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Bible Commentaries
The Expositor's Greek Testament Expositor's Greek Testament
Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Nicoll, William Robertson, M.A., L.L.D. "Commentary on Colossians 3". The Expositor's Greek Testament. https://studylight.org/commentaries/eng/egt/colossians-3.html. 1897-1910.
Nicoll, William Robertson, M.A., L.L.D. "Commentary on Colossians 3". The Expositor's Greek Testament. https://studylight.org/
Whole Bible (53)New Testament (19)Individual Books (13)
Verse 1
Colossians 3:1 . εἰ οá½Î½ ÏÏ Î½Î·Î³ÎÏθηÏε Ïá¿· ΧÏιÏÏá¿· : “if then [as is the case] you were raised together with Christ”. It is not their resurrection when Christ rose of which he speaks, but their personal resurrection with Him at the time of their conversion and baptism. This is the counterpart to death with Him, and as that breaks off the old relations, so this initiates them into the new. They must now work out to its consequences that which they then received in union with Christ. Alford denies that there is any ethical element in this resurrection, on the ground that if there were there would be no need to exhort to ethical realisation. But this is to misunderstand Paul’s idealistic language. Resurrection implies that the death has already taken place, and the death is ethical. Ïá½° á¼Î½Ï ζηÏεá¿Ïε . The reference is not, as Meyer characteristically makes it, eschatological. It is present fellowship with the exalted Lord, a life in heaven, of which he speaks. The true explanation is suggested by Ephesians 2:6 , ÏÏ Î½Î®Î³ÎµÎ¹Ïεν καὶ ÏÏ Î½ÎµÎºÎ¬Î¸Î¹Ïεν á¼Î½ Ïοá¿Ï á¼ÏÎ¿Ï ÏÎ±Î½Î¯Î¿Î¹Ï á¼Î½ ΧÏιÏÏá¿· ἸηÏοῦ ( cf. ÎºÎ±Î¸Î®Î¼ÎµÎ½Î¿Ï ). Those who have risen with Christ must realise ascension with Him. οὠὠΧÏιÏÏÏÏ á¼ÏÏÏιν , á¼Î½ δεξιᾷ Ïοῦ Îεοῦ ÎºÎ±Î¸Î®Î¼ÎµÎ½Î¿Ï : “where Christ is, seated on the right hand of God”. Two statements are made: Christ is in the region of the things above, and He is seated at the right hand of God. These facts supply the motive for Ï . á¼Î½Ï ζ . Our home with Him is not simply in the region of the things above, but in the highest position there, at God’s right hand.
Verses 1-17
Colossians 3:1-17 . RESURRECTION WITH CHRIST MUST BE COMPLETED BY PARTICIPATION IN HIS HEAVENLY LIFE, WHICH THOUGH AT PRESENT CONCEALED, WILL NOT ALWAYS REMAIN SO. THIS LIFE WITH CHRIST IN HEAVEN DEMANDS THE DEATH OF THE MEMBERS ON THE EARTH, THE HEATHEN VICES OF IMPURITY AND COVETOUSNESS, WHICH BRING DOWN THE WRATH OF GOD. ALL SINS OF MALICE, ANGER AND ABUSE AND ALL LYING MUST BE GIVEN UP, FOR THESE BELONG TO THE OLD NATURE, AND ARE INCOMPATIBLE WITH THE NEW, WITH ITS EVER-GROWING CONFORMITY TO THE DIVINE IMAGE, AND THE CANCELLING OF ALL THOSE DISTINCTIONS WHICH MAKE MEN ALIENS TO EACH OTHER. With Colossians 3:1 Paul passes to the hortatory portion of the Epistle, the attack on the false teachers ending with Colossians 2:23 , and there is no break between Colossians 3:1-4 and Colossians 3:5 . The ethical exhortation has its basis in the dogmatic exposition already given, and is therefore connected with it by οá½Î½ .
Verse 2
Colossians 3:2 . Ïá½° á¼Î½Ï ÏÏονεá¿Ïε . “Set your mind on the things above.” ÏÏ . is wider in its sense than Î¶Î·Ï . It embraces, as Meyer says, “the whole practical bent of thought and disposition”. μὴ Ïá½° á¼Ïá½¶ Ïá¿Ï γá¿Ï . “The things on the earth” are not in themselves sinful, but become so if sought and thought on in preference to the things above ( cf. Matthew 6:19-21 ). There seems to be no reference to the false teachers here.
Verse 3
Colossians 3:3 . á¼ÏεθάνεÏε Î³Î¬Ï : “for ye died,” that is to their old life, at the time of their conversion. It gives the reason for Colossians 3:2 . The exhortation is justified because they have died with Christ. καὶ ἡ ζÏá½´ ⦠á¼Î½ Ïá¿· Îεῷ . This risen life ( ζÏή not βιÏÏ ) which they now enjoy through union with Christ is concealed with Him in God. By the fact that it is hidden is not meant that it is secure (Kl [16] ), for the contrast to κÎκ . is Ïαν . (Colossians 3:4 ), but that it belongs to the invisible and eternal, to which Christ belongs; perhaps not precisely “shrouded in the depths of inward experiences and the mystery of its union with the life of Christ” (Ell.). á¼Î½ Îεῷ asserts Christ’s own union with God, and emphasises our union with God in Him. Meyer thinks ζÏá½´ is the “eternal life,” now hidden, but to be manifested at the second coming (Colossians 3:4 ). But this does not suit so well the language of the verse. Our life in God is opposed to life in the world (Colossians 2:20 ). The transition from the aorist to the perfect is to be noticed.
[16] Klöpper.
Verse 4
Colossians 3:4 . This life is not always to remain hidden, it will be manifested at the second coming. And that not merely in union with Christ, for it is Christ Himself who is our Life. This is not to be toned down to mean that Christ is the possessor and giver of eternal life. Paul means quite literally what he says, that Christ is Himself the essence of the Christian life ( cf. Philippians 1:21 , á¼Î¼Î¿á½¶ Î³á½°Ï Ïὸ ζá¿Î½ ΧÏιÏÏá½¸Ï , also Galatians 2:20 ). His manifestation therefore includes that of those who are one with Him. And this can only be a manifestation in glory ( cf. Romans 8:17 ).
Verse 5
Colossians 3:5 . Partially parallel to Ephesians 5:3-5 . νεκÏÏÏαÏε οá½Î½ . “Put to death, therefore” ( cf. Romans 8:13 ). The aorist implies a single decisive act. Perhaps νεκ . is chosen as a weaker word than θαναÏÏÏ (Cremer, Haupt), implying the cessation of functions during life, οá½Î½ is interesting. It seems strange that the assertions in the previous verses, of their death and resurrection with Christ and hidden life with Him in God, should be followed by the exhortation to put their members to death. Clearly these assertions are idealistic. The death and resurrection potentially theirs are to be realised in the putting to death of their members, Ïá½° μÎλη Ïá½° á¼Ïá½¶ Ïá¿Ï γá¿Ï . The members are referred to in so far as they are the instruments of the ÏάÏξ , and are included in the “things on the earth,” with which the Christian has no more concern (Colossians 3:2 ). Lightfoot places a stop at γá¿Ï , and regards ÏοÏνείαν κ . Ï . λ . as governed by á¼ÏÏθεÏθε (Colossians 3:8 ). He thinks Paul intended to make these accusatives directly dependent on á¼Ï ., but, owing to the intervening clauses, changed the form of the sentence. It is true that the apposition of μÎλη and the list of sins that follows is strange, but not so strange as to make this very forced construction preferable. We should have expected á¼Ï . at the beginning of the sentence. καὶ Ïὴν Ïλεονεξίαν : “and covetousness,” not “impurity”. It comes fitly here, for gold provided the means for indulging these lustful passions. For the noun with the article at the end of a series without it, see Winer-Moulton, 9 p. 145. á¼¥ÏÎ¹Ï á¼ÏÏὶν εἰδÏλολαÏÏία : “inasmuch as it is idolatry”. á¼¥ÏÎ¹Ï refers simply to Ïλ ., not to the whole series of vices enumerated, nor to μÎλη , by attraction for á¼ Ïινα . The lust for wealth sets riches in the place of God ( cf. Matthew 6:24 ).
Verse 6
Colossians 3:6 . Parallel to Ephesians 5:6 , from which á¼Ïá½¶ ÏÎ¿á½ºÏ Ï á¼±Î¿á½ºÏ Ïá¿Ï á¼ÏÎµÎ¹Î¸ÎµÎ¯Î±Ï has been added in most MSS. The sentence is abrupt without them, and Colossians 3:7 is more easily explained if they are retained (as by Mey., Kl [17] , Ol.), yet their omission in [18] , combined with their presence in the parallel Ephesians 5:6 , is too strong to admit of their retention. The verse may refer to a general principle which acts in human life, or the reference may be eschatological. The latter seems to be more in accordance with Paul’s usage. á½Ïγὴ is here the outward manifestation of the anger which God even now feels at sin.
[17] Klöpper.
[18] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
Verse 7
Colossians 3:7 . á¼Î½ Î¿á¼¶Ï : in which vices. If Ï . Ï á¼±Î¿á½ºÏ Ï . á¼Ï . be retained, the probable translation is “in whom”. Lightfoot thinks in any case the reference to the vices is to be preferred, the chief reason being that Paul could not blame his readers for living among the Gentiles. But, as Meyer points out, ÏεÏÎ¹ÎµÏ . implies participation in conduct. καὶ á½Î¼Îµá¿Ï : you as well as those who still practise these vices. ÏεÏιεÏαÏήÏαÏÎ : a Hebraistic metaphor expressing moral conduct. á¼Î¶á¿Ïε á¼Î½ ÏοÏÏÎ¿Î¹Ï : “ye were living in them,” i.e. , in these vices. The reference is to their pre-Christian state, in which sin was the atmosphere of their lives. The change of tense should be noticed.
Verse 8
Colossians 3:8 . Colossians 3:8-10 are largely parallel to Ephesians 4:22-25 ; Ephesians 4:31 . Î½Ï Î½á½¶ δὲ : “but now,” emphatic contrast to ÏοÏε , now that you have passed from that life of sinful conduct, see that you strip yourselves of these vices. á¼ÏÏθεÏθε καὶ á½Î¼Îµá¿Ï Ïá½° ÏάνÏα : “do ye also put away all of them”. κ . á½Î¼ .: obviously not you as well as the Ephesians (Holtzm.), but you as well as other Christians. It is not clear whether Ïá½° Ï . refers exclusively to the preceding sins, to which then á½Ïγ . κ . Ï . λ . forms a loose apposition, or whether it includes the latter also. It seems less harsh to give the injunction a forward as well as a backward reference. á½Ïγήν , Î¸Ï Î¼Ïν : usually the former is regarded as the settled anger, of which the latter is the sudden and passionate outburst. Cremer, however, followed by Haupt, regards θ . as the inner emotion, of which á½Ï . is the external expression. á½Ï . is certainly used of the external manifestation of wrath in Colossians 3:6 . κακίαν : “malignity,” the feeling which prompts a man to injure his neighbour. βλαÏÏημίαν : as the other sins are against men, so this, “slander” not “blasphemy”. αἰÏÏÏολογίαν . The word may mean “filthy speech” or “abusive speech”. Here the context decides for the latter. Lightfoot, combining both senses, translates “foulmouthed abuse,” but such combinations are generally to be distrusted. á¼Îº Ïοῦ ÏÏÏμαÏÎ¿Ï á½Î¼á¿¶Î½ : probably this should be connected both with βλ . and αἰÏÏÏ . Whether it is dependent on á¼Ïοθ ., “banish from your mouth” (Mey., Ol., Abb.), is more doubtful, since the interpolation of sins which are not sins of speech makes such a connexion awkward. Probably, then, the meaning is “proceeding out of your mouth”. á½Î¼ . is emphatic, and recalls the readers to their Christian profession.
Verse 9
Colossians 3:9 . μὴ ÏεÏδεÏθε Îµá¼°Ï á¼Î»Î»Î®Î»Î¿Ï Ï : “lie not to one another”. The imperative changes its tense from aorist to present, the exhortation to the decisive act being followed by a rule for their daily life. Îµá¼°Ï expresses the direction of the utterance. It should not be translated “against” (Kl [19] , Fr.). á¼ÏÎµÎºÎ´Ï Ïάμενοι ⦠á¼Î½Î´Ï Ïάμενοι . These participles may be translated as part of the exhortation, “lie not one to another putting off ⦠and putting on,” in other words, “put off ⦠and put on ⦠and lie not”. Or they may give a reason for the exhortation, “lie not, seeing ye have put off ⦠and put on”. In favour of the former is the addition Ïὺν Ï . ÏÏ . αá½Ï ., for if the practices had been put off at conversion the warning might seem superfluous. á¼Î½Î±ÎºÎ±Î¹Î½ . (pres.) also points to a continuous process. Either view harmonises with Paul’s theology, for he speaks of death to the old and life to the new either as ideally complete in the moment of conversion or as realised gradually in actual experience. But the latter, which is taken by most commentators, is preferable; for the reference is much wider than in the foregoing words. They refer only to the discarding of vices. Paul now emphasises the positive side also, the putting on the new as well as casting off the old. Ïὸν Ïαλαιὸν á¼Î½Î¸ÏÏÏον : i.e. , the old non-Christian self ( cf. Romans 6:6 , Ephesians 4:22 ). ÏÏάξεÏιν : “practices,” such as those already enumerated.
[19] Klöpper.
Verse 10
Colossians 3:10 . Ïὸν νÎον . In Ephesians 4:24 we have καινÏÏ , “fresh” (as opposed to “worn out”); νÎÎ¿Ï is new as opposed to old. The idea contained in κ . is here expressed by á¼Î½Î±Îº . Some (including Sod.) regard “the new man” as Christ, according to which “the old man” will be Adam. But this is negatived by the next verse, for if the new man is Christ, ΧÏιÏÏÏÏ would be a strange tautology. κÏÎ¯Ï . is also against it, though we have μοÏÏÏθῠΧ ., Galatians 4:19 . It is the regenerate self, regenerate, of course, because united with Christ. á¼Î½Î±ÎºÎ±Î¹Î½Î¿Ïμενον : “being renewed,” the present expressing the continuous process of renewal ( cf. 2 Corinthians 4:16 ). There is no reference to a restoration to a former state. Îµá¼°Ï á¼ÏίγνÏÏιν : not to be connected (as by Mey. and Hofm.) with καÏʼ εἰκÏνα , which would give a strange and obscure thought, but to be taken as the object of the renewal. The knowledge is ethical rather than theoretical in this connexion. καÏʼ εἰκÏνα : to be taken with á¼Î½Î±ÎºÎ±Î¹Î½ . There is a clear allusion to Genesis 1:26-28 , the new self grows to be more and more the image of God. There may perhaps be a side reference to “ye shall be as gods, knowing good and evil” in Îµá¼°Ï á¼Ïίγ . Ïοῦ κÏίÏανÏÎ¿Ï : i.e. , God, not (as Chrys. and others) Christ. Some take καÏʼ εἰκ . Ï . ÎºÏ . α . to mean “according to Christ”. It is true that Christ is the image of God, but the parallel καÏá½° Îεὸν , in Ephesians 4:24 , makes this improbable, and we should have expected the article before εἰκ .
Verse 11
Colossians 3:11 . Cf. Galatians 3:28 . He has been speaking of sins inconsistent with brotherly love, anger and falsehood. Such sins are incompatible with Christianity, which has abolished even those deep distinctions that divided mankind into hostile camps. In the splendid sweep of the great principle, which has cancelled the most radical differences of nationality, ceremonial status, culture and social position, all minor causes of strife are necessarily included. The solvent of national, racial and even religious hate cannot be powerless before the petty strifes of a Christian church. á½ ÏÎ¿Ï Î¿á½Îº á¼Î½Î¹ : “where there cannot be”, á½ Ï . seems to refer to “the new man,” not to “knowledge” or “the image”. In the new man created by God all these distinctions vanish. á¼Î½Î¹ seems not to be for á¼Î½ÎµÏÏι , as used to be said, but, as Buttmann maintained, a form of á¼Î½ . Winer-Schmiedel says “ á¼Î½Î¹ is the older form of á¼Î½ , and has the significance of á¼Î½ÎµÏÏιν ”. á¼Î»Î»Î·Î½ κ . Ï . λ . The first two pairs contain opposites, in race and then in religion. For the third pair Paul cannot employ an antithesis, since á¼Î»Î» ., the contrast to Î²Î¬Ï ., has already been used in the sense of Gentile. He therefore adds to barbarian the Scythian as the extreme example Scythae barbaris barbariores (Beng.) but reverts to the method of opposition in the last pair. The order Îλλ . κ . á¼¸Î¿Ï Î´ . is unusual, and perhaps due to the fact that he is writing to Gentiles, but in Galatians 3:28 he is writing to Gentiles too. The usual order is resumed in ÏÎµÏ . κ . á¼ÎºÏ . In δοῦλ . á¼Î»ÎµÏθ . he may have a reference to Philemon and Onesimus, but the terms occur also in the Galatian list. ÏάνÏα καὶ á¼Î½ Ïá¾¶Ïιν ΧÏιÏÏÏÏ . This expresses the thought that Christ is all, and that He is in all the relations of life; Ïá¾¶Ïιν is neuter, and Χ . is placed at the end for emphasis. Since He is all, and all things are one in Him, He is the principle of unity, through whom all the distinctions that mar the oneness of mankind are done away.
Verse 12
Colossians 3:12 . This verse and Colossians 3:13 are parallel to Ephesians 4:2 ; Ephesians 4:32 . The ethical consequences of having put on the new man are now drawn out in detail. á¼Î½Î´ÏÏαÏθε οá½Î½ : not since Christ has become all and in all to you (Lightf.), but since you have put on the new man. á½¡Ï á¼ÎºÎ»ÎµÎºÏοὶ Ïοῦ Îεοῦ : i.e. , as conformity to your position as God’s elect demands. The election is God’s choice of them in Christ before creation (Ephesians 1:4 ). ἠγιοι καὶ ἠγαÏημÎνοι qualify á¼ÎºÎ» ., and are not vocatives. ἠλ . means, as elsewhere in N.T., beloved of God; he is speaking of their position as Christians. ÏÏλάγÏνα οἰκÏιÏμοῦ : “a heart of compassion,” the ÏÏλ . being regarded as the seat of emotion. ÏÏηÏÏÏÏηÏα : almost “sweetness of disposition”. It is opposed to “severity” (of God) in Romans 11:22 . ÏαÏεινοÏÏοÏÏνην , ÏÏαΰÏηÏα : both virtues towards fellow-men, and quite different from ÏÎ±Ï . in Colossians 2:18 . Neither has reference to man’s relation to God. Each is a specifically Christian virtue.
Verse 13
Colossians 3:13 . ÏαÏιζÏμενοι á¼Î±Ï Ïοá¿Ï : “forgiving yourselves,” but while the variation from á¼Î»Î»Î®Î» . is probably intentional, the practical difference is very slight. The thought that Christians are members one of another may underlie the choice of expression ( cf. 1 Peter 4:8 ). It may be chosen to correspond to á½Î¼á¿Î½ . μομÏήν may have reference to the case of Philemon and Onesimus. á½ ÎÏÏÎ¹Î¿Ï : whether this or á½ ÏÏιÏÏá½¸Ï be read the reference is to Christ. In the parallel Ephesians 4:32 we have “God in Christ,” which is Paul’s usual way of putting it. But that is no reason for referring ÎÏÏ . to God, for Jesus when on earth forgave sins. The forgiveness they have received is used to enforce the duty of forgiving others. The best illustration is the parable in Matthew 18:23-25 .
Verse 14
Colossians 3:14 . á¼Ïá½¶ Ïá¾¶Ïι δὲ ÏοÏÏÎ¿Î¹Ï Ïὴν á¼Î³Î¬Ïην : probably “over all these,” carrying on the metaphor of clothing, not “in addition to all”. These virtues are manifestations of love, but may be conceivably exhibited where love is absent, so that the mention of it is not superfluous. á½ á¼ÏÏιν : probably “that is,” though for criticism of Lightfoot’s examples see Abbott. The relative cannot mean Ïὸ á¼Î½Î´ÏÏαÏθαι Ï . á¼Î³ ., for love itself is the ÏÏνδ . ÏÏδεÏÎ¼Î¿Ï Ïá¿Ï ÏελειÏÏηÏÎ¿Ï . Generally ÏÏνδ . is explained as that which binds together all the virtues. The genitive is variously interpreted. It has been taken as genitive of the object, but the objection (Luther, Ol., Haupt) that the bond binds the virtues into a unity but does not bind together the unity itself is forcible. It has also been taken as a genitive of quality, “the perfect bond,” which Paul would have said if he had meant it. Ellicott regards it as a subjective genitive, the bond possessed by perfectness; but this seems unlikely. Again, it is explained as the bond which produces perfection in these virtues (Ol.), or as the bond which binds these virtues together and so produces Christian perfection (Sod). If, however, we do not take Ïελ . as an objective genitive, there is no ground for assuming that the bond is that which binds the virtues together. The function of love as a bond is to bind Christians together, and Haupt explains the word in this way. The genitive he regards as one of apposition, the bond in which perfection consists. When love binds all Christians together, the ideal of Christian perfection is attained. This gives a natural and appropriate sense, and is probably right. The view that ÏÏνδ . is the sum total gives a sense to the word which it does not bear; nor does it suit the context.
Verse 15
Colossians 3:15 . ἡ εἰÏήνη Ïοῦ ΧÏιÏÏοῦ : “the peace which Christ gives”. It might be the peace between the members of the Church bestowed by Christ (Calv., Ol., Sod.). This suits the preceding, but not the following words so well, especially, perhaps, εá½Ï . γίν . βÏÎ±Î²ÎµÏ ÎÏÏ : “rule” ( cf. Colossians 2:18 ). The word has lost its old sense “to act as umpire,” and there is no reference to a contest or a prize. The meaning is: in deciding on any course of action, let that be chosen which does not ruffle the peace within you. Îµá¼°Ï á¼£Î½ καὶ á¼ÎºÎ»Î®Î¸Î·Ïε : i.e. , to the enjoyment of which ye were called. á¼Î½ á¼Î½á½¶ ÏÏμαÏι : “so that ye are in one body,” result rather than aim being expressed. Disunion in the body is incompatible with the peace of individual members. καὶ εá½ÏάÏιÏÏοι γίνεÏθε : “and become thankful,” i.e. , to God for calling you, or more probably for the peace in your hearts, which is the main thought. εá½Ï . might mean “gracious” (a rare sense), but this would not be weighty enough to end these exhortations.
Verse 16
Colossians 3:16 . ὠλÏÎ³Î¿Ï Ïοῦ ΧÏιÏÏοῦ : probably, as usually explained, “the Gospel,” so called because He proclaimed it and speaks it through His messengers. Lightfoot interprets it as “the presence of Christ in the heart as an inward monitor”. The phrase occurs only here, but cf. 1 Thessalonians 1:8 , 2 Thessalonians 3:1 . á¼Î½ á½Î¼á¿Î½ : according to Pauline usage must mean within you, and probably not collectively (Mey., Alf., Abb.) “in you as a Church,” but individually. á¼Î½ ÏάÏá¿ ÏοÏίᾳ : to be taken with the following words (Beng., Mey., Alf., Ell., Ol., Haupt, Abb.), since á¼Î½Î¿Î¹Îº . is sufficiently qualified by ÏÎ»Î¿Ï ÏίÏÏ , and ÏÎ¿Ï . suits διδάÏκ . much better than á¼Î½Î¿Î¹Îº . The balance is better preserved, as á¼Î½ Ï . Ï . is then parallel to á¼Î½ ÏÎ¬Ï . Lightfoot meets the last point by taking á¼Î½ ÏÎ¬Ï . with διδάÏκ ., but even if this were probable the other arguments are decisive for the connexion with the following words. διδάÏκονÏÎµÏ ÎºÎ±á½¶ Î½Î¿Ï Î¸ÎµÏοῦνÏÎµÏ : cf. Colossians 1:28 . Lightfoot regards the participles as used for imperatives, which Ellicott thinks impossible. There is a slight, but quite intelligible, anacoluthon here. á¼Î±Ï ÏÎ¿á½ºÏ , as in Colossians 3:13 . Ïαλμοá¿Ï , á½Î¼Î½Î¿Î¹Ï , ᾠδαá¿Ï ÏÎ½ÎµÏ Î¼Î±Ïικαá¿Ï : to be connected with διδ . κ . Î½Î¿Ï Î¸ ., not with á¾Î´Î¿Î½ÏÎµÏ (Hofm., Kl [20] , Weiss), with which the accusative should have been used. The precise distinctions intended are not certain, and perhaps they should not be sharply drawn. The meaning is, whatever kind of song it may be, let it be made the vehicle of religious instruction and admonition. Ïαλ . may be restricted to the Old Testament Psalms, but this is improbable, á½Î¼Î½ . are songs of praise to God. ᾠδ . has a wider sense, and was used of any class of song. Hence Ïν . is added to it, and not to the others, for Ïαλ . is used exclusively and á½Î¼Î½ . usually in a religious sense. The word of Christ is to dwell in them so richly that it finds spontaneous expression in religious song in the Christian assemblies or the home. á¼Î½ Ïá¿ ÏάÏιÏι . Not with sweetness or acceptableness (Colossians 4:6 ), which does not suit Ï . Îεῷ or the emphatic position. It may be “by the help of Divine grace,” but more probably the meaning is “with thankfulness” (De W., Sod., Haupt, Abb.), on account of the reference to thankfulness in Colossians 3:15 ; Colossians 3:17 . Thankfulness finds expression in song. á¼Î½ Ïαá¿Ï καÏÎ´Î¯Î±Î¹Ï . The reference is to the inner song of praise, which is to be the counterpart of the audible singing. What is meant is probably not singing from the heart, though cf. Matthew 22:37 .
[20] Klöpper.
Verses 16-17
Colossians 3:16-17 . Partially parallel to Ephesians 5:19-20 .
Verse 17
Colossians 3:17 . Ïᾶν ⦠á¼Ïγῷ : a nominative absolute. ÏάνÏα is governed by Ïοιεá¿Ïε (not ÏοιοῦνÏÎµÏ , as Sod.), supplied from Ïοιá¿Ïε . εá½ÏαÏιÏÏοῦνÏÎµÏ . This is not something additional to actions done in the name of Christ; but these actions are themselves expressions of thankfulness.
Verse 18
Colossians 3:18 . á¼Î½á¿ÎºÎµÎ½ has been taken as a perfect in sense of present (Luther, Bleek, Ol.), a view said by Winer to be “as unnecessary as it is grammatically inadmissible” (Winer-Moulton, 9 p. 338). Usually it is taken as an imperfect, “as was fitting,” and is thought (but this is very dubious) to imply a reproach. Probably á¼Î½ ÎÏ Ï . is to be joined to it, not to á½ÏÎ¿Ï . ( cf. Colossians 3:20 ).
Verses 18-25
Colossians 3:18 to Colossians 4:1 . ENFORCEMENT OF THE RECIPROCAL DUTIES OF WIVES AND HUSBANDS, CHILDREN AND PARENTS, SLAVES AND MASTERS, WITH FREQUENT REFERENCE TO THESE DUTIES AS INVOLVED IN THEIR DUTY TO CHRIST. In this section the reference to the subject precedes that to the ruling parties, and the duty of obedience is emphasised to prevent false inferences from the doctrine that natural distinctions are done away in Christ. Holtzmann, Oltramare and Weiss think these precepts are added in protest against the false teachers’ asceticism. The fact that we have similar, and fuller, injunctions in Ephesians tells against this. Ephesians 5:22 sq. and 1 Peter 3:6 may be compared.
Verse 19
Colossians 3:19 . μὴ ÏικÏαίνεÏθε : i.e. , do not be harsh or irritable. Bengel defines ÏικÏία as “odium amori mixtum,” which is acute, but “odium” is too strong.
Verse 20
Colossians 3:20 . καÏá½° ÏάνÏα is omitted in Ephesians 6:1 .
Verse 21
Colossians 3:21 . á¼ÏεθίζεÏε : i.e. , irritate by exacting commands and perpetual faultfinding and interference for interference, sake. The consequence of such foolish exercise of authority is that the child becomes discouraged; in other words, his spirit is broken, and since what he does leads to constant blame, he loses hope of ever being able to please. “Fractus animus pestis juventutis” (Beng.).
Verse 22
Colossians 3:22 . The case of slaves is treated at greater length than that of the other family relations, probably on account of Onesimus. But Paul was much possessed with the need for keeping Christianity free from the suspicion it naturally created of undermining the constitution of society. So while Î´Î¿á¿¦Î»Î¿Ï , á¼Î»ÎµÏθεÏÎ¿Ï is a distinction which has vanished for Christianity, in the interests of Christianity as a spiritual power social freedom had to be cheerfully foregone till the new religion was able to assert its principle with success. An instructive parallel is the exhortation to submission to constituted authority in Romans 13:0 . In Paul’s time slaves probably made up the larger part of the population of the empire. Ïοá¿Ï καÏá½° ÏάÏκα ÎºÏ ÏÎ¯Î¿Î¹Ï : opposed to their spiritual Lord. á½ÏÎ¸Î±Î»Î¼Î¿Î´Î¿Ï Î»ÎµÎ¯Î±Î¹Ï : acts of eye-service (singular in Ephesians 6:6 ), i.e. , service which is most zealous when the eye of the master or overseer is upon them. The word was perhaps coined by Paul. á½¡Ï á¼Î½Î¸ÏÏÏάÏεÏκοι . It is the Christian’s first duty to please the Lord, and this he can do only by conscientious performance of his tasks quite apart from the recognition he receives from men. If the principle of his conduct is the pleasing of men, he will neglect his duty where this motive cannot operate. á¼ÏλÏÏηÏι καÏÎ´Î¯Î±Ï : “singleness of heart,” opposed to the double-dealing of eye-service. Ïὸν ÎÏÏιον : in significant contrast to the masters according to the flesh.
Verse 23
Colossians 3:23 . Not only must the slave’s work be done in the fear of the Lord, but done as if it were actually for the Lord that he was doing it, and not for a mere human master. And this principle is to govern every detail of his varied service. á¼Îº ÏÏ Ïá¿Ï : heartily and with good will. οá½Îº á¼Î½Î¸ÏÏÏÎ¿Î¹Ï : their service, Paul would say, is not to be rendered at all ( οá½Îº not μὴ ) to their earthly master, but exclusively to Christ.
Verse 24
Colossians 3:24 . However their earthly master may reward their service, there is a Master who will give them a just recompense; although they cannot receive an earthly, He will give them a heavenly inheritance. á¼Ïὸ ÎÏ ÏÎ¯Î¿Ï : in Ephesians 6:8 ÏαÏá½° Î . The absence of the article is noteworthy. It emphasises the position rather than identifies the Person of Him who gives the reward ( cf. the anarthrous á¼Î½ Ï á¼±á¿· , Hebrews 1:1 ). Haupt thinks that there is no significance to be attached to its omission; but, as Lightfoot says, “it is studiously inserted in the context”. á¼Î½ÏαÏÏδοÏιν Ïá¿Ï κληÏÎ¿Î½Î¿Î¼Î¯Î±Ï : the “just recompense consisting in the inheritance”. κλ . is a genitive of apposition. Î´Î¿Ï Î»ÎµÏεÏε . This may be taken as an indicative (Lightf., Findl., Moule, Haupt) or as an imperative (Mey., Ell., Alf., Abb.). The indicative is defended on the ground that it is needed to explain who is meant by á¼Ïὸ ÎÏ ÏÎ¯Î¿Ï (but this was surely obvious), and that the imperative seems to require á½¡Ï Ïá¿· Î . But Lightfoot himself quotes Romans 12:11 , where á½¡Ï is absent. On the other hand the indicative gives a somewhat flat sense, and the imperative seems to yield a better connexion with Colossians 3:25 . It is best then to take it as an imperative.
Verse 25
Colossians 3:25 . This verse provides the reason ( Î³á½°Ï ) for Î´Î¿Ï Î»ÎµÏεÏε . It is disputed whether á½ á¼Î´ . means the master who treats his slave unjustly, or the slave who by his idleness wrongs his master. To include both (Lightf., Findl., Ol.) is highly questionable, not only because a double reference is on principle to be avoided in exegesis, but because the connexion with Î´Î¿Ï Î» . implies that one side of the relation only is being dealt with. It is commonly thought that the verse is an encouragement to the slave, based on the assurance that the master who ill treats him will receive his recompense in due course. In favour of this οá½Îº á¼ÏÏιν ÏÏοÏÏÏ . is urged, since it implies that they are in a social position which might influence earthly courts, but cannot mitigate the judgment of God. But while a Christian writer could dissuade from vengeance by the thought that vengeance belonged to God alone, it is not credible that Paul should console the slave or encourage him in his duty by the thought that for every wrong he received his master would have to suffer. And, as Haupt says, we should have expected á½Î¼á¾¶Ï after á¼Î´Î¹Îºá¿¶Î½ and δὲ instead of Î³á½°Ï . There is also a presumption in favour of an exhortation to the slave here. If it referred to the masters it would have come more naturally after Colossians 4:1 . Nor does ÏÏοÏÏÏ . necessarily imply that the wrongdoer is socially more highly placed. It equally well applies to favouritism that might be expected from God on the ground of religious position. So we should interpret the verse (with Weiss and Haupt) as a warning to the Christian slave not to presume on his Christianity, so as to think that God will overlook his misdeeds or idleness.