In the Lord

In the Lord

Connect with is fitting , and compare well-pleasing in the Lord , Col 3:20.

Vincent: Col 3:19 - Be not bitter

Be not bitter ( μὴ πικραίνεσθε )

Lit., be not embittered . Used only here by Paul. Elsewhere only in Revelation. The compounds παραπικραίνω to exasperate , and παραπικρασμός provocation , occur only in Heb 3:16; Heb 3:8, Heb 3:15. Compare Eph 4:31.

Vincent: Col 3:20 - This is well pleasing

This is well pleasing

Expanded in Eph 6:2, Eph 6:3. Unto the Lord should be in the Lord.

Vincent: Col 3:21 - Provoke to anger

Provoke to anger ( ἐρεθίζετε )

Only here and 2Co 9:2, where it is used of stirring up to good works. To anger is added by A.V.

Vincent: Col 3:21 - Be discouraged

Be discouraged ( ἀθυμῶσιν )

Only here in the New Testament. Lose heart, or become dispirited.

Vincent: Col 3:22 - Masters

Masters ( κυρίοις )

See on Lord , 2Pe 2:1, and see on Mat 21:3. Κύριος Lord and δεσπότης master came to be used interchangeably in the New Testament, though originally the latter involved such authority as is implied in our use of despot , or in the relation of a master to a slave. The Greeks applied δεσπότης only to the gods.

Vincent: Col 3:22 - With eye-service

With eye-service ( ἐν ὀφθαλμοδουλείαις )

Only here and Eph 6:6. The word seems to have been coined by Paul.

Vincent: Col 3:22 - Men pleasers

Men pleasers ( ἀνθρωπάρεσκοι )

Only here and Eph 6:6. Compare Plato: " And this art he will not attain without a great deal of trouble, which a good man ought to undergo, not for the sake of speaking and acting before men, but in order that he may be able to say what is acceptable to God, and always to act acceptably to Him as far as in him lies. For there is a saying of wiser men than ourselves, that a man of sense should not try to please his fellow-servants (at least this should not be his first object), but his good and noble masters" (" Phaedrus," 273).

Vincent: Col 3:22 - Singleness

Singleness ( ἁπλότητι )

See on Rom 12:8. Without duplicity or doubleness .

Vincent: Col 3:22 - Fearing the Lord

Fearing the Lord ( τὸν Κύριον )

The one Master contrasted with the masters (κυρίοις ) according to the flesh . The parallel in Eph 6:5, has as unto Christ .

Vincent: Col 3:23 - Ye do - do it

Ye do - do it ( ποιῆτε - ἐργάζεσθε )

Rev., correctly, ye do - work ; the latter being the stronger term as opposed to idleness. See on Jam 2:9. An idle man may do . Compare ἐργασία diligence , Luk 12:58.

Vincent: Col 3:23 - Heartily

Heartily ( ἐκ ψυχῆς )

Lit., from the soul . With a personal interest. Note that the apostle uses both heart (καρδίας , Col 3:22) and soul (ψυχῆς ); and in Eph 6:7, adds μετ ' εὐνοίας with good disposition (A.V., good will ). See on Rom 11:3; see on Rom 7:23; see on Rom 1:21. Compare σύμψυχοι of one accord , Phi 2:2; ἰσόψυχον like-minded , Phi 2:20; μιᾷ ψυχῇ with one mind , Phi 1:27.

Vincent: Col 3:24 - Of the inheritance

Of the inheritance

Which consists or is in the inheritance. Compare the similar construction, Col 1:12. See Mat 21:35-38, where the δοῦλος bond-servant and the κληρονόμος heir are contrasted; and Rom 8:15-17; Gal 4:1-7.

Vincent: Col 3:24 - For ye serve

For ye serve ( γὰρ δουλεύετε )

Omit for . Some take the verb as imperative, serve ye ; but the indicative is better as explaining from the Lord .

Vincent: Col 3:25 - He that doeth wrong

He that doeth wrong ( ὁ ἀδικῶν )

Compare Phm 1:18. The reference is primarily to the slave; but the following clause extends it to the master. If the slave do wrong, he shall be punished; but the master who does wrong will not be excused, for there is no respect of persons. Tychicus, who carried this letter to Colossae, carried at the same time the letter to Philemon, and escorted Onesimns to his master.

Vincent: Col 3:25 - Shall receive

Shall receive ( κομίσεται )

See on 1Pe 1:8. Compare Eph 6:8.

Vincent: Col 3:25 - Respect of persons

Respect of persons

See on Jam 2:1. In the Old Testament it has, more commonly, a good sense, of kindly reception , favorable regard . In the New Testament always a bad sense, which came to it through the meaning of mask which attached to πρόσωπον face .

Wesley: Col 3:1 - If ye are risen, seek the things above

As Christ being risen, immediately went to heaven.

Wesley: Col 3:3 - For ye are dead

To the things on earth. And your real, spiritual life is hid from the world, and laid up in God, with Christ - Who hath merited, promised, prepared it for us, and gives us the earnest and foretaste of it in our hearts.

Wesley: Col 3:4 - When Christ

The abruptness of the sentence surrounds us with sudden light.

Wesley: Col 3:4 - Our life

The fountain of holiness and glory.

Wesley: Col 3:4 - Shall appear

In the clouds of heaven.

Wesley: Col 3:5 - Mortify therefore

Put to death, slay with a continued stroke.

Wesley: Col 3:5 - Your members

Which together make up the body of sin.

Wesley: Col 3:5 - Which are upon the earth

Where they find their nourishment.

Wesley: Col 3:5 - Uncleanness

In act, word, or thought.

Wesley: Col 3:5 - Inordinate affection

Every passion which does not flow from and lead to the love of God.

Wesley: Col 3:5 - Evil desire

The desire of the flesh, the desire of the eye, and the pride of life.

Wesley: Col 3:5 - Covetousness

According to the derivation of the word, means the desire of having more, or of any thing independent on God.

Wesley: Col 3:5 - Which is idolatry

Properly and directly; for it is giving the heart to a creature.

Wesley: Col 3:6 - For which

Though the heathens lightly regarded them.

Wesley: Col 3:7

Living denotes the inward principle; walking, the outward acts.

Wesley: Col 3:8 - Wrath

Is lasting anger.

Wesley: Col 3:8 - Filthy discourse

And was there need to warn even these saints of God against so gross and palpable a sin as this? O what is man, till perfect love casts out both fear and sin.

Wesley: Col 3:10 - In knowledge

The knowledge of God, his will, his word.

Wesley: Col 3:11 - Where

In which case, it matters not what a man is externally, whether Jew or gentile, circumcised, or uncircumcised, barbarian, void of all the advantages of education, yea, Scythian, of all barbarians most barbarous. But Christ is in all that are thus renewed, and is all things in them and to them.

Wesley: Col 3:12

All who are thus renewed are elected of God, holy, and therefore the more beloved of him. Holiness is the consequence of their election, and God's superior love, of their holiness.

Wesley: Col 3:13 - Forbearing one another

If anything is now wrong.

Wesley: Col 3:13 - And forgiving one another

What is past.

Wesley: Col 3:14

The love of God contains the whole of Christian perfection, and connects all the parts of it together.

Wesley: Col 3:15 - And then the peace of God shall rule in your hearts

Shall sway every temper, affection, thought, as the reward (so the Greek word implies) of your preceding love and obedience.

Wesley: Col 3:16 - Let the word of Christ

So the apostle calls the whole scripture, and thereby asserts the divinity of his Master.

Wesley: Col 3:16 - Dwell

Not make a short stay, or an occasional visit, but take up its stated residence.

Wesley: Col 3:16 - Richly

In the largest measure, and with the greatest efficacy; so as to fill and govern the whole soul.

Wesley: Col 3:17 - In the name

In the power and Spirit of the Lord Jesus.

Wesley: Col 3:17 - Giving thanks unto God

The Holy Ghost.

Wesley: Col 3:17 - And the Father through him

Christ.

Wesley: Col 3:18 - Wives, submit

Or be subject to. It is properly a military term, alluding to that entire submission that soldiers pay to their general. Eph 5:22, &c.

Wesley: Col 3:19 - Be not bitter

(Which may be without any appearance of anger) either in word or spirit.

Wesley: Col 3:21 - Lest they be discouraged

Which may occasion their turning either desperate or stupid.

Wesley: Col 3:22 - Eyeservice

Being more diligent under their eye than at other times.

Wesley: Col 3:22 - Singleness of heart

A simple intention of doing right, without looking any farther.

Wesley: Col 3:22 - Fearing God

That is, acting from this principle.

Wesley: Col 3:23 - Heartily

Cheerfully, diligently.

Wesley: Col 3:23 - Menpleasers are soon dejected and made angry: the single

hearted are never displeased or disappointed; because they have another aim, which the good or evil treatment of those they serve cannot disappoint.

JFB: Col 3:1 - If . . . then

The connection with Col 2:18, Col 2:23, is, he had condemned the "fleshly mind" and the "satiating to the full the flesh"; in contrast to this he now says, "If then ye have been once for all raised up (Greek, aorist tense) together with Christ" (namely, at your conversion and baptism, Rom 6:4).

JFB: Col 3:1 - seek those things . . . above

(Mat 6:33; Phi 3:20).

JFB: Col 3:1 - sitteth

Rather, as Greek, "Where Christ is, sitting on the right of God" (Eph 1:20). The Head being quickened, the members are also quickened with Him. Where the Head is, there the members must be. The contrast is between the believer's former state, alive to the world but dead to God, and his present state, dead to the world but alive to God; and between the earthly abode of the unbeliever and the heavenly abode of the believer (1Co 15:47-48). We are already seated there in Him as our Head; and hereafter shall be seated by Him, as the Bestower of our bliss. As Elisha (2Ki 2:2) said to Elijah when about to ascend, "As the Lord liveth . . . I will not leave thee"; so we must follow the ascended Saviour with the wings of our meditations and the chariots of our affections. We should trample upon and subdue our lusts that our conversation may correspond to our Saviour's condition; that where the eyes of apostles were forced to leave Him, thither our thoughts may follow Him (Mat 6:21; Joh 12:32) [PEARSON]. Of ourselves we can no more ascend than a bar of iron lift itself up' from the earth. But the love of Christ is a powerful magnet to draw us up (Eph 2:5-6). The design of the Gospel is not merely to give rules, but mainly to supply motives to holiness.

JFB: Col 3:2

Translate, "Set your mind on the things above, not on the things," &c. (Col 2:20). Contrast "who mind earthly things" (Phi 3:19). Whatever we make an idol of, will either be a cross to us if we be believers, or a curse to us if unbelievers.

JFB: Col 3:3

The Greek aorist tense implies, "For ye have died once for all" (Col 2:12; Rom 6:4-7). It is not said, Ye must die practically to the world in order to become dead with Christ; but the latter is assumed as once for all having taken place in the regeneration; what believers are told is, Develop this spiritual life in practice. "No one longs for eternal, incorruptible, and immortal life, unless he be wearied of this temporal, corruptible, and mortal life" [AUGUSTINE].

JFB: Col 3:3 - and your life . . . hid

(Psa 83:3); like a seed buried in the earth; compare "planted," Rom 6:5. Compare Mat 13:31, Mat 13:33, "like . . . leaven . . . hid." As the glory of Christ now is hid from the world, so also the glory of believers' inner life, proceeding from communion with Him, is still hidden with Christ in God; but (Col 3:4) when Christ, the Source of this life, shall manifest Himself in glory, then shall their hidden glory be manifest, and correspond in appearance to its original [NEANDER]. The Christian's secret communion with God will now at times make itself seen without his intending it (Mat 5:14, Mat 5:16); but his full manifestation is at Christ's manifestation (Mat 13:43; Rom 8:19-23). "It doth not yet appear (Greek, 'is not yet manifested') what we shall be" (1Jo 3:2; 1Pe 1:7). As yet Christians do not always recognize the "life" of one another, so hidden is it, and even at times doubt as to their own life, so weak is it, and so harassed with temptations (Psa. 51:1-19; Rom. 7:1-25).

JFB: Col 3:3 - in God

To whom Christ has ascended. Our "life" is "laid up for" us in God (Col 1:5), and is secured by the decree of Him who is invisible to the world (2Ti 4:8).

JFB: Col 3:4

Translate, "When Christ shall be manifested who is our life (Joh 11:25; Joh 14:6, Joh 14:19), then shall ye also with Him be manifested in glory" (1Pe 4:13). The spiritual life our souls have now in Him shall be extended to our bodies (Rom 8:11).

JFB: Col 3:4 - then

And not till then. Those err who think to find a perfect Church before then. The true Church is now militant. Rome errs in trying to set up a Church now regnant and triumphant. The true Church shall be visible as a perfect and reigning Church, when Christ shall be visibly manifested as her reigning Head. Rome having ceased to look for Him in patient faith, has set up a visible mockhead, a false anticipation of the millennial kingdom. The Papacy took to itself by robbery that glory which is an object of hope, and can only be reached by bearing the cross now. When the Church became a harlot, she ceased to be a bride who goes to meet her Bridegroom. Hence the millennial kingdom ceased to be looked for [AUBERLEN].

JFB: Col 3:5 - Mortify

Greek, "make a corpse of"; "make dead"; "put to death."

JFB: Col 3:5 - therefore

(See on Col 3:3). Follow out to its necessary consequence the fact of your having once for all died with Christ spiritually at your regeneration, by daily "deadening your members," of which united "the body of the sins of the flesh" consists (compare Col 2:11). "The members" to be mortified are the fleshly instruments of lust, in so far as the members of the body are abused to such purposes. Habitually repress and do violence to corrupt desires of which the members are the instruments (compare Rom 6:19; Rom 8:13; Gal 5:24-25).

JFB: Col 3:5 - upon the earth

Where they find their support [BENGEL] (Compare Col 3:2, "things on earth"). See Eph 5:3-4.

JFB: Col 3:5 - inordinate affection

"lustful passion."

JFB: Col 3:5 - evil concupiscence

More general than the last [ALFORD], the disorder of the external senses; "lustful passion," lust within [BENGEL].

JFB: Col 3:5 - covetousness

Marked off by the Greek article as forming a whole genus by itself, distinct from the genus containing the various species just enumerated. It implies a self-idolizing, grasping spirit; far worse than another Greek term translated "the love of money" (1Ti 6:10).

JFB: Col 3:5 - which is

That is, inasmuch as it is "idolatry." Compare Note, see on Eph 4:19, on its connection with sins of impurity. Self and mammon are deified in the heart instead of God (Mat 6:24; see on Eph 5:5).

JFB: Col 3:6

(See on Eph 5:6.)

JFB: Col 3:7 - sometime

"once."

JFB: Col 3:7 - walked . . . when ye lived in them

These sins were the very element in which ye "lived" (before ye became once for all dead with Christ to them); no wonder, then, that ye "walked" in them. Compare on the opposite side, "living in the Spirit," having as its legitimate consequence, "walking in the Spirit" (Gal 5:25). The "living" comes first in both cases, the walking follows.

JFB: Col 3:8 - But now

That ye are no longer living in them.

JFB: Col 3:8 - ye also

Like other believers; answering to "ye also" (Col 3:7) like other unbelievers formerly.

JFB: Col 3:8 - put off

"Do ye also put away all these," namely, those just enumerated, and those which follow [ALFORD].

JFB: Col 3:8 - anger, wrath

(See on Eph 4:31).

JFB: Col 3:8 - blasphemy

Rather, "reviling," "evil-speaking," as it is translated in Eph 4:31.

JFB: Col 3:8 - filthy communication

The context favors the translation, "abusive language," rather than impure conversation. "Foul language" best retains the ambiguity of the original.

JFB: Col 3:9

(Eph 4:25.)

JFB: Col 3:9 - put off

Greek, "wholly put off"; utterly renounced [TITTMANN]. (Eph 4:22).

JFB: Col 3:9 - the old man

The unregenerate nature which ye had before conversion.

JFB: Col 3:9 - his deeds

Habits of acting.

JFB: Col 3:10 - the new man

(See on Eph 4:23). Here (neon) the Greek, means "the recently-put-on nature"; that lately received at regeneration (see on Eph 4:23-24).

JFB: Col 3:10 - which is renewed

Greek, "which is being renewed" (anakainottmenou); namely, its development into a perfectly renewed nature is continually progressing to completion.

JFB: Col 3:10 - in knowledge

Rather as the Greek, "unto perfect knowledge" (see on Col 1:6; Col 1:9-10). Perfect knowledge of God excludes all sin (Joh 17:3).

JFB: Col 3:10 - after the image of him that created him

Namely, of God that created the new man (Eph 2:10; Eph 4:24). The new creation is analogous to the first creation (2Co 4:6). As man was then made in the image of God naturally, so now spiritually. But the image of God formed in us by the Spirit of God, is as much more glorious than that borne by Adam, as the Second Man, the Lord from heaven, is more glorious than the first man. Gen 1:26, "Let us make man in our image, after our likeness." The "image" is claimed for man, 1Co 11:7; the "likeness," Jam 3:9. ORIGEN [On First Principles, 3:6] taught, the image was something in which all were created, and which continued to man after the fall (Gen 9:6). The likeness was something towards which man was created, that he might strive after it and attain it. TRENCH thinks God in the double statement (Gen 1:26), contemplates both man's first creation and his being "renewed in knowledge after the image of Him that created Him."

JFB: Col 3:11 - Where

Translate, "Wherein," namely, in the sphere of the renewed man.

JFB: Col 3:11 - neither . . . nor . . . nor . . . nor

Translate as Greek, "There is no such thing as Greek and Jew (the difference of privilege between those born of the natural seed of Abraham and those not, is abolished), circumcision and uncircumcision (the difference of legal standing between the circumcised and uncircumcised is done away, Gal 6:15) --bondman, freeman." The present Church is one called out of the flesh, and the present world-course (Eph 2:2), wherein such distinctions exist, to life in the Spirit, and to the future first resurrection: and this because Satan has such power now over the flesh and the world. At Christ's coming when Satan shall no longer rule the flesh and the world, the nations in the flesh, and the word in millennial felicity, shall be the willing subjects of Christ and His glorified saints (Dan 7:14, Dan 7:22, Dan 7:27; Luk 19:17, Luk 19:19; Rev 20:1-6; Rev 3:21). Israel in Canaan was a type of that future state when the Jews, so miraculously preserved distinct now in their dispersion, shall be the central Church of the Christianized world. As expressly as Scripture abolishes the distinction of Jew and Greek now as to religious privileges, so does it expressly foretell that in the coming new order of things, Israel shall be first of the Christian nations, not for her own selfish aggrandizement, but for their good, as the medium of blessing to them. Finally, after the millennium, the life that is in Christ becomes the power which transfigures nature, in the time of the new heaven and the new earth; as, before, it first transfigured the spiritual, then the political and social world.

JFB: Col 3:11 - Scythian

Heretofore regarded as more barbarian than the barbarians. Though the relation of bond and free actually existed, yet in relation to Christ, all alike were free in one aspect, and servants of Christ in another (1Co 7:22; Gal 3:28).

JFB: Col 3:11 - Christ is all

Christ absorbs in Himself all distinctions, being to all alike, everything that they need for justification, sanctification, and glorification (1Co 1:30; 1Co 3:21-23; Gal 2:20).

JFB: Col 3:11 - in all

Who believe and are renewed, without distinction of person; the sole distinction now is, how much each draws from Christ. The unity of the divine life shared in by all believers, counterbalances all differences, even as great as that between the polished "Greek" and the rude "Scythian." Christianity imparts to the most uncivilized the only spring of sound, social and moral culture.

JFB: Col 3:12 - the elect of God

There is no "the" in the Greek, "God's elect" (compare Rom 8:3; 1Th 1:4). The order of the words "elect, holy, beloved," answers to the order of the things. Election from eternity precedes sanctification in time; the sanctified, feeling God's love, imitate it [BENGEL].

JFB: Col 3:12 - bowels of mercies

Some of the oldest manuscripts read singular, "mercy." Bowels express the yearning compassion, which has its seat in the heart, and which we feel to act on our inward parts (Gen 43:30; Jer 31:20; Luk 1:78, Margin).

JFB: Col 3:12 - humbleness of mind

True "lowliness of mind"; not the mock "humility" of the false teachers (Col 2:23; Eph 4:2, Eph 4:32).

JFB: Col 3:13 - Forbearing

As to present offenses.

JFB: Col 3:13 - forgiving

As to past offenses.

JFB: Col 3:13 - quarrel

Rather as Greek, "cause of blame," "cause of complaint."

JFB: Col 3:13 - Christ

Who had so infinitely greater cause of complaint against us. The oldest manuscripts and Vulgate read "the Lord." English Version is supported by one very old manuscript and old versions. It seems to have crept in from Eph 4:32.

JFB: Col 3:14 - above

Rather "over," as in Eph 6:16. Charity, which is the crowning grace, covering the multitude of others' sins (1Pe 4:8), must overlie all the other graces enumerated.

JFB: Col 3:14 - which is

That is, "for it is"; literally, "which thing is."

JFB: Col 3:14 - bond of perfectness

An upper garment which completes and keeps together the rest, which, without it, would be loose and disconnected. Seeming graces, where love is wanting, are mere hypocrisy. Justification by faith is assumed as already having taken place in those whom Paul addresses, Col 3:12, "elect of God, holy . . . beloved," and Col 2:12; so that there is no plea here for Rome's view of justification by works. Love and its works "perfect," that is, manifest the full maturity of faith developed (Mat 5:44, Mat 5:48). Love . . . be ye perfect, &c. (Jam 2:21-22; 1Jo 2:5). "If we love one another, God's love is perfected in us" (Rom 13:8; 1Co 13:1-13; 1Ti 1:5; 1Jo 4:12). As to "bond," compare Col 2:2, "knit together in love" (Eph 4:3), "keep the unity of the Spirit in the bond of peace."

JFB: Col 3:15 - peace of God

The oldest manuscripts and versions read, "The peace of CHRIST" (compare Phi 4:7). "The peace of GOD." Therefore Christ is God. Peace was His legacy to His disciples before He left them (Joh 14:27), "MY peace I give unto you." Peace is peculiarly His to give. Peace follows love (Col 3:14; Eph 4:2-3).

JFB: Col 3:15 - rule

Literally, "sit as umpire"; the same Greek verb simple, as appears compounded (Col 2:18). The false teacher, as a self-constituted umpire, defrauds you of your prize; but if the peace of Christ be your umpire ruling in your hearts, your reward is sure. "Let the peace of Christ act as umpire when anger, envy, and such passions arise; and restrain them." Let not those passions give the award, so that you should be swayed by them, but let Christ's peace be the decider of everything.

JFB: Col 3:15 - in your hearts

Many wear a peaceful countenance and speak peace with the mouth, while war is in their hearts (Psa 28:3; Psa 55:21).

JFB: Col 3:15 - to the which

That is, with a view to which state of Christian peace (Isa 26:3); 1Co 7:15, "God hath called us to peace."

JFB: Col 3:15 - ye are called

Greek, "ye were also called." The "also" implies that besides Paul's exhortation, they have also as a motive to "peace," their having been once for all called.

JFB: Col 3:15 - in one body

(Eph 4:4). The unity of the body is a strong argument for "peace" among the members.

JFB: Col 3:15 - be ye thankful

For your "calling." Not to have "peace ruling in your hearts" would be inconsistent with the "calling in one body," and would be practical unthankfulness to God who called us (Eph 5:4, Eph 5:19-20).

JFB: Col 3:16

The form which "thankfulness" (Col 3:15) ought to take.

JFB: Col 3:16 - Let the word of Christ

The Gospel word by which ye have been called.

JFB: Col 3:16 - richly

(Col 2:2; Rom 15:14).

JFB: Col 3:16 - in all wisdom

ALFORD joins this clause with "teaching," &c., not with "dwell in you," as English Version, for so we find in Col 1:28, "teaching in all wisdom," and the two clauses will thus correspond, "In all wisdom teaching," and "in grace singing in your hears" (so the Greek order).

JFB: Col 3:16 - and . . . and

The oldest manuscripts read "psalms, hymns, spiritual songs" (see on Eph 5:19). At the Agapæ or love-feasts, and in their family circles, they were to be so full of the Word of Christ in the heart that the mouth should give it utterance in hymns of instruction, admonition, and praise (compare Deu 6:7). TERTULLIAN [Apology, 39], records that at the love-feasts, after the water had been furnished for the hands and the lights had been literally, according as any had the power, whether by his remembrance of Scripture, or by his powers of composition, he used to be invited to sing praises to God for the common good. Paul contrasts (as in Eph 5:18-19) the songs of Christians at their social meetings, with the bacchanalian and licentious songs of heathen feasts. Singing usually formed part of the entertainment at Greek banquets (compare Jam 5:13).

JFB: Col 3:16 - with grace

Greek, "IN grace," the element in which your singing is to be: "the grace" of the indwelling Holy Spirit. This clause expresses the seat and source of true psalmody, whether in private or public, namely, the heart as well as the voice; singing (compare Col 3:15, "peace . . . rule in your hearts"), the psalm of love and praise being in the heart before it finds vent by the lips, and even when it is not actually expressed by the voice, as in closet-worship. The Greek order forbids English Version, "with grace in your hearts"; rather, "singing in your hearts."

JFB: Col 3:16 - to the Lord

The oldest manuscripts read, "to God."

JFB: Col 3:17

Literally, "And everything whatsoever ye do . . . do all," &c.; this includes words as well as deeds.

JFB: Col 3:17 - in the name of the Lord Jesus

As disciples called by His name as His, seeking His guidance and help, and desiring to act so as to gain His approval (Rom 14:8; 1Co 10:31; 2Co 5:15; 1Pe 4:11). Compare "in the Lord," Col 3:18, and "Christ is all," Col 3:11.

JFB: Col 3:17 - God and the Father

The oldest manuscripts omit "and," which seems to have crept in from Eph 5:20.

JFB: Col 3:17 - by him

Greek, "through Him" as the channel of His grace to us, and of our thanksgiving to Him (Joh 14:6, end).

JFB: Col 3:18 - unto your own husbands

The oldest manuscripts omit "own," which crept in from Eph 5:22.

JFB: Col 3:18 - as it is fit in the Lord

Greek, "was fit," implying that there was at Colosse some degree of failure in fulfilling this duty, "as it was your duty to have done as disciples of the Lord."

JFB: Col 3:19

(Eph 5:22-33.)

JFB: Col 3:19 - be not bitter

Ill-tempered and provoking. Many who are polite abroad, are rude and bitter at home because they are not afraid to be so there.

JFB: Col 3:20

(Eph 6:1.)

JFB: Col 3:20 - unto the Lord

The oldest manuscripts read, "IN the Lord," that is, this is acceptable to God when it is done in the Lord, namely, from the principle of faith,and as disciples in union with the Lord.

JFB: Col 3:21

(Eph 6:4.) It is a different Greek verb, therefore translate here, "irritate not." By perpetual fault-finding "children" are "discouraged" or "disheartened." A broken-down spirit is fatal to youth [BENGEL].

JFB: Col 3:22

(Eph 6:5-6.) This is to fear God, when, though none sees us, we do no evil: but if we do evil, it is not God, but men, whom we fear.

JFB: Col 3:22 - singleness

"simplicity of heart."

JFB: Col 3:22 - fearing God

The oldest manuscripts read, "the Lord."

JFB: Col 3:23 - And

Omitted in the oldest manuscripts (compare Eph 6:7-8). Compare the same principle in the case of all men, Hezekiah (2Ch 31:21; Rom 12:11).

JFB: Col 3:23 - do, do it

Two distinct Greek verbs, "Whatsoever ye do, work at it" (or "labor at" it).

JFB: Col 3:23 - heartily

Not from servile constraint, but with hearty good will.

JFB: Col 3:24 - the reward of the inheritance

"Knowing that it is from the Lord (the ultimate source of reward), ye shall receive the compensation (or recompense, which will make ample amends for your having no earthly possession as slaves now) consisting of the inheritance" (a term excluding the notion of meriting it by works: it is all of grace, Rom 4:14; Gal 3:18).

JFB: Col 3:24 - for ye serve

The oldest manuscripts omit "for," then translate as Vulgate, "Serve ye the Lord Christ;" compare Col 3:23, "To the Lord and not unto men" (1Co 7:22-23).

JFB: Col 3:25 - But

The oldest manuscripts read, "for," which accords with "serve ye," &c. (Col 3:24), the oldest reading: the for here gives a motive for obeying the precept. He addresses the slaves: Serve ye the Lord Christ, and leave your wrongs in His hands to put to rights: (translate), "For he that doeth wrong shall receive back the wrong which he hath done (by just retribution in kind), and there is no respect of persons" with the Great Judge in the day of the Lord. He favors the master no more than the slave (Rev 6:15).

Clarke: Col 3:1 - If ye then

If ye then - Ει ουν· Seeing then that ye are risen with Christ; this refers to what he had said, Col 2:12 : Buried with him in baptism, wherein also ye are risen with him. As, therefore, ye have most cordially received the doctrine of Christ; and profess to be partakers of a spiritual religion, that promises spiritual and eternal things; seek those things, and look to be prepared for the enjoyment of them.

Clarke: Col 3:2 - Set your affection on things above

Set your affection on things above - Τα ανω φρονειτε· Love heavenly things; study them; let your hearts be entirely engrossed by them. Now, that ye are converted to God, act in reference to heavenly things as ye did formerly in reference to those of earth; and vice versa. This is a very good general rule: "Be as much in earnest for heavenly and eternal things, as ye formerly were for those that are earthly and perishing."

Clarke: Col 3:3 - For ye are dead

For ye are dead - To all hopes of happiness from the present world; and, according to your profession, should feel no more appetite for the things of this life, than he does whose soul is departed into the invisible state

Clarke: Col 3:3 - Your life is hid with Christ in God

Your life is hid with Christ in God - Christ is your treasure; and where your treasure is, there is your heart. Christ lives in the bosom of the Father; as your heart is in him, ye also sit in heavenly places with Christ Jesus. Christ is the life of your souls; and as he is hidden in the bosom of the Father, so are ye, who live through and in him.

Clarke: Col 3:4 - When Christ, who is our life

When Christ, who is our life - When Christ comes to judge the world, ye shall appear with him in his glory, and in an eternal state of blessedness.

Clarke: Col 3:5 - Mortify, therefore, you members

Mortify, therefore, you members - Νεκρωσατε· Put them to death: the verb is used metaphorically to signify, to deprive a thing of its power, to destroy its strength. Use no member of your body to sin against God; keep all under dominion; and never permit the beast to run away with the man. To gratify any sensual appetite is to give it the very food and nourishment by which it lives, thrives, and is active. However the body may suffer by excessive sensual indulgences, the appetite increases with the indulgence. Deny yourselves, and let reason rule; and the animal will not get the ascendency over the rational man. See the notes on Rom 6:11, etc

Clarke: Col 3:5 - Inordinate affection

Inordinate affection - Παθος· Unnatural and degrading passion; bestial lusts. See Rom 1:26, Rom 1:27; and the notes there

Clarke: Col 3:5 - Evil concupiscence

Evil concupiscence - Επιθυμιαν κακην . As επιθυμια signifies strong and vehement desire of any kind, it is here joined with κακη, evil, to show the sense more particularly in which the apostle uses it

Clarke: Col 3:5 - Covetousness, which is idolatry

Covetousness, which is idolatry - For the covetous man makes his money his god. Now, it is the prerogative of God to confer happiness; every godly man seeks his happiness in God; the covetous man seeks that in his money which God alone can give; therefore his covetousness is properly idolatry. It is true his idol is of gold and silver, but his idolatry is not the less criminal on that account.

Clarke: Col 3:6 - The wrath of God cometh

The wrath of God cometh - God is angry with such persons, and he inflicts on them the punishment which they deserve.

Clarke: Col 3:7 - In the which ye also walked sometime

In the which ye also walked sometime - When ye were in your unconverted state, ye served divers lusts and pleasures. See on Rom 7:5 (note), and Eph 2:2 (note).

Clarke: Col 3:8 - But now ye also put on all these

But now ye also put on all these - See on Eph 4:22 (note). Being now converted, sin had no more dominion over them

Clarke: Col 3:8 - Anger, wrath, etc

Anger, wrath, etc - They had not only lived in the evils mentioned Col 3:5, but also in those enumerated here; and they had not only laid aside the former, but they had laid aside the latter also. They retained no bosom, no easily besetting, sin. They were risen with Christ, and they sought the things which were above

Clarke: Col 3:8 - Blasphemy

Blasphemy - The word seems here to mean injurious and calumnious speaking.

Clarke: Col 3:9 - Lie not one to another

Lie not one to another - Do not deceive each other; speak the truth in all your dealings; do not say, "My goods are so and so,"when you know them to be otherwise; do not undervalue the goods of your neighbor, when your conscience tells you that you are not speaking the truth. It is naught, it is naught, saith the buyer; but afterwards he boasteth; i.e. he underrates his neighbour’ s property till he gets him persuaded to part with it for less than its worth; and when he has thus got it, he boasts what a good bargain he has made. Such a knave speaks not truth with his neighbor

Clarke: Col 3:9 - Ye have put off the old man

Ye have put off the old man - See the notes on Rom 6:6; and particularly on Rom 13:11-14 (note). Ye have received a religion widely different from that ye had before; act according to its principles.

Clarke: Col 3:10 - And have put on the new man

And have put on the new man - See on Rom 12:1-2 (note)

Clarke: Col 3:10 - Is renewed in knowledge

Is renewed in knowledge - Ignorance was the grand characteristic of the heathen state; Knowledge, of the Christian. The utmost to which heathenism could pretend was a certain knowledge of nature. How far this went, and how much it fell short of the truth, may be seen in the writings of Aristotle and Pliny. Christianity reveals God himself, the author of nature; or, rather, God has revealed himself, in the Christian system with which he has blessed mankind. Christianity teaches a man the true knowledge both of himself and of God; but it is impossible to know one’ s self but in the light of God; the famous γνωθι σεαυτον, know thyself, was practicable only under the Christian religion

Clarke: Col 3:10 - After the image of him that created him

After the image of him that created him - We have already seen that God made man in his own image; and we have seen in what that image consisted. See the notes on Gen 1:26, and on Eph 4:23 (note), Eph 4:24 (note). Does not the apostle refer here to the case of an artist, who wishes to make a perfect resemblance of some exquisite form or person? God in this case is the artist, man is the copy, and God himself the original from which this copy is to be taken. Thus, then, man is made by his Creator, not according to the image or likeness of any other being, but according to his own; the image του Κτισαντος, of the Creator. And as the Divine nature cannot exist in forms or fashions, moral qualities alone are those which must be produced. Hence the apostle, interpreting the words of Moses, says that the image in which man was made, and in which he must be remade, ανακαινουμενον, made anew, consists in knowledge, righteousness, and true holiness.

Clarke: Col 3:11 - Where there is neither Greek nor Jew

Where there is neither Greek nor Jew - In which new creation no inquiry is made what nation the persons belonged to, or from what ancestry they had sprung, whether in Judea or Greece

Clarke: Col 3:11 - Circumcision nor uncircumcision

Circumcision nor uncircumcision - Nor is their peculiar form of religion of any consideration, whether circumcised like the Jews, or uncircumcised like the heathens

Clarke: Col 3:11 - Barbarian, Scythian

Barbarian, Scythian - Nor whether of the more or less tractable of the nations of the world; for although knowledge, and the most refined and sublime knowledge, is the object to be attained, yet, under the teaching and influence of the blessed Spirit, the most dull and least informed are perfectly capable of comprehending this Divine science, and becoming wise unto salvation

Clarke: Col 3:11 - Bond nor free

Bond nor free - Nor does the particular state or circumstances in which a man may be found, either help him to or exclude him from the benefit of this religion; the slave having as good a title to salvation by grace as the freeman

Clarke: Col 3:11 - But Christ is all, and in all

But Christ is all, and in all - All mankind are his creatures, all conditions are disposed and regulated by his providence, and all human beings are equally purchased by his blood. He alone is the source whence all have proceeded, and to him alone all must return. He is the Maker, Preserver, Savior, and Judge of all men.

Clarke: Col 3:12 - Put on - as the elect of God

Put on - as the elect of God - As the principal design of the apostle was to show that God had chosen the Gentiles, and called them to the same privileges as the Jews, and intended to make them as truly his people as the Jews ever were, he calls them the elect or chosen of God; and as the Jews, who were formerly the elect, were still beloved, and called to be holy, so he calls the Colossians beloved, and shows them that they are called with the same holy calling

Clarke: Col 3:12 - Bowels of mercies, etc

Bowels of mercies, etc - Be merciful, not in act merely, but in spirit and affection. In all cases of this kind let your heart dictate to your hand; be clothed with bowels of mercy - let your tenderest feelings come in contact with the miseries of the distressed as soon as ever they present themselves. Though I know that to put on, and to be clothed with, are figurative expressions, and mean to assume such and such characters and qualities; yet there may be a higher meaning here. The apostle would have them to feel the slightest touch of another’ s misery; and, as their clothes are put over their body, so their tenderest feeling should be always within the reach of the miserable. Let your feelings be at hand, and feel and commiserate as soon as touched. See on Eph 4:2 (note). Instead of οικτιρμον mercies, in the plural, almost every MS. of importance, with many of the fathers, read οικτιρμου, bowels of mercy, in the singular. This various reading makes scarcely any alteration in the sense.

Clarke: Col 3:13 - Forbearing one another

Forbearing one another - Avoid all occasions of irritating or provoking each other

Clarke: Col 3:13 - Forgiving one another

Forgiving one another - If ye receive offense, be instantly ready to forgive on the first acknowledgment of the fault

Clarke: Col 3:13 - Even as Christ forgave you

Even as Christ forgave you - Who required no satisfaction, and sought for nothing in you but the broken, contrite heart, and freely forgave you as soon as you returned to Him. No man should for a moment harbour ill will in his heart to any; but the offended party is not called actually to forgive, till the offender, with sorrow, acknowledges his fault. He should be ready to forgive, and while he is so, he can neither feel hatred nor malice towards the offender; but, as Christ does not forgive us till with penitent hearts we return unto him, acknowledging our offenses, so those who have trespassed against their neighbor are not to expect any act of forgiveness from the person they have injured, till they acknowledge the offense. Forgive, says the apostle, καθως και ὁ Χριστος even as Christ forgave you - show the same disposition and the same readiness to forgive your offending brethren, as Christ showed towards you.

Clarke: Col 3:14 - And above all these things

And above all these things - Επι πασι δε τουτοις· Upon all, over all; as the outer garment envelopes all the clothing, so let charity or love invest and encompass all the rest. Even bowels of mercy are to be set in motion by love; from love they derive all their feeling, and all their power and promptitude to action. Let this, therefore, be as the upper garment; the surtout that invests the whole man

Clarke: Col 3:14 - Which is the bond of perfectness

Which is the bond of perfectness - Love to God and man is not only to cover all, but also to unite and consolidate the whole. It is therefore represented here under the notion of a girdle, by which all the rest of the clothing is bound close about the body. To love God with all the heart, soul, mind, and strength, and one’ s neighbor as one’ s self, is the perfection which the new covenant requires, and which the grace and Spirit of Christ work in every sincerely obedient, humble believer; and that very love, which is the fulfilling of the law and the perfection itself which the Gospel requires, is also the bond of that perfection. It is by love to God and man that love is to be preserved. Love begets love; and the more a man loves God and his neighbor, the more he is enabled to do so. Love, while properly exercised, is ever increasing and reproducing itself

Instead of τελειοτητος, perfection, several reputable MSS., with the Itala, read ἑνοτητος, unity; but the former is doubtless the genuine reading.

Clarke: Col 3:15 - And let the peace of God

And let the peace of God - Instead of Θεου, God, Χριστου, Christ, is the reading of ABC*D*FG, several others, both the Syriac, the Arabic of Erpen, Coptic, Ethopic, Armenian, Vulgate, and Itala, with several of the fathers; on this evidence Griesbach has inserted it in the text

Clarke: Col 3:15 - Rule in your hearts

Rule in your hearts - Βραβευετω· Let the peace of Christ judge, decide, and govern in your hearts, as the brabeus , or judge, does in the Olympic contests. No heart is right with God where the peace of Christ does not rule; and the continual prevalence of the peace of Christ is the decisive proof that the heart is right with God. When a man loses his peace, it is an awful proof that he has lost something else; that he has given way to evil, and grieved the Spirit of God. While peace rules, all is safe

Clarke: Col 3:15 - In one body

In one body - Ye cannot have peace with God, in yourselves, nor among each other, unless ye continue in unity; and, as one body, continue in connection and dependence on him who is your only head: to this ye are called; it is a glorious state of salvation, and ye should be for ever thankful that ye are thus privileged.

Clarke: Col 3:16 - Let the word of Christ dwell in you richly

Let the word of Christ dwell in you richly - I believe the apostle means that the Colossians should be well instructed in the doctrine of Christ; that it should be their constant study; that it should be frequently preached, explained, and enforced among them; and that all the wisdom comprised in it should be well understood. Thus the doctrine of God would dwell richly, that is, abundantly, among them. But there appears to be here an allusion to the Shechinah, or symbol of the Divine presence, which dwelt in the tabernacle and first temple; and to an opinion common among the Jews, which is thus expressed in Melchita, fol. 38, 4: כל מקום שהתורה שם שבינה שם עמה ; In whatever place the Law is, there the Shechinah is present with it. Nor is this a vain supposition; wherever God’ s word is seriously read, heard, or preached, there is God himself; and in that Church or religious society where the truth of God is proclaimed and conscientiously believed, there is the constant dwelling of God. Through bad pointing this verse is not very intelligible; the several members of it should be distinguished thus: Let the doctrine of Christ dwell richly among you; teaching and admonishing each other in all wisdom; singing with grace in your hearts unto the Lord, in psalms, hymns, and spiritual songs. This arrangement the original will not only bear, but it absolutely requires it, and is not sense without it. See the note on Eph 5:19

The singing which is here recommended is widely different from what is commonly used in most Christian congregations; a congeries of unmeaning sounds, associated to bundles of nonsensical, and often ridiculous, repetitions, which at once both deprave and disgrace the Church of Christ. Melody, which is allowed to be the most proper for devotional music, is now sacrificed to an exuberant harmony, which requires, not only many different kinds of voices, but different musical instruments to support it. And by these preposterous means the simplicity of the Christian worship is destroyed, and all edification totally prevented. And this kind of singing is amply proved to be very injurious to the personal piety of those employed in it; even of those who enter with a considerable share of humility and Christian meekness, how few continue to sing with Grace in their hearts unto the Lord?

Clarke: Col 3:17 - Whatsoever ye do in word or deed

Whatsoever ye do in word or deed - Let your words be right, and your actions upright

Clarke: Col 3:17 - Do all in the name of the Lord Jesus

Do all in the name of the Lord Jesus - Begin with him, and end with him; invoke his name, and pray for his direction and support, in all that ye do; and thus every work will be crowned with all requisite success. Doing every thing in the name of God, and referring every thing to his glory, is as rational as it is pious. Could it be ever supposed that any person would begin a bad work in God’ s name? However, it is so. No people in the universe more strictly adhere to the letter of this advice than the Mohammedans; for they never undertake a work, eat meat, nor write a book, without prefacing all with: -

Bismillahi , Arrahmani , Arraheemi

"In the name of the most merciful and compassionate God.

Not only books of devotion, but books on all arts and sciences, books of tales and romances, books of poetry, and those on the elements of reading, etc., begin thus; nay, it is prefixed to the Lizit un Nissa , one of the most abominable productions that ever came from the pen of man, and is precisely the same among the Mohammedans, as the infamous work of Nicholas Chorier, called Elegantiae Latini Sermonis, falsely attributed to John Meursius, has been among some called Christians. Of both, with a trifling hyperbole, it may be said: "Surely these books were written in hell, and the author of them must certainly be the devil.

Clarke: Col 3:17 - Giving thanks to God

Giving thanks to God - Even praises, as well as prayers, must ascend to God through this Mediator. We have no authority to say that God will accept even our thanksgiving, unless it ascend to him through Christ Jesus.

Clarke: Col 3:18 - Wives, submit yourselves

Wives, submit yourselves - Having done with general directions, the apostle comes to particular duties, which are commonly called relative; because they only belong to persons in certain situations; and are not incumbent on all. No woman has the duty of a wife to perform but she who is one, and no man has the duty of a husband to perform but he who is married

The directions here to wives, husbands, children, parents, servants, and masters, are so exactly the same in substance with those in Eph 5:22-33 (note); Eph 6:1-9 (note), that there is no need to repeat what has been said on those passages; and to the notes there the reader is requested to refer

Clarke: Col 3:18 - As it is fit in the Lord

As it is fit in the Lord - God commands it; and it is both proper and decent.

Clarke: Col 3:19 - Be not bitter against them

Be not bitter against them - Wherever bitterness is, there love is wanting. And where love is wanting in the married life, there is hell upon earth.

Clarke: Col 3:20 - Children, obey - in all things

Children, obey - in all things - That is, in the Lord - in every thing that your parents command you, which is not contrary to the will or word of God.

Clarke: Col 3:21 - Fathers, provoke not

Fathers, provoke not - See the notes on Eph 6:4.

Clarke: Col 3:22 - Servants, obey

Servants, obey - See on Eph 6:5-8 (note).

Clarke: Col 3:24 - The reward of the inheritance

The reward of the inheritance - Here, ye have neither lands nor property; ye are servants or slaves; be not discouraged, ye have an inheritance in store; be faithful unto God and to your employers, and Christ will give you a heavenly inheritance.

Clarke: Col 3:25 - But he that doeth wrong

But he that doeth wrong - It is possible for an unfaithful servant to wrong and defraud his master in a great variety of ways without being detected; but let all such remember what is here said: He that doeth wrong shall receive for the wrong which he has done; God sees him, and will punish him for his breach of honesty and trust. Wasting, or not taking proper care of the goods of your master, is such a wrong as God will resent. He that is unfaithful in that which is little, will be unfaithful in much, if he have opportunity; and God alone is the defense against an unfaithful servant

Clarke: Col 3:25 - There is no respect

There is no respect - God neither esteems nor despises any man because of his outward condition and circumstances; for there is no respect of persons with him. Every man is, in the eye of God, what he is in his soul: if holy, loved; if wicked, despised and rejected.

Calvin: Col 3:1 - If ye are risen with Christ

To those fruitless exercises which the false apostles urged, ⁴²⁹ as though perfection consisted in them, he opposes those true exercises in which it becomes Christians to employ themselves; and this has no slight bearing upon the point in hand; for when we see what God would have us do, we afterwards easily despise the inventions of men. When we perceive, too, that what God recommends to us is much more lofty and excellent than what men inculcate, our alacrity of mind increases for following God, so as to disregard men. Paul here exhorts the Colossians to meditation upon the heavenly life. And what as to his opponents? They were desirous to retain their childish rudiments. This doctrine, therefore, makes the ceremonies be the more lightly esteemed. Hence it is manifest that Paul, in this passage, exhorts in such a manner as to confirm the foregoing doctrine; for, in describing solid piety and holiness of life, his aim is, that those vain shows of human traditions may vanish. ⁴³⁰ At the same time, he anticipates an objection with which the false apostles might assail him. What then? “Wouldst thou rather have men be idle than addict themselves to such exercises, of whatever sort they may be?” When, therefore, he bids Christians apply themselves to exercises of a greatly superior kind, he cuts off the handle for this calumny; nay more, he loads them with no small odium, on the ground that they impede the right course of the pious by worthless amusements. ⁴³¹

1.If ye are risen with Christ Ascension follows resurrection: hence, if we are the members of Christ we must ascend into heaven, because he, on being raised up from the dead, was received up into heaven, (Mar 16:19,) that he might draw us up with him. Now, we seek those things which are above, when in our minds ⁴³² we are truly sojourners in this world, and are not bound to it. The word rendered think upon expresses rather assiduity and intensity of aim: “Let your whole meditation be as to this: to this apply your intellect — to this your mind.” But if we ought to think of nothing but of what is heavenly, because Christ is in heaven, how much less becoming were it to seek Christ upon the earth. Let us therefore bear in mind that that is a true and holy thinking as to Christ, which forthwith bears us up into heaven, that we may there adore him, and that our minds may dwell with him.

As to the right hand of God, it is not confined to heaven, but fills the whole world. Paul has made mention of it here to intimate that Christ encompasses us by his power, that we may not think that distance of place is a cause of separation between us and him, and that at the same time his majesty may excite us wholly to reverence him.

Calvin: Col 3:2 - Not the things that are on earth

2.Not the things that are on earth He does not mean, as he does a little afterwards, depraved appetites, which reign in earthly men, nor even riches, or fields, or houses, nor any other things of the present life, which we must

use, as though we did not use them,
(1Co 7:30) ⁴³³

but is still following out his discussion as to ceremonies, which he represents as resembling entanglements which constrain us to creep upon the ground. “Christ,” says he, “calls us upwards to himself, while these draw us downwards.” For this is the winding-up and exposition of what he had lately touched upon as to the abolition of ceremonies through the death of Christ. “The ceremonies are dead to you through the death of Christ, and you to them, in order that, being raised up to heaven with Christ, you may think only of those things that are above. Leave off therefore earthly things.” I shall not contend against others who are of a different mind; but certainly the Apostle appears to me to go on step by step, so that, in the first instance, he places traditions as to trivial matters in contrast with meditation on the heavenly life, and afterwards, as we shall see, goes a step farther.

Calvin: Col 3:3 - For ye are dead

3.For ye are dead No one can rise again with Christ, if he has not first died with him. Hence he draws an argument from rising again to dying, as from a consequent to an antecedent, ⁴³⁴ meaning that we must be dead to the world that we may live to Christ. Why has he taught, that we must seek those things that are above ? It is because the life of the pious is above. Why does he now teach, that the things which are on earth are to be left off? Because they are dead to the world. “Death goes before that resurrection, of which I have spoken. Hence both of them must be seen in you.”

It is worthy of observation, that our life is said to be hid, that we may not murmur or complain if our life, being buried under the ignominy of the cross, and under various distresses, differs nothing from death, but may patiently wait for the day of revelation. And in order that our waiting may not be painful, let us observe those expressions, in God, and with Christ, which intimate that our life is out of danger, although it does not appear. For, in the first place, God is faithful, and therefore will not deny what has been committed to him, (2Ti 1:12,) nor deceive in the guardianship which he has undertaken; and, secondly, the fellowship of Christ brings still greater security. For what is to be more desired by us than this — that our life remain with the very fountain of life. Hence there is no reason why we should be alarmed if, on looking around on every side, we nowhere see life. For we are

saved by hope. But those things which are already seen with our eyes are not hoped for. (Rom 8:24.)

Nor does he teach that our life is hid merely in the opinion of the world, but even as to our own view, because this is the true and necessary trial of our hope, that being encompassed, as it were, with death, we may seek life somewhere else than in the world.

Calvin: Col 3:4 - But when Christ, our life, shall appear

4.But when Christ, our life, shall appear. Here we have a choice consolation — that the coming of Christ will be the manifestation of our life. And, at the same time, he admonishes us how unreasonable were the disposition of the man, who should refuse to bear up ⁴³⁵ until that day. For if our life is shut up in Christ, it must be hid, until he shall appear

Calvin: Col 3:5 - Mortify therefore

5.Mortify therefore. Hitherto he has been speaking of contempt of the world. He now proceeds further, and enters upon a higher philosophy, as to the mortification of the flesh. That this may be the better understood, let us take notice that there is a twofold mortification. The former relates to those things that are around us. Of this he has hitherto treated. The other is inward — that of the understanding and will, and of the whole of our corrupt nature. He makes mention of certain vices which he calls, not with strict accuracy, but at the same time elegantly, members. For he conceives of our nature as being, as it were, a mass made up of different vices. They are, therefore, our members, inasmuch as they in a manner stick close to us. He calls them also earthly, alluding to what he had said — not the things that are on earth, (Col 3:2,) but in a different sense. “I have admonished you, that earthly things are to be disregarded: you must, however, make it your aim to mortify those vices which detain you on the earth.” He intimates, however, that we are earthly, so long as the vices of our flesh are vigorous in us, and that we are made heavenly by the renewing of the Spirit.

After fornication he adds uncleanness, by which term he expresses all kinds of wantonness, by which lascivious persons pollute themselves. To these is added, πάθος that is, lust, which includes all the allurements of unhallowed desire. This term, it is true, denotes mental perturbations of other kinds, and disorderly motions contrary to reason; but lust is not an unsuitable rendering of this passage. As to the reason why covetousness is here spoken of as a worshipping of images, ⁴³⁶ consult the Epistle to the Ephesians, that I may not say the same thing twice.

Calvin: Col 3:6 - On account of which things the wrath of God cometh

6.On account of which things the wrath of God cometh. I do not find fault with the rendering of Erasmus — solet venire — ( is wont to come,) but as the present tense is often taken in Scripture instead of the future, according to the idiom of the Hebrew language, I have preferred to leave the rendering undecided, so that it might be accommodated to either meaning. He warns the Colossians, then, either of the ordinary judgments of God, which are seen daily, or of the vengeance which he has once denounced upon the wicked, and which impends over them, but will not be manifested until the last day. I willingly, however, admit the former meaning — that God, who is the perpetual Judge of the world, is accustomed to punish the crimes in question.

He says, however, expressly, that the wrath of God will come, or is wont to come, upon the unbelieving or disobedient, instead of threatening them with anything of this nature. ⁴³⁷ For God would rather that we should see his wrath upon the reprobate, than feel it in ourselves. It is true, that when the promises of grace are set before us, every one of the pious ought to embrace them equally as though they were designed for himself particularly; but, on the other hand, let us dread the threatenings of wrath and destruction in such a manner, that those things which are suitable for the reprobate, may serve as a lesson to us. God, it is true, is often said to be angry even with his children, and sometimes chastens their sins with severity. Paul speaks here, however, of eternal destruction, of which a mirror is to be seen only in the reprobate. In short, whenever God threatens, he shews, as it were, indirectly the punishment, that, beholding it in the reprobate, we may be deterred from sinning.

Calvin: Col 3:7 - In which ye walked

7.In which ye walked Erasmus mistakingly refers this to men, rendering it, “ inter quos ,” (“among whom, ”) for there can be no doubt that Paul had in view the vices, in which he, says that the Colossians had walked, during the time that they lived in them. For living and walking differ from each other, as power does from action. Living holds the first place: walking comes afterwards, as in Gal 5:25,

If ye live in the SPIRIT, WALK also in the Spirit.

By these words he intimates, that it were an unseemly thing that they should addict themselves any more to the vices, to which they had died through Christ. See the sixth chapter of the Epistle to the Romans. It is an argument from a withdrawment of the cause to a withdrawment of the effect.

Calvin: Col 3:8 - But now

8.But now — that is, after having ceased to live in the flesh. For the power and nature of mortification are such, that all corrupt affections are extinguished in us, lest sin should afterwards produce in us its wonted fruits. What I have rendered indignationem , ( indignation,) is in the Greek θυμός — a term, which denotes a more impetuous passionateness than ὀργὴ, ( anger.) Here, however, he enumerates, as may easily be perceived, forms of vice that were different from those previously mentioned.

Calvin: Col 3:9 - Lie not

9.Lie not. When he forbids lying, he condemns every sort of cunning, and all base artifices of deception. For I do not understand the term as referring merely to calumnies, but I view it as contrasted in a general way with sincerity. Hence it might be allowable to render it more briefly, and I am not sure but that it might also be a better rendering, thus: Lie not one to another. He follows out, however, his argument as to the fellowship, which believers have in the death and resurrection of Christ, but employs other forms of expression.

The old man denotes — whatever we bring from our mother’s womb, and whatever we are by nature. ⁴³⁸ It is put off by all that are renewed by Christ. The new man, on the other hand, is that which is renewed by the Spirit of Christ to the obedience of righteousness, or it is nature restored to its true integrity by the same Spirit. The old man, however, comes first in order, because we are first born from Adam, and afterwards are born again through Christ. And as what we have from Adam becomes old, ⁴³⁹ and tends towards ruin, so what we obtain through Christ remains for ever, and is not frail; but, on the contrary, tends towards immortality. This passage is worthy of notice, inasmuch as a definition of regeneration may be gathered from it. For it contains two parts — the putting off of the old man, and the putting on of the new, and of these Paul here makes mention. It is also to be noticed, that the old man is distinguished by his works, as a tree is by its fruits. Hence it follows, that the depravity that is innate in us is denoted by the term old man

Calvin: Col 3:10 - Which is renewed in knowledge

10.Which is renewed in knowledge He shews in the first place, that newness of life consists in knowledge — not as though a simple and bare knowledge were sufficient, but he speaks of the illumination of the Holy Spirit, which is lively and effectual, so as not merely to enlighten the mind by kindling it up with the light of truth, but transforming the whole man. And this is what he immediately adds, that we are renewed after the image of God. Now, the image of God resides in the whole of the soul, inasmuch as it is not the reason merely that is rectified, but also the will. Hence, too, we learn, on the one hand, what is the end of our regeneration, that is, that we may be made like God, and that his glory may shine forth in us; and, on the other hand, what is the image of God, of which mention is made by Moses in Gen 9:6, ⁴⁴⁰ the rectitude and integrity of the whole soul, so that man reflects, like a mirror, the wisdom, righteousness, and goodness of God. He speaks somewhat differently in the Epistle to the Ephesians, but the meaning is the same. See the passage — Eph 4:24. Paul, at the same time, teaches, that there is nothing more excellent at which the Colossians can aspire, inasmuch as this is our highest perfection and blessedness to bear the image of God.

Calvin: Col 3:11 - Where there is neither Jew // Christ is all, and in all

11.Where there is neither Jew. He has added this intentionally, that he may again draw away the Colossians from ceremonies. For the meaning of the statement is this, that Christian perfection does not stand in need of those outward observances, nay, that they are things that are altogether at variance with it. For under the distinction of circumcision and uncircumcision, of Jew and Greek, he includes, by synecdoche, ⁴⁴¹ all outward things. The terms that follow, barbarian, Scythian, ⁴⁴² bond, free, are added by way of amplification.

Christ is all, and in all, that is, Christ alone holds, as they say, the prow and the stern — the beginning and the end. Farther, by Christ, he means the spiritual righteousness of Christ, which puts an end to ceremonies, as we have formerly seen. They are, therefore, superfluous in a state of true perfection, nay more, they ought to have no place, inasmuch as injustice would otherwise be done to Christ, as though it were necessary to call in those helps for making up his deficiencies.

Calvin: Col 3:12 - Put on therefore // Gentleness // As the chosen of God. Elect

13.Put on therefore. As he has enumerated some parts of the old man, so he now also enumerates some parts of the new. “Then, ” says he, “will it appear that ye are renewed by Christ, when ye are merciful and kind. For these are the effects and evidences of renovation.” Hence the exhortation depends on the second clause, and, accordingly, he keeps up the metaphor in the word rendered put on

He mentions, first, bowels of mercy, by which expression he means an earnest affection, with yearnings, as it were, of the bowels: Secondly, he makes mention of kindness, (for in this manner I have chosen to render χρηστότητα,) by which we make ourselves amiable. To this he adds humility, because no one will be kind and gentle but the man who, laying aside haughtiness, and high mindedness, brings himself down to the exercise of modesty, claiming nothing for himself.

Gentleness — the term which follows — has a wider acceptation than kindness, for that is chiefly in look and speech, while this is also in inward disposition. As, however, it frequently happens, that we come in contact with wicked and ungrateful men, there is need of patience, that it may cherish mildness in us. He at length explains what he meant by long-suffering — that we embrace each other indulgently, and forgive also where any offense has been given. As, however, it is a thing that is hard and difficult, he confirms this doctrine by the example of Christ, and teaches, that the same thing is required from us, that as we, who have so frequently and so grievously offended, have nevertheless been received into favor, we should manifest the same kindness towards our neighbors, by forgiving whatever offenses they have committed against us. Hence he says, if any one have a quarrel against another. By this he means, that even just occasions of quarrel, according to the views of men, ought not to be followed out.

As the chosen of God. Elect I take here to mean, set apart. “God has chosen you to himself, has sanctified you, and received you into his love on this condition, that ye be merciful, etc. To no purpose does the man that has not these excellences boast that he is holy, and beloved of God; to no purpose does he reckon himself among the number of believers.”

Calvin: Col 3:14 - On account of all these things

14.On account of all these things The rendering that has been given by others, “ super omnia haec,” ( above all these things,) instead of insuper , ( over and above,) is, in my opinion, meagre. It would be more suitable to render it, Before all these things. I have chosen, however, the more ordinary signification of the word ἐπί. For as all the things that he has hitherto enumerated flow from love, he now on good grounds exhorts the Colossians to cherish love among themselves, for the sake of these things — that they may be merciful, gentle, ready to forgive, as though he had said, that they would be such only in the event of their having love. For where love is wanting, all these things are sought for in vain. That he may commend it the more, he calls it the bond of perfection, meaning by this, that the troop of all the virtues ⁴⁴⁴ is comprehended under it. For this truly is the rule of our whole life, and of all our actions, so that everything that is not regulated according to it is faulty, whatever attractiveness it may otherwise possess. This is the reason why it is called here the bond of perfection; because there is nothing in our life that is well regulated if it be not directed towards it, but everything that we attempt is mere waste.

The Papists, however, act a ridiculous part in abusing this declaration, with the view of maintaining justification by works. “ Love, ” say they, “is the bond of perfection: now perfection is righteousness; therefore we are justified by love. ” The answer is twofold; for Paul here is not reasoning as to the manner in which men are made perfect in the sight of God, but as to the manner in which they may live perfectly among themselves. For the genuine exposition of the passage is this — that other things will be in a desirable state as to our life, if love be exercised among us. When, however, we grant that love is righteousness, they groundlessly and childishly take occasion from this to maintain, that we are justified by love, for where will perfect love be found? We, however, do not say that men are justified by faith alone, on the ground that the observance of the law is not righteousness, but rather on this ground, that as we are all transgressors of the law, we are, in consequence of our being destitute of any righteousness of our own, constrained to borrow righteousness from Christ. There remains nothing, therefore, but the righteousness of faith, because perfect love is nowhere to be found.

Calvin: Col 3:15 - And the peace of God

15.And the peace of God. He gives the name of the peace of God to that which God has established among us, as will appear from what follows. He would have it reign in our hearts. ⁴⁴⁵ He employs, however, a very appropriate metaphor; for as among wrestlers, ⁴⁴⁶ he who has vanquished all the others carries off the palm, so he would have the peace of God be superior to all carnal affections, which often hurry us on to contentions, disagreements, quarrels, secret grudges. He accordingly prohibits us from giving loose reins to corrupt affections of this kind. As, however it is difficult to restrain them, he points out also the remedy, that the peace of God may carry the victory, because it must be a bridle, by which carnal affections may be restrained. Hence he says, in our hearts; because we constantly feel there great conflicts, while the flesh lusteth against the Spirit. (Gal 5:17.)

The clause, to which ye are called, intimates what manner of peace this is — that unity which Christ has consecrated among us under his own direction. ⁴⁴⁷ For God has reconciled us to himself in Christ, (2Co 5:18,) with this view, that we may live in entire harmony among ourselves. He adds, in one body, meaning by this, that we cannot be in a state of agreement with God otherwise than by being united among ourselves as members of one body. When he bids us be thankful, I do not take this as referring so much to the remembrance of favors, as to sweetness of manners. Hence, with the view of removing ambiguity, I prefer to render it, “Be amiable.” At the same time I acknowledge that, if gratitude takes possession of our minds, ⁴⁴⁸ we shall without fail be inclined to cherish mutual affection among ourselves.

Calvin: Col 3:16 - Let the word of Christ dwell // Psalms, hymns // Singing in your hearts

16.Let the word of Christ dwell He would have the doctrine of the gospel be familiarly known by them. Hence we may infer by what spirit those are actuated in the present day, who cruelly ⁴⁴⁹ interdict the Christian people from making use of it, and furiously vociferate, that no pestilence is more to be dreaded, than that the reading of the Scriptures should be thrown open to the common people. For, unquestionably, Paul here addresses men and women of all ranks; nor would he simply have them take a slight taste merely of the word of Christ, but exhorts that it should dwell in them; that is, that it should have a settled abode, and that largely, that they may make it their aim to advance and increase more and more every day. As, however, the desire of learning is extravagant on the part of many, while they pervert the word of the Lord for their own ambition, or for vain curiosity, or in some way corrupt it, he on this account adds, in all wisdom — that, being instructed by it, we may be wise as we ought to be.

Farther, he gives a short definition of this wisdom — that the Colossians teach one another Teaching is taken here to mean profitable instruction, which tends to edification, as in Rom 12:7 — He that teacheth, on teaching; also in Timothy — “All Scripture is profitable for teaching. ” (2Ti 3:16.) This is the true use of Christ’s word. As, however, doctrine is sometimes in itself cold, and, as one says, ⁴⁵⁰ when it is simply shewn what is right, virtue is praised ⁴⁵¹ and left to starve, ⁴⁵² he adds at the same time admonition, which is, as it were, a confirmation of doctrine and incitement to it. Nor does he mean that the word of Christ ought to be of benefit merely to individuals, that they may teach themselves, but he requires mutual teaching and admonition.

Psalms, hymns. He does not restrict the word of Christ to these particular departments, but rather intimates that all our communications should be adapted to edification, that even those which tend to hilarity may have no empty savor. “ Leave to unbelievers that foolish delight which they take from ludicrous and frivolous jests and witticisms; ⁴⁵³ and let your communications, not merely those that are grave, but those also that are joyful and exhilarating, contain something profitable. In place of their obscene, or at least barely modest and decent, songs, it becomes you to make use of hymns and songs that sound forth God’s praise.” Farther, under these three terms he includes all kinds of songs. They are commonly distinguished in this way — that a psalm is that, in the singing of which some musical instrument besides the tongue is made use of: a hymn is properly a song of praise, whether it be sung simply with the voice or otherwise; while an ode contains not merely praises, but exhortations and other matters. He would have the songs of Christians, however, to be spiritual, not made up of frivolities and worthless trifles. For this has a connection with his argument.

The clause, in grace, Chrysostom explains in different ways. I, however, take it simply, as also afterwards, in Col 4:6, where he says, “Let your speech be seasoned with salt, in grace, ” that is, by way of a dexterity that may be agreeable, and may please the hearers by its profitableness, so that it may be opposed to buffoonery and similar trifles.

Singing in your hearts This relates to disposition; for as we ought to stir up others, so we ought also to sing from the heart, that there may not be merely an external sound with the mouth. At the same time, we must not understand it as though he would have every one sing inwardly to himself, but he would have both conjoined, provided the heart goes before the tongue.

Calvin: Col 3:17 - . And whatsoever ye do

17.. And whatsoever ye do We have already explained these things, and what goes before, in the Epistle to the Ephesians, where the same things are said almost word for word. As he had already begun to discourse in reference to different parts of the Christian life, and had simply touched upon a few precepts, it would have been too tedious a thing to follow out the rest one by one, he therefore concludes in a summary way, that life must be regulated in such a manner, that whatever we say or do may be wholly governed by the authority of Christ, and may have an eye to his glory as the mark. ⁴⁵⁴ For we shall fitly comprehend under this term the two following things — that all our aims ⁴⁵⁵ may set out with invocation of Christ, and may be subservient to his glory. From invocation follows the act of blessing God, which supplies us with matter of thanksgiving. It is also to be observed, that he teaches that we must give thanks to the Father through Christ, as we obtain through him every good thing that God confers upon us.

Calvin: Col 3:18 - Wives, be subject

18.Wives, be subject Now follow particular duties, as they are called, ⁴⁵⁶ which depend on the calling of individuals. In handling these it were superfluous to take up many words, inasmuch as I have already stated in the Epistle to the Ephesians ⁴⁵⁷ almost everything that was necessary. Here I shall only add briefly such things as are more particularly suited to an exposition of the passage before us.

He commands wives to be subject. This is clear, but what follows is of doubtful signification — as it is fit in the Lord. For some connect it thus — “Be subject in the Lord, as it is fit.” I, however, view it rather differently, — As it is fit in the Lord, that is, according to the appointment of the Lord, so that he confirms the subjection of wives by the authority of God. He requires love on the part of husbands, and that they be not bitter, because there is a danger lest they should abuse their authority in the way of tyranny.

Calvin: Col 3:20 - Children, obey your parents // In all things,

20.Children, obey your parents He enjoins it upon children to obey their parents, ⁴⁵⁸ without any exception. But what if parents ⁴⁵⁹ should feel disposed to constrain them to anything that is unlawful; will they in that case, too, obey without any reservation? Now it were worse than unreasonable, that the, authority of men should prevail at the expense of neglecting God. I answer, that here, too, we must understand as implied what he expresses elsewhere, (Eph 6:1) — in the Lord. But for what purpose does he employ a term of universality? I answer again, that it is to shew, that obedience must be rendered not merely to just commands, but also to such as are unreasonable. ⁴⁶⁰ For many make themselves compliant with the wishes of their parents only where the command is not grievous or inconvenient. But, on the other hand, this one thing ought to be considered by children — that whoever may be their parents, they have been allotted to them by the providence of God, who by his appointment makes children subject to their parents.

In all things, therefore, that they may not refuse anything, however difficult or disagreeable — in all things, that in things indifferent they may give deference to the station which their parents occupy — in all things, that they may not put themselves on a footing of equality with their parents, in the way of questioning and debating, or disputing, it being always understood that conscience is not to be infringed upon. ⁴⁶¹ He prohibits parents from exercising an immoderate harshness, lest their children should be so disheartened as to be incapable of receiving any honorable training; for we see, from daily experience, the advantage of a liberal education.

Calvin: Col 3:22 - Servants, be obedient

22.Servants, be obedient Anything that is stated here respecting servants requires no exposition, as it has been already expounded in commenting on Eph 6:1, with the exception of these two expressions, — For we serve the Lord Christ; and, He that will act unjustly will receive the reward of his iniquity.

By the former statement he means, that service is done to men in such a way that Christ at the same time holds supremacy of dominion, and is the supreme master. Here, truly, is choice consolation for all that are under subjection, inasmuch as they are informed that, while they willingly serve their masters, their services are acceptable to Christ, as though they had been rendered to him. From this, also, Paul gathers, that they will receive from him a reward, but it is the reward of inheritance, by which he means that the very thing that is bestowed in reward of works is freely given to us by God, for inheritance comes from adoption.

In the second clause he again comforts servants, by saying that, if they are oppressed by the unjust cruelty of their masters, God himself will take vengeance, and will not, on the ground that they are servants, overlook the injuries inflicted upon them, inasmuch as there is no respect of persons with him. For this consideration might diminish their courage, if they imagined that God had no regard for them, or no great regard, and that their miseries gave him no concern. Besides, it often happens that servants themselves endeavor to avenge injurious and cruel treatment. He obviates, accordingly, this evil, by admonishing them to wait patiently the judgment of God.

Defender: Col 3:1 - If

The sense of "if" here is "since." Our life in Christ was assured eternally when we were born again through faith in His finished work of redemption for us. When He died for us, we were "dead with Christ" (Col 2:20; Rom 6:8), then "buried with him" (Col 2:12; Rom 6:4), and "quickened together with him" (Col 2:13).

Defender: Col 3:1 - right hand

The first of twenty-one references to Christ at the right hand of God is found in Psa 16:11. By faith now, in reality with the ages to come, we also "sit together in heavenly places in Christ Jesus" (Eph 2:6)."

Defender: Col 3:4 - in glory

When Christ returns, He will bring the souls of those who died in Christ for the resurrection of their bodies. Those believers who are still living when He returns will be raptured to be with Him in glory, being transformed to be like Him, immortal forever (1Th 3:13; 1Th 4:14-17; 1Jo 3:2; 1Co 15:52-54)."

Defender: Col 3:5 - Mortify

"Mortify" means "put to death." "They that are Christ's have crucified the flesh with the affections and lusts" (Gal 5:24).

Defender: Col 3:5 - concupiscence

"Concupiscence" (1Th 4:5; Rom 7:8) means "desire."

Defender: Col 3:5 - idolatry

In God's sight, covetousness is worshipping the god mammon, and "ye cannot serve God and mammon" (Mat 6:24)."

Defender: Col 3:6 - children of disobedience

Unbelievers are also called "children of wrath" (Eph 2:3). See also Eph 2:2; Eph 5:6. "

Defender: Col 3:10 - new man

Man was created in the image of God (Gen 1:26, Gen 1:27). Even though that image was badly marred by sin, it is still a part of man's nature (Jam 3:9), in contrast with the nature of animals. Man still has a moral and spiritual capacity, as well as many other attributes not present in the animals (abstract thought, esthetic sense, etc.). The marred image can therefore be made new again when a man becomes a new creation in Christ (2Co 5:17). Through faith in Christ and His redeeming work on the cross, he "puts off" his "old man" (Col 3:9) and "puts on a new man," much as one would discard old clothing and don new clothing.

Defender: Col 3:10 - image

The "image of God" was both "created" (Gen 1:27; 1Co 11:7-9) and "made" (Gen 1:26; Col 1:16, Col 1:17) in man. That image was marred because of sin (Gen 9:6; Jam 3:9) but is "renewed in knowledge" through saving faith in Christ (Col 1:10; Eph 4:23; 2Co 3:18). Our "image" will eventually be "conformed to the image" of the Son of God when Christ returns (Rom 8:29; 1Co 15:49).

Defender: Col 3:10 - him

We are to be conformed to the image of Christ, and Christ is Himself the incarnate image of the triune God (Col 1:15; Col 2:9; 2Co 4:4). He is especially called "the express image of his person" (Heb 1:3)."

Defender: Col 3:11 - neither Greek nor Jew

See Gal 3:28; Rom 10:12.

Defender: Col 3:11 - Scythian

The Scythians lived in the area north of the Caucasus. The historian Josephus says the Scythians were descendants of Magog (Gen 10:2)."

Defender: Col 3:15 - peace of God

See Phi 4:7."

Defender: Col 3:16 - word of Christ

The "word of Christ" - at least for us today - can only be the Holy Scriptures, so this is an exhortation to memorize Scripture. (Psa 119:11). Note that Christ and the apostles frequently quoted from memory appropriate Scriptures, sometimes lengthy passages, in their discourses and sermons. This is the only occurrence of the phrase "word of Christ."

Defender: Col 3:16 - admonishing one another

This exhortation is not referring to public worship, but to daily conversation and even to solitary activity - "speaking to yourselves" and "making melody in your heart to the Lord" (Eph 5:19).

Defender: Col 3:16 - psalms

"Psalms" clearly refers specifically to the psalms in the Old Testament, which were commonly sung both by the pre-Christian Jews and by the early church, as well as in many churches ever since (Eph 5:19).

Defender: Col 3:16 - hymns

"Hymns" is descriptive of songs similar in content and motivation to the psalms, but not taken from the divinely inspired psalms of the Old Testament

Defender: Col 3:16 - spiritual songs

"Spiritual songs" refers to songs with a Biblical theme but with a more popular style tune than the others. The Greek for "song" is ode, which is a generic term for any kind of song. The adjective "spiritual," however, delimits it to songs with Christian content."

Defender: Col 3:18 - husbands

This section, instructing husbands, wives, children, fathers, masters and servants (Colossians 3:18-4:1) is very much parallel to Ephesians 5:22-6:9. The behavior and attitudes described should characterize the Spirit-filled life (Eph 5:18; Col 3:17)."

Defender: Col 3:23 - heartily

Whatever we do should be done heartily (Ecc 9:10), "in the name of the Lord Jesus" (Col 3:17), "to the glory of God" (1Co 10:31)."

Defender: Col 3:24 - the Lord Christ

This is the only occurrence of the name "Lord Christ""

TSK: Col 3:1 - risen // seek // where

risen : Col 2:12, Col 2:13, Col 2:20; Rom 6:4, Rom 6:5, Rom 6:9-11; Gal 2:19, Gal 2:20; Eph 1:19, Eph 1:20, Eph 2:5, Eph 2:6

seek : Col 3:2; Psa 16:11, Psa 17:14, Psa 17:15, Psa 73:25, Psa 73:26; Pro 15:24; Mat 6:20,Mat 6:33; Luk 12:33; Rom 8:6; 2Co 4:18; Phi 3:20,Phi 3:21; Heb 11:13-16

where : Psa 110:1; Mat 22:44, Mat 26:64; Mar 12:36, Mar 14:62, Mar 16:19; Luk 20:42, Luk 22:69; Act 2:34, Act 7:55; Rom 8:34; Eph 1:20, Eph 4:10; Heb 1:3, Heb 1:13, Heb 8:1, Heb 10:12, Heb 12:2; 1Pe 3:22

TSK: Col 3:2 - Set // affection // not

Set : Col 3:1; 1Ch 22:19, 1Ch 29:3; Psa 62:10, Psa 91:14, Psa 119:36, Psa 119:37; Pro 23:5; Ecc 7:14; Mat 16:23; Rom 8:4-6; Phi 1:23; 1Jo 2:15-17

affection : or, mind

not : Col 3:5; Psa 49:11-17; Mat 6:19; Luk 12:15, Luk 16:8, Luk 16:9, Luk 16:11, Luk 16:19-25; Phi 3:19; 1Jo 2:15

TSK: Col 3:3 - are // your // hid

are : Col 2:20; Rom 6:2; Gal 2:20

your : Col 3:4, Col 1:5; Joh 3:16, Joh 4:14, Joh 5:21, Joh 5:24, Joh 5:40, Joh 6:39, Joh 6:40, Joh 10:28-30, Joh 14:19; Rom 5:10,Rom 5:21, Rom 8:2, Rom 8:34-39; 1Co 15:45; 2Co 5:7; Heb 7:25; 1Pe 1:3-5

hid : Col 2:3; Mat 11:25; 1Co 2:14; Phi 4:7; 1Pe 3:4; 1Jo 3:2; Rev 2:17

TSK: Col 3:4 - our // appear // ye

our : Joh 11:25, Joh 14:6, Joh 20:31; Act 3:15; Gal 2:20; 2Ti 1:1; 1Jo 1:1, 1Jo 1:2, 1Jo 5:12; Rev 2:7, Rev 22:1, Rev 22:14

appear : 1Ti 6:14; 2Ti 4:8; Tit 2:13; Heb 9:28; 1Pe 5:4; 1Jo 2:28, 1Jo 3:2

ye : Psa 17:15, Psa 73:24; Isa 25:8, Isa 25:9; Mat 13:43; Joh 6:39, Joh 6:40, Joh 14:3, Joh 17:24; 1Co 15:43; 2Co 4:17; Phi 3:21; 1Th 4:17; 2Th 1:10-12; Jud 1:24

TSK: Col 3:5 - Mortify // members // fornication // inordinate // evil // covetousness

Mortify : Rom 6:6, Rom 8:13; Gal 5:24; Eph 5:3-6

members : Rom 6:13, Rom 7:5, Rom 7:23; Jam 4:1

fornication : Mat 15:19; Mar 7:21, Mar 7:22; Rom 1:29; 1Co 5:1, 1Co 5:10,1Co 5:11, 1Co 6:9, 1Co 6:13, 1Co 6:18; 2Co 12:21; Gal 5:19-21; Eph 5:3; 1Th 4:3; Heb 12:16, Heb 13:4; Rev 21:8, Rev 22:15

inordinate : Rom 1:26; 1Th 4:5 *Gr.

evil : Rom 7:7, Rom 7:8; 1Co 10:6-8; Eph 4:19; 1Pe 2:11

covetousness : 1Co 6:10; Gal 5:19-21; Eph 5:3, Eph 5:5

TSK: Col 3:6 - which // children

which : Rom 1:18; Eph 5:6; Rev 22:15

children : Isa 57:4; Eze 16:45, Eze 16:46; Eph 2:2, Eph 2:3; 1Pe 1:14; 2Pe 2:14 *Gr.

TSK: Col 3:7

Col 2:13; Rom 6:19, Rom 6:20, Rom 7:5; 1Co 6:11; Eph 2:2; Tit 3:3; 1Pe 4:3, 1Pe 4:4

TSK: Col 3:8 - put // anger // blasphemy // filthy

put : Col 3:5, Col 3:9; Eph 4:22; Heb 12:1; Jam 1:21; 1Pe 2:1

anger : Psa 37:8; Pro 17:14, Pro 19:19, Pro 29:22; Mat 5:22; Rom 13:13; 1Co 3:3; 2Co 12:20; Gal 5:15, Gal 5:20,Gal 5:26; Eph 4:26, Eph 4:31, Eph 4:32; 2Ti 2:23, 2Ti 2:24; Jam 1:20; Jam 3:14-16

blasphemy : Lev 24:11-16; Mar 7:22; 1Ti 1:13, 1Ti 1:20; Jam 2:7; Jud 1:8; Rev 16:9

filthy : Eph 4:29, Eph 5:4; Jam 3:4-6; 2Pe 2:7, 2Pe 2:18; Jud 1:8, Jud 1:13

TSK: Col 3:9 - Lie // ye

Lie : Lev 19:11; Isa 63:8; Jer 9:3-5; Zep 3:13; Zec 8:16; Joh 8:44; Eph 4:25; 1Ti 1:10; Tit 1:12, Tit 1:13; Rev 21:8, Rev 21:27, Rev 22:15

ye : Col 3:8; Rom 6:6; Eph 4:22

TSK: Col 3:10 - put // the new // renewed // knowledge // after

put : Col 3:12, Col 3:14; Job 29:14; Isa 52:1, Isa 59:17; Rom 13:12, Rom 13:14; 1Co 15:53, 1Co 15:54; Gal 3:27; Eph 4:24

the new : Eze 11:19, Eze 18:31, Eze 36:26; 2Co 5:17; Gal 6:15; Eph 2:10,Eph 2:15, Eph 4:24; Rev 21:5

renewed : Psa 51:10; Rom 12:2; Eph 4:23; Heb 6:6

knowledge : Joh 17:3; 2Co 3:18, 2Co 4:6; 1Jo 2:3, 1Jo 2:5

after : Gen 1:26, Gen 1:27; Eph 2:10, Eph 4:23, Eph 4:24; 1Pe 1:14, 1Pe 1:15

TSK: Col 3:11 - there // circumcision // Barbarian // bond // but // and

there : Psa 117:2; Isa 19:23-25, Isa 49:6, Isa 52:10, Isa 66:18-22; Jer 16:19; Hos 2:23; Amo 9:12; Mic 4:2; Zec 2:11, Zec 8:20-23; Mal 1:11; Mat 12:18-21; Act 10:34, Act 10:35, Act 13:46-48, Act 15:17, Act 26:17, Act 26:18; Rom 3:29, Rom 4:10,Rom 4:11, Rom 9:24-26; Rom 9:30,Rom 9:31, Rom 10:12, Rom 15:9-13; 1Co 12:13; Gal 3:28; Eph 3:6

circumcision : 1Co 7:19; Gal 5:6, Gal 6:15

Barbarian : Act 28:2, Act 28:4; Rom 1:14; 1Co 14:11

bond : 1Co 7:21, 1Co 7:22; Eph 6:8

but : Col 2:10; 1Co 1:29, 1Co 1:30, 1Co 3:21-23; Gal 3:29, Gal 6:14; Phi 3:7-9; 1Jo 5:11, 1Jo 5:12; 2Jo 1:9

and : Joh 6:56, Joh 6:57, Joh 14:23, Joh 15:5, Joh 17:23; Rom 8:10,Rom 8:11; Gal 2:20; Eph 1:23, Eph 3:17; 1Jo 5:20

TSK: Col 3:12 - Put // as // holy // beloved // bowels // mercies

Put : Col 3:10; Eph 4:24

as : Isa 42:1, Isa 45:4, Isa 65:9, Isa 65:22; Mat 24:22, Mat 24:24, Mat 24:31; Mar 13:20,Mar 13:22, Mar 13:27; Luk 18:7; Rom 8:29-33, Rom 9:11, Rom 11:5-7; 2Ti 2:10; Tit 1:1; 1Pe 1:2; 2Pe 1:10; 2Jo 1:13; Rev 17:14

holy : Rom 8:29; Eph 1:4; 1Th 1:3-6; 2Th 2:13, 2Th 2:14

beloved : Jer 31:3; Eze 16:8; Rom 1:7; Eph 2:4, Eph 2:5; 2Ti 1:9; Tit 3:4-6; 1Jo 4:19

bowels : Isa 63:15; Jer 31:20; Luk 1:78 *marg. Phi 1:8, Phi 2:1; 1Jo 3:17

mercies : Rom 12:9, Rom 12:10; Gal 5:6, Gal 5:22, Gal 5:23; Eph 4:2, Eph 4:32; Phi 2:2-4; 1Th 5:15; Jam 3:17, Jam 3:18; 1Pe 3:8-11; 2Pe 1:5-8; 1Jo 3:14-20

TSK: Col 3:13 - Forbearing // forgiving // quarrel // even

Forbearing : Rom 15:1, Rom 15:2; 2Co 6:6; Gal 6:2; Eph 4:2, Eph 4:32

forgiving : Mat 5:44, Mat 6:12, Mat 6:14, Mat 6:15, Mat 18:21-35; Mar 11:25; Luk 6:35-37, Luk 11:4, Luk 17:3, Luk 17:4; Luk 23:34; Jam 2:13

quarrel : or complaint, Mat 18:15-17; 1Co 6:7, 1Co 6:8

even : Luk 5:20-24, Luk 7:48-50; 2Co 2:10; Eph 4:32, Eph 5:2; 1Pe 2:21

TSK: Col 3:14 - charity // the

charity : Col 2:2; Joh 13:34, Joh 15:12; Rom 13:8; 1Co 13:1-13; Eph 5:2; 1Th 4:9; 1Ti 1:5; 1Pe 4:8; 2Pe 1:7; 1Jo 3:23, 1Jo 4:21

the : Eph 1:4, Eph 4:3; 1Jo 4:7-12

TSK: Col 3:15 - the peace // to the // and be

the peace : Psa 29:11; Isa 26:3, Isa 27:5, Isa 57:15, Isa 57:19; Joh 14:27, Joh 16:33; Rom 5:1, Rom 14:17; Rom 15:13; 2Co 5:19-21; Eph 2:12-18, Eph 5:1; Phi 4:7

to the : 1Co 7:15; Eph 2:16, Eph 2:17, Eph 4:4, Eph 4:16

and be : Col 3:17, Col 1:12, Col 2:7; Psa 100:4, Psa 107:22, Psa 116:17; Jon 2:9; Luk 17:16-18; Rom 1:21; 2Co 4:15, 2Co 9:11; Eph 5:20; Phi 4:6; 1Th 5:18; 1Ti 2:1; Heb 13:15; Rev 7:12

TSK: Col 3:16 - the word // dwell // richly // all // teaching // in psalms // and spiritual // singing // to the

the word : Joh 5:39, Joh 5:40; 2Ti 3:15; Heb 4:12, Heb 4:13; 1Pe 1:11, 1Pe 1:12; Rev 19:10

dwell : Deu 6:6-9, Deu 11:18-20; Job 23:12; Psa 119:11; Jer 15:16; Luk 2:51; Joh 15:7; 1Jo 2:14, 1Jo 2:24, 1Jo 2:27; 2Jo 1:2

richly : 1Ti 6:17; Tit 3:6 *marg.

all : Col 1:9; 1Ki 3:9-12, 1Ki 3:28; Pro 2:6, Pro 2:7, Pro 14:8, Pro 18:1; Isa 10:2; Eph 1:17, Eph 5:17; Jam 1:5, Jam 3:17

teaching : Col 1:28; Rom 15:14; 1Th 4:18, 1Th 5:11, 1Th 5:12; 2Th 3:15; Heb 12:12-15

in psalms : Mat 26:30; 1Co 14:26; Eph 5:19; Jam 5:13

and spiritual : 1Ch 25:7; Neh 12:46; Psa 32:7, Psa 119:54; Son 1:1; Isa 5:1, Isa 26:1, Isa 30:29; Rev 5:9, Rev 14:3, Rev 15:3

singing : Col 4:6; Psa 28:7, Psa 30:11, Psa 30:12, Psa 47:6, Psa 47:7, Psa 63:4-6, Psa 71:23, Psa 103:1, Psa 103:2, Psa 138:1; 1Co 14:15

to the : Col 3:23

TSK: Col 3:17 - whatsoever // in word // in the // giving // God

whatsoever : Col 3:23; 2Ch 31:20,2Ch 31:21; Pro 3:6; Rom 14:6-8; 1Co 10:31

in word : 2Th 2:17; 1Jo 3:18

in the : Mic 4:5; Mat 28:19; Act 4:30, Act 19:17; Phi 1:11; 1Th 4:1, 1Th 4:2

giving : Col 1:12, Col 2:7; Rom 1:8; Eph 5:20; 1Th 5:18; Heb 13:15; 1Pe 2:5, 1Pe 2:9, 1Pe 4:11

God : Eph 1:17; Phi 2:11; 1Th 1:1; Heb 1:5; 1Jo 2:23

TSK: Col 3:18 - submit // as

submit : Gen 3:16; Est 1:20; 1Co 11:3, 1Co 14:34; Eph 5:22-24, Eph 5:33; 1Ti 2:12; Tit 2:4, Tit 2:5; 1Pe 3:1-6

as : Act 5:29; Eph 5:3, Eph 6:1

TSK: Col 3:19 - love // bitter

love : Gen 2:23, Gen 2:24, Gen 24:67; Pro 5:18, Pro 5:19; Ecc 9:9; Mal 2:14-16; Luk 14:26; Eph 5:25, Eph 5:28, Eph 5:29, Eph 5:33; 1Pe 3:7

bitter : Col 3:21; Rom 3:14; Eph 4:31; Jam 3:14

TSK: Col 3:20 - obey // in // well pleasing

obey : Gen 28:7; Exo 20:12; Lev 19:3; Deu 21:18-21, Deu 27:16; Pro 6:20, Pro 20:20; Pro 30:11, Pro 30:17; Eze 22:7; Mal 1:6; Mat 15:4-6, Mat 19:19; Eph 6:1-3

in : Col 3:22; Eph 5:24; Tit 2:9

well pleasing : Col 1:10; Phi 4:18; Heb 13:21

TSK: Col 3:21

Psa 103:13; Pro 3:12, Pro 4:1-4; Eph 6:4; 1Th 2:11; Heb 12:5-11

TSK: Col 3:22 - obey // menpleasers // in singleness // fearing

obey : Col 3:20; Psa 123:2; Mal 1:6; Mat 8:9; Luk 6:46, Luk 7:8; Eph 6:5-7; 1Ti 6:1, 1Ti 6:2; Tit 2:9, Tit 2:10; Phm 1:16; 1Pe 2:18, 1Pe 2:19

menpleasers : Gal 1:10; 1Th 2:4

in singleness : Mat 6:22; Act 2:46; Eph 6:5

fearing : Gen 42:18; Neh 5:9, Neh 5:15; Ecc 5:7, Ecc 8:12, Ecc 12:13; 2Co 7:1

TSK: Col 3:23 - whatsoever // as

whatsoever : Col 3:17; 2Ch 31:21; Psa 47:6, Psa 47:7, Psa 103:1, Psa 119:10, Psa 119:34, Psa 119:145; Ecc 9:10; Jer 3:10; 1Pe 1:22

as : Zec 7:5-7; Mat 6:16; Rom 14:6, Rom 14:8; Eph 5:22, Eph 6:6, Eph 6:7; 1Pe 2:13, 1Pe 2:15

TSK: Col 3:24 - ye shall // for

ye shall : Col 2:18; Gen 15:1; Rth 2:12; Pro 11:18; Mat 5:12, Mat 5:46, Mat 6:1, Mat 6:2, Mat 6:5, Mat 6:16, Mat 10:41; Luk 6:35, Luk 14:14; Rom 2:6, Rom 2:7, Rom 4:4, Rom 4:5; 1Co 3:8, 1Co 9:17, 1Co 9:18; Eph 6:8; Heb 9:15, Heb 10:35, Heb 11:6

for : Joh 12:26; Rom 1:1, Rom 14:18; 1Co 7:22; Gal 1:10; Eph 6:6; 2Pe 1:1; Jud 1:1

TSK: Col 3:25 - he that // receive // and

he that : 1Co 6:7, 1Co 6:8; 1Th 4:6; Phm 1:18

receive : 2Co 5:10; Heb 2:2

and : Col 4:1; Lev 19:15; Deu 1:17, Deu 10:17; 2Sa 14:14; 2Ch 19:7; Job 34:19, Job 37:24; Luk 20:21; Act 10:34; Rom 2:11; Eph 6:9; 1Pe 1:17; Jud 1:16

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Col 3:1 - If ye then be risen with Christ // Seek those things which are above // Where Christ sitteth at the right hand of God

Col 3:1-4 The apostle exhorteth to be heavenly-minded,

Col 3:5-11 to mortify carnal lusts, and to put away all malice

and ill dealing in respect of one another, as

becometh Christians.

Col 3:12-17 He recommendeth brotherly kindness, charity, and other

general duties,

Col 3:18 the relative duties of wives,

Col 3:19 and husbands,

Col 3:20 of children,

Col 3:21 and parents,

Col 3:22-25 and of servants towards their masters.

If ye then be risen with Christ: having refuted superstitious observances placed in things earthly and perishing, and called them off from shadows to mind the substance; he doth, upon supposition of what he had asserted before, Col 2:12,13 , here infer that, since they were risen again with Christ, it did behove them to set about the duties required of those in that state: not of the proper resurrection of the body, which, while here below, can only be in our Head by virtue of the mystical union, as in regard of right the members of Christ are said to sit with him in heavenly places, Eph 2:6 , signified and sealed by baptism: but the metaphorical and spiritual resurrection from spiritual death, which is regeneration, Rom 6:4 Tit 3:5 , wrought by the same Spirit which raised Christ, and whereby renewed Christians live in certain hope of that proper resurrection of their bodies, which Christ hath procured.

Seek those things which are above: hereupon he urgeth them, (in the same sense our Saviour doth command to seek his kingdom, Mat 6:33 ), with diligence to pursue heaven and happiness as the end, and holiness as the means to the attaining of it; to have their conversation in heaven, Phi 3:20 .

Where Christ sitteth at the right hand of God: while the apostle speaks of God after the manner of men, we must take heed of the gross error of the Anthropomorphites, who did imagine God to sit in heaven in the shape of a man. Some indeed, who abhor such a gross imagination, yet conceive that because more generally the heaven is God’ s throne, and shall be so for ever, Jer 17:12 Lam 5:19 Mat 5:34 , that he hath a particular throne in heaven, whereon he doth show himself specially present, as in his temple, 1Ki 22:19 Psa 11:4 ; and so, though Christ is set properly on the right hand of this throne, Heb 1:3 8:1 12:2 Rev 3:21 ; but because the conception of such a particular material throne, with extension of parts and proper dimensions, may (besides other inconveniences) misguide our apprehensions, and occasion adoration to the creature, which should be terminated on God alone, who is a pure Spirit; and whereas sitting is not taken properly, since Stephen saw Christ standing, Act 7:55 , and is opposed to the ministration of angels, which have no bodies or bodily parts, Heb 1:13 ; by most it is taken metaphorically, importing that Christ hath all real power and dominion put into his hands, connoting his authority and security from his enemies, who are put under his feet, Mat 28:18 1Co 15:25 , is crowned with majesty, glory, and honour, Heb 1:3 2:9 , enjoying all blessedness in a most transcendent way, Psa 16:11 110:1 Act 2:33,36 ; having the human nature filled with abilities to execute all when he entered into glory, Isa 16:5 Luk 22:29,30 24:26 1Co 15:43 Rev 19:6 ; where he resides possessed of all in safety, Act 3:21 Rev 3:21 . It was above whither Christ ascended by a local motion from a certain where here below into a certain where above; so that whatever the Lutherans argue from Christ’ s glorious ascension and session, to prove Christ’ s body a ubiquitary, or every where present, is inconsequent, since it is in heaven where he wills that believers should be to behold the glory that his Father hath given him, Joh 17:24 : wherefore,

Poole: Col 3:2 - Set your affection on things above // Not on things on the earth

Set your affection on things above: that the hearts of believers here might be where their treasure is, the apostle here repeats his exhortation, using another word, importing they should intensely mind things above, Rom 8:5 , viz. the inheritance reserved in heaven for us, 1Pe 1:4 , with heart and affections, together with all that Gcd hath appointed to be a furtherance to the enjoyment of it; not curiously to search the deep things of God, which cannot be found out, but to mind things above with sobriety, Rom 12:3 .

Not on things on the earth taking off the mind and heart from all that is opposite to heavenly things, viz. not only those human, carnal ordinances and ceremonies, Col 2:22 , with Phi 3:18,19 , but also from the eager pursuit of the pleasures, profits, and honours of this world, which the men of it do inordinately desire, Col 3:5 , with Mat 6:33 Gal 5:24 , and are carried away with, Tit 2:12 Jam 4:4 2Pe 1:4 1Jo 2:17 . Christians should not be, to the neglect of things spiritual; however, they are obliged, in a due subordination, to take care of themselves and families for these things below, so far as to put them into a capacity of raising them more heavenward.

Poole: Col 3:3 - For ye are dead // And your life is hid with Christ in God

For ye are dead the apostle adds another reason why the believing Colossians should not be earthly-minded, because they were dead, not absolutely, but in a certain respect, viz. of sin, and the world.

1. In regard of that carnal, corrupted, sin-infected life, received from our first parents by carnal generation, the life of the old man, altogether depraved, the real members of Christ are dead: see Col 2:11,12,20 Ro 6:2,4,6-8,11 7:9 2Co 5:14,17 Ga 5:24 .

2. In regard of the world, by communion with Christ their Head, Psa 22:15 Isa 26:19 Gal 6:14 2Ti 2:11 1Pe 4:1,2 .

And your life is hid with Christ in God and their spiritual life, (opposed to the life of sin), which is received by their receiving of Christ, the life they now live by faith, quickened together with Christ, Col 2:13 Joh 11:25,26 14:6 Gal 2:20 Heb 10:38 1Jo 5:11,12 ; this is hid with Christ by virtue of their union with him, as Christ is in God by union with the Father; Christ in God, and our life in Christ, Joh 17:21 , because in him the the springs of our spiritual life, which in and by our regeneration, renovation, and sanctification is communicated to us; and its progress in fruitfulness till it arrive to perfection, Phi 3:10,14 .

Poole: Col 3:4 - When Christ, who is our life, shall appear // Then shall ye also appear with him in glory

When Christ, who is our life, shall appear which will be, according to the purpose and promise of God, with whom it is laid up, Col 1:5 , when Christ by whom they live shall so appear that they shall be like him, 1Jo 3:2 , and be taken to be with him in the heavenly inheritance, 1Pe 1:4 ; then their conformity to him, began here, partly in holiness and partly in sufferings, Rom 8:18 , shall be completed at last in glory and felicity, Phi 3:21 Heb 11:26,35 .

Then shall ye also appear with him in glory and then shall these adopted children be brought into glory with him, Heb 2:10 , out of whose hands none shall be able to pull them, Joh 10:28 ; but however the world look upon them as despicable, Joh 16:2 , and sometimes they are so in their own eyes, wherein ofttimes there be tears, so that they can see but as through a glass, darkly, Psa 31:22 1Co 13:12 ; but then they shall see Christ face to face, all tears shall be wiped away from their eyes, Rev 7:17 , and at the last day they shall shine as the sun in glory, Mat 13:43 1Co 15:43,53 2Th 1:7,10,12 .

Poole: Col 3:5 - Uncleanness // Inordinate affection // Evil concupiscence // And covetousness // Which is idolatry

That they might not think he, who had given check to superstitious abstinences, was for the indulging of any carnal affections, he infers here, how the exercise of truly Christian mortification was incumbent on those who were dead to sin and had their life hid in Christ. Neither is it any incongruity, that they who are in a sort already dead should be exhorted to mortification, if we do but distinctly consider of mortification, and what they are to mortify, or endeavour to make dead.

1. As to mortification; which may be considered either as to its inchoation, when, upon effectually calling, a mortal wound is by the Spirit of God given to the old man, or to the habit of sin, which will in the end or consummation be a total privation of its life, though as yet it be but partial. It is not in regard of this inchoative mortification, which was begun upon their effectual calling, that the apostle exhorts the saints at Colosse in this verse to mortify. But mortification may be considered as to its continuation, and the carrying on the life of grace, in the making dead all that is contrary to it; even the renewed person should be continually solicitous to have the old man killed outright without any reprieve. This is it that the apostle put the believing Colossians upon, not to spare any remaining ill dispositions or depraved habits of the old man; but by the assistance of the Spirit, (for it is not a natural, but spiritual work), Rom 8:13 Gal 5:24 , continually to resist to the killing of it, or putting it to death: never to desist in this war.

2. As to the earthly members of it. The apostle expresseth the object of mortification, or what they are to mortify, by their members upon the earth not as if he designed to put them upon a dismembering of their bodies, or a deadening of those bodily natural parts whereby the sex is distinguished, Rom 6:13 , (though, agreeably to his own practice, he would have the body kept under and brought into subjection, 1Co 9:27 ), but upon subduing inordinate motions and carnal concupiscences, as is evident from the particular vices following, which, taken as collected and heaped up together, may well pass under the notion of a body. He had before in this Epistle mentioned the body of the sins of the flesh, Col 2:11 ; this he might say not only metonymically, by reason such lusts do reside in the natural body and members of it, Rom 6:6,12,19 ; but (and that chiefly) metaphorically, the mass of corrupt nature dwelling in us is compared to a person, the old man, or old Adam, or body of sin, Col 3:9 Rom 6:6 7:24 Eph 4:22 ; and, continuing the metaphor, the parts of this corrupt body are called members, and our members, the whole body of the old man being made up of them, which are said to be upon the earth, as being inclined to earthly things and employed about them, taking occasion from sensual objects here below to get strength, unless we be continually upon our watch to abolish all that contributes to the life of the old man in the particular members; viz. fornication: see the parallel place, Eph 5:3 , with 1Co 6:9 , where he begins with this, as most turbulent, understanding by it not only the outward act, but the inward affection, which the heathens were apt to reckon no fault, though the Spirit of God in the Scripture do greatly condemn it, Mat 5:28 Rom 1:29 1Co 5:1 6:18 7:2 10:8 1Th 4:3 .

Uncleanness: see Eph 5:3 : impurity which is more unnatural, whereby they dishonour their own bodies, Rom 1:24,27 Ga 5:19 1Th 4:7 Rev 17:4 .

Inordinate affection that passion which some render softness, or easiness to receive any impression to lust, i.e. the filthy disposition of a voluptuous, effeminate heart, delighted with lascivious objects, Psa 32:9 Rom 1:26,27 1Co 6:9 , with 1Th 4:3,5 .

Evil concupiscence that concupiscence which in nature and measure is excessive, being an irregular appetite, and an undue motion against reason, especially against the Spirit, Gal 5:17 .

And covetousness and an immoderate desire after and cleaving to the things of this world, either in progging for them, or possessing of them to the feeding of other lusts, and so estranging the heart from God, Ecc 5:10 Luk 12:18 ; trusting in riches rather than in the living God, Job 31:24 Mat 6:24 1Ti 6:17 .

Which is idolatry upon which account it may pass under the title of idolatry, as the covetous person is an idolater; see Eph 5:5 : and further he might reckon covetousness to be idolatry, because nothing was more execrable in the judgment of the Jews than idolatry was, it being ordinary with the Hebrews to note sins by the names of those most detested; as rebellion against God by witchcraft, 1Sa 15:23 , not that it is so formally, but that the Spirit of God may show how odious an incorrigible obstinacy of mind against God is unto him. Hence, considering the odiousness of these vices, the apostle would have us not to content ourselves to cut off some branches of them, but to grub them up by the roots.

Poole: Col 3:6

Especially remembering how the indulging or sparing any of them will be of dreadful consequence; see Eph 5:6 ; for however they may by carnal men be looked upon as little faults, which God will overlook of course, yet they do certainly incur Divine displeasure, and will bring most inevitable judgments upon those unpersuadable, rebellious, and contumacious ones, who would be thought God’ s children and yet remain incorrigible, Mat 24:38,39 1Co 6:9 Gal 5:21 .

Poole: Col 3:7 - In the which // Ye

In the which some render it, amongst whom; but, alas! They lived amongst such disobedient ones still; therefore we do better render it in which, i.e. sins or vices.

Ye the now believing Colossians, also walked some time had heretofore practised and exercised; and had not only been infected with the venom of them, in descending from polluted parents, but lived in them were servants to them, Rom 6:17,19 , while in a sensual course of life they were carried away with them, 1Co 12:2 , before their conversion, when they did live and reign in their mortal bodies, Col 1:21 1Co 6:11 Eph 2:3,11,12 5:8 .

Poole: Col 3:8 - But now ye also put off all these // Wrath; indignation // Malice // blasphemy // Filthy communication out of your mouth

But now ye also put off all these: having minded them of their former condition under paganism in a state of sin, while they served various sensual lusts, he doth here in their present circumstances under Christianity in a state of grace, show them that, now they professed to walk as children of light, Rom 13:12 Eph 5:8 , with 1Th 5:5,8 , they were more strongly obliged to lay aside those inordinate affections which were more spiritual Eph 4:22 ; some of which he doth instance in, viz. anger; whereby he doth not mean the passion itself, Eph 4:26 , with Eph 4:31 , but the inordinacy of it, being a vindictive appetite to hurt another unjustly for some affront conceived to be given or occasioned by him.

Wrath; indignation Rom 2:8 , a sudden, hasty, and vehement commotion of the offended mind apprehending an injury, when it shows itself in the countenance in a manner and measure unbecoming a Christian, as in them who with rage thrust Christ out of the city, Luk 4:28,29 , with Eph 4:31 .

Malice connoting both the evil habit and the vicious act: now though this word be taken oftentimes more generally, for that mischievous vitiosity and venom which runs through all the passions of the soul, reaching to all sins, 1Co 5:8 14:20 ; yet here it seems to be taken more specially, for a secret malignity of rooted anger and continued wrath, remembering injuries, meditating revenge, and watching for an occasion to vent it, being much the same with that which the apostle in a parallel Epistle calls bitterness, Eph 4:31 , compared with other places, Gen 4:5 Rom 1:29 Tit 3:3 1Pe 2:1 . After he had urged the laying aside of heart evils as the cause, he moves to the laying aside those of the tongue, viz.

blasphemy which in a like place we render evil speaking, Eph 4:31 ; the original word, according to the notation of it, doth signify the hurt of any one’ s good name, which when it respects God we do more strictly call blasphemy. When it respects our neighbour, though more largely it be so, defamation, Rom 3:8 1Co 4:13 Tit 3:2 ; yet more strictly, if it be done secretly, it is detraction or backbiting; more openly, reviling or slandering, Mat 15:19 Mar 7:22 1Ti 6:4 .

Filthy communication out of your mouth: obscene discourse, dishonest talk, should not come into the Christian’ s mouth, Col 4:6 ; see on Eph 4:29 5:4 : wanton, lewd, and unclean speeches should not proceed from a Christian’ s tongue, 1Co 15:33 .

Poole: Col 3:9 - Lie not one to another // Seeing that ye have put off the old man with his deeds

Lie not one to another: here he puts them upon laying aside that vice which violates the ninth commandment, being opposite to truth in word and work: see Eph 4:25 , where he doth more fully urge the putting away lying, from the same argument that follows here: a lie being no other than that voluntary expression by word or deed, which accords not with the conception of the mind and heart, on purpose to deceive those with whom we do converse; contrary to the principles of a new creature, because God, after whose image he is renewed, hates it more than any vice, since it is contrary to truth, and proceeds from the father of lies, Psa 5:6 15:2 Pro 12:22 Joh 8:44 Rev 21:8,27 . They who in conversation do most stomach to be told of it, are most ordinarily guilty of it. But the apostle requires Christians indeed to put away all fraud and fallacy in commerce with men and one another, (as well as converse with God), that there may be in all due circumstances a just representation of that without which is conceived within, Eph 4:15 Jam 3:14 .

Seeing that ye have put off the old man with his deeds: the apostle subjoins his reason from the parts of regeneration or sanctification, viz.

1. Mortification, which he reassumes under an elegant metaphor, (intimating his solicitude to have the foregoing and the like vices to be wholly laid aside, as much as was possible in this life), borrowed from the putting off old and worn garments, which did as it were crawl with vermin; intimating that if the old man, as the cause, were put off with loathing, then those inordinate affections and actions which did proceed from it would also be removed; see on Rom 6:6,11 , with Eph 4:22 : if that which is born of the flesh and contrary to the Spirit, Joh 3:6 , with Gal 5:17 , then inordinate affections and lusts, Gal 5:24 .

(To see number 2: See Poole on "Col 3:10" ).

Poole: Col 3:10 - And have put on the new man // Which is renewed in knowledge // After the image of him that created him

And have put on the new man: (To see number 1: See Poole on "Col 3:9" ).

2. Vivification, or renovation; this he connecteth with the former, continuing the metaphor. As in natural generation the expulsion of the old form is attended with the introduction of the new, so in spiritual regeneration, having put off the old Adam they had put on the new, i.e. Christ, not only sacramentally, Col 2:12,13 Ga 3:27 , but really, being new creatures in Christ Jesus, 2Co 5:17 Eph 2:10 , renewed in the inward man, Rom 7:22 2Co 4:16 ; See Poole on "Eph 3:16" , See Poole on "Eph 4:24" ; and endowed with a new frame of heart and a new spirit, Eze 11:19 Joh 3:5,6 , new qualities and affections.

Which is renewed in knowledge the understanding being savingly enlightened, and the will powerfully inclined by the victorious working of the Spirit, Eph 1:18-20 ; See Poole on "Eph 4:23" , with Phi 2:13 2Th 2:13,14 ; and brought to more than a speculative, even to a lively and effectual knowledge, 1Jo 2:3 .

After the image of him that created him agreeable to the impress of him that had new framed or created them in Christ Jesus, 1Co 15:49 1Pe 1:15,16 , by the renewing of the Holy Ghost, Tit 3:5 : for as the natural image of God consisted in knowledge and righteousness; so it was requsite that the spiritual image restored by grace should consist in the rectifying of the faculties of the soul, the understanding with spiritual knowledge, and the will with a spiritual inclination to embrace the things that please God; in communion with whom sanctified souls do take in hand a new course of life, and move therein, in a spiritually natural way.

Poole: Col 3:11 - If there there is neither Greek nor Jew // Circumcision nor uncircumcision // Barbarian, Scythian // Scythian // Bond nor free // But Christ is all, and in all

He prevents the reasoning of those, who did not neglect regeneration, and place religion in more externals, showing that in the new man, or true sanctification, and real Christianity, there was sufficient to save us, in communion with Christ, without those external observances false teachers did stickle for as necessary.

If there there is neither Greek nor Jew God, in effectually calling persons into a state of regeneration, had no regard to those known distinctions then in the world, of those who were born of the Gentiles or the seed of Abraham, Mat 3:9 Joh 8:39 Rom 2:11 10:12 Rom 11:7,11,12 : See Poole on "Gal 3:28" .

Circumcision nor uncircumcision he works upon those who are not circumcised, as well as on those who are circumcised, now Christ is come, Gal 5:6 6:15 , since which the posterity of Japheth, constituting the greater part of the Gentile church, do dwell in the tents of Shem, according to Noah’ s prophecy, Gen 9:27 , compared with Balaam’ s, Num 24:24 . Shem and Ham are not excluded, yet (a learned man observes) the faith of Christ from the ages of the apostles hath flourished most hitherto in Europe, and the parts of Asia where Japheth’ s lot lay; and as of old some of the latter might, so we know of the former many of late have passed into America. Upon the apostle’ s adding

Barbarian, Scythian without conjunction either compulative or disjunctive, some have inquired whether these two should be balanced in the like opposition with the former? And it may be said, there is no more necessity for such exactness here, than elsewhere in the like form of speech, Rom 8:39 1Co 3:22 : and the most think here is an increase of the oration, understanding by

Scythian (which is now more strictly the Tartarian) the most barbarous of the Barbarians. Yet, because the Grecians sometime accounted the world, besides themselves, (who were polished with human learning and philosophy), Barbarians, if any think there ought to be an opposition between the Barbarian and Scythian then by Barbarian (i.e. in the philosophers’ reckoning) may be understood the Jews; by Scythian, the Gentiles. So Jew, circumcision, Barbarian, as in a parallel, are opposed to Gentile, uncircumcision, Scythian. For Scythians being numerous, thereby some used to express the nations, ( as Symmachus translates Gen 14:9 , Tidal king of the Scythians ), and so reckon the whole world might be divided into the Jews and Scythians, no otherwise than into circumcised and uncircumcised.

Bond nor free as to acceptance with God in Christ, the distinctions of people were abolished with their observances and polities, because, some where they were more free, having milder laws; some where they were more servile, having more severe laws, which was an indifferent thing now as to their being in Christ, concerned to submit to certain honest laws, ordinances of magistrates, 1Pe 2:13 , though not Judaic or judicial ones. In every condition, high or low, whether of service or freedom, Act 10:34,35 1Co 7:20-22 , whosoever hath put on the new man in Christ is accepted. Neither the eloquence of the philosopher nor the rudeness of him who is uncultivated, neither the liberty of the freeman nor the bondage of the slave, doth further or obstruct the work of the new creation.

But Christ is all, and in all but they that are truly interested in Christ, have really put him on, they are certainly privileged with that which answers all, they are indeed the blessed with faithful Abraham, whether they be of his seed according to the flesh, yea or no, Psa 32:2 Gal 3:7-9 ; having put on Christ, Rom 13:14 , they are all complete in him, Col 2:10 . He is all things to and in all those who are renewed, both meritoriously and efficaciously, 1Co 1:30 15:10 Gal 2:20 : being by fiath one with him who hath all, they have all, Eph 3:17 , either for their present support or their eternal happiness, Act 4:12 .

Poole: Col 3:12 - Put on therefore // As the elect of God, holy and beloved // Bowels of mercies // Kindness // Humbleness of mind // Meekness // Long-suffering

Put on therefore: as he had mentioned some particular vices of the old man they were to put off, Col 3:8 , he doth here infer, that they might be complete in Christ, there be particular virtues and graces of the new man they are to put on, or, being new creatures, continually to exercise themselves in.

As the elect of God, holy and beloved chosen of God before all time, and effectually called in time from the rest of mankind; see Joh 15:16 Rom 8:29,30 Eph 1:4,5 2Th 2:13 : saints not only by obsignation, but renewed by the sanctifying Spirit, Col 1:2 1Pe 1:2 ; beloved with a gratuitous and special love of complacency, Joh 14:21 Rom 1:7 1Th 1:4 .

Bowels of mercies he would have us put on, i.e. exercise, (being sanctified by the Spirit), mercy, not simply, but according to the Hebrew phrase, bowels of mercies, i.e. tendernesses of compassions, resenting the miseries of our brethren, as sharing with them in their sufferings, from our very heart: see Luk 6:36 Rom 12:15 Gal 6:2 Eph 4:32 1Pe 3:8 .

Kindness courtesy and goodness, Gal 5:22 ; endeavouring to succour one another in all offices of benignity, 2Co 6:6 1Pe 5:14 .

Humbleness of mind a sincere (not an affected) lowliness of spirit: See Poole on "Eph 4:2" , See Poole on "Phi 2:3" .

Meekness gentleness and mildness, receiving one another with an open heart and pleasant countenance: see Gal 5:13,23 6:1 1Th 2:7 .

Long-suffering patience, bearing affronts and outrages, with other vexatious afflictions, without exasperation, abiding sedate after many wrongs offered, Col 1:11 Act 5:41 2Ti 2:10 4:2 1Pe 4:16 .

Poole: Col 3:13 - Forbearing one another // And forgiving one another, if any man have a quarrel against any // Even as Christ forgave you, so also do ye

Forbearing one another clemency towards each other, not only in undergoing affronts, but a suspending to take advantage from the infirmities of others, so as not to irritate them to passion, or to take them tripping, so as to aggravate their failings, Pro 16:32 1Co 4:12 Gal 6:2 Eph 4:2 2Th 1:4 .

And forgiving one another, if any man have a quarrel against any yea, and if one hath any just complaint against another, mutually passing it by amongst ourselves: we render forgiving one another, that which in the Greek is forgiving ourselves; and indeed he that doth see the need he hath of pardon himself, will pass by the fault of his brother, (so ourselves here is put for one another ), Mar 10:26 Luk 23:12 .

Even as Christ forgave you, so also do ye considering the exemplar cause here added as a motive to mutual forgiveness, viz. our Head the Lord Jesus Christ forgiving of us, who are bound to conform to him in forgiving others; See Poole on "Mat 6:14" . See Poole on "Mat 18:32" , See Poole on "Mat 18:33" . See Poole on "Mar 11:25" , See Poole on "Joh 13:14" . See Poole on "Eph 4:32" , See Poole on "1Pe 2:21" , yea, the strong to indulge and gratify their weak brethren in smaller matters for their good, Rom 15:1-3 .

Poole: Col 3:14 - And above all these things put on charity // the bond of perfectness // See Poole on "Col 2:2"

And above all these things put on charity: that which we render above, as surpassing all, some read upon, or over, and some, for all these things, viz. the graces he exhorted them to be clothed with. Both agree, that mutual Christian love or charity is the chiefest garment the new man can put on, being the livery of Christ’ s disciples, Joh 13:35 . But in prosecuting the allegory under the former notion, there is some danger of being over fine; and therefore it may be very pertinent to understand the putting on or exercising of charity, for the performance of the other graces and exercises, this being that which sets them on work with reference to their several objects, engaging to sincerity in their actings, without which the motions of the new man are no way acceptable; this links them together, and so is in a sort, as the apostle says elsewhere, a fulfilling of the whole law, Rom 13:8,9 Ga 5:14 , with Mat 22:39,40 ; being the subjects of this hearty and regular affection of love to God and our neighbour, are inclined by it to do good continually, and to avoid the injuring of another in any respect. Not that there is any fulfilling of the law perfectly in this state, as the papists argue impertinently from what follows of charity, that it is

the bond of perfectness or, by an hypallage or Hebraism, the most perfect bond, therefore we are justified by it, and so by the works of the law before God. For:

1. Love, or charity, itself is not perfect, and so the very best of the new creatures who have put it on, however they may be perfect with a perfection of integrity or parts, yet not with a perfection of maturity or degrees, absolutely, while in this life; See Poole on "Ecc 7:20" . See Poole on "Rom 7:18" , See Poole on "Rom 7:19" . See Poole on "Gal 5:17" . See Poole on "Phi 3:12" , See Poole on "Phi 3:15" . See Poole on "Jam 3:2" , &c.

2. Upon supposition that charity in a new creature doth in some sort perfectly fulfil the law, from the time he is endowed with it of God’ s grace, and a man hath put it on; he could not by it be justified from the breach of God’ s law before, he being a transgressor of it in time past, 1Jo 1:8,10 .

3. That perfection of which charity here is said to be the bond, doth most likely respect the integrity and unity of the members of the church, holding the Head, being knit together in one body;

See Poole on "Col 2:2" , See Poole on "Col 2:19" . See Poole on "Eph 4:16" : the Greek word we translate bond here, noting such a collection and colligation of parts whereof a body is composed; and in one Greek copy it is found written, the bond of unity. As a prevailing love to God, and to those who bear his image, for his sake, doth bind up the other graces in every regenerate soul, so it doth the true members of the body of Christ one to another, being the best means for the perfecting of them under Christ their Head, who hath upon that account expressly required mutual love amongst his followers, Joh 15:12 1Jo 3:23 4:21 : and the cogent reason hereof is, (as above in Joh 4:10,11 ), God’ s loving of us; and then indeed, when we entirely love God and his children, we show our love to be the bond of perfectness in returning love to him and his; when by this reciprocal affection both ends of the band of love do meet and are knit together, we become one with God, and in him, through Christ, as one soul amongst ourselves, walking in love according to his commandment, Act 4:32 Eph 5:2 1Th 4:9 .

Poole: Col 3:15 - And let the peace of God // To the which also ye are called in one body // and be ye thankful

And let the peace of God he doth not say the peace of the world, but the peace of God, or, as some copies, the peace of Christ; be sure, without the mediation of Christ we can have no peace with God; he alone hath made peace, Col 1:20 , with Col 2:14 ; he is our peace, making it with God and amongst ourselves, to whom he hath preached it, Act 10:36 Eph 2:14-17 , and whom he hath brought into the bond of it, Eph 4:3 ; the Lord of peace himself, who always gives it where it is enjoyed, Joh 14:27 2Th 3:16 . It is then the peace of God through Christ; see Phi 4:7,9 ; by faith in whom we have peace in our own hearts with God, Isa 32:17 Rom 5:1 , and Rom 14:17 , and with one another, Joh 17:21 Rom 15:6,7,13 . That the members of Christ may live in this peace, 2Co 13:11 , the apostle here enjoins, as we render the word, let it rule in your hearts: the Greek word (both simple here, and compound, Col 2:18 ) is no where else to be found in the New Testament but in this Epistle, and it may signify either to arbitrate, or to mediate: our translation and the generality of interpreters take it in the former notion, for to arbitrate, or to rule, govern, sway, or moderate by way of arbitration, as he who sat judge, or umpire, to adjudge the reward in the agonistics. So the import of the apostle’ s injunction is, let it regulate, govern, superintend, or give law to the rest of the affections of the new man; let it be mistress and governess of all your motions, to keep them in due respect, and withhold them from attempting any thing disorderly, and to oversway disinclinations to the Divine pleasure or the good order of Christian community. The Arabic version is, let it be as the centre. Yet one learned man, conceiving the apostle doth here, as before, Col 2:18 , glance upon the false apostles, (who would insinuate the mediation or intercession of angels), thinks because the word signifies also to mediate, intercede, or interpose, the apostle’ s meaning may be, let the peace of God be to you instead of all conceited angelical mediators or intercessors, which would derogate from him that made peace, Col 1:20 , nailing what hindered to his cross, Col 2:14 ; let that preponderate with you in your hearts to overbalance any thing that can be suggested to the contrary.

To the which also ye are called in one body considering the Divine vocation, or the call of God, Rom 12:18 1Co 7:15 , and the condition or unity of the body into which ye are called under Christ your Head, 1Co 10:16,12:12,13,25,26 Eph 4:4 . He adds,

and be ye thankful be ye gracious, or amiable, of an obliging temper (as some render the word, passively); or rather, as we take it, actively, be ye thankful, i.e. to God and Christ, and Christians; be mindful of the benefits ye have received, giving thanks to God always for all things, Eph 5:20 , and behaving yourselves as becomes the gospel.

Poole: Col 3:16 - Let the word of Christ dwell in you richly in all wisdom // psalms, and hymns and spiritual songs // Singing with grace in your hearts // To the Lord

Let the word of Christ dwell in you richly in all wisdom: one learned man conceives Paul to have written this first clause of the verse as in a parenthesis, joining in the sense what next follows to be ye thankful in the foregoing verse; another would have the parenthesis to begin from Col 3:14 . The thing here exhorted to, is the plentiful inhabitation of the doctrine of the Bible, more especially of the gospel, that it may take up its residence and abode in our souls, which comes from the spiritual incorporation or mixing of it with faith, Heb 4:2 ; without which it may enter in as a stranger, but will not abide; it may cast a ray, or shine, but is not comprehended and doth not enlighten, Joh 1:5 2Co 4:4 ; it may afford some present delight, Mar 6:20 , but not lasting. The apostle would have the word to be diligently searched, heartily received, and carefully observed; a child may have it in his memory, that hath it not in his heart: this indwelling of the word imports a regarding, as well as a remembering of it, Psa 1:2 Joh 5:39 20:31 Act 17:11 2Ti 3:15-17 . If all the saints at Colosse were concerned in this exhortation, the papists oppose the Spirit of God in excluding (those they call) the laity from familiarity with the Scriptures in their mother tongue, being that all Christians are; here indispensably obliged to instruct and warn themselves, (according to the original word), as well as each other mutually, see Eph 5:19 . Then the use of the word, and the manner of expressing their thankfulness to God amongst themselves, is in singing to his praise

psalms, and hymns and spiritual songs He doth not say, teaching and admonishing from these, (as elsewhere, Act 8:35 28:23 ), but in them; implying it is a peculiar ordinance of Christ for Christians to be exercised in holy singing, as Jam 5:13 , with an audible voice musically, Psa 95:1,2 100:1,2 Ac 16:25 , as foretold, Isa 52:8 , with Rom 10:14 . Some would distinguish the three words the apostle here useth from the manner of singing, as well as the matter sung; others, from the Hebrew usage of words expressed by the seventy, in the book of Psalms; yet, whoever consults the titles of the Psalms and other places of the Old Testament, they shall find the words used sometimes promiscuously; compare Jud 5:3 1Ch 16:8,9 2Ch 7:6 23:13 2Ch 29:30 Psa 39:3 45:1 47:1 48:1 65:1 105:1,2 Isa 12:2,4 42:10 ; or conjunctly to the same matter, Psa 30:1-12,48:1-14,65:1-13,66:1-20, Psa 75:1-10,83:1-18,87:1-7 , titles. Hereupon others stand not open any critical distinction of the three words, yet are inclined here to take psalms by way of eminency, Luk 24:44 ; or more generally, as the genus, noting any holy metre, whether composed by the prophets of old, or others since, assisted by the Spirit extraordinarily or ordinarily, Luk 24:44 Act 16:25 1Co 14:15,26 Jas 5:13 . Here for clearness’ sake two modes of the psalms, viz. hymns, whereby we celebrate the excellencies of God and his benefits to man, Psa 113:1-9 Mat 26:30 ; and odes or songs, which word, though ordinarily in its nature and use it be more general, yet here synecdochically, in regard of the circumstances of the conjoined words, it may contain the rest of spiritual songs, of a more ample, artificial, and elaborate composure, besides hymns, Rev 14:2,3 15:2,3 ; which may be called spiritual or holy songs from the efficient matter, or end, viz. that they proceed from the Holy Spirit, or in argument may agree and serve thereto; being convenient they be so called from the argument, as opposed to carnal, sensual, and worldly ditties.

Singing with grace in your hearts and then that this holy singing be not only harmonious and tunable to the ear, but acceptable to God, it is requisite it do proceed from a gracious spirit, or grace wrought in the heart by the Holy Spirit, and the inhabitation of the word, Isa 29:13 Mat 15:8 .

To the Lord to the honour of God through Christ our Lord, Luk 1:46,47 Joh 5:23 1Pe 4:11 .

Poole: Col 3:17 - And whatsoever ye do // In word or deed // in the name of the Lord Jesus // By him

And whatsoever ye do: here the apostle give a universal direction how in every capacity, both personal and relative, in every motion, a Christian may do all so as to find acceptance with God.

In word or deed and that is in his expressions and actings, viz. comprehending his internal as well as external operations; his reasonings and resolutions within, as well as his motions without; the thoughts of his heart, as well as the words of his tongue and the works of his hand; to take (care as much as possible that all be

in the name of the Lord Jesus: elsewhere writing the same thing, the apostle adds Christ, Eph 5:20 . Plato could say: Not only every word, but every thought, should take its beginning from God; but he understood nothing of the Mediator, of the love of him and the Father: but Christians know, as there is salvation in no other name, Act 4:12 , so there is no acceptance of their persons and performances in any other name than in his in whom they believe, Phi 2:10 Heb 10:19,20 1Jo 5:13 ; and therefore in all their desires they are to respect him, Joh 14:13,14 15:3,16 16:23,26 ; looking for his authority and warrant, Mat 18:18-20 Mar 11:9 1Jo 5:14 ; following his example, Mat 11:29 16:24 Joh 13:15 1Pe 2:21-24 1Jo 2:6 ; in all they set about, desiring strength from him, Psa 71:17 Act 4:7,10 1Co 15:10 Phi 4:13 2Ti 2:1 ; living by faith upon him, Gal 2:20 Heb 10:38 2Pe 1:2,3 ; waiting upon him, worshipping and serving of him, according to his prescription, Mic 4:5 Mat 28:19,20 Ac 2:42,43 2Ti 2:19 ; for his sake, Mat 19:29 24:9 Act 9:16 Rev 2:3,13 3:8 ; to his honour and glory, Psa 31:3 1Co 10:31 Rev 4:9,11 5:12,13 11:13 . Endeavouring to render hearty thanks unto God and the Father, i.e. to God the Father: the Syriac and Arabic do omit the conjunction copulative; however, it is to be understood expositively of God the Father of Christ, and our Father, who doth embrace us as his children.

By him by or through Christ, Eph 5:20 Heb 13:15 , the only Mediator.

Poole: Col 3:18 - As it is fit in the Lord

The apostle, entering upon an exhortation to relative duties, begins first with that which wives owe to their husbands to whom they are married, by reason this relation is the first in nature, and the fountain whence the rest do flow, Gen 2:22 Psa 127:3 128:3 Pro 5:15,16 . That which he requires is self-submission in every thing, see Eph 5:22 , expressing a subjection with reverence, Eph 5:24,33 1Pe 3:1 . The God of order made the woman inferior, Gen 2:18,22 3:16 1Co 11:7-9 1Ti 2:13 Tit 2:5 ; yet her submission is not to be servile, as that of a handmaid, but conjugal, as of a meet companion.

As it is fit in the Lord suitable to God’ s institution, in a becoming manner, agreeable to the mind of Christ, Act 5:29 1Pe 3:7 .

Poole: Col 3:19 - And be not bitter against them

The husband’ s duty is love, which the apostle doth ever inculcate from the most obliging considerations when he speaks of this relation; see Mat 19:6 1Co 7:3 , with Eph 5:25,33 ; to sweeten on the one hand the subjection of the wife, and to temper on the other hand the authority of the husband.

And be not bitter against them who, that upon his authority he may not grow insolent, the apostle forbids him frowardness with his wife, thereby requiring a conversation with her full of sweetness and amity: wrath and bitterness is to be laid aside towards all others, Col 3:8 , with Eph 4:31 , much more towards his own wife, in whom he is to joy and delight, Pro 5:15,18,19 1Pe 3:7 .

Poole: Col 3:20 - Obey your parents // In all things // For this is well pleasing unto the Lord // well pleasing

By children he understands both males and females.

Obey your parents he requires them to yield humble subjection to those that brought them forth, or have just authority over them; see Exo 20:12 Eph 6:1 ; paying reverence to them, Lev 19:3 Heb 12:9 ; observing their holy and prudent prescriptions, Luk 2:51 ; showing piety and kindness to them in all grateful offices, 1Ti 5:4 , and submitting to their parental discipline, Jer 35:6 Heb 12:9 .

In all things in whatsoever is agreeable to the mind of the supreme Governor, who is absolute Sovereign, Act 4:19 5:29 .

For this is well pleasing unto the Lord and this upon the most cogent reason imaginable, because it is not barely pleasing, but

well pleasing or very acceptable, to the Lord, who arms parents with authority over their children, Eph 6:1-3 .

Poole: Col 3:21 - Fathers, provoke not your children to anger // lest they be discouraged

Fathers, provoke not your children to anger: and to moderate the parental authority, that they may exercise it Christianly, he allows not parents to do that which is in a direct tendency to irritate or move the passions of their children merely for their own pleasure, without a principal regard to God’ s glory, and their children’ s profit, Heb 12:10 . Indeed, he seems here more strictly to guard fathers against mal-administration of their power in this extreme than he doth elsewhere, when writing upon the same subject, Eph 6:4 , considering the original word he here puts the negative upon, to engage them to lay aside rigour in their government, (as well as unwarrantable indulgence), and that upon a very weighty reason, drawn from the end, viz.

lest they be discouraged lest some children, who might with a moderate hand be reduced to obedience, should be (as it were) dispirited, by the roughness of their father’ s discipline, and even pine away with grief, or grow desperate.

Poole: Col 3:22 - Servants // Obey in all things your masters according to the flesh // Not with eye-service // As men-pleasers // But in singleness of heart, fearing God

Servants: the apostle knowing how hard the condition of servitude was, both under the Jews and Gentiles, lest any believers in that mean condition should disgust so strict a subjection, especially to unbelieving masters, and cast off the yoke by breaking their covenants, to the disturbance of human society, and the disparagement of the Christian institution, he takes a special care to sweeten the harshness of it to all those indefinitely whose lot it was, by recommending the duties of it to them from the consideration of the acceptableness of them to God, who of his unconstrained grace would vouchsafe to them the noblest reward.

Obey in all things your masters according to the flesh: wherefore Christianity requires that servants of all sorts should readily receive and cheerfully execute all the commands, see Col 3:20in things lawful and honest, of those of both sexes, whom God in his wise providence hath given a just authority over them according to the flesh; ( see also Eph 6:5 ); which expression is not only for distinction from the Father and Master of spirits, Heb 12:9 , but for mitigation of their servitude, in that their earthly master’ s power reacheth only things corporeal and temporal, not the conscience and things that are eternal, which might be some comfort, that the servitude would not last long, and in the mean time they were God’ s free-men, 1Co 7:22 , whom they might serve with the spirit in the gospel of his Son, Rom 1:9 .

Not with eye-service yet their masters after the flesh, in those civil things wherein they had power to command, were not lightly to be respected or served to the eye, or only to be observed while their eye was upon them, Eph 6:6 .

As men-pleasers as if regard were to be had to the pleasing of men, and not to the pleasing of God, who searcheth the heart, and by his gospel (which they should adorn) expects they should remember his eye is ever upon them, Tit 2:9 1Pe 2:18 .

But in singleness of heart, fearing God and expects that, in a holy awe of him, they should do all that is incumbent on them, in the sincerity of their souls, see Eph 6:5,6with more regard to God than man.

Poole: Col 3:23

Yea, courageously and cheerfully, from the very soul, not constrainedly and murmuringly, though they be froward and their commands harsh; making account it is Jesus Christ, (who hath power over soul and body, Mat 10:28 ), not mortal men only, or in and for themselves, whom you serve, see Eph 6:7have an eye unto this Sovereign Lord, in the servile office your masters on earth do employ you.

Poole: Col 3:24 - Knowing // that of the Lord

Knowing being fully persuaded of this undoubted truth,

that of the Lord who superintends all your services, (not for any merit of yours), Eph 6:8 , the recompence which your Master in heaven hath purchased, Eph 1:14,18 , shall be freely settled upon you whom he hath adopted into his family, Rom 8:17 Gal 4:7 Eph 1:5 ; for in those duties you Christianly perform to masters of the same mould with yourselves, he really looks upon you as his own servants, see Eph 6:6yea, and free-men, 1Co 7:22 ; so that, as Onesimus, Phm 1:10 , ye may more cheerfully submit to your masters’ yoke, according to the command and for the sake of Christ, who reckons what you do upon that account as done to himself, Mat 25:40 , and will instate you in that eternal inheritance, to which neither you nor any mortal man had naturally any right at all.

Poole: Col 3:25 - But he that doeth wrong // whether he be bond or free // And there is no respect of persons

But he that doeth wrong but if the reward will not engage to a right discharge of these relative duties, the injurious person,

whether he be bond or free Eph 6:8 , an inferior servant or a domineering master, who doth violate the rules of right, agreeing with the law natural and eternal,

shall receive for the wrong which he hath done shall have the just recompence of that injury, whereby he wrongs his correlate; the penalty apportioned to his fault, Rom 2:6 2Co 5:10 2Pe 2:13 .

And there is no respect of persons from the impartiality of Divine justice, there is no respect of persons with God, Rom 2:11 , or with Christ, in the place parallel to this, Eph 6:9 , who is so righteous a Judge that he is not swayed by the outward circumstances and qualifications of men, whether potent or poor, Lev 19:15 Job 34:19 : he seeth not as man seeth, he looketh not on the outward appearance, but on the heart, 1Sa 16:7 : in the distribution of justice, he will put no difference between the mightiest monarch and the most enslaved peasant; the purloining servant, and oppressing master shall certainly receive answerable to their doings from his impartial hand: the mean one who is at present abused without relief, and the great one who doth tyrannize without control, shall one day have right, and be reckoned with by the righteous Judge, 2Ti 4:8 , who will show to all the world that he will honour those that honour him, and lightly esteem those that despise him, 1Sa 2:30 , and that he is the avenger of all those that are wronged, 1Th 4:6 2Th 1:6 .

PBC: Col 3:1

See WebbSr: RAISED UP-THEN SEEK

PBC: Col 3:18

See WebbSr: RAISED UP-THEN SEEK

Haydock: Col 3:1 - If you be risen

Here begins the second or the moral part of this epistle. ---

If you be risen, &c. The remaining part of this epistle has no great difficulties, but excellent instructions, as that to the Ephesians. (Witham)

Haydock: Col 3:5 - Your members,...fornication, uncleanness

Your members,...fornication, uncleanness, &c. He considers man's body as made up of sins and sinful inclinations. (Witham) ---

It is not to bring back Judaism we practise abstinences and fasts, nor with the same motive as the Jews, but to accomplish the precepts of mortifying the irregular desires of the flesh among which gluttony must find a place. In a mortified body sensuality is more easily subdued. (Haydock)

Haydock: Col 3:6 - The children of unbelief

The children of unbelief are either those who perished in Noe's [Noah's] flood, for St. Peter in his epistle give them this title, or they are the inhabitants of Chanaan [Canaan], whom Josue [Joshua] exterminated; for these also are called children of unbelief, in the epistle to the Hebrews, and their crimes were the same as those mentioned here. (Calmet)

Haydock: Col 3:8 - Blasphemy

Blasphemy. [1] It may here signify either the sin of blasphemy against God, or speaking ill of our neighbour by detraction, calumnies, affronts, &c. See St. John Chrysostom. (Witham) ---

Now that you live in God, with Jesus Christ, quit not only the above shameful crimes, but also these sins, which, although they excite less horror, will separate you no less from the Author of all sanctity.

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[BIBLIOGRAPHY]

Blasphemiam. St. John Chrysostom, p. 133. Greek: blasthemias, tas loidoriai.

Haydock: Col 3:10 - According to the image of him who created him

According to the image of him who created him. We are created in the image of God, inasmuch as our souls are spiritual and immortal, but here we are put in mind to imitate God by sanctity and justice, as God is holy and the fountain of justice. (Witham) ---

The image or resemblance of our Creator was effaced by sin, but is retraced by Jesus Christ, who forms in us this new man. (Bible de Vence)

Haydock: Col 3:11 - Where

Where, or in which state, when we put on the new man by sanctity and grace, God makes no distinction betwixt Jew and Gentile, &c. (Witham) ---

In the Church of Christ God makes no exception of persons; all are called to the marriage feast, whether Jews (formerly the most favoured people of God) or Greeks, (where were reckoned the most polite, or learned) or Barbarians, or Scythians: (who were esteemed the most cruel and ferocious of men) still these are called; Christ died for all. (Calmet) ---

In St. Paul's epistles, by the Greeks are usually designated the Gentiles. (Bible de Vence)

Haydock: Col 3:14 - Above all these things have charity

Above all these things have charity, the love of God, and of your neighbour, which is the bond of perfection, the end of all virtues, which unites the hearts of all to God. (Witham)

Haydock: Col 3:15 - The peace of Christ rejoice

The peace of Christ rejoice: [2] reign, conquer, bear away the prize. (Witham)

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[BIBLIOGRAPHY]

Exultet, Greek: brabeueto, palmam referat.

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Haydock: Col 3:16

Employ yourselves in studying and reading the Scriptures; meditating on what our Saviour has done and suffered for you. It is a calumny of our enemies, that we forbid the reading of the Testament. But the Church, fearing lest the faithful should read to their own destruction what was ordained for their salvation, wisely ordains that they should have recourse to their pastors, and receive from them those versions which she approves as most conformable to the Latin Vulgate, which has received the sanction of the holy Catholic Church, and at the same time forbids them those which might corrupt their faith. In this she acts the part of a good and provident mother, conducting her children to the rich and salutary pastures of peace and plenty, and carefully guarding then from others where tempting but noxious weeds luxuriantly grow up, watered with the baneful streams of polluted and poisoned sources. If pure be the steams from the fountain,

As purely the river will flow;

If noxious the stream from the mountain,

It poisons the valley below.

Haydock: Col 3:17 - Do all in the name of the Lord Jesus Christ

Do all in the name of the Lord Jesus Christ. Let all be done for his honour and glory. See 1 Corinthians x. 31. (Witham)

Gill: Col 3:1 - If ye then be risen with Christ // seek those things which are above // Where Christ sitteth on the right hand of God

If ye then be risen with Christ,.... The apostle having observed in the former chapter, that the believing Colossians were dead with Christ from the rudiments of the world, were buried with him in baptism, and were risen with him through the faith of the operation of God, argues from hence how much it became them to regard a new and spiritual life, and to seek after superior and heavenly things, and treat with neglect and contempt carnal and earthly ones. For he does not here call in question their being risen with Christ, but takes it for granted that they were, and makes use of it as an argument for his present purpose. They were risen with Christ as their head, and as members in union with him representatively, when he rose from the dead; and emblematically in their baptism, when having gone down into the water, and being baptized, they emersed from it; and spiritually in conversion, when they were raised from a death of sin, to a life of grace, by Christ, as the resurrection and the life, the efficient cause of it, and in virtue of his resurrection from the dead: wherefore being thus raised again in every sense, it highly became them to

seek those things which are above; the better and heavenly country, the continuing city, which is above the heavens, whose builder and maker is God; Christ, who is in heaven, and salvation alone by him without the works of the law; all spiritual blessings, such as pardon, peace, righteousness, life, and glory, which are in heavenly places in him; doctrines and ordinances, which come from heaven, and are the means of supporting a spiritual and heavenly life; especially that bread of life which came down from heaven, and gives life unto the world, and of which if a man eats, he shall never die, but live for ever; and particularly glory, honour, immortality, and eternal life, the crown of righteousness laid up above, the kingdom of God, and the righteousness of it; which are to be sought for in the first place with all affection, earnest desire, care, and diligence, not by or for works of righteousness, but in Christ, and as the gifts of God's grace through him.

Where Christ sitteth on the right hand of God: which contains other reasons and arguments to engage believers to look upwards, and seek after heavenly things; that as Christ, when he died and rose again from the dead, did not stay long on earth, nor minded the things of the world, but ascended up to heaven, where he now is, and will remain until his second coming; so they, being dead and risen with him, should, in their thoughts, desires, and affections, in the exercise of the graces of faith, hope, and love, ascend heavenwards, like pillars of smoke perfumed with frankincense; and the more should their hearts be where he is, and intent on things above there, from the consideration of that great honour and dignity in which he is. He is "on the right hand of God"; in human nature, an honour which none of the angels were ever admitted to: here he "sitteth", as having done the work of redemption, and entered into his rest, beholding the travail of his soul with satisfaction, though he continues to be an advocate, and to make intercession for his people; which is another reason enforcing this exhortation.

Gill: Col 3:2 - Set your affections on things above // not on things on the earth

Set your affections on things above,.... For unless the affections are set on them, they will never be sought after in a proper manner. The word signifies to mind them, and think on them, to favour and approve of them, to be affectionately desirous of them, and concerned for them; for where the treasure is, the heart should be; and as the saints' best things are above, their minds and affections should be there likewise; their contemplation should be on those things, and their conversation should be in heaven; nor should they regard anything but what is there, or comes from thence, for they belong not to this world, but to another and better country: their citizenship is in heaven, and there, in a short time, they must have their everlasting residence; and therefore should seek after, and highly prize and value heavenly things, and set their affections on them, and

not on things on the earth; not mind earth and earthly things, temporal enjoyments, riches, and honours; and though food and raiment, and the necessaries of life, are to be sought after, and cared and provided for, yet not with anxiety and perplexity of mind, in an over thoughtful and distressing manner; nor should the heart be set on those outward things, or happiness placed in the possession of them. Moreover, worldly lusts, the members which are on the earth, earthly pleasures that are sinful, may be here meant. Worldly lusts are to be denied, the deeds of the body are to be mortified, carnal desires are not to be gratified and indulged, provision is not to be made for the flesh, to fulfil its lusts; and particularly the vain philosophy of Jews and Gentiles, the traditions of the elders, the ceremonies of the law, which lay in earthly things, in worldly observances, the difference of meats and drinks, keeping of days, months, and years, new moons, feasts, and sabbath days; the rudiments of the world, the commandments and doctrines which were of the earth, and lay in not touching, tasting, and handling certain things that are on earth, and which perish with the using, as opposed to the doctrines of the Gospel, and ordinances of Christ, which are from above, and come from heaven, and have a spiritual and heavenly use: and which is the sense chiefly intended, though it is best to understand the words in their largest compass.

Gill: Col 3:3 - For ye are dead // and your life is hid with Christ in God

For ye are dead,.... Not in a natural or corporeal sense, for they were living in the world; nor in a moral sense, for though they had been dead in sins, they were quickened by the grace of God; nor in a legal sense, for all their trespasses were forgiven them; see Col 2:13; but they were dead to the law, moral, ceremonial, and judicial, by the body of Christ; and to sin, as to its damning power, through his bearing it in his own body on the tree; and to the world by his cross: and therefore as dead men have nothing to do with the world, and the things of it, so believers being dead with Christ, should have no regard to the rudiments of the world, the ceremonies of the law, and the ordinances of men; to worldly lusts, and to the things that are in the world, the lust of the flesh, the lust of the eyes, and the pride of life; but should be dead as to their desires after, affections for, and subjection to these things:

and your life is hid with Christ in God; which is another reason why they should not mind things on earth, but things in heaven. The saint's "life" is either spiritual, and is a life of grace from Christ, a life of faith on him, and a life of communion with him, and may be distinguished into a life of sanctification, both internal and external, and into a life of justification; or eternal, which is a life free from all the sorrows of this, both outward and inward; a life of perfection and pleasure, of vision and enjoyment of God and Christ, and of fellowship with Father, Son, and Spirit, angels and saints, and which will never end. This is "theirs", what they have a right unto, and shall everlastingly enjoy: it is not only promised to them, and prepared and laid up for them, but it is given unto them in Christ; and who has made way for their full possession of it, into which he himself will put them, having power, as Mediator, so to do; and even now they have it, the beginning, pledge, and earnest of it. This is said to be "hid", which denotes the secrecy of it, and is true both of spiritual and eternal life. The spiritual life of the saints is hid from the men of the world, who are alienated from the life of God, are ignorant of the Lord of life, and know nothing of the spirit of life; they are strangers to the nature of this life, and to the food on which believers live, the hidden manna; and to the doctrines of the Gospel, by which they are nourished, these are hid to them that are lost; and to all the joys and pleasures of it: and this is sometimes hid from the saints themselves, when temptations are violent, corruptions prevail, grace is low, and seems to be gone, and God hides his face. Eternal life is also an hidden one from natural men; the things that are eternal, are things unseen by the carnal eye, and not to be conceived of by a carnal heart; and can only be beheld, and that in a very glimmering and imperfect manner, by an eye of faith, which is the evidence of things not seen, the clearest one saints have in this life; for eternal glory and happiness is in part hid from the saints themselves; they see it but through a glass darkly; nor does it appear to themselves, as yet, what that felicity is in its fulness and perfection they shall enjoy. Moreover, this phrase is expressive of the safety, as well as of the value and preciousness of this life, things of worth being hid for security. It is hid, and it is hid "with Christ"; spiritual life is with him, as the head, root, and fountain of it, and so is safe, and can never be lost; because he the head lives, the members shall live also; and as long as it is in him, as the fountain, the streams and supplies of it shall not be wanting to his people; nor can the communication between him and them be ever cut off: eternal life is deposited in his hands by the Father; it is bound up in the bundle of life with the Lord God, and is in him for ever safe: nay, it is not only with Christ, where it is secure enough, but it is with Christ "in God"; Christ is in God, the Father is in the Son, and the Son is in the Father; they are one in nature, and so in power and glory; and this union between them, which is natural and perfect, is the foundation of the security both of the persons, and of the life, spiritual and eternal, of God's elect; see Joh 10:28. Moreover, this life itself is in God. Not only our natural life is in him; we live and move, and have our being in him; but our spiritual and eternal life: he is the spring of it; it arises originally from him; it was purposed in him; it was promised by him; the scheme of it, or what is called the fellowship of the mystery, was hid in him; it was given by him; he is the fountain of it, and that itself; and therefore the saints can never perish, nor need they fear any enemy.

Gill: Col 3:4 - When Christ, who is our life, shall appear // then shall ye also appear with him in glory

When Christ, who is our life, shall appear,.... The Vulgate Latin version, and some copies, read, "your life". Christ is the author of spiritual life, the fountain from whence it springs, the object on which the saints live, yea, their very life itself; it is not so much they that live, as Christ that lives in them: and he is their eternal life; it is in him, and given forth by him; to know him now is the beginning of it; and its perfection hereafter will lie in the vision of him, communion with him, and conformity to him. The Jews have a saying ^y,

"that lives depend upon the son of Jesse,''

all sorts of life, natural, spiritual, and eternal. At present, Christ, the life of his people, is, as it were, hid; when he had done the work he came into this world about, and which he was manifest in the flesh, he departed out of it, ascended up into heaven, and went to his God and Father, where he is, and will be retained, until the time of the restitution of all things; and though he appears in the presence of God, and on the behalf of his redeemed ones, yet he is now out of sight, and not to be seen with their bodily eyes; but, ere long, he will be revealed from heaven, and come in the clouds of it, and be seen by all, to the terror and confusion of some, and to the joy and salvation of others; when his appearance will be exceeding glorious, not only in his glorified body, or exalted human nature, and as the Judge of the whole earth, clothed with majesty, authority, and power, but as the Son of God, God equal with the Father, in all the perfections and glory of deity, which will be manifest and apparent to everyone:

then shall ye also appear with him in glory: the dead bodies of the saints will then be raised and united to their souls, which he will bring with him, when he appears; and living saints shall be changed, and be caught up together with the raised ones, into the clouds, to meet the Lord in the air; and so they all shall be with him together, wherever he is, whether in the air, or on earth, or in heaven, and while he is in either; and shall be for ever with him, enjoy communion with him, be made like unto him, and behold his glory: yea, they shall "appear in glory" too; with a glory on their bodies, which will be raised in glory like unto the glorious body of Christ; and on their souls, being in perfect holiness, having on the wedding garment, or robe of Christ's righteousness, being clothed upon with their house from heaven, and appearing in the shining robes of immortality, incorruption, and glory; having the glory of God upon them in soul and body, and such a glory revealed in them, as the sufferings of this present life, and all the enjoyments of it, are not to be compared with. All which furnish out strong arguments and reasons, enforcing the above exhortations to seek for, and set the affections on things in heaven, and not on earth.

Gill: Col 3:5 - Mortify therefore your members // which are on earth // fornication // Uncleanness // Inordinate affection // Evil concupiscence // covetousness // which is idolatry

Mortify therefore your members,.... Not your bodies, as the Ethiopic version reads, nor the members of the natural body, but of the body of sin, indwelling sin; which as a body consists of various members, which are parts of it, rise out of it, and are used by it, as the members are by the body; and intend the sins of the flesh, or sinful actions, which are generally performed by the members of the natural body, in which the law of sin is, and by which it operates; so that the mortification the saints are here exhorted to, in consideration of having a spiritual life in them, and a hope of eternal life in Christ, from whence the apostle argues, is not a mortification or destruction of the body of sin itself, or of the being and principle of it in the soul, where it is, and lives, and dwells, and will as long as the saints are in this tabernacle, but of the deeds of the body, or of sinful actions, as to the life and conversation; and signifies a denial of them, an abstinence from them, and a non-performance of them; See Gill on Rom 8:13. These members, or deeds of the body, or acts of sin, are called "your": for as the old man is ours, the vitiosity of nature is what we bring into the world with us, and is rooted and incorporated into us; so the actions that flow from it, and are done by it, are not to be ascribed to God, nor even to Satan, but they are our own actions, and which are performed by the members of our mortal body, or by the faculties of our souls: and are,

which are on earth: or earthly; are concerned about earthly things, the things of the world, worldly lusts and pleasures, which rise out of earthly mindedness, and incline unto it, and are only what are done here on earth, and will have no place in heaven. The particulars of which follow:

fornication; the sin of uncleanness committed by single persons, or out of the state of marriage, and which the Gentiles did not account sinful: hence so much notice is taken of it, with a censure, and so often, by the apostle, in almost all his epistles, and dehorted from, as a sin against the body, as what disqualified for church communion, and was not to be named among the saints, who should be dead to that, and that to them, as to the commission of it.

Uncleanness; of every sort, all other impure actions, as adultery, incest, sodomy, and every other unnatural lust; all which should be abstained from, and never committed by those who profess to be alive unto God.

Inordinate affection; which may intend the passions, or first motions of sin, stirred up by the law, and which work in, and operate by the members of the body, and bring forth fruit unto death, and therefore to be opposed by such as have a life in Christ; and also those vile affections, which some in a judicial way are given up unto, and prevail with those who are effeminate, and abusers of themselves with mankind, and which are to be abhorred and denied by all who are heirs of the grace of life, and expectants of an heavenly one.

Evil concupiscence; so called to distinguish it from that natural concupiscence, or desire after things lawful and necessary, and which is implanted in nature by God himself; and from that spiritual concupiscence or desire after spiritual things, and that lusting against the flesh and carnal things, which is formed in the heart of a regenerate man by the Spirit of God. It is the same with יצר הרע, "the evil imagination", or corruption of nature so much spoken of by the Jews. This here is what is forbidden by that law, "thou shalt not covet", Exo 20:17; and includes every fleshly lust and inordinate desire, or every desire after that which is not lawful, or does not belong to a man; as what is another's property, his wife, or goods, or anything that is his; and so very naturally follows,

covetousness; an immoderate love of money, the root of all evil, an insatiable desire of having more, and of having more than a man's own; and is enlarged as hell, and as death is not satisfied, but still craves more, without making any good use of what is possessed:

which is idolatry. The covetous man, and the idolater, worship the same for matter and substance, even gold and silver; the covetous man lays up his money, makes no use of it, as if it was something sacred; he looks at it, and adores it, and puts his trust and confidence in it, and his heart is so much set upon it, that he neglects the worship of the true God; and indeed no man can serve God and mammon. Some think, that by this πλεονεξια rendered "covetousness", is meant, that greedy desire after the commission of all uncleanness, and impure actions, which were perpetrated by the followers of Simon Magus in their religious assemblies, and under the notion of worship, and as acceptable to God, and therefore called idolatry; and which ought not to be once named, much less practised, among the living members of Christ. Moreover, such filthy actions were performed by the Gentiles in the worship of their deities.

Gill: Col 3:6 - For which things' sake // the wrath of God // cometh upon the children of disobedience

For which things' sake,.... Those sins above mentioned, Col 3:5,

the wrath of God; the effects of it in temporal judgments, and eternal ruin and destruction, the wrath to come, which all are deserving of, and there is only deliverance from by Christ:

cometh upon the children of disobedience: who are disobedient both to the law of God, and Gospel of Christ: who are unbelievers in him, are rebellious and gainsaying, reject his calls, the persuasions of his ministers, set at nought his counsel, and will have none of his reproof. There have been already instances of God's displeasure at sin, his indignation against it, and his judgments on account of it: his wrath is revealed from heaven, and it will come down from thence on disobedient and rebellious sinners, and that suddenly, and with great power, like a mighty torrent, that there will be no standing before it. This is a reason why such who have life in Christ should mortify, repress, and abstain from the above sins; for though this regards sinners, and ungodly persons, yet the effects of God's wrath on such show how much such sins are displeasing to him, and detested by him, and therefore to be avoided by the saints.

Gill: Col 3:7 - In the which ye also walked some time // when ye lived in them

In the which ye also walked some time,.... Either in or among the children of disobedience, Col 3:6, or rather in the afore mentioned sins, Col 3:5. Sin is a road or path, in which sinners walk a way of their own, or of their own choosing and approving, though a dark and crooked one, and which leads to destruction: walking herein denotes a continued series of sinning, a persisting in it, a progress therein, a proceeding from evil to evil, taking pleasure, and going on securely in it; and which is the case and state of God's elect before conversion, which is a turning of them from darkness to light, from the power of Satan to God, and out of the ways of sin, into the paths of righteousness, when the course of their walk, of their lives and conversations, is altered; and which is suggested here, and made use of as another reason for the mortification of the deeds of the body of sin, taken from their former state, and their deliverance out of it; and therefore the time past of their lives, when they walked in these things, should suffice, and they should now cease from sin, from a series and course of sinning:

when ye lived in them; in sins, and were dead in them; for to be dead in sin, and to live in sin, is the same thing; living in sin is the death of sin. To live in sin is to live after the flesh, after the dictates of corrupt nature, to live a sinful course of life; it is for a man to give up himself to sin, be wholly bent upon it, take delight in it, and make it his work and business. This had been the case of these believers, but now they were dead to sin, and it became them to live no longer therein, but to mortify it by denying it, and abstaining from it, and living soberly, righteously, and godly.

Gill: Col 3:8 - But now you also put off all these // anger, wrath, malice, blasphemy // filthy communication // out of the mouth

But now you also put off all these,.... Intimating, that now since they were converted and delivered out of the former state in which they were once, and professed not to walk and live in sin, it became them to separate, remove, and put at a distance from them all sins, and every vice, to lay them aside as dead weights upon them, and put them off as filthy garments; for such sins are never to be put on, and cleaved to again as formerly; and that not only those, the above mentioned, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, but the following also,

anger, wrath, malice, blasphemy, or "evil speaking"; what vices are here intended; see Gill on Eph 4:31; to which is added,

filthy communication, which comes

out of the mouth: and is to be removed and put out of it, or abstained from; and which is to be understood also of blasphemy, or evil speaking of one another, whereby the credit and reputation of each other may be hurt. "Filthy communication" is the same with that which is said to be corrupt, Eph 4:29; and which, though it is applicable to all speech that is unsavoury, unedifying, idle, and useless, and may be properly enough said of flattery, lying, cursing, and swearing; yet chiefly regards obscene language, unchaste words, and filthy talking, which tend to encourage and cherish the sin of uncleanness in any of its branches, flattery, lying, cursing, and swearing; yet chiefly regards obscene language, unchaste words, and filthy talking, which tend to encourage and cherish the sin of uncleanness in any of its branches.

Gill: Col 3:9 - Lie not one to another // seeing that ye have put off the old man, with his deeds

Lie not one to another.... Which is another vice of the tongue, and to which mankind are very prone, and ought not to be done to any, and particularly to one another; since the saints are members one of another, and of the same body, which makes the sin the more unnatural; of this vice; see Gill on Eph 4:25, and is another sin that is to be put off, or put away; that is to be abstained from, and not used. The arguments dissuading from this, and the rest, follow,

seeing that ye have put off the old man, with his deeds. The Syriac, Arabic, and Ethiopic versions read this as an exhortation, as they do the next verse also. Who is meant by the old man; see Gill on Rom 6:6, and what by putting him off; see Gill on Eph 4:22, and as for "his deeds", they are the same with the deceitful lusts there mentioned, and the works of the flesh in Gal 5:19 and with the members of the body of sin in the context, Col 3:5. Some, as Beza, think, that here is an allusion to the rite of baptism in the primitive church; which, as he truly observes, was performed not by aspersion, but immersion; and which required a putting off, and a putting on of clothes, and when the baptized persons professed to renounce the sins of the flesh, and their former conversation, and to live a new life.

Gill: Col 3:10 - And have put on the new man // which is renewed in knowledge // after the image of him that created him

And have put on the new man,.... Concerning which, and the putting it on; see Gill on Eph 4:24,

which is renewed in knowledge; this man, or principle of grace in the soul, is a new one, which never was there before; and there is a daily renovation of it in the spirit of the mind, by the Spirit of God; for as the outward man decays, the inward man, which is the same with this new man, is renewed day by day, increases in holiness and righteousness, grows in grace, and particularly in "knowledge"; light and knowledge of a man's self, of his lost state and condition by nature, of his need of Christ, and of his salvation, is what appears at the first formation of this new man; and the daily renovation of him lies in an increase of spiritual, experimental, and saving knowledge of God, and Christ, and divine things; and indeed, until a man becomes a new creature, he neither knows, nor is he capable of knowing, the things of the Spirit of God; so that this new man, or principle of grace, begins with spiritual knowledge, and is formed in order to it, and its increase lies in it:

after the image of him that created him; the new man; for this is a creation work, and so not man's, but God's; and is made not after the image of the first man, no not as innocent, and much less as fallen; but after the image of Christ, to which the elect of God are predestinated to he conformed, and which is stamped in regeneration; and more and more appears by every transforming view of Christ, and will be perfected in heaven, when they shall see him as he is, and be perfectly like him, who is not only the pattern, but the Creator of it, even the author and finisher of faith.

Gill: Col 3:11 - Where there is neither Greek nor Jew // circumcision or uncircumcision // Barbarian, Scythian // bond or free // but Christ is all, and in all

Where there is neither Greek nor Jew,.... That is, either in Christ, after whose image the new man is created; see Gal 5:6 or in the new man, and with respect to

regeneration; or in the whole business of salvation: it matters not of what nation a man is; this has no influence on his new birth, either to forward or hinder it; for he is never the more a new creature, a regenerate man, and interested in salvation, because he is a Jew, which he may be outwardly, and not inwardly; and he may be born again, though he is a Greek or Gentile, as the Syriac version reads; for God of his own will, and abundant mercy, and not out of respect to nations and persons, begets souls again to a lively hope of the heavenly inheritance:

circumcision or uncircumcision; a man's being circumcised in the flesh signifies nothing; this he may be, and not a new creature; for that is not true circumcision, but that which is of the heart, and in the spirit: and, on the other hand, it is no objection to a man's being born again, that he is uncircumcised in the flesh; this may be his case, and yet may be circumcised with the circumcision made without hands; neither one nor the other is of any account with God, nor makes the man either better or worse.

Barbarian, Scythian; all such were Barbarians to the Romans, that did not speak their language; and as were such also to the Greeks, who were not of their nation, and therefore Greeks and Barbarians are opposed to each other, see Rom 1:14 and so they are here in the Syriac version, which reads "Greek" and "Barbarian". The Arabic version, instead of "Barbarian", reads "Persian", because it may be, a Persian is so accounted by the Arabians; and because the Scythians were, of all people, the most barbarous and unpolished ^z, and were had in great disdain by others, therefore the apostle mentions them, as being within the reach of the powerful and efficacious grace of God; nor were the fierceness of their dispositions, and the impoliteness of their manners, any bar unto it. Remarkable is the saying of Anacharsis the Scythian, who being reproached by a Grecian, because he was a Scythian, replied ^a,

"my country is a reproach to me, but thou art a reproach to thy country.''

It matters not of what nation a man is, so be it he is but a good man; especially in Christianity, all distinctions of this kind cease. It is added,

bond or free; the grace of God in regeneration is not bestowed upon a man because he is a free man, or withheld from another because he is a bond servant. Onesimus, a fugitive servant, was converted by the Apostle Paul in prison; and whoever is called by grace, if he is a free man in a civil sense, he is Christ's servant in a religious one; and if he is a servant of men, he is, in a spiritual sense, the Lord's free man. It is not nation, nor outward privileges, nor the civil state and condition of men, which are regarded by God, or are any motive to him, or have any influence upon the salvation of men:

but Christ is all, and in all; he is "all" efficiently; he is the first cause of all things, the beginning of the creation of God, the author of the old, and of the new creation, of the regeneration of his people, and of their whole salvation: he is all comprehensively; has all the fulness of the Godhead, all the perfections of deity in him; he is possessed of all spiritual blessings for his people; and has all the promises of the covenant of grace in his hands for them; yea, all fulness of grace dwells in him, in order to be communicated to them: and he is all communicatively; he is their light and life, their wisdom, righteousness, sanctification, and redemption, their food and clothing, their strength and riches, their joy, peace, and comfort, who gives them grace here, and glory hereafter, So, with the Jews, the Shekinah is called כל, "all" ^b: and this likewise, with the Cabalists ^c, is one of the names of the living God, and well agrees with Christ, who has all things in him; and is the reason they give for this divine appellation: and Christ is "in all"; in all places, being infinite, immense, and incomprehensible, as God, and so is everywhere by his power, upholding all things by it; and in all his churches, by his gracious presence, and in the hearts of all his regenerate ones, of whatsoever nation, state, and condition they be: he is revealed in them, formed within them, and dwells in their hearts by faith; and is all in all to them, exceeding precious, altogether lovely, the chiefest among ten thousands, and whom they esteem above all creatures and things. The Arabic version reads, "Christ is above all, and in all".

Gill: Col 3:12 - Put on therefore // as the elect of God, holy and beloved // bowels of mercies // kindness // humbleness of mind // meekness // longsuffering

Put on therefore,.... As the apostle had argued for the putting off of the members of the body, from their having put off the old man himself; so he now argues from their having put on the new man, to their putting on of his members; that is, to the exercise of the various graces of the Spirit, and the discharge of the several duties of religion; which though they would not be a robe of righteousness, or garments of salvation to them, yet would be very becoming conversation garments, such as would be adorning to themselves, to the doctrine of Christ, and their profession of it, without which they would be naked in their walk, and exposed to shame, להתלבשא ברוח קדושה, "to be clothed with the Holy Spirit", is a phrase used by the Cabalistic doctors ^d; and is indeed a Scripture phrase, "the Spirit of the Lord came upon", לבשה, clothed Zechariah, 2Ch 24:20 and so Esther is said, by the Jewish writers ^e, to be "clothed with the Holy Ghost" Here the metaphor is taken from the putting off of clothes; and what is here directed to, is like Joseph's coat, a coat of many colours. The arguments made use of lie in the characters under which the saints are addressed,

as the elect of God, holy and beloved; that is, "as becomes the elect of God", as the Arabic version renders it; as such who were chosen in Christ from eternity, according to the sovereign will and pleasure of God, and his free grace unto salvation and eternal life; which carries in it a strong argument to enforce the performance of good works, since men are hereby chosen unto holiness, and good works are what God has foreordained that they should walk in, and especially to mercy, and acts of it; since hereby their salvation appears to be not of man's will and works, but of God, that shows mercy; and such who are the objects of this grace are vessels of mercy. The apostle calls all the members of this church by this name, though every individual of them might not be chosen of God; but because they were all under a visible profession of faith and holiness, and the greater part of them were truly believers, he in a judgment of charity gives them all this appellation, and upon the same foot, the next, "holy"; not by birth, for they were by nature unclean and filthy, conceived in sin, and shapen in iniquity; nor by baptism, which takes away neither original nor actual sin, but leaves men as it finds them, and who ought to be holy before they partake of that; but in Christ imputatively, as he was made of God unto them sanctification; and by him efficaciously, in virtue of his blood, righteousness, and sacrifice, by which he sanctifies his people; and by his spirit inherently and internally, who is the author of the work of sanctification in the heart; and they were likewise so externally in a professional way, and therefore it highly became them to exercise and practise the following graces and duties, to which they were still more obliged, inasmuch as they were "beloved"; that is, of God, as appeared both from their election and sanctification. God had loved them, and therefore had chosen them in his Son, and had given his Son to die for them, that he might sanctify them; and because of his great love to them, had quickened them when dead in sin, and sanctified them by his spirit: wherefore, since God had so loved them, they ought to show love again to him, and to one another, and put on

bowels of mercies; a sympathizing spirit with saints in distress, weeping with them that weep, suffering with them that suffer, being touched, as their high priest is, with a feeling of their sorrows and weaknesses: it denotes inward pity and compassion to distressed objects, the most tender regard to persons in misery, and such compassion as is free from all hypocrisy and deceit, and therefore is expressed by "bowels"; and what is very large, and reaches to multitudes of objects, and is displayed and exerted various ways, and therefore signified by "mercies". Now such a spirit is a very beautiful one; the apostle begins with the innermost of these garments, adding to it

kindness, which is this inward, tender, unfeigned, and abundant mercy put into act and exercise; this is doing good to all men, especially to the household of faith, distributing to the necessities of the saints, and a showing mercy with cheerfulness, and is very ornamental to a Christian professor: as is also

humbleness of mind; which lies in the saints entertaining mean thoughts of themselves, looking upon themselves as the chief of sinners, and less than the least of all saints; as inferior to others in knowledge, experience, gifts, and graces; in esteeming others better than themselves; in ascribing all they have, and are, to the grace of God; in doing works of mercy and righteousness without ostentation, and boasting of them, or depending on them; owning, that when they have done all they can, they are but unprofitable servants; and this is a beautiful dress for a believer to appear in: be ye clothed with humility; see 1Pe 5:5. And of the like nature is

meekness; which shows itself in not envying the gifts and graces, the usefulness and happiness of others, but rejoicing therein; in quietly submitting to the will of God in all adverse dispensations of Providence, and patiently bearing what he is pleased to lay on them; and in enduring all the insults, reproaches, and indignities of men with calmness. This ornament of a meek and quiet, spirit is in the sight of God of great price, 1Pe 3:4. And what follows is natural to it, and explanative of it,

longsuffering: whereby a person patiently bears the evil words and actions of others, and is not easily provoked to wrath by them, but puts up with injuries, and sits down contented with the ill usage he meets with.

Gill: Col 3:13 - Forbearing one another // and forgiving one another // if any man have a quarrel against any // even as Christ forgave you

Forbearing one another,.... Not only bearing one another's burdens, and with one another's weaknesses, but forbearing to render evil for evil, or railing for railing, or to seek revenge for affronts given, in whatsoever way, whether by words or deeds:

and forgiving one another; all trespasses and offences, so far as committed against themselves, and praying to God to forgive them, as committed against him:

if any man have a quarrel against any; let him be who he will, high or low, rich or poor, of whatsoever age, state, or condition, and let his quarrel or complaint be what it will, ever so great, or ever so just and well founded, yet let him put up with it, and forgive it:

even as Christ forgave you, so also do ye; what God is said to do for Christ's sake; see Gill on Eph 4:32, what here Christ is said to do: as Mediator, he has procured the remission of sins by the shedding of his blood; and as God he forgives sins freely, fully, forgetting the injuries done, not upbraiding with former offences, and that too without asking, and before there is any appearance of repentance; and so should the saints forgive one another, as they expect to have an application and manifestation of forgiveness to themselves.

Gill: Col 3:14 - And above all these things // put on charity // the bond of perfectness

And above all these things,.... Bowels of mercies, kindness, &c.

put on charity, or brotherly love, for without this all is nothing; they will only be done in show and appearance, in mere guise and hypocrisy, if love is wanting; this actuates and exercises all the rest; it is only from this principle that true sympathy, real kindness, undisguised humility, and meekness, patient longsuffering, and forbearance, and hearty forgiveness proceeds: this is greater, and more excellent, than all the other, and adds a glory, lustre, and beauty to them; this is the upper garment that covers all the rest, for so the words may be rendered, "upon all these things put on charity"; whereby a disciple of Christ is visible, and distinguished, and is known to be what he is; this is like a strait and upper garment, keeps close all that is under it, and within it: and it is called

the bond of perfectness; either of the law, and the duties of religion, which it is said to be the fulfilling of; or rather of the saints, for this is the bond of union between them, which knits and cements them together, so that they are perfectly joined together, and are of one mind and one heart: it is the bond of peace among them, of perfect unity and brotherly love; and a most beautiful and pleasant thing it is for brethren to live and dwell together in unity; such are beautiful as Tirzah, comely as Jerusalem among themselves, and terrible to their enemies as an army with banners, being not to be divided or broken by them. The Claromontane exemplar reads, "the bond of unity".

Gill: Col 3:15 - And let the peace of God rule in your hearts // to the which also you are called in one body // And be ye thankful

And let the peace of God rule in your hearts,.... By "the peace of God" is meant, either the peace believers have with God, which is his gift, and passes all understanding, and flows from a comfortable apprehension of interest in the blood, righteousness, and atonement of Christ; or rather that peace which does, or should subsist among the saints themselves, which God is the author of, calls for, and requires, and encourages in them. The Vulgate Latin, Syriac, and, Ethiopic versions, read, "the peace of Christ"; and so the Alexandrian copy, and some others. This may be said to "reign" in their hearts, when it is the governing principle there; when it restrains the turbulent passions of anger, wrath, and revenge, allays undue heats, moderates the spirits, and composes differences. The metaphor is taken from the judge in the Olympic games, who was the umpire, the moderator, and who determined whose the victory was, and to whom the crown belonged; the apostle would have no other umpire among the saints than the peace of God: and the arguments he uses follow,

to the which also you are called in one body; the saints in their effectual calling are called to peace by God, who is the God of peace; by Christ, who is the Prince of peace; and by the Spirit, whose fruit is peace; and through the Gospel, which is the Gospel of peace, and into a Gospel state, which lies in peace, righteousness, and joy in the Holy Ghost: and they are not only called to this, but they are called "in one body"; though they are many members, yet they are but one body; and therefore ought to be in peace, and that should bear the sway in them, seeing it is unnatural for members of the same body to quarrel with each other.

And be ye thankful; which intends either gratitude to men, to fellow creatures, for any service or kindness done by them, especially to the saints, the members of the same body, who are placed in a subservience, and in order to be useful to each other; or else to God, for all spiritual blessings in Christ, and particularly the peace he gives, for the effectual calling, and a place in the body, the church; and "to Christ", as the Syriac version reads, for all those graces which come from him, and strength to exercise them, and for himself, and an interest in him, who is all in all; and a grateful spirit, both for spiritual and temporal mercies, is a very becoming and beautiful one, and is another part of the ornament of a Christian: this last is added to make way for what follows.

Gill: Col 3:16 - Let the word of Christ dwell in you // dwell in // richly // in all wisdom // Teaching and admonishing one another // in psalms, and hymns, and spiritual songs // singing with grace in your hearts to the Lord

Let the word of Christ dwell in you,.... The Alexandrian copy and Arabic version read, "the word of God"; by which may be meant the whole Scripture, all the writings of the Old and New Testament, which are by inspiration of God, were endited by the spirit of Christ, speak and testify of him, and were written for his sake, and on his account, and therefore may be called his word; and are what should be searched into, carefully attended to, diligently read, and frequently meditated upon; and which are able, under a divine blessing, to furnish with all spiritual wisdom, or to make men wise unto salvation: or by the word of Christ may be meant more especially the Gospel, which Christ is the author of as God, the preacher of as man, and the subject matter of as God-man and Mediator: it is the word concerning him, his person and offices; concerning peace and pardon by his blood, justification by his righteousness, and complete salvation through his obedience, sufferings and death. The exhortation to let it

dwell in them, supposes that it had entered into them, and had a place in them through the spirit and power of Christ; and that it should have a constant and fixed place there, and not be like a stranger or wayfaring man, that tarries but for a night, or like a sojourner, that continues but for a while; but as an inhabitant that takes up its residence and abode, never more to depart; and intends not only a frequent reading, and hearing of, and meditating upon the word of God but continuance in the doctrines of the Gospel, with a steady faith in them, and a hearty affection for them; for such an inhabitation imports a very exact knowledge of the Gospel, and familiarity with it, and affectionate respect for it; as persons that dwell in a house, they are well known by those of the family, they are familiarly conversed with, and are treated with love and respect by them: and so the word of Christ, when it has a fixed and established abode in a man's heart, he has an inward, spiritual, experimental knowledge of it; he is continually conversant with it; this word of Christ is his delight, and the men of his counsel his guide, his acquaintance, with whom he takes sweet counsel together, and esteems it above the most valuable things in the world, and receives and retains it as the word of God. The manner in which the apostle would have it dwell is

richly; that is, largely, plentifully, in an abundant manner, as this word signifies; see 1Ti 6:17 and so the Vulgate Latin version renders it here, "abundantly"; and to the same sense the Arabic version. His meaning is, that not one part of the Scripture only should be regarded and attended to but the whole of it, every truth and doctrine in it, even the whole counsel of God; which as it is to be declared and preached in its utmost compass, so all and every part of it is to be received in the love of it, and to be abode in and by; there is a fulness in the Scriptures, an abundance of truth in the Gospel, a large affluence of it; it is a rich treasure, an invaluable mine of precious truths; all which should have a place to their full extent, in both preacher and hearer: and that

in all wisdom; or, "unto all wisdom"; in order to attain to all wisdom; not natural wisdom, which is not the design of the Scriptures, nor of the Gospel of Christ; but spiritual wisdom, or wisdom in spiritual things, in things relating to salvation; and which is, and may be arrived unto through attendance to the word of Christ, reading and hearing of it, meditating on it; and especially when accompanied with the spirit of wisdom and revelation in the knowledge of Christ, and which is to be desired and prayed for.

Teaching and admonishing one another. The Syriac version renders it, "teach and instruct yourselves"; and may regard not only publicly teaching Christ, his Gospel, the truths and doctrines of it, and all his commands and ordinances, for which he qualifies men, and sends them forth in his name; but private teaching, by conference, prayer, and singing the praises of God, according to the measure of the gift of grace bestowed on everyone: and so admonishing may not only respect that branch of the public ministry, which is so called, and intends a putting into the mind, or putting persons in mind both of their privilege and duty; nor only that part of church discipline which lies in the admonition of a delinquent, but private reproofs, warnings, and exhortations; and as by other ways, so, among the rest,

in psalms, and hymns, and spiritual songs; referring very probably to the title of several of David's psalms, משכיל; "Maschil", which signifies giving instruction, or causing to understand; these psalms, and the singing of them, being appointed as an ordinance, of God to teach, instruct, admonish, and edify the saints; for the meaning of these three words, and the difference between them; see Gill on Eph 5:19.

singing with grace in your hearts to the Lord; that is, singing psalms, hymns, and spiritual songs; and what is meant by singing of them, see the note on the above place: the manner in which they are to be sung is, "with grace"; meaning either by the assistance of the spirit and grace of God, without which no ordinance can be performed aright, to the glory of God, and to spiritual profit and edification, see 1Co 14:15, or with grace in the heart in exercise, particularly faith, without which it is impossible to please God, see Heb 11:6 or with gratitude to God, with thankfulness of heart for his mercies, and under a grateful sense of them; or in such a manner as will minister grace unto the hearers, be both amiable and edifying, see Col 4:6 all these senses may be taken in: that the phrase, "in your hearts"; does not mean mental singing, or what is opposed to singing with the voice; see Gill on Eph 5:19. The object here, as there, is "to the Lord"; the Lord Jesus Christ, to the glory, of his person and grace: the Alexandrian copy, and the Vulgate Latin, Syriac, and Ethiopic versions read, "to God": and indeed God, in the three divine Persons, and in all his perfections and works, is the object of praise, and his glory is the end of singing praise.

Gill: Col 3:17 - And whatsoever ye do in word or deed // do all in the name of the Lord Jesus // giving thanks to God, and the Father by him

And whatsoever ye do in word or deed,.... Whether in preaching the word of Christ, in hearing the Gospel, in singing psalms, hymns, and spiritual songs, and in conference and conversation with each other; or in whatsoever action, civil or religious throughout the whole life and conversation, in the performance of things natural, moral, and evangelical, relating to God or man, or one another, in the world or church:

do all in the name of the Lord Jesus; both in the strength of Christ, without whom nothing can be well said or done; and according to the mind and will of Christ declared in the Gospel, which is his name; and calling upon his name for assistance in the ministration of his word, administration of his ordinances, and in the performance of every duty, directing all to, and having solely in view his honour and glory:

giving thanks to God, and the Father by him; this shows, that singing of psalms, hymns, and spiritual songs, is a distinct thing from giving of thanks, mentioned in the preceding verse. The things for which thanks are to be given, are "all things"; and the time when, always, as in See Gill on Eph 5:20. The person to whom they are to be given is God the Father, the Father of our spirits, and of our mercies, the Father of our Lord Jesus Christ, and of us in him; and the person by whom they are to be given, is Christ, which is just and proper, since all mercies come from, and through him; nor is there any other way of bringing and offering the sacrifices of praise and thanksgiving to God; nor are they, nor can they be acceptable to God by, and through any other, but by him alone.

Gill: Col 3:18 - Wives, submit yourselves unto your own husbands // as it is fit in the Lord

Wives, submit yourselves unto your own husbands,.... The apostle proceeds from those duties which related to them as church members one towards another, for their mutual good and edification, and the glory of God, to such as concerned them in their own houses and families, as in a natural relation to each other; as husbands and wives, parents and children, masters and servants; showing hereby, that the Gospel does not at all break in upon, but establishes the duties of common and civil life. Concerning the duty wives to their husbands, here exhorted to; see Gill on Eph 5:22. The reason urging to a regard to it is,

as it is fit in the Lord; that is, Christ, as the Syriac version reads it. Subjection of wives to their own husbands is "fit" and proper in its own nature, by reason of the original creation of man, and of the woman from him: man was made first, and then the woman; and the woman was made out of the man, out of one of his ribs; and so, though not to be trampled under his feet, but to be by his side, and an help meet to him, yet not to be head, or to rule over him. Moreover, the woman was made for the man, and not the man for the woman; add to this, that the woman was in the transgression, and the means of the fall of man, which gave a fresh reason for, and made the obligation to subjection to him the stronger: and it is also a "decent" and becoming thing for wives to be subject to their husbands; for as it is giving honour to them, it is a real ornament to themselves, and is one of those good works which women professing godliness should adorn themselves with; and makes more comely and beautiful than broidered hair; gold, pearls, or costly array, yea, than their natural favour and beauty: it is what is fitting "in the Lord": it is what he requires, not only what the law of God requires, see 1Co 14:34 and which was enjoined originally, see Gen 3:16 and was charged as a duty under the legal dispensation; but is what is commanded by Christ under the Gospel dispensation, and is to be observed by all those that are "in" him, that profess to be new creatures, converted persons, that so the word of God be not blasphemed, and the enemy have no occasion to reproach, see Tit 2:5 though this phrase may also be considered as a restriction and limitation of this subjection; that though it reaches to all things, yet only to such as are agreeable to the will of the Lord, and not contrary to the Gospel of Christ; for in these they are not to be subject to them, but to Christ the Lord; but in all other things they are, even as the church is subject to Christ: and when this is the case, such subjection is regarded by Christ as if it was done to himself; and indeed his honour and glory should be the governing view in it; see Eph 5:22.

Gill: Col 3:19 - Husbands, love your wives // and be not bitter against them

Husbands, love your wives,.... See Gill on Eph 5:25.

and be not bitter against them; turning love into hatred of their persons; ruling with rigour, and in a tyrannical manner; behaving towards them in a morose, churlish, and ill natured way; giving them either bitter words, or blows, and denying them their affection, care, provision, protection, and assistance, but using them as servants, or worse. All which is barbarous, brutish, and unchristian, and utterly unbecoming the Gospel.

Gill: Col 3:20 - Children, obey your parents // in all things // For this is well pleasing unto the Lord

Children, obey your parents,.... Both father and mother; See Gill on Eph 6:1.

in all things; not in things sinful, which are contrary to the law of God, and Gospel of Christ; in things repugnant to the duties of religion, the ordinances of the Gospel, and the doctrines of Christ, parents are to be neglected and disobeyed. God is to be regarded, and not men; but in all things good and lawful, and in all things that are of an indifferent nature, which may, or may not be done, in these things the will of earthly parents is to be attended to; of which there is a considerable instance in the Rechabites, see Jer 35:6 and even they are to be obeyed in things that are hard and difficult to be complied with, and which are disagreeable to flesh and blood, as the cases of Isaac and Jephthah's daughter show.

For this is well pleasing unto the Lord; and is a reason sufficient to engage to the performance of the duty; for whatever is grateful and well pleasing to God ought to be done with pleasure by us, from a principle of love to him, by faith in him, and with a view to his glory; and then such an action is acceptable in his sight through Jesus Christ our Lord. The Alexandrian copy reads, "in the Lord"; and so the Vulgate Latin version.

Gill: Col 3:21 - Fathers, provoke not your children to anger // lest they be discouraged

Fathers, provoke not your children to anger,.... See Gill on Eph 6:4.

lest they be discouraged; or disheartened and dispirited; their spirits be broke through grief and trouble, and they become indolent, sluggish, and unfit for business; or, despairing of having any share in the affections of their parents, disregard their commands, instructions, and corrections, and grow obdurate, stubborn, and rebellious.

Gill: Col 3:22 - Servants, obey in all things your masters // not with eyeservice, as menpleasers, but in singleness of heart // fearing God

Servants, obey in all things your masters,.... That is, in all things relating to the body, and bodily service; not to the conscience, and religious worship; in things worldly, and not spiritual; in all things that are within a master's power, and it is lawful for him to command; and in all things that are fitting and proper that a servant should do; and even in such things as may be difficult, troublesome, and disagreeable to the flesh unto them; see Luk 17:7 who those servants are that are to obey, and who their masters, said to be according to the flesh, to whom they are to be subject; see Gill on Eph 6:5.

not with eyeservice, as menpleasers, but in singleness of heart; See Gill on Eph 6:5, Eph 6:6.

fearing God; who sees and knows all things, what servants do when their masters are absent from them, and to whom they are accountable; and a servant that fears God will make conscience of discharging his service faithfully, will not misspend his master's time, nor embezzle his goods, or waste his substance; but from a principle of reverential affection for God, and fear of him, with a concern for his name, and a view to his glory, will with all diligence, uprightness, faithfulness, and sincerity, do his duty, seek his master's good and interest, and cheerfully obey all his lawful commands. The Alexandrian copy reads, "fearing the Lord"; and so the Syriac version, "in the fear of the Lord".

Gill: Col 3:23 - And whatsoever ye do // do it heartily // as to the Lord, and not unto men

And whatsoever ye do,.... Some have thought that these words, and the two following verses, regard the Colossians in general, and the performance of any, and all good works by them; but by their connection with the preceding verse, and with the beginning of the next chapter, they appear to concern servants only, and what they do under that character, and under the discharge of their duty:

do it heartily, not by mere force and necessity, grudgingly, and with murmurings, but from the heart, and with good will, having a true, real, and hearty affection for their masters, having their good and interest at heart, and a delight in their service; like the Hebrew servant, that loved his master, as also his wife and children, and therefore would not depart from him, see Exo 21:5,

as to the Lord, and not unto men; See Gill on Eph 6:7.

Gill: Col 3:24 - Knowing that of the Lord ye shall receive the reward of the inheritance // for ye serve the Lord Christ

Knowing that of the Lord ye shall receive the reward of the inheritance,.... This is said for the encouragement of Christian servants, who, though they may receive little or nothing from their earthly and carnal masters; yet they shall be used and treated as children by the Lord, and by whom they will be possessed of an eternal inheritance, after their work and labour is over: by "the reward of the inheritance" is meant the heavenly glory, called a reward, because the apostle is speaking to servants and therefore uses language agreeable to them; and who, though they may have no reward in this world, yet as there is a God that judgeth in the earth, there is verily one for them in the world to come: and though it is not given for working, yet it is given to those that do good, and continue in well doing; whose works follow, though they do not go before them; and is enjoyed after their work is over, as the servant receives his wages at evening and when he has done his work; though this will not be received as a reward of debt, but of grace; it cannot be of merit, as is clear from the nature of good works themselves, which are all due, to God, prior to the performance of them; and when done in the best manner, are no more than a man's duty, and are done not in his own strength, but by the grace of God; and in many things, yea in everything, he comes short of performing what is incumbent on him; and besides, there is no manner of proportion between: the best services of the saints, and eternal glory: to which may be added, that eternal life is the free gift of their heavenly Father to them, and is here called an inheritance, which never becomes the property of servants in a way of merit, but is the portion of children, from their Father's good pleasure. Wherefore the heavenly glory is such a reward as that it is an "inheritance"; or, as the Syriac version renders it, "in an inheritance"; it lies in an inheritance, an inheritance incorruptible and undefiled, that fades not away, reserved in the heavens; and which is not got by industry, or obtained by the works of the law, nor bought with a price, but is a free bequest of God as a Father to his children; for an inheritance is peculiar to children, and this to the children of God, as these believing servants were; and which comes to them by and through the death of the testator; and it may be called an inheritance, because the heavenly glory is substantial, it is substance, a better and a more enduring substance than any inheritance in this world; and is a very plentiful possession and estate, it consists of all things, yea, God himself is the portion of his people, and they that are his children are heirs of God; there is not only a glory, but riches of glory, a plenty, a fulness of it in this inheritance; the way in which they come by it, is receiving it from Christ; "of the Lord ye shall receive it". It is in a way of receiving, and so by gift, as a man can receive nothing but what is given him; and as all grace is in a way of receiving, and therefore boasting in it is excluded, so glory is enjoyed in the same way, and from the same hands, even from Christ, the righteous Judge, that will give it; it is in him they obtain this inheritance, and are in him chosen and predestinated unto it; it is by his resurrection from the dead, and in consequence of it, that they through the power of his Spirit and grace are begotten unto it; it is his grace that makes them meet for it; and he has it in his hands for them; he is a feoffee in trust on their behalf, and is able to give it to them; and will at the last day introduce them into the full possession of it. Now these Christian servants "knowing" all this, having a lively hope of this inheritance, a full persuasion, and a firm faith of right unto it, and meetness for it, and having the Spirit of God as an earnest and pledge of it; the consideration of it must greatly tend to make them quiet and easy in their present servitude, and to encourage them, to the discharge of their duty with diligence, faithfulness, and cheerfulness: since they might assure themselves of the inheritance hereafter, how small soever their reward was now:

for ye serve the Lord Christ; who is a good master, and faithful to all his engagements and promises, all whose servants are respected by him, and honoured by his Father, and shall be for ever where he is.

Gill: Col 3:25 - But he that doth wrong // shall receive for the wrong which he hath done // and there is no respect of persons

But he that doth wrong,.... Which may be understood, both of servants that do wrong to their masters through sloth and idleness, neglecting their business, embezzling their masters' goods, and defrauding them of their substance; and of masters that injure their servants by withholding from them proper food, and raiment; by cheating them of their wages, either giving them none at all, or too little, or detaining them too long, and by giving them bad language, and hard blows, and such like severe usage:

shall receive for the wrong which he hath done; either in this world, or in the other; God will avenge all such injuries, sooner or later; so that these words may be considered either as said with a view to deter servants from evil practices, or to comfort them under the maltreatment they may meet with from cruel masters:

and there is no respect of persons. The Vulgate Latin and Arabic Versions add, "with God"; which undoubtedly is the sense; he regards not the rich more than the poor; he makes no difference between bond and free, the servant and the master; he will not take the part of the one, because he is a master, nor neglect, the other, because he is a servant, but will do that which is just and right with regard to them both; See Gill on Eph 6:9.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Col 3:4

¹ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

NET Notes: Col 3:5

¹ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

² tn Or “lust.”

NET Notes: Col 3:6

¹ tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì⁴⁶ B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 5:6.

NET Notes: Col 3:7

¹ tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).

NET Notes: Col 3:8

¹ tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”

NET Notes: Col 3:10

¹ sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10 – reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion – they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).

NET Notes: Col 3:11

¹ tn See the note on “fellow slave” in 1:7.

NET Notes: Col 3:12

¹ tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.

NET Notes: Col 3:13

¹ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

² tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.

³ tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.

NET Notes: Col 3:14

¹ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

² tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

³ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

⁴ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

NET Notes: Col 3:15

¹ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.

NET Notes: Col 3:16

¹ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

² tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

NET Notes: Col 3:18

¹ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.

NET Notes: Col 3:21

¹ tn Or perhaps “Parents.” The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).

² tn Or “do not cause your children to become resentful” (L&N 88.168). BDAG 391 s.v. ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”

NET Notes: Col 3:22

¹ tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.

² tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.

NET Notes: Col 3:23

¹ tn The present progressive “are doing” was used in the translation of ποιῆτε (poihte) to bring out the idea that Paul is probably referring to what they already do for work.

² tn Grk “from the soul.”

³ tn Grk “men”; here ἀνθρώποις (anqrwpoi") is used in a generic sense and refers to people in general.

NET Notes: Col 3:24

¹ tn The article τῆς (ths) has been translated as a possessive pronoun, “your” (ExSyn 215). It may also be functioning to indicate a well-known concept (inheritance as eternal life). See BDAG 548 s.v. κληρονομία 3: “common in Christian usage (corresp. to the LXX) (the possession of) transcendent salvation (as the inheritance of God’s children).”

² tn The genitive τῆς κληρονομίας (th" klhronomia") is a genitive of apposition: The reward consists of the inheritance.

³ tn The form of the term δουλεύετε (douleuete) is ambiguous; it can be read as either indicative or imperative. In favor of the indicative: (1) it seems to explain better the first part of v. 24, esp. “from the Lord” which would then read as: “because you know that you will receive your inheritance from the Lord as a reward for it is the Lord you are serving.” The “for” is supplied to make the relation explicit (it is actually added in many mss – D¹ Ψ 075 Ï – but the best ms evidence is against its inclusion). (2) With the imperative, one might expect ὡς τῷ κυρίῳ (Jw" tw kuriw), as for example in Eph 6:7. In favor of the imperative: (1) an imperative resumes the ἐργάζεσθε (ergazesqe) in v. 23a and forms a chiasm with it; (2) an imperative makes more sense of the γάρ (gar) in v. 25a; (3) an imperative relates equally well to the preceding statement; (4) a parallel can be found in Rom 12:11 which uses an imperatival participle δουλεύοντες (douleuonte") with the dative τῷ κυρίῳ. For an elaboration of these points see M. J. Harris, Colossians and Philemon (EGGNT), 185-86.

NET Notes: Col 3:25

¹ tn Grk “that which he did wrong.”

sn It is a common theme in biblical thought that punishment for sin involves being fully given over to its consequences (cf. Rom 1), and this is also true of believers. Here Paul’s implication is that believers who sin and disobey the Lord whom they serve will receive the consequences of their actions, which is a fitting discipline.

² tn The Greek word used here is προσωπολημψία (proswpolhmyia) and is usually translated “partiality.” It is used to describe unjust or unrighteous favoritism (Rom 2:11, Eph 6:9, Jas 2:1). When it comes to disciplining his children for their sins, God will treat all equally with no partiality.

Geneva Bible: Col 3:1

If ^{( 1 )} ye then ^{( 2 )} be ^{( a )} risen with Christ, ^{( 3 )} seek those things which are above, where Christ sitteth on the right hand of God.

^{( 1 )} Another part of this epistle, in which he takes occasion by reason of those vain exercises, to show the duty of a Christian life: which is an ordinary thing with him, after he has once set down the doctrine itself. ^{( 2 )} Our renewing or new birth, which is accomplished in us by being partakers of the resurrection of Christ, is the source of all holiness, out of which various streams or rivers afterwards flow.

^{( a )} For if we are partakers of Christ, we are carried as it were into another life, where we will need neither meat nor drink, for we will be similar to the angels. ^{( 3 )} The end and mark which all the duties of Christian life aim at is to enter into the kingdom of heaven, and to give ourselves to those things which lead us there, that is, to true godliness, and not to those outward and physical things.

Geneva Bible: Col 3:2

Set your affection on things above, not on things on the ^{( b )} earth.

^{( b )} So he calls that show of religion which he spoke of in the former chapter.

Geneva Bible: Col 3:3

^{( 4 )} For ye are dead, ^{( 5 )} and your life is hid with Christ in God.

^{( 4 )} A reason taken of the efficient causes and others: you are dead with regard to the flesh, that is, with regard to the old nature which seeks after all transitory things. And on the other hand, you have begun to live according to the Spirit; therefore give yourselves to spiritual and heavenly, and not to carnal and earthly things. ^{( 5 )} The taking away of an objection: while we are yet in this world, we are subject to many miseries of this life, so that the life that is in us, is as it were hidden. Yet nonetheless we have the beginnings of life and glory, the accomplishment of which lies now in Christ's and in God's hand, and will assuredly and manifestly be performed in the glorious coming of the Lord.

Geneva Bible: Col 3:5

^{( 6 )} Mortify therefore your ^{( c )} members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:

^{( 6 )} Let not your dead nature be effectual in you any more, but let your living nature be effectual. Now the strength of nature is known by the desires. Therefore let the affections of the world die in you, and let the contrary desires which are spiritual, live. And he reckons up a great long list of vices, and their contrary virtues.

^{( c )} The desires and lusts that are in us, are in this passage very properly called members, because the reason and will of man is corrupted, and uses them as the body uses its members.

Geneva Bible: Col 3:6

For which things' sake the wrath of God ^{( d )} cometh on the children of disobedience:

^{( d )} Used to come.

Geneva Bible: Col 3:9

Lie not one to another, ^{( 7 )} seeing that ye have put off the old man with his deeds;

^{( 7 )} A definition of our new birth taken from the parts of it, which are the putting off of the old man, that is to say, of the wickedness which is in us by nature, and the restoring and repairing of the new man, that is to say, of the pureness which is given us by grace. However, both the putting off and the putting on are only begun in us in this present life, and by certain degrees finished, the one dying in us by little and little, and the other coming to the perfection of another life, by little and little.

Geneva Bible: Col 3:10

And have put on the new [man], ^{( 8 )} which is renewed in ^{( e )} knowledge after the image of him that created him:

^{( 8 )} Newness of life consists in knowledge which transforms man to the image of God his maker, that is to say to the sincerity and pureness of the whole soul.

^{( e )} He speaks of an effectual knowledge.

Geneva Bible: Col 3:11

^{( 9 )} Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.

^{( 9 )} He tells them again that the Gospel does not refer to those external things, but true justification and sanctification in Christ alone, which have many fruits, as he reckons them up here: but he commends two things especially, that is, godly harmony, and continual study of God's word.

Geneva Bible: Col 3:12

^{( f )} Put on therefore, as the elect of God, holy and beloved, ^{( g )} bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

^{( f )} Put on in such a way, that you never put off.

^{( g )} Those most tender affections of exceeding compassion.

Geneva Bible: Col 3:14

And above all these things [put on] charity, which is the ^{( h )} bond of perfectness.

^{( h )} Which bonds and knits together all the duties that take place between men.

Geneva Bible: Col 3:15

And let the peace of God ^{( i )} rule in your hearts, to the which also ye are called in ^{( k )} one body; and be ye thankful.

^{( i )} Rule and govern all things.

^{( k )} You are joined together into one body through God's goodness, so that you might help one another, as fellow members.

Geneva Bible: Col 3:16

Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in ^{( l )} psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

^{( l )} By "psalms" he means all godly songs which were written upon various occasions, and by "hymns", all such as contain the praise of God, and by "spiritual songs", other more special and artful songs which were also in praise of God, but they were made fuller of music.

Geneva Bible: Col 3:17

And whatsoever ye do in word or deed, [do] all in the ^{( m )} name of the Lord Jesus, giving thanks to God and the Father by him.

^{( m )} Call upon the name of Christ when you do it, or do it to Christ's praise and glory.

Geneva Bible: Col 3:18

^{( 10 )} Wives, submit yourselves unto your own husbands, as it is ^{( n )} fit in the Lord.

^{( 10 )} He goes from precepts which concern the whole civil life of man, to precepts pertaining to every man's family, and requires of wives subjection in the Lord.

^{( n )} For those wives do poorly, that do not set God in Christ before them in their love; but this philosophy does not know.

Geneva Bible: Col 3:19

^{( 11 )} Husbands, love [your] wives, and be not bitter against them.

^{( 11 )} He requires of husbands that they love their wives, and treat them gently.

Geneva Bible: Col 3:20

^{( 12 )} Children, obey [your] parents in ^{( o )} all things: for this is well pleasing unto the Lord.

^{( 12 )} He requires of children, that according to God's commandment they are obedient to their parents.

^{( o )} In the Lord; and so it is expounded in (Eph 6:1).

Geneva Bible: Col 3:21

^{( 13 )} Fathers, provoke not your children [to anger], lest they be discouraged.

^{( 13 )} Of parents, that they are gentle towards their children.

Geneva Bible: Col 3:22

^{( 14 )} Servants, obey in all things [your] masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:

^{( 14 )} Of servants, that fearing God himself to whom their obedience is acceptable, they reverently, faithfully, and from the heart, obey their masters.

Geneva Bible: Col 3:24

Knowing that of the Lord ye shall receive the ^{( p )} reward of the inheritance: for ye serve the Lord Christ.

^{( p )} Because you will have duly obeyed your masters, the time will come, that you will be changed from servants to sons, and you will know this for certain, which will be when you are made partakers of the heavenly inheritance.

Geneva Bible: Col 3:25

^{( 15 )} But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.

^{( 15 )} He requires of masters, that being mindful how they themselves also will render an account before that heavenly Lord and Master, who will avenge wrongful deeds without any respect of masters or servants, they show themselves just and upright with fairness to their servants.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Col 3:1-15 - A Libation To Jehovah

Risen With Christ

If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2. Set your affection on things above, not on things on the earth. 3. For ye are dead, and your life is hid with Christ in God. 4. When Christ, who is our life, shall appear, then shall ye also appear with Him in glory. 5. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6. For which things' sake the wrath of God cometh on the children of disobedience. 7. In the which ye also walked sometime, when ye lived in them. 8. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9. Lie not one to another, seeing that ye have put off the old man with his deeds; 10. And have put on the new man, which is renewed in knowledge after the image of Him that created him: 11. Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. 12. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness longsuffering; 13. Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. 14. And above all these things put on charity, which is the bond of perfectness. 15. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.'--Col. 3:1-15.

THE resurrection is regarded in Scripture in three aspects--as a fact establishing our Lord's Messiahship, as a prophecy of our rising from the dead, and as a symbol of the Christian life even now. The last is the aspect under which Paul deals with it here.

I. Col. 3:1-4 Set Forth The Wonderful But Most Real Union Of The Believer With The Risen Christ.

We have said that the Lord's resurrection is regarded as a symbol, but that is an incomplete representation of the truth here taught, for Paul believed that the Christian is so joined to Jesus as that he has, not in symbol only, but in truth, risen with him. Mark the emphasis and depth of the expressions setting forth the believer's unity with his Lord: Ye were raised together with Christ'; Ye died, and your life is hid with Christ.' And these wonderful statements do not go to the bottom of the fact, for Paul goes beyond even them, and does not scruple to say that Christ is our life.'

The ground of these great declarations is found in the fact that faith joins us in most real and close union to Jesus Christ, so that in His death we die to sin and the world, and that, even while we live the bodily life of men here, we have in us another life, derived from Jesus. Unless our Christianity has grasped that great truth, it has not risen to the height of New Testament teaching and Christian privilege. We cannot make too much of' Christ our sacrifice,' but some of us make too little of Christ our life,' and thereby fail to understand in all its fulness that other truth on which they fasten so exclusively. Union with Christ in the possession of His life in us, and the consequent rooting of our lives in Him, is a truth which much of the evangelical Christianity of this day needs to see more clearly.

The life is hid,' as being united with Jesus, and consequently withdrawn from the world, which neither comprehends nor sustains it. A Christian man is bound to manifest to the utmost of his power what is the motive and aim of his life; but the devout life is, like the divine life, a mystery, unrevealed after all revelation.

The practical conclusion from this blessed union with Jesus is that we are, as Christians, bound to be true in our conduct to the facts of our spiritual life, and to turn away from the world, which is now not our home, and set our mind (not only our affections ) on things above. Surely the Christ, seated on the right hand of God,' will be as a magnet to draw our conscious being upwards to Himself. Surely union with Him in His death will lead us to die to the world which is alien to us, and to live in aspiration, thought, desire, love, and obedience with Him in His calm abode, whence He rules and blesses the souls whom, through their faith, He has made to live the new life of heaven on earth.

Maclaren: Col 3:5-9 - A Libation To Jehovah

II. The First Consequence Of The Risen Life Is Negative, The Death Or Putting Off' Of The Old Nature, The Life Which Belongs To And Is Ruled By Earth.

Col. 3:5-9 solemnly lay on the Christian the obligation to put this to death. The therefore' in Col. 3:5 teaches a great lesson, for it implies that the union with Jesus by faith must precede all self-denial which is true to the spirit of the Gospel. Asceticism of any sort which is not built on the evangelical foundation is thereby condemned, whether it is practised by Buddhist, or monk, or Protestant. First be partaker of the new life, and then put off the old man with his deeds. The withered fronds of last year are pushed off the fern by the new ones as they uncurl. That doctrine of life in Christ is set down as mystical; but it is mysticism of the wholesome sort, which is intensely practical, and comes down to the level of the lowest duties,--for observe what homely virtues are enjoined, and how the things prohibited are no fantastic classifications of vices, but the things which all the world owns to be ugly and wrong.

We cannot here enlarge on Paul's grim catalogue, but only point out that it is in two parts, the former (Col. 3:5-6) being principally sins of impurity and unregulated passion, to which is added covetousness,' as the other great vice to which the old nature is exposed. Lust and greed between them are the occasions of most of the sins of men. Stop these fountains, and the streams of evil would shrink to very small trickles. These twin vices attract the lightning of God's wrath, which cometh' on their perpetrators, not only in some final future judgment, but here and now. If we were not blind, we should see that thundercloud steadily drawing nearer, and ready to launch its terrors on impure and greedy men. They have set it in motion, and they are right in the path of the avalanche which they have loosened.

The possessors of the risen life are exhorted to put off these things, not only because of the coming wrath, but because continuance in them is inconsistent with their present standing and life (Col. 3:7). They do not now' live in them,' but in the heavenly places with the risen Lord, therefore to walk in them is a contradiction. Our conduct should correspond to our real affinities, and the surface of our lives should be true to their depths and roots.

The second class of vices are those which mar our intercourse with our fellows,--the more passionate anger and wrath and the more cold-blooded and deadly malice, with the many sins of speech.

III. In Col. 3:9 Paul Appends The Great Reason For All The Preceding Injunctions;

Namely, the fact, already enlarged on in Col. 3:1-4, of the Christian's death and new life by union with Jesus. He need only have stated the one-half of the fact here, but he never can touch one member of the antithesis without catching fire, as it were, and so he goes on to dwell on the new life in Christ, and thus to prepare for the transition to the exhortation to put on' its characteristic excellences. We note how true to fact, though apparently illogical, his representation is. He bases the command to put off the old man on the fact that Christians have put it off. They are to be what they are, to work out in daily acts what they did in its full ideal completeness when by faith they died to self and were made alive in and to Christ. A strong motive for a continuous Christian life is the recollection of the initial Christian act.

But Paul's fervent spirit blazes up as he thinks of that new nature which union with Jesus has brought, and he turns aside from his exhortations to gaze on that great sight. He condenses volumes into a sentence. That new man is not only new, but is perpetually being renewed with a renovation penetrating more and more deeply, and extending more and more widely, in the Christian's nature. It is continually advancing in knowledge, and tending towards perfect knowledge of Christ. It is being fashioned, by a better creation than that of Adam, into a more perfect likeness of God than our first father bore in his sinless freshness. The possession of it gathers all Christians into a unity in which all distinctions of nationality, religious privilege, culture, or social condition, are lost. Paul the Pharisee and the Colossian brethren, Onesimus the slave and Philemon his master, are one in Jesus. The new life is one in all its recipients, and makes them one. The phenomena of the lowest forms of life are almost repeated in the highest, and, just as in a coral reef the myriads of workers are not individuals so much as parts of one living whole, so also is Christ.' The union is the closest possible without destruction of our individuality.

IV. The Final, Positive Consequence Of The Risen Life Follows In Col. 3:12-15.

Again the Apostle reminds Christians of what they are, as the great motive for putting on the new man. The contemplation of privileges may tend to proud isolation and neglect of duty to our fellows, but the true effect of knowing that we are God's elect, holy and beloved,' is to soften our hearts, and to lead us to walk among men as mirrors and embodiments of God's mercy to us. The only virtues touched on here are the various manifestations of love, such as quick susceptibility to others' sorrows; readiness to help by act as well as to pity in word; lowliness in estimating one's own claims, which will lead to bearing evils without resentment or recompensing the like; and patient forgiveness, after the pattern and measure of the forgiveness we have received. All these graces, which would make earth an Eden, and our hearts temples, and our lives calm, are outcomes of love, and must never be divorced from it. Paul uses a striking image to express this thought of their dependence on it. He likens them to the various articles of dress, and bids us hold them all in place with love as a girdle, which keeps together all the various graces that make up perfectness.'

Thus living in love, we shall be free from the tumult of spirit which ever attends a selfish life; for nothing is more certain to stuff a man's pillow with thorns, and to wreck his tranquillity, than to live in hate and suspicion, or self-absorbed. The peace of Christ' is ours in the measure in which we live the risen life and put on the new man, and that peace in our hearts will rule, that is, will sit there as umpire; for it will instinctively draw itself into itself, as it were, like the leaves of a sensitive plant, at the approach of evil, and, if we will give heed to its warnings, and have nothing to do with what disturbs it, we shall be saved from falling into many a sin. That peace gathers all the possessors of the new life into blessed harmony. It is peace with God, with ourselves, and with all our brethren; and the fact that all Christians are, by their common life, members of the one body, lays on them all the obligation to keep the unity in the bond of peace. And for all these great blessings, especially for that union with Jesus which gives us a share in his risen life, thankfulness should ever fill our hearts and make all our days and deeds the sacrifice of praise unto him continually.

Risen With Christ

If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth.'--Col. 3:1-2.

THERE are three aspects in which the New Testament treats the Resurrection, and these three seem to have successively come into the consciousness of the Church. First, as is natural, it was considered mainly in its bearing on the person and work of our Lord. We may point for illustration to the way in which the Resurrection is treated in the earliest of the apostolic discourses, as recorded in the Acts of the Apostles. Then it came, with further reflection and experience, to be discerned that it had a bearing on the hope of the immortality of man. And last of all, as the Christian life deepened, it came to be discerned that the Resurrection was the pattern of the life of the Christian disciples. It was regarded first as a witness, then as a prophecy, then as a symbol. Three fragments of Scripture express these three phases: for the first, Declared to be the Son of God with power by the Resurrection from the dead'; for the second, Now is Christ risen from the dead, and become the first-fruits of them that slept'; for the third, God hath raised us up together with Him, and made us sit together in the heavenly places.' I have considered incidentally the two former aspects in the course of previous sermons; I wish to turn at present to that final third one.

One more observation I must make by way of introduction, and that is, that the way in which the Apostle here glides from being risen with Christ' to where' Christ is, sitting at the right hand of God,' confirms what I have pointed out in former discourses, that the Ascension of Jesus Christ is always considered in Scripture as being nothing more than the necessary outcome and issue of the process which began in the Resurrection. They are not separate facts, but they are two ends of one process. And so with these thoughts, that Resurrection develops into Ascension, and that in both Jesus Christ is the pattern for His followers, let us turn to the words before us.

Then we have here,

I. The Christian Life Considered As A Risen Life.

Now, we are all familiar with the great evangelical point of view from which the death and Resurrection of Jesus Christ are usually contemplated. To many of us Christ's sacrifice is nothing more or less than the means by which the world is reconciled to God, and Christ's Resurrection nothing more than the seal which was set by Divinity upon that work. Crucified for our offences, and raised again for our justification,' as Paul has it--that is the point of view from which most evangelical or orthodox Christian people are contented to regard the solemn fact of the Death and the radiant fact of the Resurrection. You cannot be too emphatic about these truths, but you may be too exclusive in your contemplation of them. You do well when you say that they are the Gospel; you do not well when you say, as some of you do, that they are the whole Gospel. For there is another stream of teaching in the New Testament, of which my text is an example, and a multitude of other passages that I cannot refer to now are equally conspicuous instances, in which that death and that Resurrection are regarded, not so much in respect to the power which they exercise in the reconciliation of the world to God, as in their aspect as the type of all noble and true Christian life. You remember how, when our Lord Himself touched upon the fruitful issues of His death, and said: Except a corn of wheat fall into the ground and die, it abideth alone; but if it die it bringeth forth much fruit,' He at once went on to say that a man that loved his life would lose it; and that a man that lost his life would find it, and proceeded to point, even then, and in that connection, to His Cross as our pattern, declaring: If any man serve Me, let him follow Me; and where I am, there shall also My servant be.'

Made like Him, like Him we rise;Ours the cross, the grave, the skies.'

So, then, a risen life is the type of all noble life, and before there can be a risen life there must have been a death. True, we may say that the spiritual facts in a man's experience, which are represented by these two great symbols of a death and a rising, are but like the segment of a circle which, seen from the one side is convex and from the other is concave. But however loosely we may feel that the metaphors represent the facts, this is plain, that unless a man dies to flesh, to self-will, to the world, he never will live a life that is worth calling life. The condition of all nobleness and all growth upwards is that we shall die daily, and live a life that has sprung victorious from the death of self. All lofty ethics teach that; and Christianity teaches it, with redoubled emphasis, because it says to us, that the Cross and the Resurrection are not merely imaginative emblems of the noble and the Christian life, but are a great deal more than that. For, brethren, do not forget--if you do, you will be hopelessly at sea as to large tracts of blessed Christian truth--that by faith in Jesus Christ we are brought into such a true deep union with Him as that, in no mere metaphorical or analogous sense, but in most blessed reality, there comes into the believing heart a spark of the life that is Christ's own, so that with Him we do live, and from Him we do live a life cognate with His, who, having risen from the dead, dieth no more, and over whom death hath no dominion. So it is not a metaphor only, but a spiritual truth, when we speak of being risen with Christ, seeing that our faith, in the measure of its genuineness, its depth and its operative power upon our characters, will be the gate through which there shall pass into our deadness the life that truly is, the life that has nought to do with death or sin. And this unity with Jesus, brought about by faith, brings about that the depths of the Christian life are hid with Christ in God, and that we, risen with Him, do even now sit at the right hand in heavenly places,' whilst our feet, dusty and sometimes blood-stained, are journeying along the paths of life. This is the great teaching of my text, and of a multitude of other places; and this is the teaching which modern Christianity, in its exclusive, or all but exclusive, contemplation of the Cross as the sacrifice for sin, has far too much forgotten. Ye are risen with Christ.'

Let me remind you that this veritable death and rising again, which marks the Christian life, is set forth before us in the initial rite of the Christian Church. Some of you do not agree with me in my view, either of what is the mode or of who are the subjects of that ordinance, but if you know anything about the question, you know that everybody that has a right to give a judgment agrees with us Baptists in saying--although they may not think that it carries anything obligatory upon the practice of to-day--that the primitive Church baptized by immersion. Now, the meaning of baptism is to symbolise these two inseparable moments, dying to sin, to self, to the world, to the old past, and rising again to newness of life. Our sacramentarian friends say that, in my text, it was in baptism that these Colossian Christians rose again with Christ. I, for my part, do not believe that, but that baptism was the speaking sign of what lies at the gate of a true Christian life I have no manner of doubt.

So the first thought of our text is not only taught us in words, but it stands manifest in the ritual of the Church as it was from the beginning. We die, and we rise again, through faith and by union through faith, with Christ' that died, yea, rather that is risen again, who is even at the right hand of God.'

Let me turn, secondly, to

II. The Consequent Aims Of The Christian Life.

If ye then be risen with Christ, seek those things which are above.' To seek' implies the direction of the external life toward certain objects. It is not to seek as if perhaps we might not find; it is not even to seek in the sense of searching for, but it is to seek in the sense of aiming at. And now do you not think that if we had burning in our hearts, and conscious to our experiences, the sense of union with Jesus Christ the risen Saviour, that would shape the direction and dictate the aims of our earthly life? As surely as the elevation of the rocket tube determines the flight of the projectile that comes from it, so surely would the inward consciousness, if it were vivid as it ought to be in all Christian people, of that risen life throbbing within the heart, shape all the external conduct. It would give us wings and make us soar. It would make us buoyant, and lift us above the creeping aims that constitute the objects of life for so many men.

But you say, Things above: that is an indefinite phrase. What do you mean by it?' I will tell you what the Bible means by it. It means Jesus Christ. All the nebulous splendours of that firmament are gathered together into one blazing sun. It is a vague direction to tell a man to shoot up, into an empty heaven. It is not a vague direction to tell him to seek the things above'; for they are all gathered into a person. Where Christ is, sitting at the right hand of God,'--that is the meaning of things above,' which are to be the continual aim of the man who is conscious of a risen life. And of course they will be, for if we feel, as we ought to feel habitually, though with varying clearness, that we do carry within us a spark, if I might use that phrase, of the very life of Jesus Christ, so surely as fire will spring upwards, so surely as water will rise to the height of its source, so surely will our outward lives be directed towards Him, who is the life of our inward lives, and the goal therefore of our outward actions?

Jesus Christ is the summing up of the things that are above'; therefore there stands out clear this one great truth, that the only aim for a Christian soul, consistent with the facts of its Christian life, is to be like Christ, to be with Christ, to please Christ.

Now, how does that aim -- whether present or absent we labour that we may be well pleasing to Him'--how does that aim bear upon the multitude of inferior and nearer alms which men pursue, and which Christians have to pursue along with other men? How does it bear upon them?--Why thus--as the culminating peak of a mountain-chain bears on the lower hills that for miles and miles buttress it, and hold it up, and aspire towards it, and find their perfection in its calm summit that touches the skies. The more we have in view, as our aim in life, Christ who is at the right hand of God,' and assimilation, communion with Him, approbation from Him, the more will all immediate aims be ennobled and delivered from the evils that else cleave to them. They are more when they are second than when they are first. Seek ye first the Kingdom of God,' and all your other aims--as students, as thinkers, as scientists, as men of business, as parents, as lovers, or anything else--will be greatened by being subordinated to the conscious aim of pleasing Him. That aim should persist, like a strain of melody, one long, holden-down, diapason note, through all our lives. Perfume can be diffused into the air, and dislodge no atom of that which it makes fragrant. This supreme aim can be pursued through, and by means of, all nearer ones, and is inconsistent with nothing but sin. Seek the things that are above.'

Lastly, we have here,

III. The Discipline Which Is Needed To Secure The Right Direction Of The Life.

The Apostle does not content himself with pointing out the aims. He adds practical advice as to how these aims can be made dominant in our individual cases, when he says, Set your affections on things above.' Now, many of you will know that' affections' is not the full sense of the word that is here employed, and that the Revised Version gives a more adequate rendering when it says, Set your minds on the things that are above.' A man cannot do with his love according to his will. He cannot say: Resolved, that I love So-and-So'; and then set himself to do it. But though you cannot act on the emotions directly by the will, you can act directly on your understandings, on your thoughts, and your thoughts will act on your affections. If a man wants to love Jesus Christ he must think about Him. That is plain English. It is vain for a man to try to coerce his wandering affections by any other course than by concentrating his thoughts. Set your minds on the things that are above, and that will consolidate and direct the emotions; and the thoughts and the emotions together will shape the outward efforts. Seeking the things that are above will come, and will only come, when mind and heart and inward life are occupied with Him. There is no other way by which the externals can be made right than by setting a watch on the door of our hearts and minds, and this inward discipline must be put in force before there will be any continuity or sureness in the outward aim. We want, for that direction of the life of which I have been speaking, a clear perception and a concentrated purpose, and we shall not get either of these unless we fall back, by thought and meditation, upon the truths which will provide them both.

Brethren, there is another aspect of the connection between these two parts of our text, which I can only touch. Not only is the setting of our thoughts on the things above, the way by which we can make these the aim of our lives. They are not only aims to be reached at some future stage of our progress, but they are possessions to be enjoyed at the present. We may have a present Christ and a present Heaven. The Christian life is not all aspiration; it is fruition as well. We have to seek, but even whilst we seek, we should be conscious that we possess what we are seeking, even whilst we seek it. Do you know anything of that double experience of having the things that are above, here and now, as well as reaching out towards them?

I am afraid that the Christian life of this generation suffers at a thousand points, because it is more concerned with the ordering of the outward life, and the manifold activities which this busy generation has struck out for itself, than it is with the quiet setting of the mind, in silent sunken depths of contemplation, on the things that are above. Oh, if we would think more about them we should aim more at them; and if we were sure that we possessed them to-day we should be more eager for a larger possession to morrow.

Dear brethren, we may all have the risen life for ours, if we will knit ourselves, in humble dependence and utter self-surrender, to the Christ who died for us that we might be dead to sin, and rose again that we might rise to righteousness. And if we have Him, in any deep and real sense, as the life of our lives, then we shall be blessed, amid all the divergent and sometimes conflicting nearer aims, which we have to pursue, by seeing clear above them that to which they all may tend, the one aim which corresponds to a man's nature, which meets his condition, which satisfies his needs, which can always be attained if it is followed, and which, when secured, never disappoints. God help us all to say, This one thing I do, and all else I count but dung, that I may know Him, and the power of His Resurrection, and the fellowship of His sufferings, being made conformable unto His death, if by any means I may attain unto the Resurrection from the dead!'

MHCC: Col 3:1-4

As Christians are freed from the ceremonial law, they must walk the more closely with God in gospel obedience. As heaven and earth are contrary one to the other, both cannot be followed together; and affection to the one will weaken and abate affection to the other. Those that are born again are dead to sin, because its dominion is broken, its power gradually subdued by the operation of grace, and it shall at length be extinguished by the perfection of glory. To be dead, then, means this, that those who have the Holy Spirit, mortifying within them the lusts of the flesh, are able to despise earthly things, and to desire those that are heavenly. Christ is, at present, one whom we have not seen; but our comfort is, that our life is safe with him. The streams of this living water flow into the soul by the influences of the Holy Spirit, through faith. Christ lives in the believer by his Spirit, and the believer lives to him in all he does. At the second coming of Christ, there will be a general assembling of all the redeemed; and those whose life is now hid with Christ, shall then appear with him in his glory. Do we look for such happiness, and should we not set our affections upon that world, and live above this?

MHCC: Col 3:5-11

It is our duty to mortify our members which incline to the things of the world. Mortify them, kill them, suppress them, as weeds or vermin which spread and destroy all about them. Continual opposition must be made to all corrupt workings, and no provision made for carnal indulgences. Occasions of sin must be avoided: the lusts of the flesh, and the love of the world; and covetousness, which is idolatry; love of present good, and of outward enjoyments. It is necessary to mortify sins, because if we do not kill them, they will kill us. The gospel changes the higher as well as the lower powers of the soul, and supports the rule of right reason and conscience, over appetite and passion. There is now no difference from country, or conditions and circumstances of life. It is the duty of every one to be holy, because Christ is a Christian's All, his only Lord and Saviour, and all his hope and happiness.

MHCC: Col 3:12-17

We must not only do no hurt to any, but do what good we can to all. Those who are the elect of God, holy and beloved, ought to be lowly and compassionate towards all. While in this world, where there is so much corruption in our hearts, quarrels will sometimes arise. But it is our duty to forgive one another, imitating the forgiveness through which we are saved. Let the peace of God rule in your hearts; it is of his working in all who are his. Thanksgiving to God, helps to make us agreeable to all men. The gospel is the word of Christ. Many have the word, but it dwells in them poorly; it has no power over them. The soul prospers, when we are full of the Scriptures and of the grace of Christ. But when we sing psalms, we must be affected with what we sing. Whatever we are employed about, let us do every thing in the name of the Lord Jesus, and in believing dependence on him. Those who do all in Christ's name, will never want matter of thanksgiving to God, even the Father.

MHCC: Col 3:18-25

The epistles most taken up in displaying the glory of the Divine grace, and magnifying the Lord Jesus, are the most particular in pressing the duties of the Christian life. We must never separate the privileges and duties of the gospel. Submission is the duty of wives. But it is submission, not to a severe lord or stern tyrant, but to her own husband, who is engaged to affectionate duty. And husbands must love their wives with tender and faithful affection. Dutiful children are the most likely to prosper. And parents must be tender, as well as children obedient. Servants are to do their duty, and obey their masters' commands, in all things consistent with duty to God their heavenly Master. They must be both just and diligent; without selfish designs, or hypocrisy and disguise. Those who fear God, will be just and faithful when from under their master's eye, because they know they are under the eye of God. And do all with diligence, not idly and slothfully; cheerfully, not discontented at the providence of God which put them in that relation. And for servants' encouragement, let them know, that in serving their masters according to the command of Christ, they serve Christ, and he will give them a glorious reward at last. But, on the other hand, he who doeth wrong, shall receive for the wrong which he hath done. God will punish the unjust, as well as reward the faithful servant; and the same if masters wrong their servants. For the righteous Judge of the earth will deal justly between master and servant. Both will stand upon a level at his tribunal. How happy would true religion make the world, if it every where prevailed, influenced every state of things, and every relation of life! But the profession of those persons who are regardless of duties, and give just cause for complaint to those they are connected with, deceives themselves, as well as brings reproach on the gospel.

Matthew Henry: Col 3:1-4

The apostle, having described our privileges by Christ in the former part of the epistle, and our discharge from the yoke of the ceremonial law, comes here to press upon us our duty as inferred thence. Though we are made free from the obligation of the ceremonial law, it does not therefore follow that we may live as we list. We must walk the more closely with God in all the instances of evangelical obedience. He begins with exhorting them to set their hearts on heaven, and take them off from this world: If you then have risen with Christ. It is our privilege that we have risen with Christ; that is, have benefit by the resurrection of Christ, and by virtue of our union and communion with him are justified and sanctified, and shall be glorified. Hence he infers that we must seek those things which are above. We must mind the concerns of another world more than the concerns of this. We must make heaven our scope and aim, seek the favour of God above, keep up our communion with the upper world by faith, and hope, and holy love, and make it our constant care and business to secure our title to and qualifications for the heavenly bliss. And the reason is because Christ sits at the right hand of God. He who is our best friend and our head is advanced to the highest dignity and honour in heaven, and has gone before to secure to us the heavenly happiness; and therefore we should seek and secure what he has purchased at so vast an expense, and is taking so much care about. We must live such a life as Christ lived here on earth and lives now in heaven, according to our capacities.

I. He explains this duty (Col 3:2): Set your affections on things above, not on things on the earth. Observe, To seek heavenly things is to set our affections upon them, to love them and let our desires be towards them. Upon the wings of affection the heart soars upwards, and is carried forth towards spiritual and divine objects. We must acquaint ourselves with them, esteem them above all other things, and lay out ourselves in preparation for the enjoyment of them. David gave this proof of his loving the house of God, that he diligently sought after it, and prepared for it, Psa 27:4. This is to be spiritually minded (Rom 8:6), and to seek and desire a better country, that is, a heavenly, Heb 11:14, Heb 11:16. Things on earth are here set in opposition to things above. We must not dote upon them, nor expect too much from them, that we may set our affections on heaven; for heaven and earth are contrary one to the other, and a supreme regard to both is inconsistent; and the prevalence of our affection to one will proportionably weaken and abate our affection to the other.

II. He assigns three reasons for this, Col 3:3, Col 3:4.

1. That we are dead; that is, to present things, and as our portion. We are so in profession and obligation; for we are buried with Christ, and planted into the likeness of his death. Every Christian is crucified unto the world, and the world is crucified unto him, Gal 6:14. And if we are dead to the earth, and have renounced it as our happiness, it is absurd for us to set our affections upon it, and seek it. We should be like a dead thing to it, unmoved and unaffected towards it.

2. Our true life lies in the other world: You are dead, and your life is hid with Christ in God, Col 3:3. The new man has its livelihood thence. It is born and nourished from above; and the perfection of its life is reserved for that state. It is hid with Christ; not hid from us only, in point of secrecy, but hid for us, denoting security. The life of a Christian is hid with Christ. Because I live you shall live also, Joh 14:19. Christ is at present a hidden Christ, or one whom we have not seen; but this is our comfort, that our life is hid with him, and laid up safely with him. As we have reason to love him whom we have not seen (1Pe 1:8), so we may take the comfort of a happiness out of sight, and reserved in heaven for us.

3. Because at the second coming of Christ we hope for the perfection of our happiness. If we live a life of Christian purity and devotion now, when Christ, who is our life, shall appear, we shall also appear with him in glory, Col 3:4. Observe, (1.) Christ is a believer's life. I live, yet not I, but Christ lives in me, Gal 2:20. He is the principle and end of the Christian's life. He lives in us by his Spirit, and we live to him in all we do. To me to live is Christ, Phi 1:21. (2.) Christ will appear again. He is now hid; and the heavens must contain him; but he will appear in all the pomp of the upper world, with his holy angels, and in his own glory and his Father's glory, Mar 8:38; Luk 9:26. (3.) We shall then appear with him in glory. It will be his glory to have his redeemed with him; he will come to be glorified in his saints (2Th 1:10); and it will be their glory to come with him, and be with him for ever. At the second coming of Christ there will be a general meeting of all the saints; and those whose life is now hid with Christ shall then appear with Christ in that glory which he himself enjoys, Joh 17:24. Do we look for such a happiness, and should we not set our affections upon that world, and live above this? What is there here to make us fond of it? What is there not there to draw our hearts to it? Our head is there, our home is there, our treasure is there, and we hope to be there for ever.

Matthew Henry: Col 3:5-7

The apostle exhorts the Colossians to the mortification of sin, the great hindrance to seeking the things which are above. Since it is our duty to set our affections upon heavenly things, it is our duty to mortify our members which are upon the earth, and which naturally incline us to the things of the world: "Mortify them, that is, subdue the vicious habits of mind which prevailed in your Gentile state. Kill them, suppress them, as you do weeds or vermin which spread and destroy all about them, or as you kill an enemy who fights against you and wounds you."- Your members which are upon the earth; either the members of the body, which are the earthly part of us, and were curiously wrought in the lower parts of the earth (Psa 139:15), or the corrupt affections of the mind, which lead us to earthly things, the members of the body of death, Rom 7:24. He specifies,

I. The lusts of the flesh, for which they were before so very remarkable: Fornication, uncleanness, inordinate affection, evil concupiscence - the various workings of the carnal appetites and fleshly impurities, which they indulged in their former course of life, and which were so contrary to the Christian state and the heavenly hope.

II. The love of the world: And covetousness, which is idolatry; that is, an inordinate love of present good and outward enjoyments, which proceeds from too high a value in the mind, puts upon too eager a pursuit, hinders the proper use and enjoyment of them, and creates anxious fear and immoderate sorrow for the loss of them. Observe, Covetousness is spiritual idolatry: it is the giving of that love and regard to worldly wealth which are due to God only, and carries a greater degree of malignity in it, and is more highly provoking to God, than is commonly thought. And it is very observable that among all the instances of sin which good men are recorded in the scripture to have fallen into (and there is scarcely any but some or other, in one or other part of their life, have fallen into) there is no instance in all the scripture of any good man charged with covetousness. He proceeds to show how necessary it is to mortify sins, Col 3:6, Col 3:7. 1. Because, if we do not kill them, they will kill us: For which things' sake the wrath of God cometh on the children of disobedience, Col 3:6. See what we are all by nature more or less: we are children of disobedience: not only disobedient children, but under the power of sin and naturally prone to disobey. The wicked are estranged from the womb; they go astray as soon as they are born, speaking lies, Psa 58:3. And, being children of disobedience, we are children of wrath, Eph 2:3. The wrath of God comes upon all the children of disobedience. Those who do not obey the precepts of the law incur the penalties of it. The sins he mentions were their sins in their heathen and idolatrous state, and they were then especially the children of disobedience; and yet these sins brought judgments upon them, and exposed them to the wrath of God. 2. We should mortify these sins because they have lived in us: In which you also walked some time, when you lived in them, Col 3:7. Observe, The consideration that we have formerly lived in sin is a good argument why we should now forsake it. We have walked in by-paths, therefore let us walk in them no more. If I have done iniquity, I will do no more, Job 34:32. The time past our lives may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, 1Pe 4:3. - When you lived among those who did such things (so some understand it), then you walked in those evil practices. It is a hard thing to live among those who do the works of darkness and not have fellowship with them, as it is to walk in the mire and contract no soil. Let us keep out of the way of evil-doers.

Matthew Henry: Col 3:8-11

As we are to mortify inordinate appetites, so we are to mortify inordinate passions (Col 3:8): But now you also put off all these, anger wrath, malice; for these are contrary to the design of the gospel, as well as grosser impurities; and, though they are more spiritual wickedness, have not less malignity in them. The gospel religion introduces a change of the higher as well as the lower powers of the soul, and supports the dominion of right reason and conscience over appetite and passion. Anger and wrath are bad, but malice is worse, because it is more rooted and deliberate; it is anger heightened and settled. And, as the corrupt principles in the heart must be cut off, so the product of them in the tongue; as blasphemy, which seems there to mean, not so much speaking ill of God as speaking ill of men, giving ill language to them, or raising ill reports of them, and injuring their good name by any evil arts, - filthy communication, that is, all lewd and wanton discourse, which comes from a polluted mind in the speaker and propagates the same defilements in the hearers, - and lying: Lie not one to another (Col 3:9), for it is contrary both to the law of truth and the law of love, it is both unjust and unkind, and naturally tends to destroy all faith and friendship among mankind. Lying makes us like the devil (who is the father of lies ), and is a prime part of the devil's image upon our souls; and therefore we are cautioned against this sin by this general reason: Seeing you have put off the old man with his deeds, and have put on the new man, Col 3:10. The consideration that we have by profession put away sin and espoused the cause and interest of Christ, that we have renounced all sin and stand engaged to Christ, should fortify us against this sin of lying. Those who have put off the old man have put it off with its deeds; and those who have put on the new man must put on all its deeds - not only espouse good principles but act them in a good conversation. The new man is said to be renewed in knowledge, because an ignorant soul cannot be a good soul. Without knowledge the heart cannot be good, Pro 19:2. The grace of God works upon the will and affections by renewing the understanding. Light is the first thing in the new creation, as it was in the first: after the image of him who created him. It was the honour of man in innocence that he was made after the image of God; but that image was defaced and lost by sin, and is renewed by sanctifying grace: so that a renewed soul is something like what Adam was in the day he was created. In the privilege and duty of sanctification there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, Col 3:11. There is now no difference arising from different country or different condition and circumstance of life: it is as much the duty of the one as of the other to be holy, and as much the privilege of the one as of the other to receive from God the grace to be so. Christ came to take down all partition-walls, that all might stand on the same level before God, both in duty and privilege. And for this reason, because Christ is all in all. Christ is a Christian's all, his only Lord and Saviour, and all his hope and happiness. And to those who are sanctified, one as well as another and whatever they are in other respects, he is all in all, the Alpha and Omega, the beginning and the end: he is all in all things to them.

Matthew Henry: Col 3:12-17

The apostle proceeds to exhort to mutual love and compassion: Put on therefore bowels of mercy, Col 3:12. We must not only put off anger and wrath (as Col 3:8), but we must put on compassion and kindness; not only cease to do evil, but learn to do well; not only not do hurt to any, but do what good we can to all.

I. The argument here used to enforce the exhortation is very affecting: Put on, as the elect of God, holy and beloved. Observe, 1. Those who are holy are the elect of God; and those who are the elect of God, and holy, are beloved - beloved of God, and ought to be so of all men. 2. Those who are the elect of God, holy and beloved, ought to conduct themselves in every thing as becomes them, and so as not to lose the credit of their holiness, nor the comfort of their being chosen and beloved. It becomes those who are holy towards God to be lowly and loving towards all men. Observe, What we must put on in particular. (1.) Compassion towards the miserable: Bowels of mercy, the tenderest mercies. Those who owe so much to mercy ought to be merciful to all who are proper objects of mercy. Be you merciful, as your Father is merciful, Luk 6:36. (2.) Kindness towards our friends, and those who love us. A courteous disposition becomes the elect of God; for the design of the gospel is not only to soften the minds of men, but to sweeten them, and to promote friendship among men as well as reconciliation with God. (3.) Humbleness of mind, in submission to those above us, and condescension to those below us. There must not only be a humble demeanour, but a humble mind. Learn of me, for I am meek and lowly in heart, Mat 11:29. (4.) Meekness towards those who have provoked us, or been any way injurious to us. We must not be transported into any indecency by our resentment of indignities and neglects: but must prudently bridle our own anger, and patiently bear the anger of others. (5.) Long-suffering towards those who continue to provoke us. Charity suffereth long, as well as is kind, 1Co 13:4. Many can bear a short provocation who are weary of bearing when it grows long. But we must suffer long both the injuries of men and the rebukes of divine Providence. If God is long-suffering to us, under all our provocations of him, we should exercise long-suffering to others in like cases. (6.) Mutual forbearance, in consideration of the infirmities and deficiencies under which we all labour: Forbearing one another. We have all of us something which needs to be borne with, and this is a good reason why we should bear with others in what is disagreeable to us. We need the same good turn from others which we are bound to show them. (7.) A readiness to forgive injuries: Forgiving one another, if any man have a quarrel against any. While we are in this world, where there is so much corruption in our hearts, and so much occasion of difference and contention, quarrels will sometimes happen, even among the elect of God, who are holy and beloved, as Paul and Barnabas had a sharp contention, which parted them asunder one from the other (Act 15:39), and Paul and Peter, Gal 2:14. But it is our duty to forgive one another in such cases; not to bear any grudge, but put up with the affront and pass it by. And the reason is: Even as Christ forgave you, so also do you. The consideration that we are forgiven by Christ so many offences is a good reason why we should forgive others. It is an argument of the divinity of Christ that he had power on earth to forgive sins; and it is a branch of his example which we are obliged to follow, if we ourselves would be forgiven. Forgive us our trespasses, as we forgive those who trespass against us, Mat 6:12.

II. In order to all this, we are exhorted here to several things: - 1. To clothe ourselves with love (Col 3:14): Above all things put on charity: epi pasi di toutois - over all things. Let this be the upper garment, the robe, the livery, the mark of our dignity and distinction. Or, Let this be principal and chief, as the whole sum and abstract of the second table. Add to faith virtue, and to brotherly-kindness charity, 2Pe 1:5-7. He lays the foundation in faith, and the top-stone in charity, which is the bond of perfectness, the cement and centre of all happy society. Christian unity consists of unanimity and mutual love. 2. To submit ourselves to the government of the peace of God (Col 3:15): Let the peace of God rule in your hearts, that is, God's being at peace with you, and the comfortable sense of his acceptance and favour: or, a disposition to peace among yourselves, a peaceable spirit, that keeps the peace, and makes peace. This is called the peace of God, because it is of his working in all who are his. The kingdom of God is righteousness and peace, Rom 14:17. "Let this peace rule in your heart - prevail and govern there, or as an umpire decide all matters of difference among you."- To which you are called in one body. We are called to this peace, to peace with God as our privilege and peace with our brethren as our duty. Being united in one body, we are called to be at peace one with another, as the members of the natural body; for we are the body of Christ, and members in particular, 1Co 12:27. To preserve in us this peaceable disposition, we must be thankful. The work of thanksgiving to God is such a sweet and pleasant work that it will help to make us sweet and pleasant towards all men. "Instead of envying one another upon account of any particular favours and excellence, be thankful for his mercies, which are common to all of you."3. To let the word of Christ dwell in us richly, Col 3:16. The gospel is the word of Christ, which has come to us; but that is not enough, it must dwell in us, or keep house - enoikeitō , not as a servant in a family, who is under another's control, but as a master, who has a right to prescribe to and direct all under his roof. We must take our instructions and directions from it, and our portion of meat and strength, of grace and comfort, in due season, as from the master of the household. It must dwell in us; that is, be always ready and at hand to us in every thing, and have its due influence and use. We must be familiarly acquainted with it, and know it for our good, Job 5:27. It must dwell in us richly: not only keep house in our hearts, but keep a good house. Many have the word of Christ dwelling in them, but it dwells in them but poorly; it has no mighty force and influence upon them. Then the soul prospers when the word of God dwells in us richly, when we have abundance of it in us, and are full of the scriptures and of the grace of Christ. And this in all wisdom. The proper office of wisdom is to apply what we know to ourselves, for our own direction. The word of Christ must dwell in us, not in all notion and speculation, to make us doctors, but in all wisdom, to make us good Christians, and enable us to conduct ourselves in every thing as becomes Wisdom's children. 4. To teach and admonish one another. This would contribute very much to our furtherance in all grace; for we sharpen ourselves by quickening others, and improve our knowledge by communicating it for their edification. We must admonish one another in psalms and hymns. Observe, Singing of psalms is a gospel ordinance: psalmois kai humnois kai ōdais - the Psalms of David, and spiritual hymns and odes, collected out of the scripture, and suited to special occasions, instead of their lewd and profane songs in their idolatrous worship. Religious poesy seems countenanced by these expressions and is capable of great edification. But, when we sing psalms, we make no melody unless we sing with grace in our hearts, unless we are suitably affected with what we sing and go along in it with true devotion and understanding. Singing of psalms is a teaching ordinance as well as a praising ordinance; and we are not only to quicken and encourage ourselves, but to teach and admonish one another, mutually excite our affections, and convey instructions. 5. All must be done in the name of Christ (Col 3:17): And whatsoever you do in word or deed, do all in the name of the Lord Jesus, according to his command and in compliance with his authority, by strength derived from him, with an eye to his glory, and depending upon his merit for the acceptance of what is good and the pardon of what is amiss, Giving thanks to God and the Father by him. Observe, (1.) We must give thanks in all things; whatsoever we do, we must still give thanks, Eph 5:20, Giving thanks always for all things. (2.) The Lord Jesus must be the Mediator of our praises as well as of our prayers. We give thanks to God and the Father in the name of the Lord Jesus Christ, Eph 5:20. Those who do all things in Christ's name will never want matter of thanksgiving to God, even the Father.

Matthew Henry: Col 3:18-25

The apostle concludes the chapter with exhortations to relative duties, as before in the epistle to the Ephesians. The epistles which are most taken up in displaying the glory of divine grace, and magnifying the Lord Jesus, are the most particular and distinct in pressing the duties of the several relations. We must never separate the privileges and duties of the gospel religion.

I. He begins with the duties of wives and husbands (Col 3:18): Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Submission is the duty of wives, hupotassesthe . It is the same word which is used to express our duty to magistrates (Rom 13:1, Let every soul be subject to the higher powers ), and is expressed by subjection and reverence, Eph 5:24, Eph 5:33. The reason is that Adam was first formed, then Eve: and Adam was not deceived, but the woman, being deceived, was in the transgression, 1Ti 2:13, 1Ti 2:14. He was first in the creation and last in the transgression. The head of the woman is the man; and the man is not of the woman, but the woman of the man; neither was the man created for the woman, but the woman for the man, 1Co 11:3, 1Co 11:8, 1Co 11:9. It is agreeable to the order of nature and the reason of things, as well as the appointment and will of God. But then it is submission, not to a rigorous lord or absolute tyrant, who may do his will and is without restraints, but to a husband, and to her own husband, who stands in the nearest relation, and is under strict engagements to proper duty too. And this is fit in the Lord, it is becoming the relation, and what they are bound in duty to do, as an instance of obedience to the authority and law of Christ. On the other hand, husbands must love their wives, and not be bitter against them, Col 3:19. They must love them with tender and faithful affection, as Christ loved the church, and as their own bodies, and even as themselves (Eph 5:25, Eph 5:28, Eph 5:33), with a love peculiar to the nearest relation and the greatest comfort and blessing of life. And they must not be bitter against them, not use them unkindly, with harsh language or severe treatment, but be kind and obliging to them in all things; for the woman was made for the man, neither is the man without the woman, and the man also is by the woman, 1Co 11:9, 1Co 11:11, 1Co 11:12.

II. The duties of children and parents: Children, obey your parents in all things, for this is well-pleasing unto the Lord, Col 3:20. They must be willing to do all their lawful commands, and be at their direction and disposal; as those who have a natural right and are fitter to direct them than themselves. The apostle (Eph 6:2) requires them to honour as well as obey their parents; they must esteem them and think honourably of them, as the obedience of their lives must proceed from the esteem and opinion of their minds. And this is well-pleasing to God, or acceptable to him; for it is the first commandment with promise (Eph 6:2), with an explicit promise annexed to it, namely, That it shall be well with them, and they shall live long on the earth. Dutiful children are the most likely to prosper in the world and enjoy long life. And parents must be tender, as well as children obedient (Col 3:21): " Fathers, provoke not your children to anger, lest they be discouraged. Let not your authority over them be exercised with rigour and severity, but with kindness and gentleness, lest you raise their passions and discourage them in their duty, and by holding the reins too tight make them fly out with greater fierceness."The bad temper and example of imprudent parents often prove a great hindrance to their children and a stumbling-block in their way; see Eph 6:4. And it is by the tenderness of parents, and dutifulness of children, that God ordinarily furnishes his church with a seed to serve him, and propagates religion from age to age.

III. Servants and masters: Servants, obey your masters in all things according to the flesh, Col 3:22. Servants must do the duty of the relation in which they stand, and obey their master's commands in all things which are consistent with their duty to God their heavenly Master. Not with eye-service, as men-pleasers - not only when their master's eye is upon them, but when they are from under their master's eye. They must be both just and diligent. In singleness of heart, fearing God - without selfish designs, or hypocrisy and disguise, as those who fear God and stand in awe of him. Observe, The fear of God ruling in the heart will make people good in every relation. Servants who fear God will be just and faithful when they are from under their master's eye, because they know they are under the eye of God. See Gen 20:11, Because I thought, Surely the fear of God is not in this place. Neh 5:15, But so did not I, because of the fear of God. "And whatsoever you do, do it heartily (Col 3:23), with diligence, not idly and slothfully:"or, "Do it cheerfully, not discontented at the providence of God which put you in that relation."- As to the Lord, and not as to men. It sanctifies a servant's work when it is done as unto God - with an eye to his glory and in obedience to his command, and not merely as unto men, or with regard to them only. Observe, We are really doing our duty to God when we are faithful in our duty to men. And, for servants' encouragement, let them know that a good and faithful servant is never the further from heaven for his being a servant: " Knowing that of the Lord you shall receive the reward of the inheritance, for you serve the Lord Christ, Col 3:24. Serving your masters according to the command of Christ, you serve Christ, and he will be your paymaster: you will have a glorious reward at last. Though you are now servants, you will receive the inheritance of sons. But, on the other hand, He who does wrong will receive for the wrong which he has done, "Col 3:25. There is a righteous God, who, if servants wrong their masters, will reckon with them for it, though they may conceal it from their master's notice. And he will be sure to punish the unjust as well as reward the faithful servant: and so if masters wrong their servants. - And there is no respect of persons with him. The righteous Judge of the earth will be impartial, and carry it with an equal hand towards the master and servant; not swayed by any regard to men's outward circumstances and condition of life. The one and the other will stand upon a level at his tribunal.

It is probable that the apostle has a particular respect, in all these instances of duty, to the case mentioned 1 Cor. 7 of relations of a different religion, as a Christian and heathen, a Jewish convert and an uncircumcised Gentile, where there was room to doubt whether they were bound to fulfil the proper duties of their several relations to such persons. And, if it hold in such cases, it is much stronger upon Christians one towards another, and where both are of the same religion. And how happy would the gospel religion make the world, if it every where prevailed; and how much would it influence every state of things and every relation of life!

Barclay: Col 3:1-4 - "THE RISEN LIFE"

The point Paul is making here is this. In baptism the Christian dies and rises again. As the waters close over him, it is as if he was buried in death; as he emerges from the waters, it is like being resurrected to a new life. Now, if that is so, the Christian must rise from baptism a different man. Wherein is the difference? It lies in the fact that now the thoughts of the Christian must be set on the things which are above. He can no longer be concerned with the trivial passing things of earth; he must be totally concerned with the eternal verities of heaven.

We must note carefully what Paul means by that. He is certainly not pleading for an other-worldliness in which the Christian withdraws himself from all the work and activities of this world and does nothing but contemplate eternity. Immediately after this Paul goes on to lay down a series of ethical principles which make it quite clear that he expects the Christian to go on with the work of this world and to maintain all its normal relationships. But there will be this difference--from now on the Christian will view everything against the background of eternity and no longer live as if this world was all that mattered.

This will obviously give him a new set of values. Things which the world thought important, he will no longer worry about. Ambitions which dominated the world, will be powerless to touch him. He will go on using the things of the world but he will use them in a new way. He will, for instance, set giving above getting, serving above ruling, forgiving above avenging. The Christian's standard of values will be God's not men's.

And how is this to be accomplished? The life of the Christian is hid with Christ in God. There are at least two vivid pictures here.

(i) We have seen repeatedly that the early Christians regarded baptism as a dying and a rising again. When a man was dead and buried, the Greeks very commonly spoke of him as being hidden in the earth; but the Christian had died a spiritual death in baptism and he is not hidden in the earth, but hidden in Christ. It was the experience of the early Christians that the very act of baptism wrapped a man round with Christ.

(ii) There may well be a word play here which a Greek would recognize at once. The false teachers called their books of so-called wisdom apokruphoi (614), the books that were hidden from all except from those who were initiated. Now the word which Paul uses to say that our lives are hidden with Christ in God is part of the verb apokruptein (613), from which the adjective apokruphos (614) comes. Undoubtedly the one word would suggest the other. It is as if Paul said, "For you the treasures of wisdom are hidden in your secret books; for us Christ is the treasury of wisdom and we are hidden in him."

There is still another thought here. The life of the Christian is hidden with Christ in God. That which is hidden is concealed; the world cannot recognize the Christian. But Paul goes on: "The day is coming when Christ will return in glory and then the Christian, whom no one recognized, will share that glory and it will be plain for all to see." In a sense Paul is saying--and saying truly--that some day the verdicts of eternity will reverse the verdicts of time and the judgments of God will overturn the judgments of men.

Barclay: Col 3:1-4 - "CHRIST OUR LIFE"

In Col 3:4Paul gives to Christ one of the great titles of devotion. He calls him Christ our life. Here is a thought which was very dear to the heart of Paul. When he was writing to the Philippians, he said, "For me to live is Christ" (Phi 1:21). Years before, when he was writing to the Galatians, he had said, "It is no longer I who live but Christ who lives in me" (Gal 2:20). As Paul saw it, to the Christian Christ is the most important thing in life; more, he is life.

This is the kind of peak of devotion which we can only dimly understand and only haltingly and imperfectly express. Sometimes we say of a man, "Music is his life--Sport is his life--He lives for his work." Such a man finds life and all that it means in music, in sport, in work, as the case may be. For the Christian, Christ is his life.

And here we come back to where this passage started--that is precisely why the Christian sets his mind and heart on the things which are above and not on the things of this world. He judges everything in the light of the Cross and in the light of the love which gave itself for him. In the light of that Cross the world's wealth and ambitions and activities are seen at their true value; and, the Christian is enabled to set his whole heart on the things which are above.

Barclay: Col 3:5-9 - "THE THINGS WHICH LIE BEHIND"

Here this letter makes the change that Paul's letters always make; after the theology comes the ethical demand. Paul could think more deeply than any man who ever tried to express the Christian faith; he could travel along uncharted pathways of thought; he could scale the heights of the human mind, where even the best equipped theologian finds it hard to follow him; but always at the end of his letters he turns to the practical consequences of it all. He always ends with an uncompromising and crystal clear statement of the ethical demands of Christianity in the situation in which his friends are at the moment.

Paul begins with a vivid demand. The New Testament never hesitates to demand with a certain violence the complete elimination of everything which is against God. The King James Version translates the first part of this section: "Mortify your members which are upon earth." In seventeenth-century English that was clear enough: but it has lost its force in modern language. Nowadays to mortify the flesh means rather to practise ascetic discipline and self-denial. And that is not enough. What Paul is saying is, "Put to death every part of your self which is against God and keeps you from fulfilling his will." He uses the same line of thought in Rom 8:13: "If you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live." It is exactly the same line of thought as that of Jesus when he demanded that a man should cut off a hand or a foot, or tear out an eye when it was leading him into sin (Mat 5:29-30).

We may put this in more modern language, as C. F. D. Moule expresses it. The Christian must kill self-centredness and regard as dead all private desires and ambitions. There must be in his life a radical transformation of the will and a radical shift of the centre. Everything which would keep him from fully obeying God and fully surrendering to Christ must be surgically excised.

Paul goes on to list some of the things which the Colossians must cut right out of life.

Fornication and uncleanness must go. Chastity was the one completely new virtue which Christianity brought into the world. In the ancient world sexual relationships before marriage and outside marriage were the normal and accepted practice. The sexual appetite was regarded as a thing to be gratified, not to be controlled. That is an attitude which is not unfamiliar today, although often it is supported by specious arguments. In his autobiography, Memory to Memory, Sir Arnold Lunn has a chapter on Cyril Joad, the well-known philosopher, whom he knew well. In his pre-Christian days Joad could write: "Birth control (he meant the use of contraceptives) increases the possibilities of human pleasure. In enabling the pleasures of sex to be tasted without its penalties it has removed the most formidable deterrent not only to regular but to irregular sexual intercourse... The average clergyman is shocked and outraged by the prospect of shameless, harmless and unlimited pleasure which birth control offers to the young, and, if he can stop it, he will." Towards the end of his life Joad came back to religion and returned to the family of the Church; but it was not without a struggle, and it was the insistence of the Christian Church on sexual purity which kept him so long from making the final decision. "It's a big step," he said, "and I can't persuade myself that the very severe attitude to sex which the Church thinks it necessary to adopt is really justified." The Christian ethic insists on chastity, regarding the physical relationship between the sexes as something so precious that indiscriminate use of it in the end spoils it.

There was passion and evil desire. There is a kind of person who is the slave of his passions (palkos) and who is driven by the desire for the wrong things (epithumia, 1939).

There is the sin which the Revised Standard Version calls covetousness (pleonexia, 4124). Pleonexia is one of the ugliest of sins but while it is quite clear what it means, it is by no means so easy to find a single word to translate it. It comes from two Greek words; the first half of the word is from pleon (4119) which means "more" and the second half is from echein (2192) which means to have. Pleonexia (4124) is basically the desire to have more. The Greeks themselves defined it as insatiate desire and said that you might as easily satisfy it as you might fill with water a bowl with a hole in it. They defined it as the sinful desire for what belongs to others. It has been described as ruthless self-seeking. Its basic idea is the desire for that which a man has no right to have. It is, therefore, a sin with a very wide range. If it is the desire for money, it leads to theft. If it is the desire for prestige, it leads to evil ambition. If it is the desire for power, it leads to sadistic tyranny. If it is the desire for a person, it leads to sexual sin. C. F. D. Moule well describes it as "the opposite of the desire to give."

Such a desire, says Paul, is idolatry. How can that be? The essence of idolatry is the desire to get. A man sets up an idol and worships it because he desires to get something from it. To quote C. F. D. Moule, "idolatry is an attempt to use God for man's purposes, rather than to give oneself to God's service." The essence of idolatry is, in fact, the desire to have more. Or to come at it another way, the man whose life is dominated by the desire to get things has set up things in the place of God--and that precisely is idolatry.

Upon all such things the wrath of God must fall. The wrath of God is simply the rule of the universe that a man will sow what he reaps and that no one ever escapes the consequences of his sin. The wrath of God and the moral order of the universe are one and the same thing.

Barclay: Col 3:5-9 - "THE THINGS WHICH MUST BE LEFT BEHIND"

In Col 3:8Paul says that there are certain things of which the Colossians must strip themselves. The word he uses is the word for putting off clothes. There is here a picture from the life of the early Christian. When the Christian was baptized, he put off his old clothes when he went down into the water and when he emerged he put on a new and pure white robe. He divested himself of one kind of life and put on another. In this passage Paul speaks of the things of which the Christian must divest himself, and in Col 3:12he will continue the picture and speak of the things which the Christian must put on. Let us look at these things one by one.

The Christian must put off anger and temper. The two words are orge (3709) and thumos (2372), and the difference between them is this. Thumos (2372) is a blaze of sudden anger which is quickly kindled and just as quickly dies. The Greeks likened it to a fire amongst straw, which quickly blazed and just as quickly burned itself out. Orge (3709) is anger which has become inveterate; it is long-lasting, slow-burning anger, which refuses to be pacified and nurses its wrath to keep it warm. For the Christian the burst of temper and the long-lasting anger are alike forbidden.

There is malice. The word we have so translated is kakia (2549); it is a difficult word to translate, for it really means that viciousness of mind from which all the individual vices spring. It is all-pervading evil.

Christians must put off slander and foul talk and they must not lie to one another. The word for slander is blasphemia (988), which the King James Version translates blasphemy. Blasphemia is insulting and slanderous speaking in general; when that insulting speech is directed against God, it becomes blasphemy. In this context it is much more likely that what is forbidden is slanderous talk against one's fellow-men. The word we have translated foul talk is aischrologia (148); it could well mean obscene language. These last three forbidden things have all to do with speech. And when we turn them into positive commands instead of negative prohibitions, we find three laws for Christian speech.

(i) Christian speech must be kind. All slanderous and malicious talking is forbidden. The old advice still stands which says that before we repeat anything about anyone we should ask three questions: "Is it true? Is it necessary? Is it kind?" The New Testament is unsparing in its condemnation of the gossiping tongues which poison truth.

(ii) Christian speech must be pure. There can never have been a time in history when so much filthy language is used as today. And the tragedy is that many people have become so habituated to unclean talk that they are unaware that they are using it. The Christian should never forget that he will give account for every idle word he speaks.

(iii) Christian speech must be true. Dr. Johnson believed that there are far more falsehoods told unaware than deliberately; and he believed that a child should be checked when he deviates in the smallest detail from the truth. It is easy to distort the truth; an alteration in the tone of voice or an eloquent look will do it; and there are silences which can be as false and misleading as any words.

Christian speech must be kind and pure and honest to all men and in all places.

Barclay: Col 3:9-13 - "THE UNIVERSALITY OF CHRISTIANITY"

When a man becomes a Christian, there ought to be a complete change in his personality. He puts off his old self and puts on a new self, just as the candidate for baptism puts off his old clothes and puts on the new white robe. We very often evade the truth on which the New Testament insists, that a Christianity which does not change a man is most imperfect. Further, this change is progressive. This new creation is a continual renewal. It makes a man grow continually in grace and knowledge until he reaches that which he was meant to be--manhood in the image of God.

One of the great effects of Christianity is that it destroys the barriers. In it there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free man. The ancient world was full of barriers. The Greek looked down on the barbarian; and to the Greek any man who did not speak Greek was a barbarian, which literally means a man who says "bar-bar." The Greek was the aristocrat of the ancient world and he knew it. The Jew looked down on every other nation. He belonged to God's chosen people and the other nations were fit only to be fuel for the fires of hell. The Scythian was notorious as the lowest of the barbarians; more barbarian than the barbarians, the Greeks called him; little short of being a wild beast, Josephus calls him. He was proverbially the savage, who terrorized the civilized world with his bestial atrocities. The slave was not even classified in ancient law as a human being; he was merely a living tool, with no rights of his own. His master could thrash or brand or maim or even kill him at his caprice; he had not even the right of marriage. There could be no fellowship in the ancient world between a slave and a free man.

In Christ all these barriers were broken down. J. B. Lightfoot reminds us that one of the greatest tributes paid to Christianity was paid not by a theologian but by a master linguist. Max Miller was one of the great experts of the science of language. In the ancient world no one was interested in foreign languages, apart from Greek. The Greeks were the scholars and they would never have deigned to study a barbarian tongue. The science of language is a new science and the desire to know other languages a new desire. Max Muller wrote: "Not till that word barbarian was struck out of the dictionary of mankind, and replaced by brother, not till the right of all nations of the world to be classed as members of one genus or kind was recognized, can we look even for the first beginnings of our science of language... This change was effected by Christianity." It was Christianity which drew men together sufficiently to make them wish to know each other's languages.

T. K. Abbott points out how this passage shows in summary fashion the barriers which Christianity destroyed.

(i) It destroyed the barriers which came from birth and nationality. Different nations, who either despised or hated each other, were drawn into the one family of the Christian Church. Men of different nationalities, who would have leaped at each other's throats, sat in peace beside each other at the Table of the Lord.

(ii) It destroyed the barriers which came from ceremonial and ritual. Circumcised and uncircumcised were drawn together in the one fellowship. To a Jew a man of any other nation was unclean; when he became a Christian, every man of every nation became a brother.

(iii) It destroyed the barriers between the cultured and the uncultured. The Scythian was the ignorant barbarian of the ancient world; the Greek was the aristocrat of learning. The uncultured and the cultured came together in the Christian Church. The greatest scholar in the world and the simplest son of toil can sit in perfect fellowship in the Church of Christ.

(iv) It destroyed the barrier between class and class. The slave and the free man came together in the Church. More than that, in the Early Church it could, and did, happen that the slave was the leader of the Church and the master the humble member. In the presence of God the social distinctions of the world become irrelevant.

Barclay: Col 3:9-13 - "THE GARMENTS OF CHRISTIAN GRACE"

Paul moves on to give his list of the great graces with which the Colossians must clothe themselves. Before we study the list in detail, we must note two very significant things.

(i) Paul begins by addressing the Colossians as chosen of God, dedicated and beloved. The significant thing is that every one of these three words originally belonged, as it were, to the Jews. They were the chosen people; they were the dedicated nation, they were the beloved of God. Paul takes these three precious words which had once been the possession of Israel and gives them to the Gentiles. Thereby he shows that God's love and grace have gone out to the ends of the earth, and that there is no "most favoured nation" clause in his economy.

(ii) It is most significant to note that every one of the graces listed has to do with personal relationships between man and man. There is no mention of virtues like efficiency or cleverness, not even of diligence or industry--not that these things are unimportant. But the great basic Christian virtues are those which govern human relationships. Christianity is community. It has on its divine side the amazing gift of peace with God and on its human side the triumphant solution of the problem of living together.

Paul begins with a heart of pity. If there was one thing the ancient world needed it was mercy. The sufferings of animals were nothing to it. The maimed and the sickly went to the wall. There was no provision for the aged. The treatment of the idiot and the simple-minded was unfeeling. Christianity brought mercy into this world. It is not too much to say that everything that has been done for the aged, the sick, the weak in body and in mind, the animal, the child, the woman has been done under the inspiration of Christianity.

There is kindness (chrestotes, 5544). Trench calls this a lovely word for a lovely quality. The ancient writers defined chrestotes (5544) as the virtue of the man whose neighbours good is as dear to him as his own. Josephus uses it as a description of Isaac, the man who dug wells and gave them to others because he would not fight about them (Gen 26:17-25). It is used of wine which has grown mellow with age and lost its harshness. It is the word used when Jesus said, "My yoke is easy." (Mat 11:30). Goodness by itself can be stern; but chrestotes (5544) is the goodness which is kind, that type of goodness which Jesus used to the sinning woman who anointed his feet (Luk 7:37-50). No doubt Simon the Pharisee was a good man; but Jesus was more than good, he was chrestos (5543). The Rheims version translates it benignity. The Christian is marked by a goodness which is a kindly thing.

There is humility (tapeinophrosune, 5012). It has often been said that humility was a virtue created by Christianity. In classical Greek there is no word for humility which has, not some tinge of servility; but Christian humility is not a cringing thing. It is based on two things. First, on the divine side, it is based on the awareness of the creatureliness of humanity. God is the Creator, man the creature, and in the presence of the Creator the creature cannot feel anything else but humility. Second, on the human side, it is based on the belief that all men are the sons of God; and there is no room for arrogance when we are living among men and women who are all of royal lineage.

There is gentleness (praotes, 4236). Long ago Aristotle had defined praotes as the happy mean between too much and too little anger. The man who has praotes (4236) is the man who is so self-controlled, because he is God-controlled, that he is always angry at the right time and never angry at the wrong time. He has at one and the same time the strength and the sweetness of true gentleness.

There is patience (makrothumia, 3115). This is the spirit which never loses its patience with its fellow-men. Their foolishness and their unteachability never drive it to cynicism or despair; their insults and their ill-treatment never drive it to bitterness or wrath. Human patience is a reflection of the divine patience which bears with all our sinning and never casts us off.

There is the forbearing and the forgiving spirit. The Christian forbears and forgives; and he does so because a forgiven man must always be forgiving. As God forgave him, so he must forgive others, for only the forgiving can be forgiven.

Barclay: Col 3:14-17 - "THE PERFECT BOND"

To the virtues and the graces Paul adds one more--what he calls the perfect bond of love. Love is the binding power which holds the whole Christian body together. The tendency of any body of people is sooner or later to fly apart; love is the one bond which will hold them together in unbreakable fellowship.

Then Paul uses a vivid picture. "Let the peace of God be the decider of all things within your heart." Literally what he says is, "Let the peace of God be the umpire in your heart." He uses a verb from the athletic arena; it is the word that is used of the umpire who settled things in any matter of dispute. If the peace of Jesus Christ is the umpire in any man's heart, then, when feelings clash and we are pulled in two directions at the same time, the decision of Christ will keep us in the way of love and the Church will remain the one body it is meant to be. The way to right action is to appoint Jesus Christ as the arbiter between the conflicting emotions in our hearts; and if we accept his decisions, we cannot go wrong.

It is interesting to see that from the beginning the Church was a singing Church. It inherited that from the Jews, for Philo tells us that often they would spend the whole night in hymns and songs. One of the earliest descriptions of a Church service we possess is that of Pliny, the Roman governor of Bithynia, who sent a report of the activities of the Christians to Trajan, the Roman Emperor, in which he said, "They meet at dawn to sing a hymn to Christ as God." The gratitude of the Church has always gone up to God in praise and song.

Finally, Paul gives the great principle for living that everything we do or say should be done and said in the name of Jesus. One of the best tests of any action is: "Can we do it, calling upon the name of Jesus? Can we do it, asking for his help?" One of the best tests of any word is: "Can we speak it and in the same breath name the name of Jesus? Can we speak it, remembering that he will hear?" If a man brings every word and deed to the test of the presence of Jesus Christ, he will not go wrong.

Barclay: Col 3:18-25 - "THE PERSONAL RELATIONSHIPS OF THE CHRISTIAN"

Here the ethical part of the letter becomes more and more practical. Paul turns to the working out of Christianity in the everyday relationships of life and living. Before we begin to study the passage in some detail, we must note two great general principles which lie behind it and determine all its demands.

(i) The Christian ethic is an ethic of reciprocal obligation. It is never an ethic on which all the duties are on one side. As Paul saw it, husbands have as great an obligation as wives; parents have just as binding a duty as children; masters have their responsibilities as much as slaves.

This was an entirely new thing. Let us take the cases one by one and look at them in the light of this new principle.

Under Jewish law a woman was a thing, the possession of her husband, just as much as his house or his flocks or his material goods. She had no legal rights whatever. For instance, under Jewish law, a husband could divorce his wife for any cause, while a wife had no rights whatever in the initiation of divorce; and the only grounds on which a divorce might be awarded her were if her husband developed leprosy, became an apostate or ravished a virgin. In Greek society a respectable woman lived a life of entire seclusion. She never appeared on the streets alone, not even to go marketing. She lived in the women's apartments and did not join her menfolk even for meals. From her there was demanded complete servitude and chastity; but her husband could go out as much as he chose and could enter into as many relationships outside marriage as he liked without incurring any stigma. Under both Jewish and Greek laws and custom all the privileges belonged to the husband and all the duties to the wife.

In the ancient world children were very much under the domination of their parents. The supreme example was the Roman Patria Potestas, the law of the father's power. Under it a parent could do anything he liked with his child. He could sell him into slavery; he could make him work like a labourer on his farm; he had even the right to condemn his child to death and to carry out the execution. All the privileges and rights belonged to the parent and all the duties to the child.

Most of all this was the case in slavery. The slave was a thing in the eyes of the law. There was no such thing as a code of working conditions. When the slave was past his work, he could be thrown out to die. He had not even the right to marry, and if he cohabited and there was a child, the child belonged to the master, just as the lambs of the flock belonged to the shepherd. Once again all the rights belonged to the master and all the duties to the slave.

The Christian ethic is one of mutual obligation, in which the rights and the obligations rest with every man. It is an ethic of mutual responsibility; and, therefore, it becomes an ethic where the thought of privilege and rights falls into the background and where the thought of duty and obligation becomes paramount. The whole direction of the Christian ethic is not to ask: "What do others owe to me?" but, "What do I owe to others?"

(ii) The really new thing about the Christian ethic of personal relationships is that all relationships are in the Lord. The whole of the Christian life is lived in Christ. In any home the tone of personal relationships must be dictated by the awareness that Jesus Christ is an unseen but ever-present guest. In any parent-child relationship the dominating thought must be the Fatherhood of God; and we must try to treat our children as God treats his sons and daughters. The thing which settles any master and servant relationship is that both are servants of the one Master, Jesus Christ. The new thing about personal relationships in Christianity is that Jesus Christ is introduced into them all.

Barclay: Col 3:18-25 - "THE MUTUAL OBLIGATION"

Let us look briefly at each of these three spheres of human relationships.

(i) The wife is to be submissive to her husband; but the husband is to love his wife and to treat her with all kindness. The practical effect of the marriage laws and customs of ancient times was that the husband became an unquestioned dictator and the wife little more than a servant to bring up his children and to minister to his needs. The fundamental effect of this Christian teaching is that marriage becomes a partnership. It becomes something which is entered into not merely for the convenience of the husband, but in order that both husband and wife may find a new joy and a new completeness in each other. Any marriage in which everything is done for the convenience of one of the partners and where the other exists simply to gratify the needs and desires of the first, is not a Christian marriage.

(ii) The Christian ethic lays down the duty of the child to respect the parental relationship. But there is always a problem in the relationship of parent and child. If the parent is too easy-going, the child will grow up indisciplined and unfit to face life. But there is a contrary danger. The more conscientious a parent is, the more he is likely always to be correcting and rebuking the child. Simply because he wishes the child to do well, he is always on his top.

We remember, for instance, the tragic question of Mary Lamb, whose mind was ultimately unhinged: "Why is it that I never seem to be able to do anything to please my mother?" We remember the poignant statement of John Newton: "I know that my father loved me--but he did not seem to wish me to see it." There is a certain kind of constant criticism which is the product of misguided love.

The danger of all this is that the child may become discouraged. Bengel speaks of "the plague of youth, a broken spirit (Fractus animus pestis iuventutis)." It is one of the tragic facts of religious history that Luther's father was so stern to him that Luther all his days found it difficult to pray: "Our Father." The word father in his mind stood for nothing but severity. The duty of the parent is discipline, but it is also encouragement. Luther himself said, "Spare the rod and spoil the child. It is true. But beside the rod keep an apple to give him when he does well."

Sir Arnold Lunn, in Memory to Memory, quotes an incident about Field-Marshal Montgomery from a book by M. E. Clifton James. Montgomery was famous as a disciplinarian--but there was another side to him. Clifton James was his official "double" and was studying him during a rehearsal for D-Day. "Within a few yards of where I was standing, a very young soldier, still looking sea-sick from his voyage, came struggling along gamely trying to keep up with his comrades in front. I could imagine that, feeling as he did, his rifle and equipment must have been like a ton weight. His heavy boots dragged in the sand, but I could see that he was fighting hard to conceal his distress. Just when he got level with us he tripped up and fell flat on his face. Half sobbing, he heaved himself up and began to march off dazedly in the wrong direction. Monty went straight up to him and with a quick, friendly smile turned him round. 'This way, sonny. You're doing well--very well. But don't lose touch with the chap in front of you.' When the youngster realized who it was that had given him friendly help, his expression of dumb adoration was a study." It was just because Montgomery combined discipline and encouragement that a private in the Eighth Army felt himself as good as a colonel in any other army.

The better a parent is the more he must avoid the danger of discouraging his child, for he must give discipline and encouragement in equal parts.

Barclay: Col 3:18-25 - "THE CHRISTIAN WORKMAN AND THE CHRISTIAN MASTER"

(iii) Paul then turns to the greatest problem of all--the relationship between slave and master. It will be noted that this section is far longer than the other two; and its length may well be due to long talks which Paul had with the runaway slave, Onesimus, whom later he was to send back to his master Philemon.

Paul says things which must have amazed both sides.

He insists that the slave must be a conscientious workman. He is in effect saying that his Christianity must make him a better and more efficient slave. Christianity never in this world offers escape from hard work; it makes a man able to work still harder. Nor does it offer a man escape from difficult situations; it enables him to meet these situations better.

The slave must not be content with eye-service; he must not work only when the overseer's eye is upon him. He must not be the kind of servant, who, as C. F. D. Moule puts it, does not dust behind the ornaments or sweep below the wardrobe. He must remember that he will receive his inheritance. Here was an amazing thing. Under Roman law a slave could not possess any property whatsoever and here he is being promised nothing less than the inheritance of God. He must remember that the time will come when the balance is adjusted and evil-doing will find its punishment and faithful diligence its reward.

The master must treat the slave not like a thing, but like a person, with justice and with the equity which goes beyond justice.

How is it to be done? The answer is important, for in it there is the whole Christian doctrine of work.

The workman must do everything as if he was doing it for Christ. We do not work for pay or for ambition or to satisfy an earthly master; we work so that we can take every task and offer it to Christ. All work is done for God so that his world may go on and his men and women have the things they need for life and living.

The master must remember that he too has a Master--Christ in heaven. He is answerable to God, just as his workmen are answerable to him. No master can say, "This is my business and I will do what I like with it." He must say, "This is God's business. He has put me in charge of it. I am responsible to him." The Christian doctrine of work is that master and man alike are working for God, and that, therefore, the real rewards of work are not assessable in earthly coin, but will some day be given--or withheld--by God.

Constable: Col 3:1-4

A. The basic principle 3:1-4

To encourage his readers to turn away from their false teachers, Paul reminded them of their union with Christ. He also urged them to continue living in keeping with their position in Christ.

3:1-2 Again we could translate "If" as "Since" (first class condition). It introduces another situation Paul assumed to be true to reality for the sake of his argument (cf. 2:20). Paul returned to his thought about the believer's union with Christ in His death, burial, and resurrection (2:9-15).

Two present imperatives identify the Christian's responsibilities: "seek" (v. 1) and "set your affection on" (v. 2).

Since God raised us with Christ and we are already as good as seated with Him in heaven, we should "keep seeking" heavenly things.

"The description of Christ as seated at the right hand of God' is another implied rejoinder to those who were seeking to diminish Christ's role as mediator, inasmuch as the right hand of God is a metaphor for the place of supreme privilege and divine authority."¹³⁵

Second, we should continually "set" our minds on the things of heaven (our spiritual blessings and hope, our Savior's desires, etc.) rather than on the things that are only physical and temporal. They should occupy a large place in our thought lives.

"You must not only seek heaven; you must also think heaven."¹³⁶

". . . from now on the Christian will see everything in the light and against the background of eternity. . . . He will no longer live as if this world was all that mattered; he will see this world against the background of the large world of eternity."¹³⁷

This is the legitimate mysticism of Paul. The two commands differ in that the first emphasizes the more practical pursuits of life whereas the second stresses the whole bent of the life. The first is outward and the second inward.

Jesus Christ's present rule on His Father's throne over the church is not the same as His rule on David's throne over David's kingdom, which will begin when He returns to earth.¹³⁸

3:3 Our life is hidden away with Christ. This statement that the believer died with Christ in the past (aorist tense in Greek) and continues to live with Christ in the present (perfect tense) suggests three thoughts. Our life draws nourishment from secret springs (cf. John 14:19; Phil. 3:20). Our life is as safe as a deposit locked in a bank vault. Our life is one with Christ who is in the bosom of the Father.¹³⁹

"The aorist is simply a powerful metaphor for the fact that when they believed in Christ in baptism they were putting their previous way of life to death and having it buried out of sight. Consequently, it should no longer be a factor in their new way of life."¹⁴⁰

3:4 "Whenever" indicates that a revelation of Christ in the future is certain, but its time is unknown. The Greek word phaneroo ("revealed") stresses the open display of Christ at His coming. This is probably a reference to the Second Coming. Then we will return to the earth with the Lord and be revealed to those living here then. This will be a glorious public revelation of Him and us. Now our eternal life is hidden (v. 3), but then it will be manifest.

"In Colossians . . . there is an emphasis on realized eschatology. Within the already--not yet' tension the stress falls upon the former, called forth by the circumstances of the letter. . . . The already' of salvation needed to be asserted repeatedly over against those who were interested in the heavenly realm but who had false notions about it, believing it could be reached by legalistic observances, knowledge, visionary experiences and the like. . .

"But if the already' pole received the emphasis, the not yet' of salvation still needed to be mentioned, and here in verse 4 we find a clear future reference."¹⁴¹

In view of this prospect the Colossians and we need not pursue another system that claims to provide more than we have in Christ. God has provided all we need for acceptance with Him and godly living in Christ. All we need to do is act on the implications of these truths.

Constable: Col 3:5-17

B. The proper method 3:5-17

"3:1-4 has provided the perspective from which the daily life of the Colossian Christians should be lived out. Now follows more specific advice that should help them the better to carry out the thematic exhortation to walk in him' (2:6)."¹⁴²

Constable: Col 3:5-11

1. Things to put off 3:5-11

On the basis of their position in Christ, Paul urged his readers to separate from the practices of their former way of life. He did this to enable them to realize in their experience all that Jesus Christ could produce in and through them. Three imperatives indicate Paul's main points: consider as dead (lit. put to death, v. 5), put aside (v. 8), and do not lie (v. 9).

3:5 In view of our actual position (v. 1) we should adopt a certain attitude toward our present phase of experience. We should become what we are. The key word translated "consider . . . as dead" is an aorist imperative and means "put to death." There must be a decisive initial act (aorist tense) that introduces a settled attitude (present tense).¹⁴³

"Despite the power of their having been identified with Christ in his death, there were still things, parts of their old lives, habits of hand and mind, which tied them to the earth' and hindered the outworking of the mind set on what is above.'"¹⁴⁴

To put something to death is never pleasant.

"This practice of reckoning dead finds an excellent illustration in the gardener's practice of grafting. Once the graft has been made on the old stock the gardener is careful to snip off any shoot from the old stock that may appear. So, in the believer's life, since he has now been grated into the Last Adam and His new life, he must by the Spirit put to death any products of the old life that may appear (cf. Rom. 8:13)."¹⁴⁵

Paul's first list deals with sexual practices.¹⁴⁶

Immorality (Gr. porneia) refers to illicit sexual intercourse.

Impurity (akatharsia) in any form is in view, especially moral impurity in this context.

Passion (pathos) means uncontrolled illegitimate desire.

Evil desire (epithymian kaken) means any evil desire in a more general sense.

Greed (pleonexian, lit. "desire to have more") is any materialistic desire including lust that disregards the rights of others. It is "the arrogant and ruthless assumption that all other persons and things exist for one's own benefit."¹⁴⁷

3:6-9 Such behavior will bring God's wrath eventually. That is, God will discipline Christians as well as non-believers who practice these things. These activities normally characterize the unsaved. Christians are to put them aside.

The phrase "the wrath of God" (v. 6) is usually eschatological in the New Testament and refers to the Tribulation period (cf. 1 Thess. 1:10; 5:9; Rom. 5:9). That is probably its reference here too.

Paul's second list deals with sins of speech.

Anger (Gr. orge) is a settled attitude of hostility.

Wrath (thymos) means a verbal outburst of evil passion.

Malice (kakia) is ill-will, a vicious disposition that results in hurt to one's neighbor.

Slander (blasphemia) refers to injurious, malicious speech.

Abusive speech (aischrologia) means filthy, disgraceful, dishonorable speech.

Lying (pseudesthe) refers to deceptive, distorting, untruthful speech.

The imperative command against lying is very strong. Paul said, never lie. The reason given (v. 9) applies to all the preceding activities. The "old self" is the person the Christian was before God united him or her with Christ.

3:10 The "new self" is who the Christian is after his or her union with Christ.¹⁴⁸ Verse 10 describes the process of sanctification. "True knowledge" (epignosis) is full knowledge of God and His will. Sanctification results in increasing likeness to Christ. Only by sanctification can people attain to the full image of God and Christ that God created them to bear (Gen. 1:26-28).

3:11 There is no national or racial distinction that determines one's acceptability to God nor is there any religious, cultural, or social distinction. Jesus Christ is all that we need for new birth and growth. He indwells every believer and permeates all the relationships of life. "In all" probably means that Christ is everything (cf. 1 Cor. 15:28; Gal. 3:28).¹⁴⁹ A barbarian was one who did not know Greek; his or her language was foreign. Scythians originated from the Black Sea and Caspian Sea area, and the Greeks thought of them as the lowest type of barbarian.

"The new man lives in a new environment where all racial, national, religious, cultural and social distinctions are no more. Rather, Christ is now all that matters and in all who believe. The statement is one of the most inclusive in the New Testament and is amply supported by the pre-eminence of Christ in New Testament theology. It is a particularly appropriate statement for the Colossians and affords an excellent summary statement of the teaching of the letter. There are three realms, relevant to the Colossians, in which He is all. He is everything in salvation; hence there is no place for angelic mediation in God's redemptive work (cf. 1:18-22; 2:18). He is everything in sanctification; hence legality and asceticism are out of place in the Christian life (cf. 2:16-23). He is our life (3:3-4). Finally, He is everything necessary for human satisfaction; hence there is no need for philosophy, or the deeds of the old man (1:26-28; 2:3, 9-10). He fills the whole life, and all else is hindering and harmful."¹⁵⁰

Constable: Col 3:12-17

2. Things to put on 3:12-17

Paul urged his readers not only to divest themselves of behavior that is inappropriate to their union with Christ but also to clothe themselves with attitudes and actions that are appropriate. He did so to complete their understanding of their responsibilities as Christians.

"The emphasis in this section is on motives. Why should we put off the old deeds and put on the qualities of the new life? Paul explained four motives that ought to encourage us to walk in newness of life (Rom. 6:4)."¹⁵¹

3:12-14 Paul reminded the Colossians of who they were because an appreciation of who one is affects how he or she behaves. God has specially selected believers, has set them apart for great things, and has made them the objects of His love. In view of this privilege the following characteristics are only reasonable.

Compassion (Gr. splanchna oiktirmou) shows sensitivity to those suffering and in need.

Kindness (chrestotes) manifests itself in a sweet disposition and thoughtful interpersonal dealings.

Humility (tapeinophrosyne) means having a realistic view of oneself, "thinking lowly of ourselves because we are so."¹⁵²

Gentleness (prautes) means not behaving harshly, arrogantly, or self-assertively but with consideration for others.

Patience (makrothymia) is the quality of being long-suffering, self-restraining. The following two qualities expand on the thought of patience.

Forbearing (anechomenoi) means putting up with others and enduring discomfort.

Forgiving (charizomenoi) involves not holding a grudge or grievance.

Love (agape) means doing what is best for another person.

Note that all these features deal with the believer's interpersonal relationships. In this area of life especially the life of Christ should be visible in us. Love is the supremely important Christian virtue. We should put it on over all the other garments in this figure like a belt that holds the others in place.

3:15 Four imperatives in verses 15-17 identify the precepts believers must follow. The first of these is "let rule." When Christians need to make choices, the peace that Christ produces in our hearts should be a determining factor.¹⁵³ We should choose what will result in peace between us and God, and between us and one another, if such a course of action lies within God's moral will (cf. John 14:27).

"This directive forms, with the Word of God and the witness of the indwelling Spirit, one of the most important principles of guidance in the Christian life."¹⁵⁴

When these three indicators line up we can move ahead confidently.

Realization of the unity of the body and the peace of Christ results in thankfulness that should also mark our behavior. The second imperative is "be thankful."

3:16 The third imperative is "let dwell." The "word of Christ," used only here in the New Testament, is Christ's teachings, not only during His earthly ministry but also in all of Scripture. His Word should permeate our whole being so that we make all decisions and plans in its light.

". . . as the rabbis later pointed out, he who dwells in a house is the master of the house, not just a passing guest . . ."¹⁵⁵

"Thus we are to submit to the demands of the Christian message and let it become so deeply implanted within us as to control all our thinking."¹⁵⁶

"Many saved people cannot honestly say that God's Word dwells in their hearts richly because they do not take time to read, study, and memorize it."¹⁵⁷

Teaching is the imparting of truth, and admonition is warning against error. We should perform these activities joyfully and with song. "Psalms" probably refers to the inspired Old Testament psalms. The word "psalms" implies that the believers sang them with musical accompaniment. Hymns are songs of praise and thanksgiving to God. Spiritual songs probably refer to expressions of Christian experience set to music. Thankfulness to God is to mark our singing too (cf. v. 15).

"It has often been noticed that the Colossian passage is parallel with Ephesians 5:18-20. In the latter passage the hymns and songs are the outgrowth of the filling of the Spirit, while in Colossians they are the result of the deep assimilation of the Word of God. In other words, the Word-filled Christian is a Spirit-filled Christian, and the examination of the two passages would save us from a great deal of error on this subject. Undisciplined emphasis on the Holy Spirit is accompanied too frequently by shallow grounding in the Word of God."¹⁵⁸

3:17 This verse covers all other thoughts and actions.

"The NT does not contain a detailed code of rules for the Christian, like those which were elaborated with ever-increasing particularity in rabbinical casuistry. Codes of rules, as Paul explains elsewhere (e.g., in Gal. 3:23-4:7), are suited to the period of immaturity when he and his readers were still under guardians; the son who has come to years of responsibility knows his father's will without having to be provided with a long list of Do's' and Don't's [sic].' What the NT does provide is those basic principles of Christian living which may be applied to all the situations of life as they arise (cf. 1 Cor. 10:21)."¹⁵⁹

The basic principle, as opposed to a set of specific rules, is this. We should say all words and practice all deeds in harmony with the revelation of Jesus Christ, namely under His authority and as His followers. The "name" comprehends everything revealed and known about the person bearing the name. Moreover we are to do all with thanksgiving to God. The fourth imperative is implicit in the Greek text, but the translators have supplied it in the English text: "do."

When faced with a question about what the Christian should do, Paul taught that we should simply ask ourselves what conduct would be appropriate for one identified with Christ. This approach is vastly different from the legal one that provides a specific command for every situation. In this contrast we see a basic difference between the New and Old Covenants.

Constable: Col 3:18--4:2

C. The fundamental relationships 3:18-4:1

Paul next set forth certain principles to guide his readers in their most important interpersonal relationships. He did this to enable them to understand what behavior is consistent with union with Christ in these relationships. This is one of several "house-rule" lists in the New Testament (cf. Eph. 5:22-6:9; 1 Tim. 2:8-15; 6:1-2; Titus 2:1-10; 1 Pet. 2:18-3:7).¹⁶⁰

". . . the earliest churches were all house churches' (see on 4:15), so that the model of the well-run household provided precedent for the well-run church . . ."¹⁶¹

The apostle grouped six classes of people in three pairs in the following verses. In each pair he first addressed the subordinate member and then the one in authority. Bear in mind that Paul was speaking to people who are in Christ in each case.

Constable: Col 3:18-19

1. Wives and husbands 3:18-19 (cf. Eph. 5:22-33)

3:18 Paul did not say all women should be subject to all men, only that wives should be to their own husbands.

"The exhortation should not be weakened in translation in deference to modern sensibilities (cf. again 1 Cor. 14:34 . . .). But neither should its significance be exaggerated; subjection' means subordination,' not subjugation' . . ."¹⁶²

This subjection rests on divinely prescribed authority, not on any inherent inferiority in spirituality, intelligence, worth, or anything else. This is "fitting" in that it is consistent with what God ordained at the creation of the human race (Gen. 2:18).

"The thought of this passage moves in the realm of respect for another's position and place, not in the realm of inferiority."¹⁶³

Submission is "an attitude that recognizes the rights of authority. His [Paul's] main thought is that the wife is to defer to, that is, be willing to take second place to, her husband."¹⁶⁴

3:19 Husbands have two responsibilities toward their wives. First, they must love them rather than treating them as subjects. Loving here involves doing what is best for the one loved, sacrificing self-interests for those of the one loved (cf. John 15:13), and behaving unselfishly (1 Cor. 13). The Greek word translated "love" is agapao, the "all give" type of love, not phileo, the "give and take" type, nor erao, the "all take" type.

Second, husbands must not allow a bitter attitude to develop toward their wives because of the wife's lack of submission or for any other reason. "Embittered" means irritated or cross. This attitude is a specific and all too common manifestation of lack of love.

Constable: Col 3:20-21

2. Children and parents 3:20-21 (cf. Eph. 6:1-4)

3:20 Children are to obey (hypakoute) both parents. The Greek word for obey implies a readiness to listen to and carry out parental instructions. The Greek word for children (tekna) means youths in contrast to babes and toddlers. "All things" is the general principle and would cover 99% of the cases involved in a Christian home. However every Christian is primarily responsible to the Lord, of course. Consequently if the parent required the child to disobey God, the child should obey God rather than man (Acts 4:19; 5:29; Eph. 6:1). The reason children should please their parents by obeying them is that this behavior pleases the Lord (cf. Exod. 20:12).

3:21 While children must obey both parents, the father (pateron) has the primary responsibility for his children as head of the household. For this reason Paul addressed the fathers here. What is in view here is the habitual provoking of children by insensitive parents. Some provocation is necessary in disciplining, but ceaseless irritation causes children to become sullen, listless, and discouraged.

"Paul may have had in mind the regimen of don'ts' that loomed so large in the Colossian heresy."¹⁶⁵

Constable: Col 3:22--4:2

3. Slaves and masters 3:22-4:1 (cf. Eph. 6:5-9)

3:22 Paul probably made this section longer than the preceding two because he sent this epistle to Colosse with the Epistle to Philemon. Onesimus, Philemon's run-away slave, carried them.¹⁶⁶ Moreover there may well have been more slaves in the Colossian church than masters (cf. 1 Cor. 1:26). The friction inherent in this situation probably called for extended comments on master-slave relationships in the body of Christ and in this church particularly. Note also that Paul did not argue for the abolition of slavery but urged Christians to behave as Christians within that social structure.

". . . those who live in modern social democracies, in which interest groups can hope to exert political pressure by intensive lobbying, should remember that in the cities of Paul's day the great bulk of Christians would have had no possibility whatsoever of exerting any political pressure for any particular policy or reform. In such circumstances a pragmatic quietism was the most effective means of gaining room enough to develop the quality of personal relationships which would establish and build up the microcosms (churches) of transformed communities."¹⁶⁷

Paul's view was this. It is more important for Christians to carry out our mission as Christians in whatever social conditions we find themselves than it is for us to make changing those conditions our primary concern (cf. Matt. 28:19-20; 1 Cor. 7:20-22).¹⁶⁸ "On earth" means in your physical relationship. In spiritual matters the slave and his master were brothers in Christ.

Slaves in the Roman Empire were similar to domestic servants in Victorian Britain.¹⁶⁹

3:23-25 Slaves should do their work primarily for the Lord. This view of work transforms a worker's attitudes and performance. Even the most servile work thereby becomes a ministry and an act of worship. The Lord will reward such service with an inheritance (1 Cor. 4:5; Rev. 22:12). Imagine a slave receiving an inheritance!

"The inheritance is a reward which is received as wages' for work done. Nothing could be plainer. The context is speaking of the return a man should receive because of his work, as in an employer-employee relationship. The inheritance is received as a result of work; it does not come as a gift. The Greek antapodosis means repayment or reward. The verb antapodidomi never means to receive as a gift; it is always used in the New Testament of a repayment due to an obligation."¹⁷⁰

The New Testament revelation concerning the inheritance that believers can merit by faithful perseverance in the faith and good works is extensive.¹⁷¹ Some passages indicate that it involves participation in the wedding banquet at the beginning of the messianic kingdom (e.g., Matt. 25; et al.). Others present it as involving a specially honorable resurrection (Luke 20:35; Phil. 3:10-14). Still other passages speak of it as reigning with Christ (Matt. 19:27-28; Luke 19:17-19; 22:28-30; Rom. 8:17-21) or as treasure in heaven (Matt. 6:19-21, 29; 19:21; Luke 12:32-33; 1 Tim. 6:17-19). It also involves receiving praise and honor from Jesus Christ and the Father (Matt. 6:1, 5, 16; 25:21; John 12:26; 1 Cor. 4:5; 1 Pet. 1:6-7; 2 Pet. 1:10-11). These honors are sometimes spoken of as crowns (Phil. 4:1; 1 Cor. 9:24-27; 1 Thess. 2:19; 2 Tim. 4:6-8; James 1:12; 1 Pet. 5:1-4; Rev. 2:10; 4:9-10).¹⁷²

4:1 Masters should remember that they have a Master too. This view should transform how they regard and treat their slaves. Interestingly throughout history wherever Christians have constituted a significant segment of the population and have followed Paul's directions here, the slave system has died. The principles in these verses (3:22-4:1) are, of course, applicable to employer-employee relationships as well.

The fact that the word "Lord" occurs frequently (seven times) in 3:18-4:1 highlights the importance of applying the lordship of Christ in all our interpersonal relationships.

"It should be remembered that, while all Christians are on the same level in the Lord, there are still spheres in which subordination must be recognized. In fact, there are four spheres in which believers live: (a) in Christ; (b) in the household; (c) in the church; (d) in the state. In Christ there is no difference between Jew and Greek, bond and free, or male and female (Gal. 3:28). In the household, while there is intrinsic spiritual equality, there are distinctions. The husband is the head of the wife (Eph. 5:23), and children are to obey both (6:1; cf. Col. 3:20), the Lord being the supreme illustration (Luke 2:51). The slave, too, is to be subject to his master (Titus 2:9; 1 Pet. 2:18). In the church all are subject to the oversight of the elders (1 Thess. 5:12; Heb. 13:7), and to the Lord (Eph. 5:24). In the state even the believers, although God's children and heavenly citizens, are subject to the secular authorities and earthly statutes (Rom. 13:1; Titus 3:1; 1 Pet. 2:13)."¹⁷³

College: Col 3:1-25

COLOSSIANS 3

VIII. SEEK THE THINGS ABOVE (3:1-4)

¹ Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. ² Set your minds on things above, not on earthly things. ³ For you died, and your life is now hidden with Christ in God. ⁴ When Christ, who is your ^a life, appears, then you also will appear with him in glory.

^a 4 Some manuscripts our

Verses 1-4 pick up many of the ideas previously set forth in Colossians, and prepare for the same ideas to be repeated later. Here was the true Christian profession, contrasted to the heresy. The false teaching is left behind, at least in terms of specific reference, and Paul moves into the ethical section of the letter. He will speak of the true heart of devotion to God, rather than the empty system he had just criticized. As these four verses center in the believer's relation to Christ, so the ethical appeals will draw their power from the relation to Christ (3:11,12,13,15,16,17,18,19,23,24).

3:1 Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God.

Pokorny´ points out that the entire paranetic section, through 4:6, shows the importance of their baptism, since obedience was the living out of the promise and divine transformation accomplished at that time. The death and resurrection motifs imply their baptism (2:12) and are indicated as well in verses 5 and 12. It is quite likely that the convert was given ethical instruction at baptism, and this would explain the proximity of baptismal allusions and ethical exhortation.

Here Christians had been raised. Verse 4 looks forward to the ultimate resurrection. But for the present the resurrection at baptism contained moral demands. "Become what you are" was Paul's meaning. "Above" was not important spatially, but rather as the dwelling place of Christ. "Let that life be lived out in your life" (cf. 3:12-16). "Things above" were eternal, compared to things that perish (2:22). As Christ was raised and ascended, so let his risen disciples put their hearts into ascent. On "the right hand of God" see Psalm 110:1; Mark 12:36 and parallels.

3:2 Set your minds on things above, not on earthly things.

This verse seems to repeat the previous one, but there is a Greek nuance the NIV misses by using "set" in both. In verse 1 the term means to "seek" while in verse 2 a different term indicates a mind set which determines actions. The Greek here is fronevw (phronço ), and the word is a favorite with Paul (cf. notes at Phil 1:7). Melick says verse 1 is moral and verse 2 is mental. Seek, and then become what you find. "Earthly things" may be a parting reference to the heresy, but also anticipates 3:5-10. Christian thoughts and minds were not to be trapped by the concerns and values of the fallen order, even though Christians must live in it.

3:3 For you died,

In verses 3 and 4 the motivation for the imperatives of verses 1 and 2 are more fully unfolded. Those who were raised in their baptisms had also died. The death theme is continued with "put to death" in verse 5. As "raised" in verse 1 called for further effort, so does "died."

and your life is now hidden with Christ in God.

Why did Paul choose "hidden" (from kruvptw , kryptô ) to describe their situation with Christ? Safety and security might be implied, as well as a source of strength and well-being. Bruce says the Christian has "a doubled rampart" - with Christ in God. It has also been suggested that "hidden" indicates that the source of the Christian's life is hidden from a world which does not know the Lord. Or it could be a play on some concept held by the heretics. Since the next verse speaks of appearing it may have implied that the full blessedness of the saints was not yet known.

3:4 When Christ, who is your life, appears, then you also will appear with him in glory.

As Colossians began with hope in 1:5, so the doctrinal section ends with hope. Though this is the only explicit reference to the return of Christ in the letter, the concept is implied often (1:28; 3:6,24). At the appearance both Christ and his followers would appear in glory. This picture differs somewhat from other Pauline pictures of the return, but moral impact rather than architectural consistency was the aim of such texts. On the glory of believers see Philippians 3:20f; 1 Corinthians 15:42ff; 2 Corinthians 5:1f; 1 John 3:2. On Christ as life see Philippians 1:21; Galatians 2:20; and 1 John 5:12.

IX. THINGS TO PUT TO DEATH (3:5-11)

⁵ Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. ⁶ Because of these, the wrath of God is coming. ^{a 7} You used to walk in these ways, in the life you once lived. ⁸ But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. ⁹ Do not lie to each other, since you have taken off your old self with its practices ¹⁰ and have put on the new self, which is being renewed in knowledge in the image of its Creator. ¹¹ Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.

^a 6 Some early manuscripts coming on those who are disobedient

"Put to death" (nekrwvsate , nekrôsate ) is another uncompromising imperative, as in verse 1, calling on the Christians to grow in their faith (cf. 1:6). The two negative lists in this paragraph each contains five items, with an elaboration on the fifth in each case. This grouping could reflect a custom of the day with such lists, though it was not the style Paul always used. These groupings may have assisted converts, instructed at baptism, to remember. Of the many virtue and vice lists in the New Testament, the ones most similar in form to this are in Ephesians and 1 Peter. The sins condemned were all pagan practices that Jews found particularly reprehensible.

3:5 Put to death, therefore, whatever belongs to your earthly nature:

Understanding Christ, which Paul has promoted throughout the previous part of this letter, was to produce the lifestyle which he will now set forth. This was no arbitrary list, giving the terms of a bargain with God, but was a reflection of God's nature as lived out by his people. Nor was it a compelled obedience, but a response of love to his love. "Put to death" referred to a point of action from which their style of life was to proceed. It also implied something of their lifestyles before they became Christ's followers. The death idea reflects earlier references in 2:11f, 20, and 3:3. "Earthly nature" (cf. the prohibition in 3:2) does not refer to anything characteristic of physical existence, but does refer to any immoral use of one's mind and body. The Greek mevlh . . . ejpiΙ th'" gh'" (melç...epi tçs gçs ), literally, is "members upon the earth," which the NIV interprets as "earthly nature," changing a physical description to a spiritual - and properly so.

sexual immorality, impurity, lust, evil desires

The progress Paul has described has moved from knowledge ("set your hearts" in 3:1) to a disposition ("set your minds" in 3:2) to action ("put to death" here). The first four sins listed were sexual ones, which violated love for neighbor, and the fifth, greed, denied ultimate love for God. Sexual sins, in addition, violated the integrity of marriage and the family (cf. vv. 18-21). On sexual sins cf. Galatians 5:19; 1 Thessalonians 4:3; 1 Corinthians 5:6-11, 6:18f; Ephesians 5:5. "Sexual immorality" (porneiva , porneia ) refers to any unlawful sexual intercourse, though a primary application may have been to consorting with prostitutes. The Greek term is the root of the English "pornography." "Impurity" (ajkaqarsiva , akatharsia ) has the same general sense, but was a term of wider application (cf. Rom 1:24f). "Lust" or "passion" (pavqo", pathos ) would be the evil desire leading to sexual immorality (cf. Rom 1:26; 1 Thess 4:5). The word in other contexts could refer to legitimate desire, as in 1 Timothy 3:1 ("desires" in the NIV). "Evil desires" (ejpiqumiva , epithymia ) also renders a word that could be used in the good sense, though obviously not here. The meaning here is close to that of the previous word. In Paul's lists it is not always possible to discern nuances of difference between the terms used. The overall impact was the thing.

and greed, which is idolatry.

"Greed" (pleonexiva , pleonexia ) is identified as "idolatry." It was seen as a rival religion, and thus was as dangerous in its way as was the heresy. Idolatry was abhorrent to the Jew, and the use of the term as a modifier here stresses the heinousness of a sin often glossed over and unrecognized. Greed is the inordinate desire for what one does not have. It may involve jealousy because of what others possess. It focuses on this life, and is self-centered. Thus it denies genuine love (contrast v. 14). Unfortunately it is often made to appear respectable. Even the Graeco-Roman world repudiated greed. In the New Testament see Luke 12:15; Romans 1:29; 1 Corinthians 5:10f; 6:10; and Ephesians 5:3. Lohse says greed seizes man's heart, leads him away from God, and imprisons him.

3:6 Because of these, the wrath of God is coming.

This is Paul's first reference in Colossians to the negative side of God's final action (cf. Rom 1:18, 32; 1 Cor 5:13; 1 Thess 4:6). "Wrath" (ojrghv , orgç ) is commonly seen as God's final judgment, and vice catalogues often ended with a statement like this. But it is also possible that the term referred to the very nature of God's universe, in which disobedience to God would finally bring judgment on itself, because it was not the way God's universe "works." This, of course, must also involve the final judgment, since often the wicked go through this life seeming to be happy and without mishap.

"Wrath" is seldom used by Paul to describe God. Weed suggests a better translation would be "disaster" - a term avoiding some of the negative implications associated with the other. The language says that God, rich in mercy, must also be consistent with his nature. He could not act as if offenses to his very purity and being did not matter. If he did, what kind of a God would he be? The moral nature of the universe would be destroyed and chaos would result. "Wrath" does not show him a vindictive God eager to punish. It does show the seriousness of moral issues, and was a powerful motivator to turn to God. No one need experience God's wrath. One who failed to see its seriousness might treat morals lightly. Texts such as this warn against such unconcerned folly.

3:7 You used to walk in these ways, in the life you once lived.

This verse indicates that the Colossian church was largely Gentile, for the Jews found the behavior described in verse 6 abhorrent. Whereas other writings of Paul would stress the Holy Spirit as empowering the moral life, in Colossians it is the relationship to Christ - death, burial and resurrection. The method and result in Christian experience were the same, but Paul spoke as he did here because of his stress on Christ throughout the epistle.

Translations which have the longer version of verse 6 ("those who are disobedient" - see the NIV footnote) translate the opening of this verse "among whom" rather than "these ways." The basic truth is not changed.

3:8 But now you must rid yourselves of all such things as these:

"Rid yourselves" is the image of putting off dirty or worn-out clothes. It may take its meaning from baptism, in which the candidate may have changed into some form of baptismal garment. Paul names five more vices, vices which could destroy social relations. As with the five in verse 6, here the last vice is elaborated. The first three were attitudinal, and the last two verbal. Of course they could interact in practice.

anger, rage, malice, slander, and filthy language from your lips.

"Anger" (ojrghv , orgç ) and "rage" (qumov" , thymos ) are very close in meaning, showing again that Paul aimed for total impact, rather than to distinguish between precise nuances. These attitudes would burst out in ways that would destroy relationships and deny love (v. 14). "Malice," a general term, may describe the attitude that would lead to slander and filthy language. "Slander" is, in the Greek, blasfhmiva (blasphçmia , blasphemy). The New Testament usually has it describing speech against God or his servants. Here it probably had the broader idea of "abuse," which was a common usage in the world of that day (cf. Titus 3:5). "Filthy language" is from a word (aijscrologiva , aischrologia ) found only here in the New Testament. Other translations render it "abusive" language, which perhaps catches the sense more accurately. It was not profanity in the commonly accepted sense. "Lying," in the next verse, was probably an illustration of Paul's meaning.

3:9 Do not lie to each other, since you have taken off your old self with its practices

Paul's emphases in these prohibitions would certainly be directed to his knowledge of the Colossian situation. Thus, lying would be a problem of the old life which may have crept into the church. So Paul says especially that they should not lie "to each other." The reference to taking off the old self is similar to "rid yourselves" of verse 8 and "putting off" of 2:11. It may also suggest the changing of clothes for baptism. Normally lying was associated with "filthy language" and perhaps with "slander" of the previous verse, but Pokorny´ suggests it sums the entire section from verse 3, since it was the opposite of preaching the truth, which was Christ. Or was Paul attempting to associate lying with teaching heresy? That, however, seems strained, as does Pokorny´'s view.

3:10 and have put on the new self,

The reason to avoid lying (and all the other vices?) is continued here with the positive statement. The "new self" was not just personal change, but was the new human situation made possible through Christ. Christians, emerging from baptism, came into a new world. It was a world of new knowledge and new behavior. When the old behavior threatened to return, it was a world of discipline and prayer to overcome.

which is being renewed in knowledge in the image of its Creator.

"Renewed in knowledge" echoes Paul's prayer of 1:9ff (see also 2:3). The knowledge was more than cognition. This whole paranetic section indicates it was lifestyle. Knowledge, then, involved grasp of God's purpose and conformation to it. And it was to be a continuing process. The renewal was in the image of the Creator. This could be in God's image, indicating a return to God's original place for man (cf. Gen 1:26f). In view of 1:16, however, Paul may have had Christ in mind here. The result would be the same with either interpretation.

3:11 Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.

This is a marvelous statement of the universal sweep of the gospel (cf. Gal 3:28; 1 Cor 12:13). But why did Paul put it here? If any rifts in the Colossian church had been along these lines, he has nowhere else indicated it. Could these be areas where "natural" animosities would likely lead to the kinds of mistreatment Paul had just condemned? Or was he amplifying the contrast of "old" and "new" of verses 9 and 10? Formerly there had been racial, religious, cultural and social barriers. They were now no longer relevant, for the new reality was either Christian or non-Christian. Love and proper treatment were to extend across that barrier. So in Christ the old sinful life and the old human divisions were done away. Christ was all, and in all. That relation was to govern everything!

"Greek" probably means all Greek-speaking Gentiles. Here they were mentioned before Jews, since Paul was writing to a Gentile church. Circumcision and uncircumcision refer to the literal act, not the spiritual act of 2:11. Barbarians were Gentiles who did not speak Greek. Scythians were at the low end of the barbarian scale. Josephus said they were little better than wild beasts, and in Attic comedy they were ridiculed as being uncouth in speech and action. Slave and free were categories on Paul's mind because of the situation with Onesimus, the runaway slave (4:9 and the book of Philemon). Though their societal status stayed the same, all enjoyed the same spiritual status.

X. THINGS TO PUT ON (3:12-17)

¹² Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. ¹³ Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. ¹⁴ And over all these virtues put on love, which binds them all together in perfect unity.

¹⁵ Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. ¹⁶ Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God. ¹⁷ And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

3:12 Therefore, as God's chosen people, holy and dearly loved,

Paul now exhorts to positive characteristics, and lists five qualities, as he had previously given two lists of five vices each. "Therefore" grounds these exhortations in the "new world" created by God, and in all the powerful realities set forth throughout previous parts of this letter. These include God's choice of the Christians, a picture parallel to his choice of Israel. Christians were the new chosen race (cf. Rom 8:33; 1 Pet 2:9). "Holy" is the term found in 1:2,4 ("saints"). "Beloved" enhances the power of Paul's motivations.

clothe yourselves

Those who have rid themselves of vice now clothe themselves - again a possible reference to baptism. "Clothe" refers to a point of action, but obviously with continuing effects. The virtues noted were specific parts of the totally new way of thought and life. These qualities were to be present whether one was Greek, Jew, barbarian, Scythian, slave or free.

with compassion, kindness, humility, gentleness and patience.

"Compassion" (splavgcna oijktirmou' , splanchna oiktirmou ) is literally "inward parts" (cf. Rom 12:1; 2 Cor 1:3 for oiktirmos by itself). It can mean the whole inner person. It was not just a virtue, but was a part of one's character. "Kindness" (crhstovth" , chrçstotçs ) often describes God (cf. Rom 2:4; 1:22; Eph 2:7; Titus 3:4). God gave it to the totally undeserving, who were thus called to extend it to others, even to the undeserving. It was caring, the extending of blessings. "Humility" (tapeinofrosuvnh , tapeinophrosynç ) has been found in 2:18, 23, where the NIV translators have added "false" to indicate it was an undesirable trait in connection with the heresy. Here it was a virtue which was one quality that set Christians apart. In the Greek world at the time this quality was considered a weakness. "Gentleness" (prau?th" , prautçs ) involves considering others and even being willing to give up one's rights to help them (cf. 2 Cor 10:11; Gal 5:23, 6:1; Eph 4:2). Some translations render the word "meekness," which implies self-control and avoidance of excessive self-concern. "Patience" (makroqumiva , makrothymia , cf. Rom 2:4; 9:22) endures wrong and puts up with the frustration produced by others without becoming unduly and unwisely irritated. Cf. "bear with" in the next verse.

3:13 Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you.

Bearing and forgiveness were functions of the attitudes specified in verse 12. The call to forgive echoes Jesus' teaching (see Matt 18:23; Luke 11:3) but draws further significance from his death and resurrection. The word carivzomai ( charizomai , "grant forgiveness") translated "forgive" and "forgave" is not the usual New Testament term, but stresses the grace (unmerited blessing) involved in Christ's sacrifice. See also Romans 8:32; 1 Corinthians 2:12; Galatians 3:18; Ephesians 4:32; Philippians 1:29, 2:9; and Colossians 2:13. "Grievances" suggests the idea of unremitted debts, and may indicate the presence of such feeling in the congregation. The aggrieved person was to take the initiative, as God took the initiative for man's sake. Did Paul have in mind any attitude toward the heretics, hoping that gracious overtures would lead them to repentance? We cannot say. It is clear here and throughout that forgiving was more than just a command given to Christians. It was woven into the very fabric of God's action in Christ. To refuse it would be to deny the very nature of Christianity.

3:14 And over all these virtues put on love, which binds them all together in perfect unity.

Paul spoke of the supremacy of love in 1 Corinthians 13:1-3, and said all other commandments were summed up in love in Romans 13:9f. Here he elevates it above the virtues he had enumerated, as that which bound them in perfect unity. There are two views of his meaning. One is that love, like a belt, holds the other virtues together. The idea may be that if one is loving then the other virtues would be a part of that love. This would seem to agree with 1 Corinthians 13:1-3 and Romans 13:9f. The other view is that love binds the members of the church together so that they are led to perfect unity. Love would solve all problems of division among Christians. In either event the profound importance of love must be affirmed.

3:15 Let the peace of Christ rule in your hearts, since as members of one body you were called to peace.

Those who love one another are at peace. On the peace of Christ cf. John 14:27; Ephesians 2:14; Philippians 4:7 and 2 Thessalonians 3:16. This was peace in community, not simply inner peace. "Rule" indicates control. Their relationships should be controlled by peace.

And be thankful.

"Thankful" (eujcavristo" , eucharistos ) picks up Paul's words in 1:12. The particular focus here would be gratitude for the forgiveness and new life from God described in the previous verse. This was intrinsic to the faith, and was to be the Christian's constant motivation.

3:16 Let the word of Christ dwell in you richly

Paul instructs his readers to love each other (v. 14), to be at peace with each other (v. 15), and now to teach and admonish each other. This verse is a lovely picture of a harmonious community at worship. Teaching and admonishing had their ground in the Word of Christ. This was probably the message about Christ (see 1:15-20) and thus the message about redemption. One might also think of the teachings of Christ, but they do not seem to be the focus of this letter.

"In you" could be a personal indwelling, or could mean within the community. Throughout the epistle this word about Christ has been Paul's constant antidote to the heretical teaching. When the church was centered in that message, false doctrine could not gain a foothold.

as you teach and admonish one another with all wisdom,

Teaching and admonition are activities of those who love one another, and who wish to help others grow in Christ. No view of the corporate activities of Christians can afford to neglect this. "Wisdom" could modify teaching and admonishing, as in the NIV, or it could modify "sing." The term would imply acting judiciously and in a manner that would be most effective. It can be understood as a call to the church to carefully examine and select its hymns so that they would be used wisely. On wisdom in Colossians see 1:9,28; 2:3,23; and 4:5.

The parallel to this text is Ephesians 5:19, which says "speak to one another." Although we cannot be certain, perhaps the early church employed antiphonal singing. There is a question as to whether the singing was the vehicle of teaching or whether it was a separate activity. We consider it to be the former, on the basis of the parallel with Ephesians 5:19. In addition to 1:15-20, other New Testament texts considered to be early Christian hymns are Philippians 2:5-11; Ephesians 5:14; 1 Timothy 3:16 and 2 Timothy 2:11-13.

and as you sing psalms, hymns and spiritual songs

Scholars agree it is virtually impossible to make nice distinctions between psalms, hymns, and spiritual songs. "Psalms" is used, of course, of Old Testament psalms. The basic meaning is a song of praise. The Christians probably composed new songs of praise, modelled on the Old Testament psalms, appropriate to their faith in Christ (cf. 1 Cor 14:26). The verbal form of the word is found in 1 Corinthians 14:15 and James 5:13. "Hymns" (a transliteration of the Greek u{mno" , hymnos ) is also a term describing songs of praise. The only other New Testament usage is Ephesians 5:19, but the related verb form is found in Mark 14:26 and parallels, and in Acts 16:25. "Songs" (wj/dhv , ôdç ) is also a song praising God's acts, as in Revelation 5:9; 14:3; and 15:3. None of these terms implies anything about the activity itself beyond the actual singing.

"Spiritual" (pneumatikov" , pneumatikos ) may modify all three terms. Some consider this as Spirit-prompted singing. Others think it refers to the content of the songs, or to the gratitude to God which prompted the singing of them. Since Colossians says so little about the Holy Spirit, we incline to the latter view.

with gratitude in your hearts to God.

"Gratitude" translates the word cavri" (charis) usually rendered "grace." Since the term is used with the definite article, and since Paul was not speaking of the aesthetic value of the singing, but of its teaching role, "gratitude" seems an appropriate translation. It also parallels the references to thankfulness in verses 15 and 17.

3:17 And whatever you do, whether in word or deed,

In a sense this verse climaxes the main paranetic section of Colossians and sums up what Paul had been saying. It is appropriate that such a statement climax the depiction of Christ Paul has been making throughout. Next Paul will give the household rules (3:18-4:1) which stand as a separate unit. This will be followed by a personal request (4:2-4), a brief exhortation (4:5,6) and closing greetings and instructions (4:7-18).

do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

This universal statement directed readers in a life perspective. Those who pursued it did not need to be given specific rules for every possible circumstance. "In the name" can indicate all Jesus was, all he taught, and the acknowledgment of his role as savior. "Thanks" (cf. 1:12; 3:15) could be an additional note, but we think it more likely the words and deeds were to be spurred by gratitude for Christ's love. The whole expression may be drawn from the baptismal procedure, as has so much of the language of the preceding verses (cf. Rom 10:9,13; 1 Cor 1:2,10,31; Eph 4:5; 5:20; 1 Thess 1:12; 3:6; 2 Tim 2:19; 1 John 2:12; 3:23; 5:13). Baptism has been central in Paul's thought throughout as he has penned this letter, since it was a decisive act in an individual's commitment to Christ.

XI. RULES FOR THE CHRISTIAN HOUSEHOLD (3:18-4:1)

A. HUSBANDS AND WIVES (3:18-19)

¹⁸ Wives, submit to your husbands, as is fitting in the Lord.

¹⁹ Husbands, love your wives and do not be harsh with them.

This section and others like it in the New Testament have been called "house tables," or "rules for the household." See similar material in Ephesians 5:22-6:9; 1 Timothy 2:8-15; 6:1f; Titus 2:1-10; 1 Peter 2:18-3:7; and outside the New Testament in Didache 4:9-11; Epistle of Barnabas 19:5-7; First Clement 1:3; 2:6-9; Ignatius to Polycarp 4:1-6:2; and Polycarp to the Philippians 4:2--6:1. The different style of this material is obvious even to the casual reader. The relationships occur in pairs, with the subordinate member listed first, and the relations move from the closest to the most remote. It was generally assumed that Christians would obey the exhortations to both parties, so that there was a symbiotic relationship. Paul does not say here, for example, what the Christian wife of a non-Christian husband ought to do if he mistreated her. Here her submission is met by his love, and vice versa.

The normal form of these admonitions first lists the member addressed, then gives the imperative, and finally (usually) gives a motivation. Some of these same instructions could be found in non-Christian ethical instructions, but in them the motivation would differ. Note how often these verses refer to the Lord (Master) - 18,20,22,23,24 (twice) and 4:1. These relations give specific form to "all in the name of the Lord Jesus" of verse 17.

There has been much discussion, but no consensus, about the origin of these housetables. Were they adapted and modified by Christians from some non-Christian background? That sort of adaptation was done by Hellenistic Jews in their synagogues. If so, what was the background? Might they have been part of the instruction given new converts before or following baptism? If so, it seems strange that certain New Testament books (Romans, 1 Corinthians, 1, 2 Thessalonians, James, and John's writings) omit them. It does seem significant, though, that these instructions take similar form in various New Testament writings, implying they may have been somewhat "fixed" in many churches. The questions posed here have still not been answered definitively.

Were these standards only relevant to the cultural situation of the day, or were they of eternal validity? Often personal agendas determine how individuals answer this question. If one takes all Paul's writings into account, it is clear he had a hierarchical view of relationships, especially husband and wife (see 1 Cor 11:3,7-9; Eph 5:23ff). He placed his instructions in the context of relation to the Lord (see 1 Cor 11:2-16 and Eph 5:22-33). He also said in Christ there was neither male nor female (Gal 3:28) which, though indicating equal access to salvation, no more abrogates the nature of that interrelationship than it says slaves were no longer slaves. If one begins to eliminate Paul's words on a cultural basis, it would be difficult to know where to stop the process. Further the rightness or wrongness of a matter cannot be determined by whether or not it was culturally "correct." Behind such an argument is the supposition that the view of culture held by the person making the argument is the correct one.

Since much of a person's life was lived in the household, it was important that Christianity offer instructions aimed directly at those relationships.

3:18 Wives, submit to your husbands, as is fitting in the Lord.

The wife's submission is here treated as a status she chose because of her relation to the Lord. "Submit" (uJpotavssesqe , hupotassesthe ) in Greek is in middle voice, i.e., "submit yourself" - choose to do so. Paul's words give no comfort to the chauvinist, since "love" in the following verse tempers and conditions submission. It would be no burden to submit to love. The same complementary relationship between love and submission is seen in Ephesians 5:22-33, and in 1 Corinthians 7:3f, Paul also speaks of the "rights" of both partners. Thus nothing demeaning to the wife can be deduced from Paul's language here. Nor is there any indication of a natural inferiority of the wife to her husband. After all everyone must submit to someone, if only to God.

3:19 Husbands, love your wives

The counterpoint to the submission of the wife is the love of the husband. "Love" translates the term found in verse 14, and is the same word (agapç ) the New Testament uses of God's love for man. This word was not found in any secular list of household duties. No motivation clause is found here because love in Christian terms carried its motivation within itself; love was "absolutely valid."

and do not be harsh with them.

The prohibition of harshness is literally "don't be embittered" (mhΙ pikraivnesqe , mç pikrainesthe ). This would call for patience with faults, and also for a refusal to vent on the wife bitterness generated by outside circumstances. Weed points out that Paul's words are in contrast to Jewish and pagan ethics which gave husbands all the rights and wives all the duties.

B. CHILDREN AND FATHERS (3:20-21)

²⁰ Children, obey your parents in everything, for this pleases the Lord.

²¹ Fathers, do not embitter your children, or they will become discouraged.

3:20 Children, obey your parents in everything, for this pleases the Lord.

Children are addressed as being responsible, contrary to pagan ethics. Further they are asked to obey, rather than the fathers being asked to enforce obedience. "Obey" (uJpakouvw , hypakouô ) is a stronger term than "submit" in verse 18, and "everything" adds further strength. We are not told if the children had become Christians, but as part of a Christian household they were to respect its rules. The verse ends, in Greek, with "in the Lord," probably meaning "in the Christian sphere." The Jewish background for these words is found in Exodus 20:12 and Deuteronomy 5:16. Again it is assumed the fathers act as Christians should (v. 21, Eph 6:4). Paul does not discuss cases of unreasonable parents or rebellious children.

3:21 Fathers, do not embitter your children, or they will become discouraged.

We presume fathers are addressed because of their special responsibility, but one would suppose these instructions would apply to both parents, since verse 20 indicates obedience to both parents. In the Roman culture the father's parental authority was unlimited, so that this teaching would considerably temper any extremes. As O'Brien says, the idea here is responsibility to children, not authority over them. The word translated "embittered" (from ejreqivzw , erethizô ) is found elsewhere in the New Testament in 2 Corinthians 9:2 ("stirred," NIV). Some translations have "provoke" here. The word may refer to nagging or belittling of the children. If they were constantly criticized, they might feel it was impossible to become worthwhile persons. A sense of failure inbred into children could poison their entire lifetimes. The opposite term from "discouraged" (ajqumevw , athymeô ) means "take heart," and refers to the "undergirding presence of God" in Acts 27:22,25 and 36.

C. SLAVES AND MASTERS (3:22-4:1)

²² Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord. ²³ Whatever you do, work at it with all your heart, as working for the Lord, not for men, ²⁴ since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. ²⁵ Anyone who does wrong will be repaid for his wrong, and there is no favoritism.

¹ Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven.

3:22 Slaves, obey your earthly masters in everything;

The instructions to slaves are as lengthy as those to all other groups combined. This may indicate a large number of slaves in the church, or that problems with slaves were a particularly challenging case for Christian ethics. The case of Onesimus was on Paul's mind, and though the issues discussed in Philemon are not those noted here, they may have been relevant to Onesimus before his escape (cf. the book of Philemon). We are given an interesting look at the attitudes of some slaves. Paul's words indicate a radical change of heart from what was otherwise the case in society.

and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord.

"Earthly masters" is a reminder that the slave owner's sovereignty over his slaves was not absolute. There was a higher authority governing the relationship. "Obey in everything" is the same language as that used in verse 20. "Their eye is upon you" could imply they would work only when watched, or that they were trying to attract attention. The Greek is literally "eye service" (ojfqalmodouliva , ophthalmodoulia ), and the first known usages are here and in Ephesians 6:6. "Sincerity" indicates undivided loyalty (the NRSV has "wholeheartedly"). What higher motivation could be given than "reverence for the Lord" (literally, "fearing")? In a sense, then, a slave's daily service was worship.

3:23 Whatever you do, work at it with all your heart, as working for the Lord, not for men,

This verse is similar to verse 17. A slave who worked as "for the Lord" need never suffer anxiety over failure to serve his owner (assuming the owner were reasonable, and not a tyrant.) "Working for the Lord" expands on "reverence for the Lord."

3:24 since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving.

This verse strengthens the motivation of the slave. For the third consecutive verse relation to the Lord is noted. Under Roman law slaves could not inherit, so Paul's "inheritance" would be a particularly striking statement. Not only inheritance, but what an inheritance (cf. 1:5,12,27; 3:1-4)! The word translated "reward" (ajntapovdosi" , antapodosis ) is only here in the New Testament. "Serving" could also be translated as an imperative; i.e., "you serve." The word douleuvw (douleuô ) is the verbal form of the usual word for slave ( doulos ). They were, finally, slaves of Christ, which determined their earthly demeanor.

In the other relationships of verses 18-21 a reciprocity is supposed. Here the case may be different. Ought not the slave to obey, whatever the treatment given by the master? 1 Peter 2:18ff indicates they should.

It is also intriguing to imagine the situation in the church if a slave was an overseer/elder. Then in that sphere he would be concerned, as a shepherd, for the spiritual health of his Christian master. Yet in everyday life he would still have the obligation Paul describes here. This could be a delicate situation for both slave and master.

3:25 Anyone who does wrong will be repaid for his wrong, and there is no favoritism.

This is the other side of the inheritance pictured in verse 24. The principle stated was universal and inescapable (cf. Gal 6:7f). Though in the broader sense all were under this principle, the question here is whether Paul spoke to slaves, to masters, or to both. Those who think it was slaves point out that masters are not specifically addressed till the next verse, and that the word for "do wrong" (ajdikevw , adikeô , "act unjustly") is used of Onesimus in Philemon 18. On the other hand are those who say masters could wrong their slaves, but not vice versa. Those arguing for masters note that the word translated "favoritism" is applied to masters in Ephesians 6:9.

Whatever the primary sense, neither group would receive special consideration. If there were "favoritism" in this life, there would be none in God's judgment. Those who treated others wrongly should fear, and those wrongly treated should take heart.

4:1 Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven.

The implication of "earthly masters" in 3:22 is now made specific. Christian masters were themselves slaves under the heavenly master, and were called upon to serve the Lord as their slaves were to serve them. Though slavery in the first Christian century is often pictured as harsh and repressing, both pagan and Jewish moralists laid down principles for humane treatment. Thus "right" and "fair" would be understood even outside Christian circles. The difference with Christians was the motivation.

Christianity, at this point, was not fomenting major social revolution. Slavery was accepted as a given. It has been said that when Christian principles were thoroughly understood and accepted in society, slavery became more difficult, and eventually impossible.

Christians may ask if these principles apply to the relation of employer and employee. Though the question has difficult nuances, it is hard to see how either a Christian employer or employee could ignore the mandates given here, since they are anchored in a relation with the Lord.

-College Press New Testament Commentary: with the NIV

Tafsiran/Catatan -- Lainnya

Evidence: Col 3:3

" There was a day when I died, utterly died, died to George Mueller, his opinions, preferences, tastes, and will—died to the world, its approval or censure—died to the approval or blame even of my brethren and friends—and since then I have only to show myself approved to God." George Mueller

Evidence: Col 3:6

The Bible calls us children of disobedience. Children know naturally how to be selfish and lie. Rebellion is rooted deep in the human heart until we are born again and become children of God ( Joh 1:12 ).

Evidence: Col 3:10

Feminists bristle at the Bible’s statement that God made man in His image. This verse doesn’t mean that God is a man, or that He looks like man ( Joh 4:24 ). It means that when God made man and woman, He endowed them with a mind, emotions, and will. Humans are rational, moral beings with an inherent God-consciousness. However, in revealing Himself to mankind, God describes Himself in the male gender using terms such as Father, Son, Bridegroom, etc. Those who consider God to be female and call Him " Mother" are engaging in idolatry. To change who God has revealed Himself to be is to create a god in their own image.

Evidence: Col 3:16

I am told that Christians do not love each other. I am very sorry if that be true, but I rather doubt it, for I suspect that those who do not love each other are not Christians. CHARLES SPURGEON

Evidence: Col 3:25

For scientific facts in the Bible, see Heb 11:3 footnote.

Pendahuluan / Garis Besar

Robertson: Colossians (Pendahuluan Kitab)

The Epistle to the Colossians

From Rome a.d. 63

By Way of Introduction

Genuineness

The author claims to be Paul (Col_1:1) and there is no real doubt about it in spite of Baur’s denial of the Pauline authorship which did not suit his Tendenz theory of the New Testament books. There is every mark of Paul’s style and power in the little Epistle and there is no evidence that any one else took Paul’s name to palm off this striking and vigorous polemic.

The Date

Clearly it was sent at the same time with the Epistle to Philemon and the one to the Ephesians since Tychicus the bearer of the letter to Ephesus (Eph_6:21.) and the one to Colossae (Col_4:7.) was a companion of Onesimus (Col_4:9) the bearer of that to Philemon (Phm_1:10-12). If Paul is a prisoner (Col_4:3; Eph_6:20; Phm_1:9) in Rome, as most scholars hold, and not in Ephesus as Deissmann and Duncan argue, the probable date would be a.d. 63. I still believe that Paul is in Rome when he sends out these epistles. If so, the time would be after the arrival in Rome from Jerusalem as told in Acts 28 and before the burning of Rome by Nero in a.d. 64. If Philippians was already sent, a.d. 63 marks the last probable year for the writing of this group of letters.

The Occasion

The Epistle itself gives it as being due to the arrival of Epaphras from Colossae (Col_1:7-9; Col_4:12.). He is probably one of Paul’s converts while in Ephesus who in behalf of Paul (Col_1:7) evangelized the Lycus Valley (Colossae, Hierapolis, Laodicea) where Paul had never been himself (Col_2:1; Col_4:13-16). Since Paul’s departure for Rome, the " grievous wolves" whom he foresaw in Miletus (Act_20:29.) had descended upon these churches and were playing havoc with many and leading them astray much as new cults today mislead the unwary. These men were later called Gnostics (see Ignatius) and had a subtle appeal that was not easy to withstand. The air was full of the mystery cults like the Eleusinian mysteries, Mithraism, the vogue of Isis, what not. These new teachers professed new thought with a world-view that sought to explain everything on the assumption that matter was essentially evil and that the good God could only touch evil matter by means of a series of aeons or emanations so far removed from him as to prevent contamination by God and yet with enough power to create evil matter. This jejune theory satisfied many just as today some are content to deny the existence of sin, disease, death in spite of the evidence of the senses to the contrary. In his perplexity Epaphras journeyed all the way to Rome to obtain Paul’s help.

Purpose of the Epistle

Epaphras did not come in vain, for Paul was tremendously stirred by the peril to Christianity from the Gnostics ( hoi gnōstikoi , the knowing ones). He had won his fight for freedom in Christ against the Judaizers who tried to fasten Jewish sacramentarianism upon spiritual Christianity. Now there is an equal danger of the dissipation of vital Christianity in philosophic speculation. In particular, the peril was keen concerning the Person of Christ when the Gnostics embraced Christianity and applied their theory of the universe to him. They split into factions on the subject of Christ. The Docetic (from dokeō , to seem) Gnostics held that Jesus did not have a real human body, but only a phantom body. He was, in fact, an aeon and had no real humanity. The Cerinthian (followers of Cerinthus) Gnostics admitted the humanity of the man Jesus, but claimed that the Christ was an aeon that came on Jesus at his baptism in the form of a dove and left him on the Cross so that only the man Jesus died. At once this heresy sharpened the issue concerning the Person of Christ already set forth in Phi_2:5-11. Paul met the issue squarely and powerfully portrayed his full-length portrait of Jesus Christ as the Son of God and the Son of Man (both deity and humanity) in opposition to both types of Gnostics. So then Colossians seems written expressly for our own day when so many are trying to rob Jesus Christ of his deity. The Gnostics took varying views of moral issues also as men do now. There were the ascetics with rigorous rules and the licentious element that let down all the bars for the flesh while the spirit communed with God. One cannot understand Colossians without some knowledge of Gnosticism such as may be obtained in such books as Angus’s The Mystery-Religions and Christianity , Glover’s The Conflict of Religion in the Early Roman Empire , Kennedy’s St. Paul and the Mystery-Religions , Lightfoot’s Commentary on Colossians .

JFB: Colossians (Pendahuluan Kitab)

The GENUINENESS of this Epistle is attested by JUSTIN MARTYR [Dialogue with Trypho, p. 311, B.], who quotes "the first-born of every creature," in reference to Christ, from Col 1:15. THEOPHILUS OF ANTIOCH [To Autolychus, 2, p. 100]. IRENÆUS [Against Heresies, 3.14.1], quotes expressly from this "Epistle to the Colossians" (Col 4:14). CLEMENT OF ALEXANDRIA [Miscellanies, 1. p. 325], quotes Col 1:28; also elsewhere he quotes Col 1:9-11, Col 1:28; Col 2:2, &c.; Col 2:8; Col 3:12, Col 3:14; Col 4:2-3, &c. TERTULLIAN [The Prescription against Heretics, 7], quotes Col 2:8; [On the Resurrection of the Flesh, 23], and quotes Col 2:12, Col 2:20; Col 3:1-2. ORIGEN [Against Celsus, 5.8], quotes Col 2:18-19.

Colosse (or, as it is spelt in the best manuscripts, "Colassæ") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (compare Col 2:13). ALFORD infers from Col 2:1 (see on Col 2:1), that Paul had not seen its members, and therefore could not have been its founder, as THEODORET thought. Col 1:7-8 suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must have been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrygia (Act 18:24); for otherwise we must have visited the Colossians, which Col 2:1 implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in 1Co 3:6, 1Co 3:10; 1Co 4:15; 1Th 1:5; 1Th 2:1. It is only in the Epistles, Romans and Ephesians, and this Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of their conversion; in that to the Ephesians, owing to the general nature of the Epistle. Probably during the "two years" of Paul's stay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus" (Act 19:10, Act 19:26), Epaphras, Philemon, Archippus, Apphia and the other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. This will account for their personal acquaintance with, and attachment to, Paul and his fellow ministers, and for his loving language as to them, and their counter salutations to him. So also with respect to "them at Laodicea," (Col 2:1).

The OBJECT of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and the completeness of the redemption wrought by Him; hence they ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life Col 2:16, "new moon, sabbath days," shows that the false teaching opposed in this Epistle is that of Judaizing Christians. These mixed up with pure Christianity Oriental theosophy and angel-worship, and the asceticism of certain sections of the Jews, especially the Essenes. Compare JOSEPHUS [Wars of the Jews, 2.8,13]. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to heavenly purity and intelligence, than the simple Gospel affords. CONYBEARE and HOWSON think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek philosophy of PHILO'S school, combining with it the Rabbinical theosophy and angelology which afterwards was embodied in the Cabbala. Compare JOSEPHUS [Antiquities, 12.3,4], from which we know that Alexander the Great had garrisoned the towns of Lydia and Phrygia with two thousand Mesopotamian and Babylonian Jews in the time of a threatened revolt. The Phrygians themselves had a mystic tendency in their worship of Cybele, which inclined them to receive the more readily the incipient Gnosticism of Judaizers, which afterward developed itself into the strangest heresies. In the Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (1Ti 4:1-3; 1Ti 6:5), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.

The PLACE from which it was written seems to have been Rome, during his first imprisonment there (Act 28:17-31). In my Introduction to the Epistle to the Ephesians, it was shown that the three Epistles, Ephesians, Colossians, and Philemon, were sent at the same time, namely, during the freer portion of his imprisonment, before the death of Burrus. Col 4:3-4; Eph 6:19-20, imply greater freedom than he had while writing to the Philippians, after the promotion of Tigellinus to be Prætorian Prefect. See Introduction to Philippians.

This Epistle, though carried by the same bearer, Tychicus, who bore that to the Ephesians, was written previously to that Epistle; for many phrases similar in both appear in the more expanded form in the Epistle to the Ephesians (compare also Note, see on Eph 6:21). The Epistle to the Laodiceans (Col 4:16) was written before that to the Colossians, but probably was sent by him to Laodicea at the same time with that to the Church at Colosse.

The STYLE is peculiar: many Greek phrases occur here, found nowhere else. Compare Col 2:8, "spoil you"; "making a show of them openly" (Col 2:15); "beguile of your reward," and "intruding" (Col 2:18); "will-worship"; "satisfying" (Col 2:23); "filthy communication" (Col 3:8); "rule" (Col 3:15); "comfort" (Col 4:11). The loftiness and artificial elaboration of style correspond to the majestic nature of his theme, the majesty of Christ's person and office, in contrast to the beggarly system of the Judaizers, the discussion of which was forced on him by the controversy. Hence arises his use of unusual phraseology. On the other hand, in the Epistle of the Ephesians, subsequently written, in which he was not so hampered by the exigencies of controversy, he dilates on the same glorious truths, so congenial to him, more at large, freely and uncontroversially, in the fuller outpouring of his spirit, with less of the elaborate and antithetical language of system, such as was needed in cautioning the Colossians against the particular errors threatening them. Hence arises the striking similarity of many of the phrases in the two Epistles written about the same time, and generally in the same vein of spiritual thought; while the peculiar phrases of the Epistle to the Colossians are such as are natural, considering the controversial purpose of that Epistle.

JFB: Colossians (Garis Besar)

• ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY. (Col. 1:1-29)
• HIS STRIVINGS IN PRAYER FOR THEIR STEADFASTNESS IN CHRIST; FROM WHOM HE WARNS THEM NOT TO BE LED AWAY BY FALSE WISDOM. (Col. 2:1-23)
• EXHORTATIONS TO HEAVENLY AIMS, AS OPPOSED TO EARTHLY, ON THE GROUND OF UNION TO THE RISEN SAVIOUR; TO MORTIFY AND PUT OFF THE OLD MAN, AND TO PUT ON THE NEW; IN CHARITY, HUMILITY, WORDS OF EDIFICATION, THANKFULNESS; RELATIVE DUTIES. (Col. 3:1-25)
• EXHORTATIONS CONTINUED. TO PRAYER: WISDOM IN RELATION TO THE UNCONVERTED: AS TO THE BEARERS OF THE EPISTLE, TYCHICUS AND ONESIMUS: CLOSING SALUTATIONS. (Col. 4:1-18)

TSK: Colossians (Pendahuluan Kitab)

Colosse was a large and populous city of Phrygia Pacatiana, in Asia Minor, seated on an eminence to the south of the river Meander. It is supposed to have occupied a site now covered with ruins, near the village of Konous or Khonas, and about twenty miles nw of Degnizlu. By whom, or at what time, the church at Colosse was founded is wholly uncertain; but it would appear from the apostle’s declaration, Col 2:1, that he was not the honoured instrument. It appears from the tenor of this epistle to have been, upon the whole, in a very flourishing state; but some difficulties having arisen among them, they sent Epaphras to Rome, where the apostle was now imprisoned (Col 4:3) to acquaint him with the state of their affairs. It is remarkable for a peculiar pathos and ardour, which is generally ascribed to the extraordinary divine consolations enjoyed by the apostle during his sufferings for the sake of Christ. Whoever, says Michaelis, would understand the Epistles to the Ephesians and Colossians, must read them together. The one is in most places a commentary on the other; the meaning of single passages in one epistle, which, if considered alone, might be variously interpreted, being determined by the parallel passages in the other epistle.

TSK: Colossians 3 (Pendahuluan Pasal)

Overview

Col 3:1, He shows where we should seek Christ; Col 3:5, He exhorts to mortification; Col 3:10, to put off the old man, and put on Christ; Col 3:12, exhorting to charity, humility, and other several duties.

Poole: Colossians 3 (Pendahuluan Pasal)

CHAPTER 3

MHCC: Colossians (Pendahuluan Kitab)

This epistle was sent because of some difficulties which arose among the Colossians, probably from false teachers, in consequence of which they sent to the apostle. The scope of the epistle is to show, that all hope of man's redemption is founded on Christ, in whom alone are all complete fulness, perfections, and sufficiency. The Colossians are cautioned against the devices of judaizing teachers, and also against the notions of carnal wisdom, and human inventions and traditions, as not consistent with full reliance on Christ. In the first two chapters the apostle tells them what they must believe, and in the two last what they must do; the doctrine of faith, and the precepts of life for salvation.

MHCC: Colossians 3 (Pendahuluan Pasal)

(Col 3:1-4) The Colossians exhorted to be heavenly-minded.

(Col 3:5-11) To mortify all corrupt affections.

(Col 3:12-17) To live in mutual love, forbearance, and forgiveness.

(Col 3:18-25) And to practise the duties of wives and husbands, children, parents, and servants.

Matthew Henry: Colossians (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Colossians

Colosse was a considerable city of Phrygia, and probably not far from Laodicea and Hierapolis; we find these mentioned together, Col 4:13. It is now buried in ruins, and the memory of it chiefly preserved in this epistle. The design of the epistle is to warn them of the danger of the Jewish zealots, who pressed the necessity of observing the ceremonial law; and to fortify them against the mixture of the Gentile philosophy with their Christian principles. He professes a great satisfaction in their stedfastness and constancy, and encourages them to perseverance. It was written about the same time with the epistles to the Ephesians and Philippians, a.d. 62, and in the same place, while he was now a prisoner at Rome. He was not idle in his confinement, and the word of God was not bound.

This epistle, like that to the Romans, was written to those he had never seen, nor had any personal acquaintance with. The church planted at Colosse was not by Paul's ministry, but by the ministry of Epaphras or Epaphroditus, an evangelist, one whom he delegated to preach the gospel among the Gentiles; and yet, I. There was a flourishing church at Colosse, and one which was eminent and famous among the churches. One would have thought none would have come to be flourishing churches but those which Paul himself had planted; but here was a flourishing church planted by Epaphras. God is sometimes pleased to make use of the ministry of those who are of less note, and lower gifts, for doing great service to his church. God uses what hands he pleases, and is not tied to those of note, that the excellence of the power may appear to be of God and not of men, 2Co 4:7. II. Though Paul had not the planting of this church, yet he did not therefore neglect it; nor, in writing his epistles, does he make any difference between that and other churches. The Colossians, who were converted by the ministry of Epaphras, were as dear to him, and he was as much concerned for their welfare, as the Philippians, or any others who were converted by his ministry. Thus he put an honour upon an inferior minister, and teaches us not to be selfish, nor think all that honour lost which goes beside ourselves. We learn, in his example, not to think it a disparagement to us to water what others have planted, or build upon the foundation which others have laid: as he himself, as a wise master-builder, laid the foundation, and another built thereon, 1Co 3:10.

Matthew Henry: Colossians 3 (Pendahuluan Pasal)

I. The apostle exhorts us to set our hearts upon heaven and take them off from this world (Col 3:1-4). II. He exhorts to the mortification of sin, in the various instances of it (Col 3:5-11). III. He earnestly presses to mutual love and compassion (Col 3:12-17). And concludes with exhortations to relative duties, of wives and husbands, parents and children, masters and servants (Col 3:18-25).

Barclay: Colossians (Pendahuluan Kitab)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE COLOSSIANS

The Towns Of The Lycus Valley

About one hundred miles from Ephesus, in the valley of the River Lycus, near where it joins the Maeander, there once stood three important cities--Laodicaea, Hierapolis and Colosse. Originally they had been Phrygian cities but now they were part of the Roman province of Asia. They stood almost within sight of each other. Hierapolis and Laodicaea stood on either side of the valley with the River Lycus flowing between, only six miles apart and in full view of each other; Colosse straddled the river twelve miles farther up.

The Lycus Valley had two remarkable characteristics.

(i) It was notorious for earthquakes. Strabo describes it by the curious adjective euseistos, which in English means good for earthquakes. More than once Laodicaea had been destroyed by an earthquake, but she was a city so rich and so independent that she had risen from the ruins without the financial help which the Roman government had offered. As the John who wrote the Revelation was to say of her, in her own eyes she was rich and had need of nothing (Rev_3:17 ).

(ii) The waters of the River Lycus and of its tributaries were impregnated with chalk. This chalk gathered and all over the countryside built up the most amazing natural formations. Lightfoot writes in description of that area: "Ancient monuments are buried; fertile land is overlaid; rivers beds choked up and streams diverted; fantastic grottoes and cascades and archways of stone are formed, by this strange, capricious power, at once destructive and creative, working silently throughout the ages. Fatal to vegetation, these incrustations spread like a stony shroud over the ground. Gleaming like glaciers on the hillside, they attract the eye of the traveller at a distance of twenty miles, and form a singularly striking feature in scenery of more than common beauty and impressiveness."

A Wealthy Area

In spite of these things this was a wealthy area and famous for two closely allied trades. Volcanic ground is always fertile; and what was not covered by the chalky incrustations was magnificent pasture land. On these pastures there were great flocks of sheep and the area was perhaps the greatest centre of the woollen industry in the world. Laodicaea was specially famous for the production of garments of the finest quality. The allied trade was dyeing. There was some quality in those chalky waters which made them specially suitable for dyeing cloth, and Colosse was so famous for this trade that a certain dye was called by its name.

So, then, these three cities stood in a district of considerable geographical interest and of great commercial prosperity.

The Unimportant City

Originally the three cities had been of equal importance, but, as the years went on, their ways parted. Laodicaea became the political centre of the district and the financial headquarters of the whole area, a city of splendid prosperity. Hierapolis became a great trade-centre and a notable spa. In that volcanic area there were many chasms in the ground from which came hot vapours and springs, famous for their medicinal quality; and people came in their thousands to Hierapolis to bathe and to drink the waters.

Colosse at one time was as great as the other two. Behind her rose the Cadmus range of mountains and she commanded the roads to the mountain passes. Both Xerxes and Cyrus had halted there with their invading armies, and Herodotus had called her "a great city of Phrygia." But for some reason the glory departed. How great that departure was can be seen from the fact that Hierapolis and Laodicaea are both to this day clearly discernible because the ruins of some great buildings still stand; but there is not a stone to show where Colosse stood and her site can only be guessed at. Even when Paul wrote Colosse was a small town; and Lightfoot says that she was the most unimportant town to which Paul ever wrote a letter.

The fact remains that in this town of Colosse there had arisen a heresy which, if it had been allowed to develop unchecked, might well have been the ruination of the Christian faith.

The Jews In Phrygia

One other fact must be added to complete the picture. These three cities stood in an area in which there were many Jews. Many years before, Antiochus the Great had transported two thousand Jewish families from Babylon and Mesopotamia into the regions of Lydia and Phrygia. These Jews had prospered and, as always happens in such a case, more of their fellow-countrymen had come into the area to share their prosperity. So many came that the stricter Jews of Palestine lamented the number of Jews who left the rigours of their ancestral land for "the wines and baths of Phrygia."

The number of Jews who resided there can be seen from the following historical incident. Laodicaea, as we have seen, was the administrative centre of the district. In the year 62 B.C., Flaccus was the Roman governor resident there. He sought to put a stop to the practice of the Jews of sending money out of the province to pay the Temple tax. He did so by placing an embargo on the export of currency; and in his own part of the province alone he seized as contraband no less than twenty pounds of gold which was meant for the Temple at Jerusalem. That amount of gold would represent the Temple tax of no fewer than 11,000 people. Since women and children were exempt from the tax and since many Jews would successfully evade the capture of their money, we may well put the Jewish population as high as almost 50,000.

The Church At Colosse

The Christian Church at Colosse was one which Paul had not himself founded and which he had never visited. He classes the Colossians and the Laodicaeans with those who had never seen his face in the flesh (Col_2:1 ). But no doubt the founding of the Church sprang from his directing. During his three years in Ephesus the whole province of Asia was evangelized, so that all its inhabitants, both Jews and Greeks, heard the word of the Lord (Act_19:10 ). Colosse was about one hundred miles from Ephesus and it was no doubt in that campaign of expansion that the Colossian Church was founded. We do not know who its founder was; but it may well have been Epaphras, who is described as Paulfellow-servant and the faithful minister of the Colossian Church and who is later connected also with Hierapolis and Laodicaea (Col_1:7 ; Col_4:12-13 ). If Epaphras was not the founder of the Christian Church there, he was certainly the minister in charge of the area.

A Gentile Church

It is clear that the Colossian Church was mainly Gentile. The phrase estranged and hostile in mind (Col_1:21 ) is the kind of phrase which Paul regularly uses of those who had once been strangers to the covenant of promise. In Col_1:27 he speaks of making known the mystery of Christ among the Gentiles, when the reference is clearly to the Colossians themselves. In Col_3:5-7 he gives a list of their sins before they became Christians, and these are characteristically Gentile sins. We may confidently conclude that the membership of the Church at Colosse was largely composed of Gentiles.

The Threat To The Church

It must have been Epaphras who brought to Paul, in prison in Rome, news of the situation which was developing in Colosse. Much of the news that he brought was good. Paul is grateful for news of their faith in Christ and their love of the saints (Col_1:4 ). He rejoices at the Christian fruit which they are producing (Col_1:6 ). Epaphras has brought him news of their love in the Spirit (Col_1:8 ). He is glad when he hears of their order and steadfastness in the faith (Col_2:5 ). There was trouble at Colosse certainly; but it had not yet become an epidemic. Paul believed that prevention was better than cure; and in this letter he is grasping this evil before it has time to spread.

The Heresy At Colosse

What the heresy was which was threatening the life of the Church at Colosse no one can tell for sure. "The Colossian Heresy" is one of the great problems of New Testament scholarship. All we can do is to go to the letter itself, list the characteristics we find indicated there and then see if we can find any general heretical tendency to fit the list.

(i) It was clearly a heresy which attacked the total adequacy and the unique supremacy of Christ. No Pauline letter has such a lofty view of Jesus Christ or such insistence on his completeness and finality. Jesus Christ is the image of the invisible God; in him all fullness dwells (Col_1:15 , Col_1:19 ). In him are hid all the treasures of wisdom and of knowledge (Col_2:2 ). In him dwells the fullness of the Godhead in bodily form (Col_2:9 ).

(ii) Paul goes out of his way to stress the part that Christ played in creation. By him all things were created (Col_1:16 ); in him all things cohere (Col_1:17 ). The Son was the Fatherinstrument in the creation of the universe.

(iii) At the same time he goes out of his way to stress the real humanity of Christ. It was in the body of his flesh that he did his redeeming work (Col_1:22 ). The fullness of the Godhead dwells in him somatikos (G4984), in bodily form (Col_2:9 ). For all his deity Jesus Christ was truly human flesh and blood.

(iv) There seems to have been an astrological element in this heresy. In Col_2:8 , as the King James Version has it, he says that they were walking after the rudiments of this world, and in Col_2:20 that they ought to be dead to the rudiments of this world. The word translated rudiments is stoicheia (G4747), which has two meanings.

(a) Its basic meaning is a row of things; it can, for instance, be used for a file of soldiers. But one of its commonest meanings is the A B C, the letters of the alphabet, set out, as it were, in a row. From that it develops the meaning of the elements of any subject, the rudiments. It is in that sense that the King James Version takes it; and, if that is the correct sense, Paul means that the Colossians are slipping back to an elementary kind of Christianity when they ought to be going on to maturity.

(b) We think that the second meaning is more likely. Stoicheia (G4747) can mean the elemental spirits of the world, and especially the spirits of the stars and planets. The ancient world was dominated by thought of the influence of the stars; and even the greatest and the wisest men would not act without consulting them. It believed that all things were in the grip of an iron fatalism settled by the stars; and the science of astrology professed to provide men with the secret knowledge which would rid them of their slavery to the elemental spirits. It is most likely that the Colossian false teachers were teaching that it needed something more than Jesus Christ to rid men of their subjection to these elemental spirits.

(v) This heresy made much of the powers of demonic spirits. There are frequent references to principalities or authorities, which are Paulnames for these spirits (Col_1:16 ; Col_2:10 ; Col_2:15 ). The ancient world believed implicitly in demonic powers. The air was full of them. Every natural force--the wind, the thunder, the lightning, the rain--had its demonic superintendent. Every place, every tree, every river, every lake had its spirit. They were in one sense intermediaries to God and in another sense barriers to him, for the vast majority of them were hostile to men. The ancient world lived in a demon-haunted universe. The Colossian false teachers were clearly saying that something more than Jesus Christ was needed to defeat the power of the demons.

(vi) There was clearly what we might call a philosophical element in this heresy. The heretics are out to spoil men with philosophy and empty deceit (Col_2:8 ). Clearly the Colossian heretics were saying that the simplicities of the gospel needed a far more elaborate and recondite knowledge added to them.

(vii) There was a tendency in this heresy to insist on the observance of special days and rituals--festivals, new moons and sabbaths (Col_2:16 ).

(viii) Clearly there was a would-be ascetic element in this heresy. It laid down laws about food and drink (Col_2:16 ). Its slogans were: "Touch not; taste not; handle not" (Col_2:21 ). It was a heresy which was out to limit Christian freedom by insistence on all kinds of legalistic ordinances.

(ix) Equally this heresy had at least sometimes an antinomian streak in it. It tended to make men careless of the chastity which the Christian should have and to make him think lightly of the bodily sins (Col_3:5-8 ).

(x) Apparently this heresy gave at least some place to the worship of angels (Col_2:18 ). Beside the demons it introduced angelic intermediaries between man and God.

(xi) Lastly, there seems to have been in this heresy something which can only be called spiritual and intellectual snobbery. In Col_1:28 Paul lays down his aim; it is to warn every man; to teach every man in all wisdom; and to present every man mature in Jesus Christ. We see how the phrase every man is reiterated and how the aim is to make him mature in all wisdom. The clear implication is that the heretics limited the gospel to some chosen few and introduced a spiritual and intellectual aristocracy into the wide welcome of the Christian faith.

The Gnostic Heresy

Was there then any general heretical tendency of thought which would include all this? There was what was called Gnosticism. Gnosticism began with two basic assumptions about matter. First, it believed that spirit alone was good and that matter was essentially evil. Second, it believed that matter was eternal; and that the universe was not created out of nothing--which is orthodox belief--but out of this flawed matter. Now this basic belief had certain inevitable consequences.

(i) It had an effect on the doctrine of creation. If God was spirit, then he was altogether good and could not possibly work with this evil matter. Therefore God was not the creator of the world. He put out a series of emanations, each of which was a little more distant from God until at the end of the series there was an emanation so distant that it could handle matter; and it was this emanation which created the world. The Gnostics went further. Since each emanation was more distant from God. It was also more ignorant of him. As the series went on that ignorance turned to hostility. So the emanations most distant from God were at once ignorant of him and hostile to him. It followed that he who created the world was at once completely ignorant of, and utterly hostile to, the true God. It was to meet that Gnostic doctrine of creation that Paul insisted that the agent of God in creation was not some ignorant and hostile power, but the Son who perfectly knew and loved the Father.

(ii) It had its effect on the doctrine of the person of Jesus Christ. If matter was altogether evil and if Jesus was the Son of God, then Jesus could not have had a flesh and blood body--so the Gnostic argued. He must have been a kind of spiritual phantom. So the Gnostic romances say that when Jesus walked, he left no footprints on the ground. This, of course, completely removed Jesus from humanity and made it impossible for him to be the Saviour of men. It was to meet this Gnostic doctrine that Paul insisted on the flesh and blood body of Jesus and insisted that Jesus saved men in the body of his flesh.

(iii) It had its effect on the ethical approach to life. If matter was evil, then it followed that our bodies were evil. If our bodies were evil, one of two consequences followed. (a) We must starve and beat and deny the body; we must practise a rigid asceticism in which the body was kept under, and in which its every need and desire were refused. (b) It was possible to take precisely the opposite point of view. If the body was evil, it did not matter what a man did with it; spirit was all that mattered. Therefore a man could sate the bodydesires and it would make no difference.

Gnosticism could, therefore, issue in asceticism, with all kinds of laws and restrictions; or, it could issue in anti-nomianism, in which any immorality was justified. And we can see precisely both these tendencies at work in the false teachers at Colosse.

(iv) One thing followed from all this--Gnosticism was a highly intellectual way of life and thought. There was this long series of emanations between a man and God; man must fight his way up a long ladder to get to God. In order to do that he would need all kinds of secret knowledge and esoteric learning and hidden passwords. If he was to practise a rigid asceticism, he would need to know the rules; and so rigid would his asceticism be that it would be impossible for him to embark on the ordinary activities of life. The Gnostics were, therefore, quite clear that the higher reaches of religion were open only to the chosen few. This conviction of the necessity of belonging to an intellectual religious aristocracy precisely suits the situation at Colosse.

(v) There remains one thing to fit into this picture. It is quite obvious that there was a Jewish element in the false teaching threatening the Church at Colosse. The festivals and the new moons and the sabbaths were characteristically Jewish; the laws about food and drink were essentially Jewish levitical laws. Where then did the Jews come in? It is a strange thing that many Jews were sympathetic to Gnosticism. They knew all about angels and demons and spirits. But, above all, they said, "We know quite well that it takes special knowledge to reach God. We know quite well that Jesus and his gospel are far too simple--and that special knowledge is to be found nowhere else than in the Jewish law. It is our ritual and ceremonial law which is indeed the special knowledge which enables a man to reach God." The result was that there was not infrequently a strange alliance between Gnosticism and Judaism; and it is just such an alliance that we find in Colosse, where, as we have seen, there were many Jews.

It is clear that the false teachers of Colosse were tinged with Gnostic heresy. They were trying to turn Christianity into a philosophy and a theosophy, and, if they had been successful,. the Christian faith would have been destroyed.

The Authorship Of The Letter

One question remains. Many scholars do not believe that Paul wrote this letter at all. They have three reasons.

(i) They say that in Colossians there are many words and phrases which do not appear in any other of Paulletters. That is perfectly true. But it does not prove anything. We cannot demand that a man should always write in the same way and with the same vocabulary. In Colossians we may well believe that Paul had new things to say and found new ways to say them.

(ii) They say that the development of Gnostic thought was, in fact, much later than the time of Paul so that, if the Colossian heresy was connected with Gnosticism, the letter is necessarily later than Paul. It is true that the great written Gnostic systems are later. But the idea of two worlds and the idea of the evil of matter are deeply woven into both Jewish and Greek thought. There is nothing in Colossians which cannot be explained by long-standing Gnostic tendencies in ancient thought, although it is true that the systematization of Gnosticism came later.

(iii) They say that the view of Christ in Colossians is far in advance of any of the letters certainly written by Paul. There are two answers to that.

First, Paul speaks of the unsearchable riches of Christ. In Colosse a new situation met him and out of these unsearchable riches he drew new answers to meet it. It is true that the Christology of Colossians is an advance on anything in the earlier letters of Paul; but that is far from saying that Paul did not write it, unless we are willing to argue that his thought remained for ever static. It is true to say that a man thinks out the implications of his faith only as circumstances compel him to do so; and in face of a new set of circumstances Paul thought out new implications of Christ.

Second, the germ of all Paulthought about Christ in Colossians does, in fact, exist in one of his earlier letters. In 1Co_8:6 he writes of one Lord Jesus Christ through whom are all things and through whom we exist. In that phrase is the essence of all he says in Colossians. The seed was there in his mind, ready to blossom when a new climate and new circumstances called it into growth.

We need not hesitate to accept Colossians as a letter written by Paul.

The Great Letter

It remains a strange and wonderful fact that Paul wrote the letter which contains the highest reach of his thought to so unimportant a town as Colosse then was. But in doing so he checked a tendency, which, had it been allowed to develop, would have wrecked Asian Christianity and might well have done irreparable damage to the faith of the whole Church.

FURTHER READINGS

Colossians

T. K. Abbott, Ephesians and Colossians (ICC; G)

J. B. Lightfoot, St. PaulEpistles to the Colossians and Philemon (MmC; G)

C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon (CGT; G)

E. F. Scott, The Epistles to Colossians, Philemon, and Ephesians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Colossians 3 (Pendahuluan Pasal)

The Risen Life (Col_3:1-4)

Christ Our Life (Col_3:1-4 Continued)

The Things Which Lie Behind (Col_3:5-9)

The Things Which Must Be Left Behind (Col_3:5-9 Continued)

The Universality Of Christianity (Col_3:9-13)

The Garments Of Christian Grace (Col_3:9-13 Continued)

The Perfect Bond (Col_3:14-17)

The Personal Relationships Of The Christian (Col_3:18-25; Col_4:1)

The Mutual Obligation (Col_3:18-25; Col_4:1 Continued)

The Christian Workman And The Christian Master (Col_3:18-25; Col_4:1 Continued)

Constable: Colossians (Pendahuluan Kitab)

Introduction

Historical background

The city of Colosse lay in the beautiful Lycus Valley about 100 miles east of Ephesus. It had been an important town during the Persian War of the fifth century B.C. Since then new trade routes had carried most traffic to its neighboring towns of Laodicea and Hierapolis and had left Colosse only a country village.¹ The inhabitants were mainly Greek colonists and native Phrygians when Paul wrote this epistle, though there were many Jews living in the area as well. Antiochus the Great (223-187 B.C.) had relocated hundreds of Jewish families from Mesopotamia to this region.

"Without doubt Colossae was the least important church to which any epistle of St Paul is addressed."²

Churches had taken root in Colosse, Laodicea (4:16), and probably Hierapolis (4:13). Paul had not visited the Lycus Valley when he wrote this epistle (1:4; 2:1), but he had learned of the spread of the gospel there through Epaphras (1:8) and probably others.³

Epaphras seems to have been the founder or one of the founders of the Colossian church (1:7; 4:12-13). He was a Colossian and had instructed the Christians there (1:7) and probably in Laodicea and Hierapolis. Perhaps Paul led him to Christ, maybe at Ephesus (cf. Acts 19:10).

Epaphras may have traveled to Rome to meet with Paul to secure his help in combating the influence of false teachers that were preaching in Colosse. Archippus may have stood in for Epaphras during his absence (4:17; Phile. 2).

The only information available to help us reconstruct the heresy threatening the church comes from indirect allusions and the emphases in this epistle. We conclude that the false teachers were not giving the person and work of Christ proper interpretation or emphasis. They were distorting and minimizing these doctrines. The false teaching also contained a philosophic appeal, whether Oriental or Hellenistic we cannot be sure (2:8). Notwithstanding there was an emphasis on higher knowledge of the cosmic order. There were also elements of Judaistic ritualism and traditionalism present (2:8, 11, 16; 3:11). However, contrary to orthodox Judaism, the false teachers were encouraging the veneration of angels who they believed controlled the operations of nature to some degree (2:18-19). There was an emphasis on ascetic self-denial (2:20-23) and apparently the idea that only those with full knowledge of the truth as taught by the false teachers could understand and experience spiritual maturity (1:20, 28; 3:11). These emphases later developed into Gnosticism, though in Colosse the Jewish emphasis was more prominent than in later Greek Gnosticism.⁴ It is easy to see how such a cult could develop and gain adherents in the Greek-Jewish culture of the Lycus Valley.

". . . given . . . various factors . . ., including the probable origin of the Colossian church from within synagogue circles, the likely presence of Israelite sectarianism within the diaspora, the lack of other evidence of Jewish syncretism in Asia Minor, and the readiness of some Jews to promote their distinctive religious practices in self-confident apology . . ., we need look no further than one or more of the Jewish synagogues in Colossae for the source of whatever influences were thought to threaten the young church there."⁵

The primary purpose of the letter was clearly to combat this false teaching. The two main problems were the doctrine of Christ and how this doctrine affects Christian living. The primary Christological passages (1:14-23; 2:9-15) present Christ as absolutely preeminent and perfectly adequate for the Christian. The Christian life, Paul explained, flows naturally out of this revelation. The Christian life is really the life of the indwelling Christ that God manifests through the believer.

Paul probably wrote this epistle from Rome toward the middle or end of his first house arrest there between 60 and 62 A.D. He experienced confinement though he enjoyed considerable liberty there for about two years. Many of Paul's fellow workers were with him when he composed this epistle (4:7-14). This view of the letter's origin generally fits the facts better than the Caesarean and Ephesian theories of origin.

There are many similarities between Ephesians and Colossians. The major distinction between them is that in Ephesians the emphasis is on the church as the body of Christ. In Colossians the emphasis is on Christ as the head of the body. Stylistically Colossians is somewhat tense and abrupt whereas Ephesians is more diffuse and flowing. Colossians tends to be more specific, concrete, and elliptical while Ephesians is more abstract, didactic, and general. The mood of Colossians is argumentative and polemical, but that of Ephesians is calm and irenic. The former is a letter of discussion; the latter is a letter of reflection.⁶ Paul evidently wrote both letters about the same time. These two epistles, along with Philippians and Philemon, constitute the Prison Epistles of Paul.⁷

Purpose

Three purposes emerge from the contents of the epistle. Paul wanted to express his personal interest in this church, which he had evidently not visited. He wrote to warn the Colossians of the danger of returning to their former beliefs and practices. He also refuted the false teaching that was threatening this congregation. The outstanding Christian doctrine that this letter deals with is Christology. Paul's great purpose was to set forth the absolute supremacy and sole sufficiency of Jesus Christ.

"The church today desperately needs the message of Colossians. We live in a day when religious toleration is interpreted to mean one religion is just as good as another.' Some people try to take the best from various religious systems and manufacture their own private religion. To many people, Jesus Christ is only one of several great religious teachers, with no more authority than they. He may be prominent, but He is definitely not preeminent.

"This is an age of syncretism.' People are trying to harmonize and unite many different schools of thought and come up with a superior religion. Our evangelical churches are in danger of diluting the faith in their loving attempt to understand the beliefs of others. Mysticism, legalism, Eastern religions, asceticism, and man-made philosophies are secretly creeping into churches. They are not denying Christ, but they are dethroning Him and robbing Him of His rightful place of preeminence."⁸

Message⁹

The whole message of this epistle finds expression in 2:9-10a. The two declarations in this sentence are the great revelations of the Colossian letter.

The fullness of the godhead is in Christ. This is an eternal fact that is always true. The Greek word translated "deity" (theotetos) occurs nowhere else in the New Testament. It does not mean divinity. Divinity is an attribute of God. Deity is the essence of God. It is not enough to say Jesus Christ was divine. In a sense every person is divine. Jesus Christ was deity. He alone possesses the unique nature of God. In Him the fullness of essential deity dwells in bodily manifestation. The Apostle Paul expounded Christ's fullness in three respects in this epistle.

In relation to creation He is the originator and sustainer of all things (1:16-17). This includes all life.

In relation to redemption He is the first-born from the dead (1:18). Resurrection presupposes death. Death is due to sin. Between creation and resurrection there was sin and death. In resurrection Christ was victor over sin, death, and the grave. He is the master of death.

In relation to reconciliation Christ is the maker of peace (1:19-20). The result of Christ's victory over death is peace. He is the reconciler of all things that sin has separated. His reconciliation affects both people and the created world. In Christ we see all the fullness of deity: creating, rising triumphantly out of death, and reconciling to the farthest reaches of the universe. That is the Christ of Christianity.

The second declaration is that in Christ God makes us full (2:10a). Not only is the fullness of the godhead in Christ, but the filling of the saints is in Christ too. Paul explained what this means.

First, it means God restores us to our true place in creation in Christ. We can regain the scepter and the crown as kings of the earth under God's authority. God has sent us out into all the cosmos to make Christ known. Unfortunately we do not always realize our position. We choose instead to grovel among the world's garbage heaps. Nevertheless in this sense God makes us full in Christ. We come into a new relationship to all creation through Christ. God restores us to our divinely intended position in creation in Him. We are His trophies.

Second, God restores us to our true relation to Himself through Christ's resurrection. God communicates His very life to us so that we take our rightful place as subject to God. God does not break our will. He captures our will by the indwelling grace of Christ's life. God makes us full in this sense too. We are His instruments.

Third, God restores us to true fellowship with Himself in Christ. We not only receive from God, but we can also give to God in service. Thus our fellowship is reciprocal. We are His partners.

We experience fullness in Christ for in Him God restores us to our true place in creation, to our true relation to Himself, and to our true fellowship with Himself. This restoration enables us to cooperate with God in His purposes. We become not only trophies of His grace but His instruments and even His partners in our generation. In view of this revelation Paul made a threefold appeal.

The first appeal is a warning against a false philosophy (2:8). Paul described this false philosophy in two ways.

It is the tradition of men, which is essentially speculation. In this context Paul meant human guessing that leaves God out of His universe.

It is also the rudiments of the world. This philosophy is rudimentary because it tries to explain everything within the limits of the material. The material part of life is rudimentary.

We correct this false philosophy by recognizing that Jesus Christ is the solution to the problem of the universe. When we realize that Jesus Christ is the first-born (first in rank and sovereignty, not in temporal sequence) then we gain a true view of the universe. He is the great cohesive agent in the universe.

Paul's second warning is against false mediation (2:16-18).

Paul pointed out that ceremonies such as observing certain kinds of foods and festivals are only shadows. We should not think that observing these ceremonies will improve our relationship to God. We have Jesus Christ who is the substance to which these ceremonies pointed.

Another type of false mediation involves the worship of angels. We should have nothing to do with this practice because we have direct access to Jesus Christ. He is the Creator and Master of all creatures including the angels.

To summarize, we should not allow religious ceremonies or created mediators to come between ourselves and Christ.

Paul's third warning is against false confidences (2:20-23).

Our enemy may tempt us to have confidence in the opinions of others. When false teachers say, "Do not touch this or taste that or handle something," we may think those statements are authoritative. Paul urges us not to follow such opinions but to get our direction from the Lord Jesus.

Our enemy may tempt us to put confidence in ascetic practices of abstention and self-affliction. Paul tells us to forget these things and to set our thinking on the things of Christ rather than on ourselves.

When we have a true view of Jesus Christ He will be the focus of our thinking. That view will deliver us from the domination of the flesh. We need to base our confidence on God's Word rather than on human traditions that do not reflect scriptural revelation accurately.

The matter of supreme importance to the church is her doctrine of Christ. Our Christian life and service will flow out of our doctrine of Christ. We are what we think. "As a man thinks in his heart so is he." Not only must Christ occupy the central place in our lives, but our understanding of Christ must be accurate. We can avoid all the errors Paul warned against in this epistle by keeping a proper view of Christ.

Constable: Colossians (Garis Besar)

Outline

I. Introduction 1:1-14

A. Salutation 1:1-2

B. Thanksgiving 1:3-8

C. Prayer 1:9-14

II. Explanation of the person and work of Christ 1:15-29

A. The preeminent person of Christ 1:15-20

1. In relation to God the Father 1:15a

2. In relation to all creation 1:15b-17

3. In relation to the church 1:18-20

B. The reconciling work of Christ 1:21-29

1. As experienced by the Colossians 1:21-23

2. As ministered by Paul 1:24-29

III. Warnings against the philosophies of men ch. 2

A. Exhortation to persevere in the truth 2:1-7

1. Paul's concern 2:1-5

2. Paul's exhortation 2:6-7

B. The true doctrine of Christ 2:8-15

C. The false doctrines of men 2:16-23

IV. Exhortations to practical Christian living 3:1-4:6

A. The basic principle 3:1-4

B. The proper method 3:5-17

1. Things to put off 3:5-11

2. Things to put on 3:12-17

C. The fundamental relationships 3:18-4:1

1. Wives and husbands 3:18-19

2. Children and parents 3:20-21

3. Slaves and masters 3:22-4:1

D. The essential practice 4:2-6

V. Conclusion 4:7-18

A. The bearers of this epistle 4:7-9

B. Greetings from Paul's companions 4:10-14

C. Greetings to others 4:15-17

D. Paul's personal conclusion 4:18

Constable: Colossians

Colossians

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Copyright 2003 by Thomas L. Constable

Haydock: Colossians (Pendahuluan Kitab)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE COLOSSIANS.

INTRODUCTION.

Colosse was a city of Phrygia, near Laodicea. It does not appear that St. Paul had preached there himself, (see Chap. ii. 1.) but that the Colossians were converted by Epaphras, a disciple of the apostles. However, as St. Paul was the great apostle of the Gentiles, he wrote this epistle to the Colossians when he was in prison, and about the same time that he wrote to the Ephesians and Philippians. The exhortations and doctrine it contains, are similar to those which are set forth in his epistle to the Ephesians. St. John Chrysostom takes notice, that the epistles he wrote in prison seem even more spiritual than the rest: the chief design of which was to hinder them from being seduced by false teachers. (Challoner; Witham) --- The Colossians were first instructed in the faith by Epaphras, who is considered their first bishop. He was a prisoner, at Rome, with St. Paul, when this epistle was written. The intent of it was to disabuse the Colossians of worshipping the Angels; for Cerinthus and others, had taught them to look upon Angels as superior to Christ, whom they looked upon as a mere man; to observe the law of Moses, with all its legal rites and ceremonies. He begins his epistle by insisting chiefly on the exalted state of Christ, saying that he is the image of the invisible God, the first-born of every creature, by whom all things visible and invisible were created, whether thrones, principalities, or powers, and that in him the divinity essentially exists. From this he proves the inutility of the ceremonies of the law, &c. (Fleury and Calmet) and takes great pains to prevent their relapsing either into paganism or Judaism. (Bible de Vence)

====================

Gill: Colossians (Pendahuluan Kitab)

INTRODUCTION TO COLOSSIANS

The Colossians, to whom this epistle is written, were not the Rhodians, by some called Colossians, from Colossus, the large statue of the sun, which stood in the island of Rhodes, and was one of the seven wonders of the world; but the inhabitants of Colosse, a city of the greater Phrygia, in the lesser Asia, near to which stood the cities of Laodicea and Hierapolis, mentioned in this epistle. Pliny ^a speaks of it as one of the chief towns in Phrygia, and ^b Herodotus calls it the great city of Phrygia; it is said to have perished a very little time after the writing of this epistle, with the above cities, by an earthquake, in the year of Christ 66, and in the tenth of Nero ^c; though it was afterwards rebuilt; for Theophylact says, that in his time it was called Chonae. When the Gospel was brought hither, and by whom, is not known, nor who was the founder of the church in this place; for the Apostle Paul was not, since his face had never been seen by them, Col 2:1, though it is said that Epaphras, the same name with Epaphroditus, was fixed by him pastor of this church; and others say Philemon was set over it by him. The occasion of this epistle was this, Epaphras, who had preached the Gospel to the Colossians, and very likely was the first that did, came to Rome, where the Apostle Paul was a prisoner, and gave him an account of them, how they had heard and received the Gospel, and of their faith Christ, and love to the saints; and also declared to him in what danger they were through some false teachers that had got among them, who were for introducing the philosophy of the Gentiles, the ceremonies of the law of Moses, and some pernicious tenets of the followers of Simon Magus, and the Gnostics; upon which the apostle writes this epistle to them, to confirm them in the faith of the Gospel Epaphras had preached unto them, and which was the same he himself preached; and to warn them against those bad men, and their principles; and to exhort them to a discharge of their duty to God, and men, and one another. It was written by the apostle, when in bonds at Rome, as many passages in it show, and about the same time with those to the Philippians and Ephesians; and the epistle to the latter greatly agrees with this, both as to subject and style. Dr. Lightfoot places it in the year of Christ 60, in the second of the apostle's imprisonment, and in the sixth of Nero's reign.

Gill: Colossians 3 (Pendahuluan Pasal)

INTRODUCTION TO COLOSSIANS 3

This chapter contains exhortations to several duties, some more general, which relate to all Christians, and others more particular, which belong to saints in such and such a state of life. The apostle begins with an exhortation to seek things heavenly, and not earthly, and to set the affections on the one, and not on the other: the arguments used to enforce it are taken from the saints being risen with Christ; from Christ being in heaven at the Father's right hand; from their being dead to sin, the law, and the world; from their having life in Christ safe and secure; yea, from Christ being their life, and their appearance with him in glory, Col 3:1. And next he proceeds to an exhortation to the mortification of sin, and the deeds of it, which he urges from the wrath of God coming upon men for these things, and from the consideration of their former state and condition, expressed by walking and living in them, Col 3:5, and by a metaphor taken from the putting off and on of garments, he exhorts to the putting off of the old man, with his deeds, several of which are mentioned, Col 3:8, and to the putting on of the new man, and to the exercise of various graces, as mercy, meekness, forbearance, forgiveness, charity, and peace, Col 3:10. And then he proceeds to exhort to such duties as relate to the word and worship of God; as that the word of Christ should have an abiding place in them, and that they should teach and instruct one another by singing psalms, hymns, and spiritual songs, and do all they did in a religious way, in the name of Christ, with thankfulness to God by him, Col 3:16. And closes the chapter with the duties of wives to their husbands, and of husbands to their wives, and of children to their parents, and of parents to their children, and of servants to their masters, Col 3:18.

College: Colossians (Pendahuluan Kitab)

INTRODUCTION

THE CITY

Colosse had been a thriving and important city several centuries before Christ, but by the time this letter was written its importance had diminished considerably, and it was overshadowed by its neighbors Hierapolis and Laodicea, both short distances to the west. Colosse was approximately 100 miles east of Ephesus, located in the Lycus valley in Asia Minor (modern Turkey). It was located on a major trade route moving inland from the coast.

A severe earthquake had shaken Laodicea either in 60 or 64 AD, and it is supposed Colosse, being near, would also have suffered. This may have been one cause of a decline in population.

The primary economic significance of the city was due to textiles, and a highly prized wool came from the area. The site of the city was rediscovered in 1835, but it has not been excavated. The city is mentioned in the New Testament only in Paul's letter.

THE CHURCH

Paul would have been in the general vicinity of Colosse during his Ephesian ministry (Acts 19) but there is no reference in Acts to a visit there, though Ephesus did become a mission center (Acts 19:10). In Colossians 1:4 Paul states that he had heard of the faith of the Colossians, and in 2:1 he speaks of those who had not met him personally. These notes, and the references to Epaphras in 1:7f and 4:12f, have led to the conclusion that Paul had not personally visited the city (though he anticipated doing so - Phlm 22), and that Epaphras was the evangelist who founded the church (1:7f). Epaphras may also have founded the congregations in Hierapolis and Laodicea (Col 4:13,16).

Several Christians from Colosse are named by Paul, including Nympha, Archippus (Col 4:15,17), Philemon, Apphia (Phlm 1f), and, of course, Epaphras. Epaphras had gone to visit Paul and is designated in Philemon 23 as Paul's "fellow prisoner" (see the notes there). The text of Colossians indicates the membership was primarily Gentiles, though the "heresy" which Paul opposed contains Jewish elements (see 2:16f and the discussion there).

OCCASION

Personal information is generally shared in letters like Colossians. This would be especially important because there would be concern over Paul's condition as a prisoner. The most likely theory is that Epaphras traveled to see Paul, primarily because of concern over certain teachings that were troubling the church and seemed to seriously diminish the significance of Christ. For some reason (imprisonment - Phlm 1:23?) Epaphras was unable to carry Paul's letter back to Colosse, so that task was entrusted to Tychicus, who also carried a letter to Philemon, and who was accompanied by Onesimus, a runaway slave (Col 4:7-9; Phlm 1:12,17).

But the troublesome teaching is the chief burden of the letter. Paul describes this heresy in 2:8,16-23, and in the rest of the book he attacks it, either frontally or in more subtle ways. The nature of the heresy has been a continuing puzzlement to scholars, and many theoretical explanations have been offered. It seems to have involved Jewish elements (2:16f), angelic worship (2:18), and extreme asceticism (2:20-23). But attempts at more precise definition have had to recognize ambiguities in the text, problems with seeing a coherent relation of the elements of the false teaching, the incompleteness of Paul's description (remembering he had to rely on the reports of others), and finding any known teaching from the period that embodied all these elements. See the discussion in the commentary proper.

The effect of this teaching was to lessen the significance of Christ's saving work. If the tenets of the heresy provided the path to salvation, then Christ's sacrifice was not as important. The heresy seems to have imported another form of works salvation, much as the circumcision party in the church attempted to do. Paul attacks the error by a powerful affirmation of Christ's identity (1:15-20) and his role in salvation. His thesis was that an understanding of Christ and life in him would completely refute the heresy. In addition to the magnificent texts in 1:15-20 and 2:9-15 he constantly makes references to benefits which the heretics sought after, but which only Christ truly gave. These included such things as wisdom, knowledge, and fullness (cf. 1:9). Note also the references to the mystery (1:26; 2:2). Even the ethical appeals from 3:1-4:6 powerfully emphasize the relation of the ethical life to Christ (note the references listed before 3:1).

PAUL'S LOCALE

The commonly accepted tradition holds that Paul wrote Colossians and Philemon from the Roman imprisonment described in Acts 28. The apostle does not name the city from which he writes, but numerous factors support Rome. Luke (Col 4:14) and Aristarchus (Colossians 4:10) were with him there, and were in Rome according to Acts 27:2 (the "we" implies Luke). Acts indicates Paul's Roman imprisonment was not unduly restrictive (Acts 28:30f) and this fits the relatively unfettered activities described in Colossians 4:7-15. Onesimus was with Paul (Col 4:9; cf. Phlm) and it is quite possible he had migrated to Rome to lose himself in the urban populace. If we accept the Roman hypothesis, Colossians would be dated in the early 60s.

Due to the perceived presence of problems with a Roman origin, however, other locales have been suggested. One is Caesarea, since that is the only other Pauline imprisonment documented in Acts. This theory has not gained any significant following, since the circumstances described in Acts do not fit those depicted in Colossians and Philemon, especially Paul's expectation to visit Colosse (Phlm 1:22). From Caesarea Paul expected only to go to Rome, and before his appeal to Caesar he was kept in continual uncertainty.

A more likely case has been formed for Ephesus. It was relatively close to Colosse and could thus conveniently explain Paul's travel plans (i.e., an eventual trip to Rome after a detour to Colosse). Paul did encounter some problems in Ephesus (1 Cor 4:9-13; 2 Cor 4:8-12; 6:4f; 11:23-25; and perhaps 1 Cor 15:32). They might have included prison, but Acts gives no evidence of it, and details are uncertain enough to disallow any definite conclusion. Since Luke details Paul's problems so carefully, it seems strange he would not mention an Ephesian imprisonment had there been one. Further, Acts has no indication Luke was even in Ephesus. He was left in Philippi on Paul's second tour, and did not resume the apostle's company till the third tour (Acts 16:16,40; 20:5). If Colossians was written from Ephesus, it would be dated in the early to mid 50s.

The case for Ephesus depends, in part, on certain perceived weaknesses in the Roman view. One is the divergence between Paul's announced intent to go to Spain (Rom 15:28) and his desire to return to Colosse (Phlm 1:22). In our comments on Philemon 22 we have argued that a change of plans by Paul is a reasonable supposition. Another objection is the distance from Rome to Colosse, well over 1000 miles. If Paul expected Onesimus to be returned to him (see notes on Philemon) that seems a long distance for him to be sent only to retrace his steps. However, the Roman road system was good, and Paul's honor demanded that he send Onesimus and give Philemon the option of voluntary response, whatever the distance. We do not think Paul could have written as he did to Philemon and not have sent Onesimus.

A third argument has to do with Paul's request for lodging with Philemon ( v. 22). Would he have made such a request when so many miles and days away? But once we accept Paul's intent to visit Colosse (perhaps to deal with the heresy) and consider his graciousness in dealing with Philemon, the request seems reasonable enough.

A fair case can be made for Ephesus, but we hold that the case for Rome is the stronger alternative.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

COLOSSIANS

Bruce, F.F. The Epistles to the Colossians, to Philemon, and to the Ephesians . Grand Rapids: Eerdmans, 1984.

Lohse, Eduard. Colossians and Philemon . Philadelphia: Fortress, 1971.

Melick, Richard. Philippians, Colossians, Philemon . Nashville: Broadman, 1991.

O'Brien, Peter. Colossians, Philemon . Waco: Word Books, 1982.

Patzia, Arthur. Ephesians, Colossians, Philemon . Peabody, MA: Hendrickson, 1984.

Pokorn΄y, Petr. Colossians, A Commentary . Peabody, MA: Hendrickson, 1991.

Weed, Michael. The Letters of Paul to the Ephesians, Colossians, and Philemon . Austin: Sweet, 1971.

-College Press New Testament Commentary: with the NIV

College: Colossians (Garis Besar)

OUTLINE

SALUTATION - 1:1-2

I. THANKSGIVING - 1:3-8

II. PAUL'S PRAYER FOR THE COLOSSIANS - 1:9-14

III. THE HYMN ABOUT CHRIST - 1:15-20

IV. THE HYMN APPLIED - 1:21-23

V. PAUL'S MINISTRY TO THE CHURCHES AND TO THE COLOSSIANS - 1:24-2:5

A. Paul's Labors in God's Power - 1:24-29

B. Warning Against Being Deceived - 2:1-5

VI. RECEIVING CHRIST AS LORD - 2:6-15

A. Continue in Christ: Don't Be Deceived! - 2:6-8

B. "In Christ" - 2:9-12

C. Death to Life - 2:13-15

VII. WARNINGS AGAINST THE HERESY - 2:16-23

A. Don't Lose the Prize! - 2:16-19

B. Shun Worldly Rules! - 2:20-23

VIII. SEEK THE THINGS ABOVE - 3:1-4

IX. THINGS TO PUT TO DEATH - 3:5-11

X. THINGS TO PUT ON - 3:12-17

XI. RULES FOR THE CHRISTIAN HOUSEHOLD - 3:18-4:1

A. Husbands and Wives - 3:18-19

B. Children and Fathers - 3:20-21

C. Slaves and Masters - 3:22-4:1

XII. FINAL EXHORTATIONS TO PRAYER AND PROPER BEHAVIOR - 4:2-6

XIII. FINAL INSTRUCTIONS AND GREETINGS - 4:7-18

A. Tychicus and Onesimus - 4:7-9

B. Greetings - 4:10-15

C. Concluding Instructions - 4:16-18

-College Press New Testament Commentary: with the NIV