Colossians 3

Colossians 3:1-4

III. (1-4) As the partaking of the death of Christ taught the negative lesson of death to the Law, so the partaking of His resurrection teaches the positive lesson of the spiritual life. We observe that this celebrated passage occupies a place at the close of the doctrinal portion of the Epistle, exactly corresponding to the even greater passage on the unity of the Church in God in the Epistle to the Ephesians (Ephesians 4:1-16). It is unlike that passage, because, summing up the main teaching of this Epistle, it dwells simply on the close personal relation of all souls to God in Jesus Christ, who is at once “the image of God,” and the one Mediator between God and man. It is like it (and like other passages of the Epistles of the Captivity) because it passes on from Christ risen to Christ in heaven: it takes for granted our being risen with Christ, and bids us in heart to ascend to heaven now, and look forward to the bliss of heaven in the hereafter.

Colossians 3:3

(3) Ye are dead.—Properly, ye died. See Colossians 2:20, and Note there. The phrase here is to be taken in its whole sense, both of “death to sin” and “death to the visible world.” Your life is hid with Christ in God . . . Christ who is our life.—In these two phrases, again, we pass from a lower to a higher expression of the same truth. (1) First, “our life is hid with Christ in God.” The spiritual life in man is a “hidden life,” having its source in God; the full conviction of it, as distinct from the mere instinctive consciousness of it in the mind itself, comes only from the belief that it is the image of God in us, and is sustained by constant communion with Him. If God be our God at all, we must live; for “He is not the God of the dead, but of the living” (Matthew 22:32). It is also “hid with Christ.” Our Lord’s ascent to His glory in heaven is at once the pledge and the means of this our spiritual communion with God. It is “with Him” that we can “in heart and mind ascend;” it is “with Him” that we can “continually dwell.” (2) But this is not all. “Christ is our life” now as well as hereafter. This is simply a summary of the two truths;” Christ liveth in me (see Galatians 2:20), as the source of life; and “To me to live (the actual condition of life) is Christ” (Philippians 1:21).

It is but a brief expression of faith in the truth which our Lord Himself declared (John 11:25), “I am the Life; whoso liveth and believeth in Me shall never die.” (Comp. John 14:6.) Hence our spiritual life is not only a being “with Christ;” it is also unity with Christ in the bosom of the Father.

Colossians 3:4

(4) When Christ . . . shall appear, then shall ye also appear with him in glory.—This describes the last stage of the spiritual life—the glorification with Christ in heaven, manifesting what now is hidden, and perfecting what exists only in germ. (Comp. 1 John 3:1-2, “Now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.”) This same conclusion ends the corresponding passage in Philippians 3:21. In all these Epistles we note how constant a reference there is to the “glory of God,” and to the share in it reserved for us. So we also note the especial reference to the “appearance of Christ” in the Pastoral Epistles (see 1 Timothy 6:14; 2 Timothy 1:10; 2 Timothy 4:1; 2 Timothy 4:8; Titus 2:13), and the constant revelation of it in the Apocalypse. The whole passage forms a complete and magnificent picture of the spiritual life in Christ—the means of its beginning, the signs of its presence, and the hope of its close. It may be compared with the fuller yet hardly completer picture of Romans 8.

Colossians 3:5-17

[5. Practical Exhortation, General. (1) .—To MORTIFY THE OLD MAN, by fleeing from— (a) Uncleanness and lust (Colossians 3:5-7);(b) Wrath and malice (Colossians 3:8); (c) Falsehood (Colossians 3:9). (2) .—To PUT ON THE NEW MAN, making Christ our “all in all.” (a) In love and peace, as shown in mercy, humility, patience, and forgiveness (Colossians 3:10-15); (b) In thanksgiving (Colossians 3:16);(c) In living to the glory of God (Colossians 3:17); (The whole of this section stands in close parallelism, frequently in verbal coincidence, with Ephesians 4:20 to Ephesians 6:9. There are, however, constantly emerging indications of independence of handling. Generally speaking, the Ephesian Epistle is fuller and deeper in treatment; and, moreover, it constantly brings out, in relation both to moral duty and to the observation of the relations of life, the great characteristic doctrine of the universal unity in Christ. This Epistle, on the other hand, is briefer and more incisive, and has only slight, though clear, indications of the idea so powerfully worked out in the other Epistle.)]

Colossians 3:7

(7) In the which ye also walked some time, when ye lived (were living) in them.—The former condition of heathenism was that in which “they were living,” with contagion of evil on every side. But St. Paul is not content without noting their own active participation—“ye walked in them.” (Comp. Ephesians 4:17-20.)

Colossians 3:8

(8) Anger, wrath, malice, blasphemy (slander—see Ephesians 4:31 and Notes there), filthy communication.—The word is “foul,” and the context here seems to show that it refers to grossness of insult and abuse, rather than (as in the cognate word of Eph 4:4) to “filthiness.”

Colossians 3:9

(9) Lie not one to another.—Comp. Ephesians 4:25, and note the characteristic insertion there of a clause to which there is nothing here to correspond, “for we are members one of another.” Seeing that ye (have) put off the old man.—Comp. the fuller description of Eph 4:22-24.

Colossians 3:10-17

(10-17) In these verses we have the corresponding positive exhortation, connected with the idea of resurrection with Christ, through which we put on the new man, holding Christ to be our all in all. Of the new nature there are two marks—towards man love in all its various forms, towards God thanksgiving and living to His glory.

Colossians 3:11

(11) Where there is neither . . .—This passage naturally suggests comparison with Galatians 3:28. “There is neither Jew nor Greek; there is neither bond nor free; there is neither male nor female: for ye are all one in Jesus Christ.” In comparing the passages (passing by the insertion here of “circumcision nor uncircumcision,” which is simply explanatory of “Jew nor Greek”) we notice in this—(1) The insertion of “barbarian, Scythian.” This insertion is clearly intended to rebuke that pride of intellect, contemptuous of the unlearned, which lay at the root of Gnosticism. The “barbarian” was simply the foreigner (comp. 1 Corinthians 14:11); the “Scythian” was the savage, towards whom the contempt implied for the “barbarian” assumed explicitness, and reached its climax. (2) The omission of “male nor female.” In the Oriental society, as in Galatia, the dignity of women needed to be asserted against supposed inferiority. In Greek or Græcised society, as at Corinth, Ephesus, and Colossæ, the new “freedom” of the gospel was apt to be abused to license; hence it was rather the “subjection” of women which needed to be suggested. (Comp. 1 Corinthians 11:3-16; 1 Corinthians 14:34-35; Ephesians 5:22-24; and 1 Timothy 2:11-15.) (3) Whereas in the Galatian Epistle the stress is laid on the unity of all with one another in Christ, here (as usual) the great truth is that “Christ is all things and in all.” In 1 Corinthians 15:28 we have this phrase applied to God, in contradistinction to the office of the Son in His mediatorial kingdom. Here it is in reference to that kingdom that it is used. In it Christ (see Ephesians 1:23) “fills all in all;” and by His universal mediation all “life is hid with Him in God.” He is all that can be needed, and that both “in all things” and “in all persons.” But under both aspects the catholicity of the gospel is equally brought out; here by the direct union of all alike with Christ, there by the resulting unity of all with one another.

Colossians 3:12-13

(12, 13) Comp. Ephesians 4:2; Ephesians 4:31; Ephesians 5:1-2. The word “tenderhearted” in those passages corresponds to the “bowels (or, heart) of mercies” here;” kindness” and “forgiveness,” “humility,” “gentleness,” “forbearance,” appear in both. But the enumeration here is more exact in order of idea. St. Paul starts with the natural and universal instinct of compassion or sympathy; he next dwells on “kindliness and lowliness of mind,” which are closely akin, since readiness to oblige others grows naturally out of a self-neglectful humility; from these he passes to “gentleness and long-suffering “in case of injury, ready” to forbear and to forgive; lastly, from these particulars he rises to the general spirit of “love,” ruling under “the peace of God.”

Colossians 3:13

(13) Even as Christ forgave you.—The MS. authority is in favour of the word “Lord” instead of Christ; but since the name “Lord” is specially applied to Christ in these Epistles (see, for example, Ephesians 4:5) there is no real difference. In Ephesians 4:31 we have “God in Christ forgave you,” because there the example of Christ, as Son of Man, is afterwards to be set forth emphatically as an example of self-sacrifice (Colossians 3:2), and hence the free mercy of forgiveness is naturally attributed to “God in Christ.” Here, in accordance with the emphatic exaltation of Christ, as all in all, the simpler phrase “Christ (or, the Lord) forgave you” is employed.

Colossians 3:14

(14) Above all.—Properly, over all—as a bond or cincture to keep all together. Love is the general principle, harmonising all the special graces named above. The bond of perfectness.—The bond of that harmony of character which is perfection. The phrase is remarkable, apparently suggested by the claim to perfection, set up by the Gnostic teachers. They sought such perfection in knowledge peculiar to the few; St. Paul in the love which is possible to all. For as he elsewhere urges (1 Corinthians 8:1),” Knowledge puffs up, charity builds up;” knowledge gains a fancied perfection, charity a real perfection.

Colossians 3:15

(15) The peace of God.—The true reading is the peace of Christ—that which He gives (John 14:27), that which He is (see Ephesians 2:14). The ordinary reading is, no doubt, borrowed from Philippians 4:7. This verse forms a link between the preceding exhortation to love of man, and the following exhortation to a loving and thankful service of God. The “peace of Christ” is the sense of unity in Him, with our fellow-men and with God. We are “called to it in one Body,” of which He is the Head. (Comp. the fuller treatment of this subject in Ephesians 2:14-22; where, in accordance with the whole character of that Epistle, the unity “in one Body,” here only alluded to, is worked out in vividness and detail.)

Colossians 3:16

(16) The word of Christ.—Here again the definite phrase, “the word of Christ,” takes the place of the commoner phrase, “the word of the Lord,” “the word of God.” It is to “dwell in their hearts.” Hence it is the engrafted word” (James 1:21)—the truth of Christ conceived in the heart, striking root into it, and making it its dwelling-place. It will be observed how all such phrases prepare for the full conception of Him as Himself “the Word of God.” In all wisdom.—The symmetry of the original, “in all wisdom teaching . . . in grace singing,” suggests the connection of the words with those following, not, as in our version, with those going before. The indwelling Word of God is described as manifesting itself, first, in the wisdom of mutual teaching, next, in the grace of hearty thanksgiving. Teaching and admonishing . . .—Here again we have at once general identity and special distinction between this and the parallel passage in Ephesians 5:19-20. There, as here, we have the “speaking to one another in psalms and hymns and spiritual songs,” “the singing in the hearts to the Lord,” and the spirit of “thankfulness.” But there the whole is described as a consequence of “being filled with the Spirit,” and, as an outburst of that spiritual enthusiasm, of which the spurious excitement of drunkenness is the morbid caricature. Here the thought starts from “the word of Christ in the soul,” realised through the gift of the Spirit by all our faculties; and it divides itself accordingly into the function of teaching, which bears on the mind; “the singing in grace” of thankfulness, which comes from and goes to the heart; and the “doing all in the name of Christ,” which belongs to the outer sphere of action. Psalms and hymns.—The ascription to those of an office of “teaching and admonition” describes what is their real, though indirect, effect. In the Church, as in the world, he who “makes a people’s songs” really guides their minds as well as their hearts. For good and for evil the hymns of the Christian Church have largely influenced her theology.

Colossians 3:17

(17) All in the name of the Lord Jesus.—Comp. here the more general exhortation of 1 Corinthians 10:31, “Whether ye eat or drink, or whatever ye do, do all to the glory of God.” This is the first principle of all godly life. The main object of all life, speculative or practical, is declared to be, not our own happiness or perfection, not the good of our fellow-men, but the “glory of God”—the carrying out of His will, and so manifesting His moral attributes. We are taught that if we “seek this first, all the other things shall be added unto us.” But here we have the principle, not only of godly life, but of Christian life. It does all “in the name of Christ,” that is, as conformed to His image, and so being His representative; it looks up thankfully to God our Father, but it is through Him, “having our sonship by adoption” through His all-sufficient mediation. Its desire is, not only that God may be glorified, but that “He may be glorified through Jesus Christ” (1 Peter 4:11). Once more we trace here the special and emphatic purpose of the Epistle. Colossians 3:18 to Colossians 4:1 deals with the three great relations of life—between wives and husbands, children and parents, servants and masters. In this section we have the closest parallelism with the Epistle to the Ephesians (Ephesians 5:22 to Ephesians 6:9). But the treatment of the first relation is far briefer, having nothing to correspond to the grand and characteristic comparison of marriage to the union between Christ and the Church. Even in the second there is somewhat greater brevity and simplicity. The third is dwelt upon with marked coincidence of language, and at least equal emphasis. We can hardly doubt that the presence of Onesimus, the runaway slave, suggested this peculiar emphasis on the right relation between the slave and his master. [It will only be necessary to note the few points in which this section differs notably from the parallel passage.]

Colossians 3:18-4

[6. Special Exhortation as to the relations of life. (1) THE DUTY OF WIVES AND (Colossians 3:18-19). (2) THE DUTY OF AND PARENTS (Colossians 3:20-21). (3) THE DUTY OF SLAVES AND MASTERS (Colossians 3:22 to Colossians 4:1).]

Colossians 3:19

(19) Be not bitter.—Properly, grow not bitter, suffer not yourselves to be exasperated. The word is used metaphorically only in this passage, literally in Revelation 8:11; Revelation 10:9-10.

Colossians 3:21

(21) Provoke not . . . to anger.—This, in the text followed by our version, is borrowed from Ephesians 6:4. The true reading is provoke to emulation, as in 2 Corinthians 9:2. What is forbidden is a constant and restless stimulation, “spurring the willing horse;” which will end in failure and despondency.

Colossians 3:22-25

(22-25) Compare throughout Ephesians 6:5-9. The only peculiarity of this passage is the strong emphasis laid on “the reward of the inheritance.” “The reward” is in the original, a perfect recompense or requital. The “inheritance” is exactly that which no slave could receive; only a son could be an heir (Galatians 4:7). Hence the slave on earth is recognised as a son in heaven. He “serves the Lord,” but his service is the perfect freedom of sonship.

Colossians 3:25

(25) He that doeth wrong is clearly here the master (see Ephesians 6:9), though, of course, the phrase cannot be limited to him.