Bible Commentaries

DIVISION IV PRACTICAL APPLICATION. CH. 3:5-4:6.

SECTION 11. — GENERAL MORAL TEACHING: NEGATIVE. CH. 3:5-11.

Put to death then the bodily members which are upon the earth fornication, uncleanness, passion, evil desire, and the covetousness, which is idolatry; because of which things comes the anger of God upon the sons of disobedience. Among whom ye also walked once, when ye lived in these things. But now, also ye, put away all things, anger, fury, badness, railing, shameful talking, out of your mouth: lie not one to another; having put off the old man with his actions, and having put on the new man which is being renewed for knowledge according to the image of Him that created him. Where there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bond, free, but Christ is all things and in all.

In the light of the glory of the Risen Lord, which shone upon us in Colossians 3:1-4, the errors prevalent at Colossæ have utterly vanished. In the rest of the Epistle, no trace of them remains. But Paul remembers that his readers are still men on earth, exposed to the temptations incident to human life. Therefore, as he comes down from this Mount of Transfiguration, he uses the brightness of the vision as a moral influence deterring from sin, and prompting every kind of excellence. In other words, the vision of Christ in Colossians 3:1-4 is a transition from the specific errors treated in DIV. III. to the principles of general morality taught in DIV. IV. In § 11 we have negative moral teaching, i.e. a warning against various forms of sin; in § 12, positive moral teaching, i.e. incentives to various kinds of excellence; in § 13, precepts for various classes of persons; and in § 14 sundry general exhortations.

Colossians 3:5. Practical application of the foregoing: put-to-death then. Cp. Romans 8:13, putting to death the actions of the body. [In contrast to Romans 8:13, the Greek aorist here bids that the putting to death be at once completed so that henceforth the bodily members be not dying but dead. Similarly 2 Corinthians 7:7, let us cleanse ourselves, so that henceforth we be clean.]

The members which are upon the earth: hands, feet, lips, eyes, etc., according to Paul’s constant use of the word and his frequent reference to the immoral influence of the body. This implies that the word death is metaphorical. And it recalls the very strong metaphor of Matthew 5:29-30, especially ‘one of thy members perish.’ The body exerts on the unsaved, through its various parts and their various functions, an active and immoral influence. Its members may therefore be represented as a living and hostile power. Not that matter or the body is essentially bad: for they are good creatures of God. But man’s body has fallen under the dominion of sin, and has thus become a fetter with which sin binds the spirit within. This hostile power, Paul bids us kill, so that the bodily senses shall no longer, clamouring for indulgence, shape our actions or even our desires. He means that we surrender ourselves to the saving influence which comes to us through the cross of Christ and appropriate by faith the deliverance from the rule of the bodily life which Christ has gained for us by His death. Thus are the members of our body, which once enslaved us, nailed to His cross and thus rendered powerless for evil. And, since this deliverance comes by our own self-surrender and faith, we may be said, as here, ourselves to put to death the members of our bodies. Thus (2 Corinthians 7:1) we cleanse ourselves from all pollution of flesh and spirit.

Upon the earth: recalls the same words in Colossians 3:2, thus bringing them to bear on this exhortation. Our bodies and all that pertains to them belong to the earth. Therefore, to allow them to rule us, whom God has raised to heaven, is to bow to the dominion of a world which God has placed far beneath our feet.

Fornication, uncleanness: as in Galatians 5:19.

Passion: an inward emotion aroused by some external object; in this case by an impure object prompting inchastity. Same word in Romans 1:26.

Desire: good or bad; see under Galatians 5:17. It therefore needs to be further specified as evil desire. It is a wider term than passion, and describes a mind going out after some external object. These four terms descend from the specific to the general: intercourse with harlots, any form of outward inchastity, the inward emotion from which inchastity springs, any bad desire.

Covetousness, literally having more: desire for more than our share. The definite article raises this sin into special prominence: and this is increased by the comment which follows.

Which (or better which sort of thing) is idolatry: it belongs to a class of things all which are idolatry. Covetousness is worship of material good. And it presupposes that our well-being depends upon having the good things of earth, and that therefore created objects around are arbiters of our happiness. To suppose this, is to put the creature in the place of the Creator, and to put man under the dominion of the accidents of life. Thus (1 Timothy 6:10) love of money is a root of all the evils. That this apparently casual assertion is repeated in Ephesians 5:5, reveals its firm hold of the thought of Paul. This double warning is the more needful because the great evil of covetousness is not at once apparent. Both covetousness and sensuality are exact contraries, in different directions, to seeking the things at God’s right hand.

Notice here, as in Romans 1:29; Romans 1:31; 1 Corinthians 6:9, Galatians 5:20, a catalogue of sins. This marked feature of Paul’s writings reveals a familiar student of fallen human nature. Also that, after bidding us put to death the members of our body, Paul mentions first sins directly connected with the body.

This list of sins is placed in grammatical apposition to the members which are upon the earth as something which we must put to death. Practically it is an explanation of the foregoing metaphor. Paul really wishes us to kill the various sins which once used our bodily powers as instruments of evil. This simple explanation accounts fully for the arrangement of the verse. Paul does not say that these sins are members of our bodies, nor does he ever use such a metaphor. But, looking upon the bodies of the unsaved as organs of sin, as animated by a power hostile to us, he bids us put them to death and then explains his meaning by saying that what he wishes us to kill is sin in its various forms. Thus this verse is a natural development of the teaching of Romans 6:12-19.

Colossians 3:6. Solemn assertion of the inseparable connection of sin and punishment. A frequent conclusion to Paul’s lists of sins: Ephesians 5:6; Galatians 5:21; 1 Corinthians 6:10. He was accustomed thus to guard from abuse the doctrine of Justification through Faith. This solemn assertion greatly strengthens the foregoing exhortation.

Anger of God: Romans 1:18; Romans 5:9 : His determination to punish. It comes in the day of anger and of revelation of the righteous judgment of God, Romans 2:5. The certainty of future punishment makes it to Paul’s thought a present reality, as though retribution were already on the way: cp. 1 Thessalonians 1:10. It comes down from heaven upon the wicked.

Disobedience: same word in Romans 11:30; Romans 11:32; Ephesians 2:2; Ephesians 5:6; Hebrews 4:6; Hebrews 4:11. It is practical unbelief.

Sons of disobedience: Ephesians 2:2; Ephesians 5:6 : as though the abstract principle were the source of their immoral nature. In each sinner the abstract principle of unbelief has given birth to a child. Similarly John 17:12, son of destruction; 1 John 3:10, children of the devil; Ephesians 5:8, children of light; Luke 20:36, sons of the resurrection. It is a Hebrew phrase: 1 Samuel 2:12, sons of Belial; 1 Samuel 20:31, a son of death is he. The phrase suggests how completely disobedience is a part of the nature of sinners. On the correct reading of this verse see Introd. iii. 2.

Colossians 3:7. If in Colossians 3:6 we omit upon the sons of disobedience, we must render here in which things ye walked: cp. Ephesians 2:2; 2 Corinthians 4:2; Romans 6:4. This would imply that when the Colossians lived in these things they walked in them. Now, when used of sinners, the word live can mean only the outward manner of life. Touching the inner reality, their state is not life, but death. In this sense none but believers can be said to live and to have vital surroundings: e.g. Galatians 2:20, live in faith. And, if the word live means here only the outward manner of life, it is practically the same as the word walk. Consequently, if we omit the doubtful words in Colossians 3:6, the latter part of Colossians 3:7 becomes an empty tautology. This confirms the testimony of almost all the ancient documents that these words are genuine; and suggests that this is one more of the many cases in which the Vatican MS. omits genuine words.

If we accept these words as genuine, we must render among whom also ye walked. Cp. Ephesians 2:3, among whom also we had our manner of life formerly in the desires of our flesh. They travelled in company with other sons of disobedience. All walked along the same broad way.

Lived in these things: close parallel in Romans 6:2, live in it, i.e. in sin. Somewhat different is Colossians 2:20, living in the world. Formerly Paul’s readers lived in the sins mentioned above: they then went along a path trodden by those whose character is derived from, and determined by, the principle of rebellion against God. This justifies the exhortation of Colossians 3:5, and prepares a way for that of Colossians 3:8.

Colossians 3:8-9. But now: Paul’s frequent contrast of past and present: so Colossians 1:22; Colossians 1:26; Ephesians 2:13; Romans 6:22; Romans 7:6. It introduces here, in contrast to the readers’ past life just described, a repetition in plain language of the metaphorical exhortation of Colossians 3:5.

Put-away: as in Ephesians 4:22; Ephesians 4:25; Romans 13:12.

Also ye; joins the Colossian Christians in present duty with all believers, just as the same words in Colossians 3:7 joined them with the sons of disobedience.

All things: including the list in Colossians 3:5, the further list now added, and every kind of sin. It gives to Paul’s prohibition the widest universality.

Anger: a disposition which prompts to inflict pain or injury: see under Romans 1:18.

Fury: a bursting forth of this disposition. Same words in same order in Romans 2:8, describing God’s determination to punish sin. Converse order in Ephesians 4:31. That they are here classed among sins, reminds us how easily anger oversteps the line and becomes evil.

Badness: general worthlessness, in contrast to excellence: same word in Romans 1:29; 1 Corinthians 5:8; 1 Corinthians 14:20; Ephesians 4:31.

Railing: the Greek original of our own word blasphemy. It denotes any hurtful or evil speaking against God or against man. See under Romans 2:24; Romans 3:8.

Shameful speaking: foul-mouthed language of any kind. These two forms of improper speech are closely associated. For language hurtful to our neighbour easily becomes coarse abuse. And both are a frequent expression of anger and fury.

Out of your mouth; adds to the prohibition graphic definiteness. Put out of your mouth, as unworthy to be in it, every form of bad speech. To take these words merely as describing the bodily organ of speech, (cp. Ephesians 4:29,) would make them almost meaningless.

Lie not: another kind of prohibited language.

One to another; recalls their close mutual relation, as (Ephesians 4:25) members one of another. This separate prohibition of falsehood reminds us of its unique wickedness: cp. Revelation 21:8.

Colossians 3:9-10. Reasons, negative and positive, supporting the prohibitions of Colossians 3:8-9 a.

Put-off: as one takes off and lays aside clothing. Same word in Colossians 2:15, where see note.

The old man: same words in Romans 6:6. So complete is the change that the man himself as he formerly was is spoken of as an old garment laid aside, as though personality itself were changed. So 2 Corinthians 5:17, the old things have gone by.

Actions: same word as in Romans 8:13; Romans 12:4. The various activities of the old life are supposed to have been laid aside together with their one personal source: the old man with his actions.

Put-on: as one puts on clothes or weapons, the exact counterpart of put-off. Same word in Matthew 6:25; 2 Corinthians 5:3; and in Romans 13:12; Romans 13:14; Galatians 3:27, where we have close parallels.

The new man: in marked contrast to the old man. So complete is the change, and so distinct from ourselves is the new life, that Paul speaks of it as a new personality put on as we put on clothing. This implies an inner and neutral and unchangeable personality which puts off and on, and another personality with moral qualities which is put off and on.

New: recent in time: same word in 1 Corinthians 5:7; Matthew 9:17, etc.; a cognate word in Ephesians 4:23. It recalls the shortness of time since the change. The word rendered renewed comes from another root found in Ephesians 2:15; Ephesians 4:24; 2 Corinthians 3:6; 2 Corinthians 5:17, and denoting that which is new in quality.

Which-is-being-renewed: a gradual renovation day by day of the new character which has once for all been put on. The old character, now put off, was day by day undergoing corruption: Ephesians 4:22. Thus the new life is represented as one definite assumption of a character which henceforth is gradually progressing. The word renewed does not necessarily mean restoration to a former state. For the New Covenant is by no means a restoration of the Old Covenant to its original form: and the New Earth and Heaven will differ greatly from the present ones. But it involves the removal of all defects. The renewal will not be complete until every trace of the damage done by sin is erased.

Knowledge, or full-knowledge: same word as in Colossians 1:9-10; Colossians 2:2. It notes the direction and aim of this renewal, as designed to bring us into full-knowledge. As the Christian life progresses we know more and more of that which is best worth knowing.

Image: an outward manifestation of the inward reality of God. It is the nature of God as set before the eyes of men.

Him that created: the Father, as always; Romans 1:25; Ephesians 3:9. This is confirmed by Colossians 1:16, where Christ is not the Author, but the Agent, of creation.

According to the image etc.; recalls at once the same words in Genesis 1:26-27. Cp. James 3:9. The story of creation teaches that the Creator is Himself the Archetype of His intelligent creatures. Now the Creator knows perfectly whatever He has made. And Paul says that this divine knowledge is a pattern of the knowledge which this renewal aims to impart to men: for knowledge according to the image of Him that created him: viz. the new man, the chief matter of this verse. Consequently, the word created must refer to the moral re-creation. This use of a word originally used of the old creation implies that the old and new are analogous. So are all God’s works in harmony one with another, and in proportion to the similarity of their occasion. Whether the words according to the image etc. be joined to knowledge or to being-renewed, is unimportant and was perhaps not definite to the writer’s mind. For knowledge is an aim of the renewal, and the Creator is its pattern: therefore the knowledge aimed at must be a human counterpart of the Creator’s infinite knowledge. As the renewal makes progress, we shall in greater measure share God’s knowledge of all that He has made and done. In other words, spiritual growth is growth in intelligence.

This mention of knowledge as an aim of renewal is in close harmony with Colossians 1:9; Colossians 1:28; Colossians 2:2, and with the general scope of this Epistle.

[Grammatically, the aorist participles having-put-off and having-put-on denote only actions preceding, in act or thought, the laying aside of sin to which in Colossians 3:8 Paul exhorts; and do not say whether the putting off be something still to be done and therefore a part of the exhortation, or something already done and therefore a reason for it. Each of these expositions is in harmony with Paul’s thought elsewhere: cp. Galatians 3:27 for the latter, and Romans 13:14 for the former. The practical difference is very slight. Perhaps it is best to understand Paul to mean that by joining the company of the followers of Christ the Christians at Colossæ had already formally stripped off from themselves and laid aside their former life and character and had put on a new life; and that he appeals to this profession as a reason for now laying aside all sin. Similar appeal in Romans 6:2. This latter exposition may be embodied in translation by rendering, inasmuch as ye have put off etc.

Colossians 3:11. A comment on the new life just described as a new man undergoing further renewal.

Where there is etc.: the new life looked upon as a locality in which the old distinctions are no longer found. Paul cannot repress a thought very familiar to him, the great distinctions of Greek and Jew, of bond and free; and these distinctions overshadowed and set aside by Christ. Close parallels in Galatians 3:28; 1 Corinthians 12:13. The similarities and differences of these unexpected allusions to the same human distinctions as set aside in Christ reveal the hand not of a copyist but of one original author.

Greek and Jew: in this order only here; contrast even 1 Corinthians 1:22. These words embrace all mankind from the point of view of Jewish nationality: the words circumcision and uncircumcision do so from the point of view of Jewish ritual. The preposition and puts, in each pair, the two counterparts in conspicuous contrast and combination.

Barbarian, Scythian: no longer an inclusive description. The word Greek, which to a Jew included usually all nations other than his own, seemed to Paul not sufficiently inclusive. He therefore adds the word Barbarian, a frequent and all-inclusive contrast to Greek: and to make his description still more specific he mentions by name one of the most barbarous of the barbarian nations. Cp. Josephus, Against Apion bk. ii. 38, “The Scythians differ little from wild beasts.” As not containing an inclusive description of mankind, these two last words are added without a connecting conjunction. And in the same loose way the words bond, free, are added, the reader being left to observe that they include the whole race. As in 1 Corinthians 12:13; Galatians 3:27, Paul declares that in the new life these wide distinctions do not exist.

But Christ etc.: a positive truth, of which Colossians 3:11 a is but a negative counterpart.

All things in all persons: see under 1 Corinthians 15:28, where God is all things in all. To have Christ, is to have all things: for He is Himself all that His servants need. And in all His servants, as Himself all things to them, Christ is. In the slave Christ is, as his liberty; in the Scythian, as his civilisation and culture. And since Christ includes in Himself the whole world of man’s need, and dwells in all His servants, all human distinctions which are but embodiments of human defects, have in the new life passed utterly away. National and social barriers there cannot be where Christ is.

In DIV. III. Paul dealt with the specific matter of this Epistle, viz. certain errors prevalent at Colossæ, errors derogatory to the dignity of Christ. For his refutation of these errors, he prepared a way in DIV. II. by expounding the nature and work of the Eternal Son. In DIV. IV. this refutation of specific doctrinal error is followed by the general principles of Christian morality. And this moral teaching is directly based upon the specific and exalted Christian doctrine with which DIV. III. concludes. For with Paul morality is always based upon doctrine: and doctrine is always brought to bear upon morality.

First comes, in § 11, negative moral teaching. And every line reveals the peculiar thought of Paul. The various members of the body, taken as a whole, are in his thought almost identical with various sins, of which he gives a list beginning with sins specially related to the body. All these, the members of the body metaphorically, the specific sins actually, Paul bids his readers kill. He calls special attention to the worship of material good implied in the everywhere prevalent greed for wealth; and then points to the anger of God which will fall upon those whose character is moulded by rejection of His word. After a direct exhortation to cast away everything of this sort, Paul continues his list by mentioning sins of inward passion and of its outward expression in word, noting specially among sins of the tongue the unique sin of falsehood. He strengthens his exhortation by an ideal picture of conversion which he describes as a laying aside of the old personality and its various activities as one lays aside an old garment, and as a putting on of a new personality marked by progressive renovation tending towards perfect knowledge-like that by which the Creator knows all that He has made. This ideal Christian life, Paul cannot mention without remembering the national, theocratic, and social barriers which separate men, but which are completely broken down by Christ, who dwells in all His people as the full supply of all their need.

SECTION 12. — GENERAL MORAL TEACHING: POSITIVE. CH. 3:12-17.

Put on then, as chosen ones of God, holy and beloved, a heart of compassion, kindness, lowliness of mind, meekness, longsuffering; forbearing one another, and forgiving each other if any one against any have complaint. According as the Lord forgave you, so also do ye. And upon all this put on love, which is the bond of maturity. And let the peace of Christ rule in your hearts, for which also ye were called in one body: and be thankful. Let the word of Christ dwell in you richly; in all wisdom teaching and instructing yourselves with psalms, hymns, spiritual songs; with grace singing to God in your hearts. And whatever ye do in word or deed, do all things in the name of the Lord Jesus, giving thanks to God, the Father, through Him.

Colossians 3:12. Practical consequence of Colossians 3:10. Just as the negative participial clause, having put off etc., is introduced as a reason for the foregoing exhortation to put away all sins, of which a list is given, so now the positive participial clause, having put on the new man etc., is made the ground of an exhortation to put on all Christian virtues. In each case the ideal Christian life already accepted is made the foundation of an appeal to realize that ideal in the practical details of Christian character. If so, Colossians 3:11 is a mental parenthesis. Paul interrupts for a moment his line of thought to give expression to other thoughts deeply interwoven into the tissue of his mind and ever ready, when occasion is given, to come to the surface.

Chosen ones of God: same words in Romans 8:33; see my Romans, p. 277. These were men whom, in the sense there expounded, God had selected from the rest of mankind to be specially His own.

Holy: men whom, through the death of Christ and the preached Gospel, God has claimed to stand in peculiar relation to Himself. See under Romans 1:8. The words holy and beloved take up and develop ideas already suggested by chosen ones of God. Because chosen by Him before the foundation of the world, they are now sacred persons devoted to His service: and they cannot forget that the divine choice sprang from the love of God which now embraces them. These titles are inserted as a motive for putting on all Christian virtues.

Heart: same word as in 2 Corinthians 6:12, where see note.

Heart of compassion; suggests that compassion, i.e. kindness towards the needy and helpless, is fitting to man, having its seat in his natural constitution.

Kindness: as in 1 Corinthians 13:4. It is that which makes intercourse with others pleasant.

Lowliness-of-mind: Philippians 2:3 : a mind which does not form lofty plans for its own aggrandisement. Cp. Matthew 11:29.

Meekness: see under 1 Corinthians 4:21 : absence of self-assertion.

Long-suffering: see under 1 Corinthians 13:4. It is a mind which does not quickly yield to unfavourable influences. Notice here a list of virtues following a list of sins; a close coincidence with Galatians 5:22. Paul reminds his readers that they are God’s chosen ones, separated from others to be specially His, and objects of His special love; and bids them, in view of this their relation to God, to clothe themselves with compassion for the helpless and kindness toward all, with a lowly estimate of themselves, avoiding self-assertion, and refraining from anger.

Colossians 3:13. A participial clause expounding the last word of Colossians 3:12 by showing what long-suffering sometimes involves, and supporting it by the example of Christ.

Forbearing: to refrain from laying our hands on others in order either to free ourselves from annoyance or to vindicate our rights. Compare a cognate word in Romans 3:25. It gives definiteness to the word long-suffering by suggesting a probable occasion for it, viz. the unpleasant action of others.

Forgiving each other; adds still further definiteness by suggesting a special kind of forbearance, viz. towards those who have done us wrong.

Each other: literally yourselves: as though the whole Church were one person, as it is actually the one Body of Christ, so that forbearance towards a fellow-Christian is forbearance towards ourselves. Same word and idea in Colossians 3:16. Since the whole Church has one interest, each member gains by every good act to another. Indeed, only when forbearance is a benefit to the whole, is it really good. And only to such forgiveness do Paul’s words refer.

Forgiving: same word as Colossians 2:13; 2 Corinthians 12:13; 2 Corinthians 2:7; 2 Corinthians 2:10; 1 Corinthians 2:12; Romans 8:32 : it is forgiveness looked upon as an act of grace or favour.

According as etc.: Christ’s forgiveness to us the model, and therefore the motive, of our forgiveness of others. Notice that Paul assumes, as in Colossians 2:13, that his readers know that they are forgiven. This forgiveness is here attributed probably to the Lord, i.e. to Christ: in Ephesians 4:32, a close parallel to God in Christ. The distinction is unimportant; for the Father judges no one, but has committed all judgment to the Son: John 5:22. Consequently, the Father’s forgiveness is through the Son: or, leaving out of sight the ultimate source of forgiveness in the Father, we may think only, as here, of its immediate source in the Son.

So also do ye: i.e. forgiving each other. The whole verse is a participial clause expounding long-suffering in Colossians 3:12.

Colossians 3:14. Grand completion of the list of Christian virtues.

Upon all these: as an outer garment over all the underclothing.

Love: to our fellows, as always when not otherwise defined: see under 1 Corinthians 13:1; 1 Corinthians 13:3. Literally the love, the article making this virtue conspicuous, like the covetousness in Colossians 3:5.

Bond: same word in Colossians 2:19; Colossians 4:3; Acts 8:23. Love is a virtue which binds into one harmonious whole the various virtues mentioned above.

Maturity or perfection: cognate to the word in 1 Corinthians 2:6, where see note. Perhaps it is best to understand this uniting bond as being an essential element of Christian maturity. Already from 1 Corinthians 13:1 ff we have learnt that where love is there are all the virtues mentioned in Colossians 3:12. Love may therefore be called an overgarment enclosing all others, as a bond uniting them into one whole. And, since love is an infallible measure of Christian manhood, it may be called a bond of maturity.

The practical and positive exhortation of § 12 retains the metaphor of clothing assumed in Colossians 3:9-10. Paul prefaces the exhortation by referring to God’s eternal choice of the objects of salvation, to the sacredness of their position, and to the love with which God regards them. The new man, which like a garment his readers are bidden to put on, is one of many colours, comprising many virtues, especially that of mutual forbearance and forgiveness, the latter being represented as kindness to ourselves, made binding upon us by the forgiveness we have received from Christ. These various virtues must be bound into one harmonious whole by the all-encompassing virtue of love, a uniting bond never absent from Christian manhood.

Colossians 3:15. The peace of Christ: cp. John 14:27. Practically the same as the peace of God in Philippians 4:7 : a close parallel. This profound rest of spirit, like all else in the Kingdom of God, is from the Father through the Son; and is therefore the peace of God and of Christ.

Rule: literally award-the-prize: same word in Wisdom of Solomon 10:12, and cognate to the word prize in 1 Corinthians 9:24; Philippians 3:14. In later Greek it is frequently used in the sense of rule: for a conspicuous part of a ruler’s work is to pronounce decision in matters open to question. This general sense of rule or arbitrate is all that we can attach to the word here: for nothing in the context suggests a definite prize to be awarded. In all details of life the inward rest which Christ gives is to be the principle determining what we are to be and to do.

In your hearts: the home and throne and ward of the peace of God: Philippians 4:7.

To which ye were also called: the peace of Christ enjoyed by all who believe is an integral part of the purpose for which the Gospel call is proclaimed to men.

In one body: the Church, as in Colossians 1:18; Colossians 1:24. This is the locality in which is to be enjoyed the peace to which God has summoned us. This reminds us that the profound inward rest which Christ gives is a sure source of harmony with our fellow-Christians, and is impossible without such harmony.

Be thankful: cp. Philippians 4:7. Gratitude to God is a fertile source of peace. Acknowledgment of what He has done for us removes all fear that He will forsake us in the future.

Notice two sides of the Christian life. Paul bids us put on all Christian virtues in our dealings with others; and desires that divinely-given peace be the ruling principle within us, nourishing, and itself nourished by, gratitude to God.

Colossians 3:16. The word of Christ: the Gospel proclaimed by Christ. So 2 Thessalonians 3:1, the word of the Lord; and John 5:24, My word.

Dwell: same word in Romans 8:11; 2 Corinthians 6:16; 2 Timothy 1:5; 2 Timothy 1:14.

In you: i.e. either within or among. Which of these was in the writer’s thought, must be determined by the context. Probably the latter chiefly: for the word teaching shows that Paul thinks of the word of Christ as spoken by one to others. But, as the spoken word must come from the speaker’s heart, the former sense, which is also suggested by the Greek word rendered dwell, is not altogether absent.

Richly; suggests abundance and enrichment. Paul desires the spoken word of Christ to have a permanent and abundant place in the Church at Colossæ, and in the lips and thoughts of its members, thus making them truly rich.

In all wisdom: to be joined probably to the words following as specifying the manner of teaching, rather than to those foregoing which have already a modal adverb, richly.

Teaching, admonishing: as in Colossians 1:28. Teaching is here put first, because the phrase word of Christ suggests first the actual impartation of knowledge.

Yourselves: same word in Colossians 3:13. It describes a reflex action of the Church upon itself, building up itself by teaching the word of Christ. That this self-edification may he effective, the teaching must be in all wisdom. So Colossians 1:28; Cp. Colossians 4:5 : contrast 2 Corinthians 1:12. It must be accompanied, as its surrounding element, by knowledge of that which is best worth knowing, and by all sorts of such knowledge.

Psalms: as in 1 Corinthians 14:15, sacred poems like those of the Book of Psalms.

Hymns: an English form of the not uncommon Greek word here used, which denotes apparently a short poetical composition in praise to God.

Songs: literally odes: apparently a wider term denoting any kind of poetry to be sung. Hence it was needful to add the word spiritual: i.e. prompted and permeated by the Spirit of God. The three Greek words are fairly represented by their English equivalents; the psalms recalling the sacred songs of the Old Testament, the hymns any song of praise to God, and the spiritual songs including any song prompted by the Holy Spirit.

With grace singing: a second participial clause, expounding the cognate word song in the foregoing clause.

With grace: literally in grace: cp. 2 Corinthians 1:12, in the grace of God. We are to sing in the sunshine of the smile and favour of God, our songs prompted by His smile.

In your hearts: the melody of the lips coming from, and filling, the heart.

To God: the Object and Auditor of these songs. And whatever goes up to God must first fill the heart.

In all ages, songs of praise to God have been an important element of worship. So Philo, vol. ii. 484: “Then some one rising up sings a hymn made in honour of God, either himself having made it new or an old hymn of the poets of former days,… all others listening except when it is needful to sing the responses: then all, both men and women, sing.” Cp. p. 485, where we have a long account of Jewish sacred singing. Of Christian song, even Pliny, in his letter to the Emperor Trajan, bears witness: “They were wont on a certain day to sing a hymn to Christ as God.” Paul speaks here of sacred song as a means of Christian instruction. And in all ages popular songs, sacred and secular, have been the most effective teachers.

Colossians 3:17. An all-embracing exhortation concluding the general moral teaching.

Whatever, or literally everything whatever; looks upon the entirety of man’s conduct as one whole. This is then distinguished into word and deed, the two great factors of human life. And these are summed up, and the idea of entirety is again expressed, the repetition giving it great emphasis, in the word all-things.

The name of the Lord Jesus: the outward expression of the sovereignty of Christ. Paul bids us do all things as His professed servants. It is practically the same as 2 Thessalonians 1:12, that the name of the Lord Jesus may be glorified in you.

Giving thanks to God: as an accompaniment of their entire activity. A close coincidence in thought and expression with Colossians 2:7; Colossians 4:2, Ephesians 5:4; Ephesians 5:20; 1 Thessalonians 5:18. Abiding gratitude is a constant mark of the thought of Paul.

To God, the Father: of Christ as of us. So closely related are these two aspects of the fatherhood of God, that we can not determine which of them held the first place in Paul’s thought here. Gratitude reminds us that God is our Father. And the foregoing mention of Christ reminds us that He is also the Father of Christ.

After, in § 11, bidding his readers lay aside every form of sin as unworthy of those who have stripped off as an old garment their former self and have put on a new self which is daily growing in likeness to God, Paul now proceeds to urge them in detail to put on the virtues belonging to this new life. Thus a negative warning is followed by a description of positive Christian excellence. And rightly: for mere negations never satisfy. He prepares a way for this positive exhortation by pointing to the choice of God which has consecrated all Christians to His service and selected them as objects of His special love. They must therefore act to each other with kindness and forbearance, even where injury has been received. As the crown of all virtues, giving to them unity and ripeness, there must be Christian love. And Paul prays that in their hearts may reign as an arbiter, pronouncing judgment in every doubtful point, the peace which Christ gives. He also desires that in the Church at Colossæ the good word spoken by Christ may ever be abundantly re-echoed in words of instruction and in sacred song. This outline of Christian excellence, necessarily scanty, yet rich, is concluded by an exhortation touching everything in life, viz. that it be done by them as bearers of the one Name which is above every name; with thanks to God, presented through the Master whose name they bear.

The prominence here given to gentleness and forbearance prompted by the love of God and by the example of Christ is worthy of special attention.

Mere uprightness, although absolutely essential, can never reveal the full beauty of the Christian character.

SECTION 13. DIRECTIONS TO SPECIFIC CLASSES OF PERSONS. CH. 3:18-4:1.

Wives, be in subjection to your husbands as is fitting in the Lord. Husbands, love your wives, and be not bitter towards them.

Children, obey your parents in all things: for this is well-pleasing in the Lord. Fathers, provoke not your children, that they be not discouraged.

Servants, obey in all things your lords according to flesh, not with eye-service as men-pleasers, but in singleness of heart, fearing the Lord. Whatever ye do, work from the heart as for the Lord and not for men; knowing that from the Lord ye shall receive the recompense of the inheritance. The Lord Christ, ye serve. For he that acts unjustly will receive the injustice he has done: and there is no respect of persons. Masters, the just thing and equality render to your servants, knowing that ye have a Master in heaven.

After putting before his readers in § 12 virtues appropriate to, and binding upon, all Christians alike, Paul remembers that many of his readers bear one to another special relations, involving special and mutual obligations. Of these mutual relations of certain classes of his readers, he now speaks: viz. of wives and husbands in Colossians 3:18-19; of children and fathers, in Colossians 3:20-21; of servants and masters, in Colossians 3:22 to Colossians 4:1. In each pair of relations, the subordinate member is put first as being under a more conspicuous obligation.

Colossians 3:18-19. Literally, Women, be in subjection to the men: for the Greek language has no distinctive terms corresponding to our words wife, husband. But the reference to married persons is unmistakable.

Be-in-subjection: not worse in quality but lower in position. Same word in Luke 2:51; 1 Corinthians 15:28, the divine pattern of subordination; and in Titus 2:5; Titus 2:9; 1 Corinthians 14:34; Romans 13:1; Romans 13:5, etc. It suggests arrangement and order.

Fitting in the Lord: such subordination being an appropriate acceptance on their part of the position given by Christ to women. A fuller account of this suitability is given in Ephesians 5:22-24.

Literally, as above, Men, love the women.

Bitter: contrasted in James 3:11 with sweet. Cognate word in Revelation 8:11; Revelation 10:9-10. Similar words in all languages denote acute unpleasantness of word, demeanour, or thought. The stronger party, having nothing to fear from the weaker, is frequently in danger of acting or speaking harshly. To refrain from such harshness, even towards those we love, is sometimes, amid the irritations of life, no easy task. But it is binding upon the Christian.

Colossians 3:20-21. Obey: literally, listen from below, i.e. listen to, and obey, their commands. The wife must place herself in a lower position as compared with her husband: children must pay attention to their parents’ bidding.

In all things; cannot include sinful commands: for even a parent’s command cannot excuse sin, although it may mitigate the blame attaching to the child. Sometimes, but very seldom, a command evidently unwise is not binding on a child. But such cases are abnormal and do not come within the horizon of Paul’s thought. The universality here asserted embraces the entire activity of the child in all ordinary cases. A sinful command lays no obligation upon wife, child, or servant. This exception reveals the imperfection of all verbal precepts. They must be interpreted, not always according to the letter, but in the light of the inborn moral sense. This is specially true of positive commands.

Well-pleasing: without any limitation as to the person pleased. (So Titus 2:9.) Obedience is beautiful in itself and therefore pleasant to God and man.

In the Lord: as in Colossians 3:18. The child’s obedience to his parents must have Christ for its encompassing and permeating element. See further under Ephesians 6:1.

Then follows the corresponding obligation to the fathers. These only are mentioned, as being the chief depositaries of parental authority.

Provoke: conduct calculated to arouse either action or emotion. In the former and in a good sense, in 2 Corinthians 9:2 : here in the latter and in a bad sense. Paul forbids irritating commands or action. Close parallel with the injunction in Colossians 3:19. It notes in each case a frequent fault of the stronger party.

That they be not discouraged: motive for the foregoing. Irritating commands cause little ones to lose heart: and than this nothing is more fatal to their moral development.

Such are the duties involved in the tender relations of life. Wives must take a lower place, and children must listen to their parents’ commands. And in each case this must be in the Lord, i.e. as part of their service of Christ. Such conduct befits the wife’s actual position, and is beautiful in the child. It is, to both wives and children, the real place of honour. But they to whom this submission is due are themselves bound by corresponding obligations. They must pay the debt of love; and must refrain from making their superior strength a means of gratifying a vexatious spirit, and thus causing pain.

Colossians 3:22. From relations implying social equality, Paul now passes to a most important social relation implying inferiority; a relation already treated casually but forcibly in 1 Corinthians 7:21 f.

Servants, or slaves: see under Romans 1:1.

Obey: a duty binding alike on children and slaves.

In all things: same words and compass and limitation as in Colossians 3:20.

Lords: ordinary Greek term for masters. Cp. Galatians 4:1; 1 Peter 3:6. It is the exact correlative to servants. The one works at the bidding and for the profit of the other. See under Romans 1:1. This common use of the word lord gives definiteness to it when applied to Christ. He is the Master whose word we obey and whose work we are doing. See especially Colossians 4:1.

Lords according to flesh: their domain being determined and limited by the outward bodily life. Same phrase in Romans 9:3; Romans 9:5; 1 Corinthians 10:18. This limitation suggests that there is another department of the slave’s life not controlled by an earthly master.

Not with etc.: description, negative and positive, of the kind of service to be rendered.

Eye-service: found only here and Ephesians 6:6. It is work done only to please the master’s eye. All such servants look upon themselves as men-pleasers. To please men, is their aim: and therefore naturally their work is only such as falls within the range of human observation. Such merely external service is utterly unworthy of the Christian. For it brings him down to the level of those whose well-being depends on the smile of their fellows. A close parallel from the pen of Paul in Galatians 1:10.

Singleness of heart: exact opposite of eye-service, which is a hollow deception and does not come from the heart.

Fearing the Lord: i.e. Christ, the One Master. Where true reverence of the Master is, there is singleness of heart: for His eye searches the heart. Where the all-seeing Master is forgotten, we seek as our highest good the favour of men: and our service sinks down to the external forms which alone lie open to the eye of man. Thus fear of the Supreme Lord saves even the slave from degrading bondage to man.

Colossians 3:23. Another exhortation, without connecting particle, expounding and supporting the exhortation of Colossians 3:22.

Whatever ye do, or be doing: emphatic assertion of a universal obligation.

From the heart: literally from the soul, i.e. the seat of life. Same phrase in Ephesians 6:6; Mark 12:30; Deuteronomy 6:5. That which we work with our hands must not be mechanical but must flow from the animating principle within.

As for the Lord: the worker’s view of his own work, in contrast to a lower view of the same, as men-pleasers. Our work must be done to please the One Master, and not men, each of whom is but one among many. [The negative ουκ, where we might expect μη, embeds in an exhortation a virtual assertion. The work ye do is not for men.]

Colossians 3:24. Knowing that etc.: a favourite phrase of Paul, e.g. Romans 5:3; 1 Corinthians 15:58. It introduces a reason for the foregoing, based on known reality.

From the Lord ye shall receive: counterpart to for the Lord.

The inheritance: eternal life, looked upon as awaiting the slave in virtue of his filial relation to God. So Romans 8:17. And inasmuch as the blessings of eternal life are in proportion (2 Corinthians 5:10) to the faithfulness of his service of Christ, they are spoken of as the recompense of the inheritance. This will come from the one Master. Knowing this, and doing all our work for Him, we do it from the heart.

Ye-serve or serve-ye the Lord Christ: either an emphatic reassertion of an objective truth underlying Colossians 3:22-24, or an exhortation to make this truth subjectively the principle of our own life. The former exposition tells the slave his privilege: the latter bids him claim it; cp. 1 Corinthians 7:23. As Colossians 3:24 a is a statement of known fact, perhaps the former exposition is better: but the practical difference is slight.

Colossians 3:25. He that acts-unjustly; seems to refer specially to unjust masters, although it would include slaves. The same word in Philemon 1:18 refers to a slave’s dishonesty. But that Paul refers here to the master’s injustice, is made likely by the fact that this assertion of just recompense is given to support the foregoing assertion that Christian slaves are servants of Christ: for he that etc. That they are such, is more easily understood if they remember that even their master, at whose caprice they sometimes seem to be, will himself receive exact retribution for whatever injustice he has done. A very close coincidence of thought and phrase in 2 Corinthians 5:10. This chief reference to the master is also supported by the word respect-of persons: same word in same connection in Romans 2:11. For the master has very much more of the outward aspect which might seem to claim exemption from just retribution than has the slave. Moreover, a reference to masters is a convenient stepping stone to Colossians 4:1, where we learn that even slaves have claims upon their masters’ justice.

Colossians 3:1. The corresponding duties of masters, already suggested in Colossians 3:25.

The just-thing; recognises rights between master and slave. Similarly, in Matthew 18:23-34 we have commercial transactions between a master and his slaves. The specific application to the slave of the essential principles of justice, Paul leaves to the master’s own sense of right.

The equality: a word frequent in Greek for even-handed justice, almost in the sense of our word equity. And this is probably its meaning here. Not only the just thing, viz. that which law demands, but also equity, that even-handed dealing which can never be absolutely prescribed by law. It has been suggested that Paul here bids masters treat their slaves as equally with themselves members of the family of God: so Philemon 1:16. But this would need a more definite indication than we have here, whereas the exposition adopted above is suggested naturally; by the foregoing word just. We may therefore accept it as the. more likely.

Knowing that etc.: cp. Colossians 3:24. The action of the master, as of the slave, must rest upon the same basis of intelligent apprehension of objective reality. As in Colossians 3:22, so here, we have a contrast between the many lords and the One Lord. This must influence both slaves and masters.

The longer space given to slaves than to masters is easily accounted for by their greater number in the Church. The fuller treatment of the case of slaves as compared with that of the relations mentioned in Colossians 3:18-21 is explained by the greater difficulty of the subject. Possibly it was suggested to Paul by the conversion and return of Onesimus, a runaway slave. But, apart from this, the immense importance of the bearing of Christianity upon the position and duty of slaves justifies abundantly this careful treatment of the subject.

It is easy to apply to the relation of employers and hired servants, domestic and commercial, Paul’s teaching about a relation which has now happily in this country passed away. For morality rests, not upon exact prescription, but upon broad principles. The worth of specific prescriptions is in the principles they involve. This gives to moral teaching a practical application far wider than the actual words used. Modern masters and workpeople who think only of the money each can make from the other sin against both spirit and letter of the teaching of this section.

Paul has now dealt specifically with the more conspicuous and important social relations, and has shown how the Gospel bears upon each. Those in subordinate relations must accept their position as a part of their relation to Christ; as must those who occupy superior positions. Even slaves must remember that their hard lot is in a real sense sacred. In that lot they are serving, not men, but Christ. Moreover, their service is not vain. As recompense, they will receive in the kingdom of God the inheritance which belongs to His sons. Paul bids them live up to this glorious position, to look upon themselves as servants of Christ, and to render to Him with joyful hearts such service as His piercing eye will approve. On the other hand, masters must remember that they owe to their slaves not merely what the law demands but even-handed fairness.