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COLOSSIANS
CHAPTER 3
OBSERVATION STAGE
The purpose of the observation stage is to maintain focus on the text at hand within the normative rules of language, context and by the book of Colossians. This will serve to avoid going on unnecessary tangents elsewhere; and more importantly, it will provide the framework for a proper and objective comparison with passages located elsewhere in Scripture.
Note that
similar or the same subject matter describing an historic event which
matter is essentially the same as the subject matter in another passage
in Scripture does not
necessarily prove that the passages in view portray the
same event.
will reveal that there is nevertheless a
miraculous harmony and complete absence of contradiction.
Remember that something elsewhere may be true, but in the text at hand it may not be in view.
Note:
references to Manuscript Evidence are largely quotations from New
Testament Text and Translation Commentary, by Phillip W. Comfort,
Tyndale House Publishers, Carol Stream, IL, 2008.
****** EXCERPT FROM COLOSSIANS CHAPTER TWO ******
OR
[(Col 2:18-23) Commentary On Col 2:18-23]:
(Col 2:18 NKJV) "Let no one cheat [lit. deprive, defraud] you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind, (Col 2:19 NKJV) and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God. (Col 2:20 NASB) If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as, (Col 2:21 NASB) 'Do not handle, do not taste, do not touch!' (Col 2:22 NKJV) which all concern things which perish with the using - according to the commandments and doctrines of men? (Col 2:23 NKJV) These things indeed have an appearance of wisdom in self-imposed [lit., self-made or would be] religion, false humility, and neglect of the body, [lit., self-abasement] but are of no value against the indulgence of the flesh."
WITH
THE CONTEXT OF COL 2:11-14 IN MIND COL 2:15 GOES ON TO EXPLAIN THAT THE
PRINCIPALITIES AND POWERS WHICH USURPED THE SOVEREIGNTY OF GOD WERE DISARMED
AS A RESULT OF CHRIST'S SACRIFICE FOR ALL OF MANKIND'S SINS IN
THE
SENSE THAT GOD WOULD NO LONGER HOLD MEN WHO TRUSTED IN CHRIST
ACCOUNTABLE FOR THEIR SINS, FREEING MAN FROM THE ABSOLUTE CONTROL OF
THEIR SIN NATURES SO THAT THEY COULD CHOOSE TO LIVE RIGHTEOUSLY INSTEAD
OF SINFULLY. MAKING A PUBLIC SPECTACLE OF THEM, HAVING TRIUMPHED OVER
THEM THROUGH THE WORK OF JESUS CHRIST ON THE CROSS. PAUL THEN CONCLUDED
IN COL 2:16-17
TO BELIEVERS, "SO LET NO ONE JUDGE YOU IN FOOD OR IN DRINK, OR
REGARDING A FESTIVAL OR A NEW MOON OR SABBATHS, WHICH ARE A SHADOW OF
THINGS TO COME - WHICH OBSERVANCE WAS NOT EFFECTUAL FOR SALVATION UNTO
ETERNAL LIFE. BUT
THE REAL SUBSTANCE OF THEM IS OF CHRIST RELATIVE TO THE RECEPTION OF
ETERNAL LIFE AND ETERNAL REWARDS
In Col 2:16-17, author Paul commanded believers, "So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come," meaning Jesus Christ to reign and rule and in the sense that they are not actual godly means by which believers are to be judged relative to whether or not they have salvation or whether or not they are being faithful as disciples. But they do represent the reality of Jesus Christ as the end of the verse states: "but the substance [of these shadows of things] is of Christ [the reality to which they - properly experienced - point toward]." Whereupon, in Col 2:18 Paul concluded that those who attempt to judge believers on legalistic temporal matters would have you "cheat[ed] of your reward," in the sense of losing out on temporal and eternal rewards for faithful service because you allowed legalism to re-enter your Christian life by taking seriously the legalistic judgments of others of your life instead of following what Paul stipulated / commanded in Col 2:19: "holding fast to the Head [Who is Christ], from Whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God." So believers who are part of the body of Christ are nourished and knit together by joints and ligaments as part of His body, and grow with the increase that is from God,"by the grace / unmerited favor of God and not from obeying the legalistic judgment of those who are not even part of the body of Christ who would cheat you of your reward by pretending to offer more than Who and what Jesus Christ is and has done.
Furthermore, Paul goes on in Col 2:20-23 to explain: (Col 2:20 NASB) "If you have died with Christ to the elementary principles of the world, [in the sense of died to attempting to achieve the Righteousness of Jesus Christ through works instead of by grace through a moment of faith alone in Jesus Christ alone] why, as if you were living in the world, [which spiritually your position is in Christ now, and not in the world] do you submit yourself to decrees, such as, (Col 2:21 NASB) 'Do not handle, do not taste, do not touch!' (Col 2:22 NKJV) which all concern things which perish with the using - according to the commandments and doctrines of men? (Col 2:23 NKJV) These things indeed have an appearance of wisdom in self-imposed [lit., self-made or would be] religion, false humility, and neglect of the body, [lit., self-abasement] but are of no value against the indulgence of the flesh." So Paul continues to explain that the believer has died with Christ in the sense of no longer needing to follow the elementary principles of the temporal world as if these temporal things are all there is - ignoring the eternal and spiritual world, as if living in the world is all there is submitting oneself to such decress as "Do not handle, do not taste, do not touch!' which all concern temporal things which perish with the using - which are according to the commandments and doctrines of men - not of God, not of Christ.
(Col 3:1 NKJV) "Then [Since] you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God.
(Col 3:2 NASB) Set your mind on the things above, not on the things that are on earth.
(Col 3:3 NKJV) For you died, and your life is hidden with Christ in God.
(Col 3:4 NKJV) When Christ Who is our life appears, [lit., is manifested] then you also will appear with Him in glory.
(Col 3:5 NKJV) Therefore put to death your members which are on the earth: fornication, uncleanness, [lustful] passion, evil desire, and covetousness, which is idolatry.
(Col 3:6 NASB) For it is because of these things that the wrath of God will come upon the sons of disobedience,
(Col 3:7 NKJV) in which you yourselves once walked when you lived in them.
(Col 3:8 NKJV) But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth.
(Col 3:9
NKJV) Do not lie to one another, since you have put off the old man
with his deeds [evil is
implied here
because it is described by Paul in Ro 6:6 as the "body of sin" ],
(Col 3:10 NKJV) and have put on the new man who is renewed in knowledge according to the image of Him who created him,
(Col 3:11 NASB) a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all.
(Col 3:12 NKJV) Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering
(Col 3:13 NASB) bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the LORD forgave you, so also should you.
(Col 3:14 NKJV) But above all these things put on [agape / godly] love, which is the bond of perfection.
(Col
3:15 NASB) Let the peace of Christ rule in your hearts, to which indeed
you were called in one body, and be thankful.
(Col 3:16 NASB) Let the word of Christ richly dwell within you, with all wisdom, teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.
(Col 3:17 NKJV) And whatever uou do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.
(Col 3:18 NKJV) Wives, submit to your own husbands, as is fitting in the Lord.
(Col 3:19 NKJV) Husbands, love [agapate] your wives and do not be bitter toward them.
(Col 3:20 Children, obey your parents in all things, for this is well pleasing to the Lord
(Col 3:21 NKJV) Fathers, do not provoke your children, lest they become discouraged.
(Col 3:22 NKJV) Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God.
(Col 3:23 NASB) Whatever you do, do your work heartily, as for the Lord rather than for men,
(Col 3:24 NKJV) knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.
(Col 3:25 NASB) For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality."
(Col 2:18 NKJV) "Let no one cheat [lit. deprive, defraud] you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind, (Col 2:19 NKJV) and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God. (Col 2:20 NASB) If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as, (Col 2:21 NASB) 'Do not handle, do not taste, do not touch!' (Col 2:22 NKJV) which all concern things which perish with the using - according to the commandments and doctrines of men? (Col 2:23 NKJV) These things indeed have an appearance of wisdom in self-imposed [lit., self-made or would be] religion, false humility, and neglect of the body, [lit., self-abasement] but are of no value against the indulgence of the flesh. (Col 3:1 NKJV) Then [Since] you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. (Col 3:2 NASB) Set your mind on the things above, not on the things that are on earth. (Col 3:3 NKJV) For you died, and your life is hidden with Christ in God. (Col 3:4 NKJV) When Christ Who is our life appears, [lit., is manifested] then you also will appear with Him in glory."
1) [(Col 3:4) Manuscript Evidence
For Col 3:4]:
NU p46, Sinaiticus, C, D*, F, G, P, Psi, 075, 33 have "your life"
TR, WH, B, D(1), H, 0278, 1739, Maj, syr, cop(sa) have "our life"
The two Greek pronous rendered "your" and "our" were often confused one for the other because of their similarity in pronunciation and spelling. The editor of NA(26), and UBS(3) adopted the reading supported by p46, etc. (a change from previous editions of the Nestle text). Several modern versions follow, giving the rendering, "when Christ, your life, is manifested, you will be manifested with Him."
There is little difference for "your" is directed to the believers in Colosse, "our" includes the author. In any case, Christ is the Source of eternal life for all believers and the Source of our focus in how we believers are to lead our lives.
2) [Commentary On Col 2:18-Col
3:4]:
(Col 2:18 NKJV) "Let no one cheat [lit. deprive, defraud] you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind, (Col 2:19 NKJV) and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God. (Col 2:20 NASB) If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as, (Col 2:21 NASB) 'Do not handle, do not taste, do not touch!' (Col 2:22 NKJV) which all concern things which perish with the using - according to the commandments and doctrines of men? (Col 2:23 NKJV) These things indeed have an appearance of wisdom in self-imposed [lit., self-made or would be] religion, false humility, and neglect of the body, [lit., self-abasement] but are of no value against the indulgence of the flesh. (Col 3:1 NKJV) Then [Since] you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. (Col 3:2 NASB) Set your mind on the things above, not on the things that are on earth. (Col 3:3 NKJV) For you died, and your life is hidden with Christ in God. (Col 3:4 NKJV) When Christ Who is our life appears, [lit., is manifested] then you also will appear with Him in glory."
PAUL
HAS DECLARED IN CHAPTER TWO THAT BELIEVERS ARE NOT TO VALUE THE
ELEMENTARY PRINCIPLES OF THE WORLD OF TEMPORAL THINGS, I.E., THE SINFUL
DOCTRINES
OF MEN. WHEREUPON IN CHAPTER THREE, PAUL DECLARED THAT SINCE BELIEVERS
WERE RAISED UP WITH CHRIST IN THE SENSE OF BEING IDENTIFIED WITH AND
BENEFITING FROM WHAT WAS ACCOMPLISHED BY OUR LORD'S DEATH, BURIAL AND
RESURRECTION - ETERNAL LIFE AND ALL SPIRITUAL MATTERS THAT PERTAIN TO
THAT; THEY ARE TO SEEK THOSE ETERNAL THINGS WHICH ARE ABOVE, WHERE
CHRIST IS, SITTING AT THE RIGHT HAND OF GOD. FOR BELIEVERS HAVE DIED
WITH CHRIST
IN THE SENSE OF BENEFITTING FROM THAT DEATH UNTO FORGIVENESS OF SINS
UNTO ETERNAL
LIFE. SO THE BELIEVER'S LIFE IS HIDDEN WITH CHRIST IN GOD. WHEN CHRIST
WHO IS OUR
LIFE APPEARS - IS MANIFESTED - THEN THEY ALSO WILL APPEAR WITH HIM IN
GLORY
With the context of chapter two in mind: that believers are not to value the elementary principles of the world and of temporal / perishable things and matters that will pass away in time, i.e., the doctrines of men / false wisdom / indulgences of the flesh; since believers were raised with Christ in the sense of having the position of being identified with His resurrection - with having received the benefit of eternal life and all spiritual matters that pertain to that, they are to seek those things which are from above / spiritual / eternal; and not seek those which are from below which are physical and temporal. For it is above in the heavenly realm where Christ is, sitting at the right hand of God. The believer is thus to center his life upon the ascended, glorified Jesus Christ at His seat of divine authority, having defeated the forces of evil and of death - having paid for the sins of the whole world so that all men may choose to express a moment of faith alone in Christ alone in His sacrifice for them and have eternal life. The practical application of this ongoing command is to endeavor every day to carefully study the inspired words of God's Word which convey the teachings of Jesus Christ for us to learn and follow in order to enhance our temporal and eternal lives. Thus we may focus our temporal lives upon the eternal words of the Savior which endeavor in effect is tantamount to seeking those things which are above where Christ is. So we are see to it that one's interests are centered in Christ, that one's attitudes, ambitions, and whole outlook on life are molded by Christ's relation to the believer whose position is in Christ. So one's allegiance to him is to take precedence over all earthly allegiancs. The verb is a present imperative, suggesting a continuing action: "Keep on seeking." Therefore, Col 3:1-4 is saying, "you [the believer is to] have set your mind on the things above, not on the things that are on earth. For you [all those who believed in Jesus Christ] died with Him [because He died for you and thus you are credited with His payment for your sins and are forgiven because you believed in Him] and your life is hidden with Christ in God [because at the moment of faith alone in Christ alone you were placed in Christ, in His body]. [So] when Christ Who is [therefore] our life appears ["our" = those that believed in Him], then you also will appear with Him in glory, [that is when He comes again in His Second Coming we will surely be with Him in glory]! Note that the description of Christ as 'seated at the right hand of God' is another implied rejoinder to those who were seeking to diminish Christ's role as mediator, inasmuch as the right hand of God is a metaphor for the place of supreme privilege and divine authority.
(Ro 6:8 NASB) "Now if we died with Christ, we believe hat we shall also live with Him
(Ro 6:9 NASB)
knowing that Christ, having been raised from the dead, is never to die
again; death no longer is master over Him.
(Ro 6:10 NASB) For the death He died, He died to sins once for all; but the life that He lives, He lives to God
(Ro 6:11 NASB) Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus."
(Heb 2:14 NASB) "Therefore, since the children [and all believers] share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the Devil.
(Heb 2:15 NASB) and might free those who through fear of death were subject to slavery all their lives."
(Col 3:5 NKJV) "Therefore put to death your members which are on the earth: fornication, uncleanness, [lustful] passion, evil desire, and covetousness, which is idolatry.
(Col 3:6 NASB) For it is because of these things that the wrath of God will come upon the sons of disobedience,
(Col 3:7 NASB) and in them you also once walked, when you were living in them.
(Col 3:8 NKJV) But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth.
(Col 3:9
NKJV) Do not lie to one another, since you have put off the old man
with his deeds [evil is
implied here
because it is described by Paul in Ro 6:6 as the 'body of sin' ],"
1) [(Col 3:8) Manuscript Evidence
For Col 3:8]:
After the phrase rendered "from your mouth" a few Western manuscripts namely, F, G, it and the Coptic tradition add "should not proceed" - taken from Eph 4:29, a parallel passage.
2) [(Col 3:5-9) Commentary On Col
3:5-9]:
(Col 3:5 NKJV) "Therefore put to death your members which are on the earth: fornication, uncleanness, [lustful] passion, evil desire, and covetousness, which is idolatry.
(Col 3:6 NASB) For it is because of these things that the wrath of God will come upon the sons of disobedience,
(Col 3:7 NASB) and in them you also once walked, when you were living in them.
(Col 3:8 NKJV) But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth.
(Col 3:9 NKJV) Do not lie to one another, since you have put off the old man with his deeds [evil is implied here because it is described by Paul in Ro 6:6 as the 'body of sin'],Believers are
emphatically commanded to put to death their "members which are on the
earth," in
the sense of to immediately deactivate those members of
their body, which are described as "[of] the
earth,"
i.e., earthly in the sense of those which pertain to the operation of
the sin nature - being under its control within them which continues to
commit
sin all the time - sins such as listed in verse 3:5: fornication,
uncleanness, [lustful] passion, evil desire, and
covetousness, which is idolatry. For author Paul stated in verse 3:6,
"it is because of these things" -
sinful behaviors - "that the wrath of God will come upon the sons of
disobedience" - upon those who refuse to believe, i.e., disobey the
gospel and remain under the wrath of God.
And author Paul further explains that those whom he is addressing,
believers, also walked with those "sons of disobedience" when they were
living in them - as unbelievers. Hence they were
also once sons of disobedience. But Paul then writes in 3:8-9, "But now
you yourselves are to put off all these [sins]: anger, wrath,
malice, blasphemy, filthy language out of your mouth. (Col 3:9
NKJV) Do not lie to one another, since you have put off the old man
[i.e., the old sin nature] with his deeds [evil / sin is implied here
because it is described by Paul in Ro 6:6 as the 'body of sin' ]."
****** COMPARE EXCERPT FROM
ROMANS CHAPTER SIX ******
(v. 5 NIV) "For if [since] we have
become united with Him in the likeness of His death, certainly we shall
be also in the likeness of His resurrection.
(v. 6:6) Knowing this that our old self was crucified with him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin -"
(Ro 6:5-6:6a) THE BELIEVER'S UNDERSTANDING THAT HE HAS BECOME UNITED WITH JESUS CHRIST IN THE LIKENESS OF HIS DEATH AND THAT HE SHALL BE ALSO BE UNITED IN THE LIKENESS OF HIS RESURRECTION LEADS TO KNOWING THAT HIS OLD SELF WAS CRUCIFIED WITH CHRIST
"For [= Since] we have become united with Him in the likeness of His death, certainly we shall be also in the likeness of His resurrection; (v. 6:6a) knowing this, that our old self was crucified with Him" =
The believer's understanding that since he has become united with Jesus Christ in the likeness of His death and the likeness of His resurrection, is paralleled here with knowing that his old self was crucified with Christ. So at the moment of becoming united with Christ in the likeness of His death which is concurrent with being united in the likeness of His resurrection, one at the same time has ones old self crucified with Christ.
THE OLD SELF = LIT, 'THE OLD MAN' = THAT PART OF EVERY INDIVIDUAL (INCLUDING BELIEVERS) WHICH CONTROLS THE PRACTICE OF EVIL WHICH HAS BEEN CRUCIFIED = PUT TO DEATH, I.E., IT'S CONTROL IS DEACTIVATED BUT NOT ANNIHILATED AT THE MOMENT ONE BECOMES A BELIEVER
"For [= Since] we have become united with Him in the likeness of His death, certainly we shall be also in the likeness of His resurrection; knowing this, that our old self was crucified with Him" (cont.) =
Since this passage deals with encouraging believers to not go on sinning so that grace may increase but to live a new life such that theirs is an example of a reign of righteousness;
and since being crucified signifies being put to death, i.e., made inactive;
then we must conclude that the old man being crucified refers to the capacity of the individual to sin being made inactive in its absolute control over the individual.
Notice that the verse stipulates "that our old self was crucified with Him" indicating that even before one person is physically born his old man was crucified, i.e., put to death with Christ on the cross nearly 2000 years ago but waiting to be deactivated the moment one becomes a believer!
Hence we must conclude that since all individuals are born with a capacity to sin which continues even after they become believers (Ro 5:20-6:1), then neither a condition of sinlessness nor a lack of capacity to sin can be in view. Rather, we have the potential created at Calvary in history for an individual to deactivate the absolute control of his sin nature which occurs at the moment he trusts alone in Christ alone unto eternal life to become a believer.
(v. 6:6) "Knowing this that our old
self was crucified with him so that the body of sin might be rendered
powerless, that we should no longer be slaves to sin -"
THE RESULT OF OUR OLD SELF BEING CRUCIFIED WITH CHRIST, I.E., PUT TO DEATH, IS THE BODY OF SIN BEING RENDERED POWERLESS SO THAT WE SHOULD NO LONGER BE SLAVES TO SIN
(v. 6:6) "For we know that our old self was crucified with Him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin." =
touto ginOskontes hoti ho ..palaios hEmOn .anthrOpos sunestaurOthE
this ...knowing .......that the old .......our ........man ...........was crucified with
hina katargEthE ..........to ..sOma tEs ....hamartias tou mEketi ....douleuein ............hEmas
that .might be nullified the body ..of the sin ............the no longer to be subservient we
tE ......hamartia
to the sin
Since 'our old self', i.e., the believer's sin nature, has been crucified with Christ, i.e., put to death, (v. 3); then the body of sin, i.e., the sin nature is rendered "katargEthE" = useless, unproductive - but not annihilated as the verb does not carry this possibility of meaning. This is a verb in the 3rd person singular, aorist tense signifying a completed action. It is in the passive voice indicating that the believer has had the action done to him as opposed to done by him, i.e., done by God Himself. It is also in the subjunctive mood signifying objective possibility, in other words the rendering of the believer's sin nature useless, or unproductive is not absolute and may be reinstated in some manner, by the believer voluntarily doing this. This is elaborated upon later in this passage.
The situation is clear that the believer should no longer be a slave to sin because the reigning power of his body of sin, i.e., that intrinsic part of him that compelled him to sin as a matter of lifestyle = "our old self", the sin nature, has been crucified - put to death, i.e., rendered powerless in its absolute rule over him. The plug on the sin nature has been pulled and so it is rendered powerless. It lies dormant within the believer but the believer can always plug it again. Sadly, this is so often the response amongst believers. And that's a key message that Paul addresses in the negative.
SINCE HIS SIN NATURE WAS RENDERED POWERLESS, THE BELIEVER SHOULD NO LONGER BE A SLAVE TO SIN BUT HE CAN CHOOSE TO CONTINUE IN SIN. HOWEVER THE QUESTION WAS PREVIOUSLY ASKED WHY?
(v. 6:1) "What shall we say, then? Shall we go on sinning so that grace may increase? (v. 6:2) Far be the thought! Such ones as we, - who died to sin! How shall we any longer be living in it? (v. 6:6) "Knowing this that our old self was crucified with him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin--" =
Notice that Paul has defined here what he meant earlier by the phrases 'we have died to sin, how can we live in it any longer?' (v. 2); and in verse 6, 'our old self was crucified with Him that our body of sin might be done away with.' He declares that the result of dying to sin and our old self being crucified with Christ is that we should no longer choose to be slaves to sin in our experience.
Taking into account Paul's initial declaration in this section of Romans chapter 6, that where believers' sin increased, grace increased all the more; and his question, 'shall we believers go on sinning so that grace may increase?'; we come to the conclusion that Paul is indicating that the result of the individual becoming a believer is that he can choose to go on sinning so that God's grace will increase to cover that sin, but since the believer is no longer a slave to this compelling nature to sin as a result of receiving the benefit of Christ's death for him, Paul asks in the negative, 'Why should he go back to that lifestyle?' Answer demanded by the context might be stated as follows: 'By no means, absolutely not.' This reiterates the message in vv. 1-2.
(v. 7) "because anyone who has died has been freed from sin."
DEATH WITH CHRIST CANCELS THE BELIEVER'S ENFORCED SLAVERY TO SIN
"that we should no longer be slaves to sin because anyone who has died has been freed (justified) from sin." =
tou mEketi .....douleuein hEmas tE ......................hamartia
that no longer to serve ....us ...................................sin
(that we should no longer serve [be slaves to] ........sin)
ho .........gar apothanOn dedikaiOtai .........apo .tEs hamartias
the one .for having died has been justified from ......sin.
(for he who has died ..... has been freed .....from ......sin) =
"has been freed" = "dedikaiOtai" = lit., 'has been justified', i.e., declared righteous, perfect tense providing a completed action with ongoing effect of a once for all time that the individual has been extricated from the control of the sin nature within himself.
The finality of death with Christ, (vv. 4-5), is presented here as once and for all settling the issue of the individual being enslaved from conception to the sin nature within himself when he trusted in Christ's death for his sins. It is thus not an ongoing issue but a settlement in an instant of time when he believed. The individual has died to sin and thus has been freed from his enslavement to it. He should not, but may volunteer to be a slave to it thereafter.
****** END OF EXCERPT FROM ROMANS CHAPTER SIX ******
C) [Col 3:8-11]:(Col 3:8 NKJV) "But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth.
(Col 3:9 NKJV) Do not lie to one another, since you have put off the old man with his deeds [evil is implied here because it is described by Paul in Ro 6:6 as the 'body of sin'],
(Col 3:10 NKJV) and have put on the new man who is renewed in knowledge according to the image of Him who created him,
(Col 3:11 NASB) a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all."
1) [(Col 3:11) Manuscript Evidence
For Col 3:11]:
To the beginning of the list of the category of peoples that are no longer distinguished because of the creation of the new man, (i.e., Greeks, Jews, circumcision, uncircumcision, Barbarian, Scythian; slave, free), some Western witnesses (D*, F, G, it) add "male and female." This addition, borrowed from Gal 3:28 (a parallel passage), adds completeness to Paul's list.
2) [Col 3:8-11) Commentary On Col
3:8-11]:
(Col 3:8 NKJV) "But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth.
(Col 3:9 NKJV) Do not lie to one another, since you have put off the old man with his deeds [evil is implied here because it is described by Paul in Ro 6:6 as the 'body of sin'],
(Col 3:10 NKJV) and have put on the new man who is renewed in knowledge according to the image of Him Who created him,
(Col 3:11 NASB) a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all."
PAUL HAVING WRITTEN IN COL 3:8-9, 'BUT NOW YOU YOURSELVES ARE TO PUT OFF ALL THESE [SINS]: ANGER, WRATH, MALICE, BLASPHEMY, FILTHY LANGUAGE OUT OF YOUR MOUTH, DO NOT LIE TO ONE ANOTHER, SINCE YOU HAVE PUT OFF THE OLD MAN [I.E.,THE OLD SIN NATURE] WITH HIS EVIL DEEDS MOVES TO COL 3:10-11 WHEREIN THE BELIEVER'S NOW PUTTING ON THE NEW MAN IN THE SENSE OF THE NEW NATURE WHICH, BY HIS GRACE, GOD PROVIDED WITHIN THE BELIEVER AT THE MOMENT OF FAITH ALONE IN CHRIST ALONE VIA THE BAPTISM OF THE HOLY SPIRIT WHO IS THE AGENT WHO HAS PUT WITHIN THE BELIEVER THE NEW MAN; WHO IS RENEWED IN KNOWLEDGE ACCORDING TO THE IMAGE OF HIM WHO CREATED THE BELIEVER, GOD. THIS IS A RENEWAL IN WHICH THERE IS NO DISTINCTION BETWEEN GREEK AND JEW, CIRCUMCISED AND UNCIRCUMCISED, BARBARIAN, SCYTHIAN, SLAVE AND FREEMAN, BUT CHRIST IS ALL AND IN ALL.
Paul having
written in Col 3:8-9, "But now
you yourselves are to put off all these [sins]: anger, wrath,
malice, blasphemy, filthy language out of your mouth. (Col 3:9
NKJV) Do not lie to one another, since you have put off the old man
[i.e., the old sin nature] with his deeds [evil / sin is implied here
because it is described by Paul in Ro 6:6 as the 'body of sin' ],"
moves to the believer's putting on the new man in the sense of the new
nature which, by His grace, God provided within the believer at the moment
of
faith alone in Christ alone via the baptism of the Holy Spirit Who is
the Agent Who has put within the believer the new man.
Note that the putting off the old sin nature was done by God to the believer at the point of faith alone in Christ alone as well. So the new nature is characterized as having the righteousness of God which was provided within the believer through the work of the indwelling Holy Spirit which is also characterized as constantly being renewed in knowledge according to the image of Jesus Christ Who created "him" referring to the new man within the believer. Note that the Agent Who is doing the renewing of the new man cannot be the believer himself because he still possesses a sin nature which the believer may and often does activate. So the believer does not have the perfectly righteous nature of God in order to be qualified to do that renewing according to the image of Jesus Christ. Finally, in Col 3:11, author Paul writes, "a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all." It is interesting to note that despite the discord amongst believers in their mortal lives, we will all be renewed to the extent that there will be no distinction between Greek and Jew, circumcised and uncircumcied, barbarian, Scythian, slave and freeman, but Christ is all, and in all," all will act in godly harmony and purpose as part of the body of Christ - each one doing his part.
a) [(Col 3:10) Compare with Ro
6:1-7]:
(Ro 6:1 NASB)
"What shall we say then? Are we to continue in sin so that grace may
increase?
(Ro 6:2 NASB) May it never be! How shall we who died to sin still live in it?
["who died to
sin" = having become dead, i.e., inactivated relative to being
separated from the authority of the sin nature in the believer's life.
Sin is singular and refers here to the capacity or nature within man
which compels him to commit acts of sin, i.e., the sin nature. Note
that this is not saying that the believer cannot or will not resubmit
himself to the control of his sin nature, (cf. Ro 6:12; 1 Jn 1:8-10).]
(Ro 6:3 NASB)
Or do you not know that all of us who have been baptized into Christ
Jesus have been baptized into His death?
(Ro 6:4 NASB) Therefore we have been buried with Him through
baptism into
death, so that as Christ was raised from the dead through the glory of
the Father, so we too might walk in newness of life.
(Ro 6:5 NASB) For if we have become united with Him in the likeness of
His
death, certainly we shall also be in the likeness of His resurrection,
(Ro 6:6 NASB)
knowing this, that our old self was crucified with Him, in
order that our body of sin might be done away with, so that we
would no
longer be slaves to sin;
(Ro 6:7 NASB) for he who has died is freed from sin.
[The finality
of death with Christ,
(Ro 6:4-7), is presented here as once and for all settling the issue of
the individual being enslaved from conception to the sin nature within
himself when he trusted in Christ's death for his sins. It is thus not
an ongoing issue but a settlement in an instant of time when he
believed. The individual has died to sin and thus has been freed from
his enslavement to it. He should not, but may volunteer to be a slave
to it thereafter.]
b) [(Col 3:10) Compare with 2 Cor
4:16]:
(2 Cor 4:16 NASB) "Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day.
[In view of
the believer's possession of a sin nature, this renewing day by day
must be God's work alone]
(2 Cor 4:17 NASB) For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison,
(2 Cor 4:18
NASB) while we look not at the things which are seen, but at the
things which are not seen; for the things which are seen are temporal,
but the things which are not seen are eternal."
This has especially in view eternity when the believer will have been completely transformed into the image of Jesus Christ throughout his being, especially within his transformed mind which will no longer be influenced by the old man, his old sin nature. For the sin nature that he was so attached to in this life will be no longer in eternity. This is the struggle in this temporal life which all believers face: the attachment they have to the old sin nature such that they must endeavor to look to eternity when their new godly natures will be fully in control in the absence of the old sin nature, having become fully knowledgeable according to the image of Jesus Christ Who created that new nature - that renewal - within the believer. It will be a renewal in which there is no distinction between Greek [non-Jew] and Jew, nor circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all. We are all part of His body, function with His perfect Righteousness.
3) [(Col 3:9b, 10) Expositor's
Commentary]:
(Col 3:12 NKJV) Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering
(Col 3:13 NASB) bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the LORD forgave you, so also should you.
(Col 3:14 NKJV) But above all these things put on [agape / godly] love, which is the bond of perfection.
(Col
3:15 NASB) Let the peace of Christ rule in your hearts, to which indeed
you were called in one body, and be thankful.
(Col 3:16 NASB) Let the word of Christ richly dwell within you, with all wisdom, teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.
(Col 3:17 NKJV) And whatever uou do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.
1) [(Col 3:13) Manuscript Evidence
For Col 3:13]:
WH, NU, p46, A, B, D*, F, G have "the Lord."
TR, Sinaiticus(2), C, D(1), Psi, 1739, Maj, syr, cop
Sinaiticus* has "God"
33 has "God in Christ"
The WH, NU reading has excellent documentary support, producing the rendering "Forgive one another, even as the Lord forgave you" (so all modern versions). The variants can be explained as follows: The first is a scribal interpretation of "Lord" as equaling "Christ." The second variant is the result of some scribe perceiving it as "God's" responsibililty to forgive sins - probably influceced by Eph 4:32, a parallel passage. The third variant comes directly from Eph 4:32. Paul used "Lord" in Colossians to show that all spiritual blessings, including forgiveness, come from the Lord Jesus, for He is the Redeemer and Reconciler (1:14, 19-21).
2) [(Col 3:14) Manuscript Evidence For Col 3:14]:
By way of conformity to Eph 4:3, a parallel passage, several Western witnesses (D*, F, G, it) read "bond of unity" instead of "bond of completion."
3) [(Col 3:15) Manuscript Evidence
For Col 3:15]:
WH, NU, Sinaiticus*, A, B, C*, D, F, G, P, 1739, it, syr, cop, Clement have "the peace of Christ"
TR, Sinaiticus(2), C(2), D(2), Psi, 33, Maj have "the peace of God"
By way of conformity to Phil 4:7, a parallel passage, several late manuscripts changed "peace of Christ" to "peace of God." The lateness of corrections in a number of manuscripts (none earlier than the sixth century) reveals the secondary nature of the variant reading. Throughout this epistle, Paul emphasizes the preeminence of Christ in all phases of the Christian life. Thus, Paul is here affirming that, when there are differneces among the members of Christ's body, the peace of Christ is the arbiter.
4) [(Col 3:16a) Manuscript Evidence For Col 3:16a]:
TR, WH, NU, p46, Sinaiticus(2), B, C(2), D, F, G, Psi, 1739, Maj, it, cop(sa)
A, C*, 33 have "the word of God"
Sinaiticus*,
1, cop(bo) have "the word of the Lord"
In the margin of NJB, the translators conjectured that "possibly the text reads simply "the word." But there is no textual evidence for this shortened reading. Thus, we do not have a situation here where a simple expression "the word," was expanded in three ways. Rather, it is far more likely that the more unusual expression, "the word [message] of Christ," was changed to one of two more ordinary expressions. The documentary evidence strongly favors "the word of Christ," as does the general tenor of the epistle, which is aimed at exalting Christ. See note on Col 3:15.
5) [(Col Col 3:16b) Manuscript
Evidence For Col 3:16b]:
WH, NU, p46,
Sinaiticus, A, B, C*, D*, F, G, Psi(c), 33, 1739, it, syr, cop, Clement
have "to God"
TR, C(2), D(2), Psi*, Maj have "to the Lord"
At the end of this verse, Paul says, "singing in your hearts to God," according to superior documentary evidence, p46, the earliest witness for the WH NU reading , was mistakenly transcribed by Kenyon (1936, 134) to read "Lord" but the broken letters are theta and omega = "God" not kapa and omega. So p46 actually affirms the WH NU text. The variant reading is the result of scribal conformity to Eph 5:19, a parallel passage.
6) [(Col 3:17a) Manuscript Evidence For Col 3:17a]:
TR, WH, NU read "Lord Jesus" with excellent support: p46, b, d(2), 075 (Psi), 33, 1739, Maj, syr(h), cop(sa), Clement. All English versions follow this, yielding the rendering, "do all things in the name of the Lord Jesus." There are three variants on this name: (1) "Jesus Christ" in A, C, D*, F, G; (2) "Lord Jesus Christ" in Sinaiticus(2), it(b), cop; (3) "Lord" in L and Jerome.
The name "Jesus" was subject to textual change all throughout the transmission of the NT text. It was either altered, expanded, inverted with other titles, or occasionally shortened. In most instances, the text critic has to determie which reading has the best documetation and then explain why the variant readings are aberrations. In this case, the TR, WH, NU reading has good testimony, as does the first variant; but the wieght goes to TR, WH NU because it has both early and more diverse support. The second variant is the result of scribal conformity to Eph 5:20, a parallel passage. The third variant, though the shorter reading, cannot be preferred because of its slim documentary support.
7) [(Col 3:17b) Manuscript Evidence For Col 3:17b]:
WH, NU,
p46vid, Sinaiticus, A, B, C, 1739, it have "giving thanks to father God
[or God the Father]"
TR, D, F, G,
Psi, 33, Maj have "giving thanks to God and [the] Father"
The variant is the result of scribal conformity to Eph 5:20, a parallel passage. The WH, NU reading has excellent documentation and is unusual, for we rarely see the words rendered "God the Father." As was explained in the note on 1:3, it is more likely that the expression means something like "Father God.
8) [(Col 3:12-17) Commentary On
Col 3:12-17]:
(Col 3:12 NKJV) "Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering
(Col 3:13 NASB) bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the LORD forgave you, so also should you.
(Col 3:14
NKJV) But above all these things put
on [agape / godly
sacrificial]
love ,
which is the bond of perfection.
(Col
3:15 NASB) Let the peace of Christ rule in your hearts, to which indeed
you were called in one body, and be thankful.
(Col 3:16 NASB) Let the word of Christ richly dwell within you, with all wisdom, teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.
(Col 3:17 NKJV) And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him."
PAUL
THEREFORE CONCLUDES IN COL 3:12-17 THAT BELIEVERS BEING THE ELECT OF
GOD, I.E., THOSE WHO HAVE BEEN CHOSEN OF GOD TO BE IN CHRIST TO BE
AN EXAMPLE OF HIS RIGHTEOUSNESS; THOSE WHO ARE BELOVED OF GOD ARE TO
PUT ON, IN THE SENSE OF HOW THEY ARE TO ACT: WITH GENTLENESS, PATIENCE / LONGSUFFERING - BEARING
/ FOREBEARING WITH ONE ANOTHER, AND FORGIVING EACH OTHER. AND WHOEVER
HAS A COMPLAINT AGAINST ANYONE; JUST AS THE LORD FORGAVE YOU, SO ALSO
SHOULD YOU FORGIVE THEM. BUT ABOVE ALL THINGS PUT ON AGAPE / GODLY SELF-SACRIFICIAL LOVE WHICH IS THE BOND OF PERFECTION. AND
LET THE PEACE OF CHRIST RULE IN YOUR HEARTS, TO WHICH INDEED YOU WERE
CALLED IN ONE BODY, AND BE THANKFUL. AND LET THE WORD OF CHRIST RICHLY
DWELL WITHIN YOU, WITH ALL WISDOM, TEACHING AND ADMONISHING ONE ANOTHER
WITH PSALMS AND HYMNS AND SPIRITUAL SONGS, SINGING WITH THANKFULNESS IN YOUR HEARTS TO GOD. AND WHATEVER YOU DO IN WORD OR DEED, DO ALL IN THE NAME OF THE LORD JESUS, GIVING THANKS TO GOD THE FATHER THROUGH HIM.
Paul
therefore concludes in Col 3:12-17 that believers being the elect of
God; i.e., those who have been chosen of God to be in Christ and to be
an
example of His Righteousness ; those who are beloved of God are to put
on in the sense of clothes themselves, (since they have put on the new self, (cf. Col 3:10)), with, tender mercies, (lit.,
affectionate compassion); kindness,
humility, meekness in the sense of gentleness, patience / longsuffering
- bearing / forebearing with one another, and forgiving one other. And
whoever has a
complaint against anyone; just as the LORD forgave you, so also should
you forgive them.
But above all these things put
on [agape / godlyself-sacrificial]
love , which is the bond of perfection. Let the peace of Christ rule in
your hearts, to which indeed
you were called in one body, and be thankful. Let the word of Christ richly
dwell within you - in the sense of God's Word for it is characterized
as possessing "all wisdom,
teaching and admonishing one another with psalms and hymns and spiritual songs, singing with
thankfulness in your hearts to God. And whatever you do in
word or deed, do all in the
name of the Lord Jesus, giving thanks to God the Father through Him.
a) [(Col 3:12) Bible Knowledge Commentary]:
"3:12. Again Paul called on believers to take a decisive action: Clothe yourselves (endysasthe). Because they have "put on (endysamenoi) the new self" (v. 10), they should live accordingly, with appropriate attributes and attitudes. In verses 8-9 Paul listed six vices (anger, rage, malice, slander, filthy language, and lying). Now in contrast to them, Christians - as God's chosen people (cf. Rom. 8:33; Titus 1:1), holy ("separated to God"; cf. Col. 1:2) and dearly loved (cf. Rom. 5:8; 1 John 4:9-11, 19) - are to have several virtues. These include compassion (splanchna oiktirmou, lit., "tender sympathy of heartfelt compassion" - an unusually touching expression; in Phil. 2:1 Paul joined these two nouns with "and"), kindness (benevolence in action; cf. 2 Cor. 6:6), humility (a lowly attitude toward God; cf. Phil. 2:3; 1 Peter 5:5), gentleness (prautēta), meekness, a lowly attitude toward others, and patience (makrothymian, self-restraint, a steady response in the face of provocation; cf. Col. 1:11). The last three of these are mentioned in the Greek in the same order in Ephesians 4:2; and Galatians 5:22-23 in the Greek includes three of them: patience and gentleness, as well as kindness."
(Col 3:18 NKJV) "Wives, submit to your own husbands, as is fitting in the Lord"
1) [(Col 3:18) Manuscript Evidence For Col 3:18]:
WH, NU, p46, Sinaiticus, A, B, C (D* F, G, it, syr, add "your")
TR, L, 6, 1881 have "be subject to your own husbands"
The addition
of "your" in D*, F, G and "own" are attempts to clarify that the
original text really means "your husbands" or "your own husbands."
Actually, the deinite article rendered "the" sufficiently indicates the
possessive function of the variant, in TR, shows conformity to Eph
5:22, a parallel passage.
(Col 3:19 NKJV) Husbands, love [agapate] your wives and do not be bitter toward them.
2) [(Col 3:19) Manuscript Evidence For Col 3:19]:
Several
scribes tried to clarify "wives" in p46, Sinaiticus*, A, B, C*,
D(2), Psi Maj with
the addition of the Greek word rendered "your" in C(2), D*, F, G, it, syr to
render it "your wives." Other scribes add the Greek word rendered "own"
to render it "your own" in Sinaiticus(2), 075. But the definite article
rendered "the" sufficiently indicates the possessive function. Similar
variants occur in Eph 5:25, a parallel passage.
(Col 3:20 NKJV) Children, obey your parents in all things, for this is well pleasing to the Lord
(Col 3:21 NKJV) Fathers, do not provoke your children, lest they become discouraged
3) [(Col 3:21) Manuscript Evidence
For Col 3:21]:
All three Greek editions (TR, WH, NU) have the wording rndered "do not aggravate," "do not provoke"), with the support of p46, b, d(1), psi, 1739, Maj, Clement. All English versions follow. A variant on this is rendered "do not anger"i found in a substantial number of manuscripts (Sinaiticus, A, C, D*, F, G, L, 0198, 0278, 33). However, this variant reading is the result of scribal conformity to Eph 6:4, a parallel passage. The TR, WH, NU reading has a different word in Colossians than what appears in Ephesians. In Colossians Paul was urging the fathers not to "aggravate" their children - that is, they should not provoke them to the extent that they become biter and subsequently disheartened In Ephesians Paul was commanding the fathers not to make their children angry, for that also would lead to apathy The difference is subtle but significant. Since the children are exhorted to be obedient to their parents, fathers could take advantage of this by making unreasonable demands on their children. Thus, children would be aggravated or irritated by these weighty demands and then give up trying to please their parents.
(Col 3:22 NKJV) Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God.
4) [(Col 3:22a) Manuscript
Evidence For Col 3:22a]:
TR, WH, NU
Sinaiticus, A, B, C, D, Maj. have the wording rendered "obey in every
way" All English
versions follow.
P46, 075, 02778, cop(sa) exclude this additional phrase.
The addition is likely the result of scribal conformity to Eph 6:5, a parallel passage.
5) [(Col 3:22b) Manuscript
Evidence For Col 3:22b]:
WH, NU,
Sinaiticus*, A, B, C, D*, F, G, L, Psi, 048, 33, 1739, it, syr, cop,
Clement have "fearing the Lord"
TR, p46, Siniaticus(2), D(2), Maj, it(d) have "fearing God"
Although the WH, NU readings have excellent documentary support, it is possible that it is the product of scribal assimilation to Eph 6:7 (a parallel passage), which speaks of "serving the LORD," or the result of scribal conformity to the following verse (3:23), which speaks of working for "the Lord." Given the pattern of textual harmonization of wording in Colossians to the wording of Ephesians, it is not unreasonable to think the same happened here. If so, then the earliest witness (p46) supports the original reading, "fearing God," was well as two corrected manuscripts and the Majority text.
(Col 3:23 NASB) Whatever you do, do your work heartily, as for the Lord rather than for men,
6) [(Col 3:23) Manuscript Evidence
For Col 3:23]:
TR, WH, NU, Sinaiticus, C, D, Maj have "to the Lord and not to men"
A, 075, Clement have "serving the Lor d and not men"
P46, B, 1739 "to the Lord, not to men"
The first
variant is the result of scribal conformity to Eph 6:7, a parallel
passage The TR, WH and NU readings, with an added "and" is probably
also the result of scribal conformity to Eph 6:7. If so, the original
text has been preserved in the Alexandrian trio, p46, B, 1739, even
though it is not followed by one one translation.
(Col 3:24 NKJV) knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.
7) [Col 3:24) Manuscript Evidence
For Col 3:24]:
WH, NU, p46, Sinaiticus, A, B, C, D*, 33, 1739 have "serve [for, you are serving] the Lord Christ"
TR, D(1), Psi, Maj, syr, Clement have "because you are serving the Lord Christ"
F, G, have "our Lord Jesus Christ Whom you serve"
The first of
the two variants emends the apparent abruptness created by the final
clause ("serve the Lord Christ') by making it causal: "you will receive
the recompense of the inheritance because you serve the Lord Christ."
The second
variant also emends the abruptness but in so doing creates its own
strangeness: "from the Lord
... you will receive an inheritance of our Lord
Jesus Christ." Accepting the WH, NU reading, the final clause can be
taken as an imperative or as an indicative because "doulEuEtE" rendered
either "for, you are serving" or "Whom you serve" can be parsed either
way. The imperative helps the clause stand alone; at the same time, it
forms a bridge between what preceds and what follows.
(Col 3:25 NASB) For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality."
8) [(Col 3:25) Manuscript Evidence For Col 3:25]:
TR, WH, NU,
p46, Sinaiticus, A, B, C, D, Maj. have "there is no respect of persons"
on the basis of good authority.
F, G, I add the clarification: "with God" by way of conformity to Eph 6:9, a parallel verse. But it is implicit in the text that it is God Who is no respecter of persons.
9) [(Col 3:18) Commentary on Col 3:18-25]:
(Col 3:18 NKJV) "Wives, submit to your own husbands, as is fitting in the Lord.
(Col 3:19
NKJV) Husbands, love [agapate] your wives and do not be bitter toward
them.
(Col 3:20 NKJV) Children, obey your parents in all things, for this is well pleasing to the Lord
(Col 3:21 NKJV) Fathers, do not provoke your children, lest they become discouraged.
(Col 3:22 NKJV) Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God.
(Col 3:23 NASB) Whatever you do, do your work heartily, as for the Lord rather than for men,
(Col 3:24 NKJV) knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.
(Col 3:25 NASB) For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality."
IN COL 3:18-25, PAUL GOES ON TO WRITE, WIVES SUBMIT TO YOUR OWN HUSBANDS, AS IS FITTING IN THE LORD LIMITED TO ACTIONS WHICH ARE GODLY / BIBLICAL. HUSBANDS, EXPRESS AGAPE / GODLY, SELF-SACRIFICIAL LOVE FOR YOUR WIVES AND DO NOT BE BITTER TOWARD THEM. CHILDREN, OBEY YOUR PARENTS IN ALL THINGS, FOR THIS IS WELL PLEASING TO THE LORD. FATHERS, DO NOT PROVOKE YOUR CHILDREN, LEST THEY BECOME DISCOURAGED. BONDSERVANTS ARE TO OBEY IN ALL THINGS THEIR MASTERS ACCORDING TO THE FLESH, NOT WITH EYESERVICE AS MEN-PLEASERS, BUT IN SINCERITY OF HEART, FEARING GOD. WHATEVER YOU DO, DO YOUR WORK HEARTILY, AS FOR THE LORD RATHER THAN FOR MEN, KNOWING THAT FROM THE LORD YOU WILL RECEIVE THE REWARD OF THE INHERITANCE; FOR YOU SERVE THE LORD CHRIST. FOR HE WHO DOES WRONG WILL RECEIVE THE CONSEQUENCE OF THE WRONG WHICH HE HAS DONE, AND THAT WITHOUT PARTIALITY
In Col
3:18-25, Paul goes on to write, wives submit to your own husbands, as
is fitting in the Lord limited to actions which are "in the Lord, i.e,
godly / biblical, which implies that wives need not obey unbiblical,
ungodly commands. This is corroborated in 1 Tim 2:13 which stipulates
that the order of Creation was man first, then the woman; as well as 1
Cor 11:3 which stipulates that Christ submits to the Father.
Furthermore, submission does not necessarily mean inferiority, but a
position of authority. Husbands express agape / godly, self-sacrificial
love
for your wives and do not be bitter toward them which implies a godly
kind of care for the spouse coming out of that agape / godly love.
Children, obey
your parents in all things, for this is well pleasing to the Lord.
Fathers, do not provoke your children, lest they become discouraged.
Bondservants are to obey in all things their masters according to the
flesh, not with eyeservice as men-pleasers but in sincerity of heart,
fearing God. Notice that although slavery was an ungodly practice;
with all its attendant evils, it was not only universally accepted in
ancient times but also considered a fundamental institution,
indispensable to civilized society. More than half the people seen on
the streets of the great cities of the Roman world were slaves. And
this was the status of the majority of "professional" people such as
teachers and doctors as well as that of menials and craftsmen. Slaves
were people with no rights, mere property existing only for the
comfort, convenience, and pleasure of their owners. God evidently is not at this time in history advocating doing away with
man's ungodly institutions until Christ comes again. Finally, in Col
3:23-25, Paul writes, "Whatever you do, do your work heartily, as for
the Lord
rather than for men, knowing that from the Lord you will receive the
reward of the inheritance; for you serve the Lord Christ. For he who
does wrong will receive the consequence of the wrong which he has done,
and that without partiality."
a) [(Col 3:18-25) Bible Knowledge
Commentary On Col 3:18-25]:
"3:18. Wives
are to submit to their husbands as their heads. This command was not
limited to Paul's day, as is obvious from two reasons he gave
elsewhere: (1) the order of Creation (man was created first, then
woman; 1 Tim. 2:13); (2) the order within the Godhead (Christ submits
to the Father; 1 Cor. 11:3). Submission or subordination does not mean
inferiority; it simply means that the husband, not the wife, is head of
the home. If he may be thought of as the "president," she is the
"vice-president."
Of course there are moral limits to this submission; it is only as is fitting in the Lord. Just as obedience to government is commanded (Rom. 13:1; Titus 3:1; 1 Peter 2:13) but only insofar as government takes its place under God (Ex. 1; Dan. 3; 6), even so a wife's submission to her husband is only "in the Lord." That is, she is not obligated to follow her husband's leadership if it conflicts with specific scriptural commands.
3:19. Husbands are responsible to love their wives (as Christ loved the church; Eph. 5:28-29). So they are to exercise loving leadership, not dictatorial dominion. Perhaps husbands need this reminder to be tender and loving as much or more than wives need the reminder not to usurp authority over their husbands. Assuming absolute authority will only embitter one's wife, not endear her. The words be harsh translate pikrainesthe, which is more literally, "make bitter." (A different word is used in Col. 3:21; see comments there.) Wives, like tender and sensitive flowers (cf. 1 Peter 3:7), may wilt under authoritarian dominance but blossom with tender loving care. So in a maturing marriage the husband exercises compassionate care and his wife responds in willing submission to this loving leadership.
3:20.
Children are to obey their parents in everything. Disobedience to
parents is designated in the Old Testament as rebellion against God and
was severely punished (Ex. 21:17; Lev. 20:9). Jesus set an example for
children by obeying Joseph and His mother Mary (Luke 2:51). Obedience
to parents pleases the Lord. This does not suggest that obeying one's
parents merits salvation for a child. Rather, obedience reflects God's
design for order in the home. As Paul wrote elsewhere, "It is right"
(dikaion, "just" or "proper") for children to obey their parents (Eph.
6:1).
3:21. Fathers (and mothers; cf. Prov. 1:8; 6:20) should not presume on
this obedience and embitter (erethizete, "provoke or irritate") their
children by continual agitation and unreasonable demands. Paul wrote,
"Fathers, do not exasperate (parorgizete) your children" (Eph. 6:4).
This will only make them become discouraged. Praise for well-doing
rather than constant criticism will, along with loving discipline (cf.
Heb. 12:7), help rear children in "the training and instruction of the
Lord" (Eph. 6:4).
3:22-25. Slaves are exhorted to obey (the same word is directed to children in v. 20) their earthly masters. "Earthly" is literally "according to the flesh"; only Christ is master of the spirits of believing slaves. This obedience is to be with sincerity of heart, not simply when their masters are watching them or to win their favor. Also slaves are to work with reverence for the Lord. Working with an awareness of God's character and presence enhances the dignity of the labor of even slaves. In fact, whatever (cf. v. 17) slaves do should be with all their heart[s] (lit., "out of the soul," i.e., genuine and from within, not merely by outward pretense) and for the Lord, not for men. While slavery was certainly undesirable, Paul's goals did not include restructuring social institutions (cf. 1 Cor. 7:17-24). Principles in Colossians 3:22-25 for Christian slaves may be applied today to Christian employees. If more Christian employees today served their employers with genuine concern and as though they were serving God, quality and productivity would increase dramatically! It is the Lord Christ whom all Christians are serving. (This is the only place in the NT where the term "the Lord Christ" is used.) After all, the final "payday" (an inheritance... as a reward) is coming from the Lord (cf. 2 Cor. 5:10). He will judge without favoritism (cf. Rom. 2:9; Eph. 6:9), that is, in full justice, repaying wrongdoers and rewarding those who serve Him.
In these verses (Col. 3:22-25) Paul made numerous points about the motives, attitudes, and conduct of Christian slaves. Such instruction was remarkable in a master-slave society."
b) [(Col 3:18-25) Expositor's
Commentary On Col 3:18-25]:
"18 The one
duty Paul enjoins on the wife is submission, an attitude that
recognizes the rights of authority. His main thought is that the wife
is to defer to, that is, be willing to take second place to, her
husband. Yet we should never interpret this as if it implies that the
husband may be a domestic despot, ruling his family with a rod of iron.
It does imply, however, that the husband has an authority the wife must
forego exercising. In areas where one must yield—e.g., in the husband's
choice of a profession or of a geographical location for doing his
work, the primary submission devolves upon the wife.
Three things may be said about a wife's subjection to her husband.
First, the context shows that the wife's attitude is prompted and
warranted by her husband's unselfish love. Second, the form of the verb
(hypotassesthe, middle voice) shows that the submission is to be
voluntary. The wife's submission is never to be forced on her by a
demanding husband; it is the deference that a loving wife, conscious
that her home (just as any other institution) must have a head, gladly
shows to a worthy and devoted husband. Third, such submission is said
to be "fitting in the Lord." The verb has in it the thought of what is
becoming and proper. The phrase "in the Lord" indicates that wifely
submission is proper not only in the natural order but also in the
Christian order. The whole thing, then, is lifted to a new and higher
level.
b. The husband's duties to the wife (3:19)
19 The ancient world was a man's world, and even among the Jews the wife was often little more than chattel. Paul's counsel in the present passage is in striking contrast to this. Caird's comment is again apropos: "Jew and Gentile alike assumed that the head of a household would wield an authority which others were bound to obey. Paul does not openly challenge this assumption, but he modifies both the authority and its acceptance by the Christian principle of mutual love and deference, so that both are transformed" (p. 208).
Paul speaks of two responsibilities of the husband—one positive and the other negative. Positively, Paul urges husbands to "love [agapate] your wives." This of course is their supreme duty. Agapao does not denote affection or romantic attachment; it rather denotes caring love, a deliberate attitude of mind that concerns itself with the well-being of the one loved. Self-devotion, not self-satisfaction, is its dominant trait. Negatively, Paul urges husbands not to be "harsh" with their wives, using a word that suggests a surly, irritable attitude. Perhaps the colloquialism "don't be cross with" best expresses the meaning.
c. The duty of children to parents (3:20)
20 The one obligation Paul places on children is obedience to their parents. "Obey" (hypakouete) implies a readiness to hear and carry out orders; the child is to listen to and carry out the instructions of his parents. The verb is in the present tense, indicating that such action is to be habitual.
Two things are said about the obedience children owe their parents. First, it is to be complete: "in everything." Paul, of course, sets this in a Christian context. He is dealing with the Christian home and presupposes Christian attitudes on the part of parents. Second, the obedience of children to their parents "pleases the Lord." The meaning is that in the Christian order, just as in the order under the law or in the natural realm, obedience to parents is pleasing to God. The obedience of children is not, therefore, based on accidental factors, nor does it depend essentially on the parents' character. It is an obligation grounded in the very nature of the relationship between parents and children. It is, as the parallel passage in Ephesians (6:1-3) clearly states, a thing that is right in itself. It is therefore especially pleasing to God when believing children are careful to fulfill this duty.
d. The duty of parents to children (3:21)
21 The specific mention of "fathers" suggests that the father as head of the household has a special responsibility for training the children. No slight toward the mother is intended. Paul would surely have recognized her rights and the power of her influence in the home. It is possible that "fathers" as used here has the broad meaning of "parents." (Cf. Heb 11:23, where the same Greek word [palteron] is used of the parents of Moses.)
Fathers are not to "embitter" (erithizo) their children. The sense is that they are not to challenge the resistance of their children by their unreasonable exercise of authority. Firm discipline may be necessary, but it must be administered in the right spirit. Parents should not give in to fault-finding, nor always be nagging their children. Wey translates, "Do not fret and harass your children." Ph has "don't over-correct." Knox says, "And you, parents, must not rouse your children to resentment."
Paul gives
the reason for this counsel; viz., "or they will become discouraged."
Parents can be so exacting, so demanding, or so severe that they create
within their children the feeling that it is impossible for them to
please. The Greek word (athymeo) has in it the idea of "losing heart"
and suggests going about in "a listless, moody, sullen frame of mind"
(Lightfoot, p. 227). "The twig," writes Eadie, "is to be bent with
caution, not broken in the efforts of a rude and hasty zeal" (p. 262).
Paul may have had in mind the regimen of "don'ts" that loomed so large
in the Colossian heresy.
e. The duty of slaves to masters (3:22-25)
22 Slavery, with all its attendant evils, was not only universally accepted in ancient times but also considered a fundamental institution, indispensable to civilized society. More than half the people seen on the streets of the great cities of the Roman world were slaves. And this was the status of the majority of "professional" people such as teachers and doctors as well as that of menials and craftsmen. Slaves were people with no rights, mere property existing only for the comfort, convenience, and pleasure of their owners. (Cf. vol.1, "The Cultural and Political Setting of the New Testament" by Arthur A. Rupprecht.) Paul deals with the duty of slaves in the context of the family because slaves were considered a part of the household.
It is a matter of concern to some that neither Paul nor the other apostles denounced slavery and demanded its immediate overthrow. The apostles, however, were not social reformers; they were first and foremost heralds of the good news of salvation in Christ. Then again, the church was a very small minority in the Roman world, and there was no hope that its stance on the matter of slavery would influence Roman policies. We should be careful to understand, though, that they did not condone slavery. Indeed, they announced the very principles (such as that of the complete spiritual equality of slave and master) that ultimately destroyed the institution of slavery.
The one duty Paul presses upon slaves is complete obedience—i.e., "in everything." He was obviously thinking of the Christian household and thus did not have in mind orders contrary to the principles of the gospel. They were not, of course, to obey such orders; no matter what their position in life, the Christians' highest duty is to God, and all lesser duties must give way to this. The latter part of the verse insists that obedience of slaves is to be sincere and ungrudging, and rooted in "reverence for the Lord." "Sincerity of heart" (lit., "singleness of heart") translates en haploteti kardias, a phrase that implies the absence of all base and self-seeking motives.
23 Slaves are to see their service as a service rendered not to men but to the Lord. This would transform the most menial responsibilities and give dignity to all of their work.
24 Slaves are reminded of the reward that will be theirs for serving faithfully in Christ's name. "Receive" translates apolempsesthe, which here combines the ideas of receiving what is due and receiving in full (cf. Rom 1:27, where it is used in the sense of retribution). On "inheritance," see 1:12.
25 This verse, set in contrast to the preceding, shows that wrong will be punished, because "there is no favoritism" with God. Doubtless Paul meant it as a warning to Christian slaves not to presume on their position before God and think that he would overlook their misdeeds. In the parallel passage in Ephesians it is the master who is reminded that there is no partiality with God, while here it is the slave. In Ephesians, masters are not to think that God is influenced by social position; in the present passage, slaves are not to act unscrupulously just because they know men treat them as irresponsible chattel.
The entire
passage about the duty of slaves (vv. 22-25) may seem completely
irrelevant to our day. It contains, however, this enduring principle:
Christians, whatever their work, are, like slaves in Paul's day, to see
it as a service rendered to the Lord. This is what motivates them to
give honest, faithful, ungrudging work in return for the pay they
receive. Moreover, it imparts a sense of dignity in work, regardless of
how unimportant it may seem."