PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| The New Life in Christ | Not Carnality but Christ | The True Christian Life | Dying and Living with Christ |
Life-Giving Union with the Glorified Christ |
| (2:20-3:4) | (2:20-3:4) | |||
| 3:1-11 | 3:1-4 | The Old Life and the New | 3:1-4 | |
| General Rules of Christian Behaviour |
||||
| 3:5-11 | 3:5-11 | 3:5-7 | 3:5-11 | |
| 3:8-11 | ||||
| Character of the New Man | ||||
| 3:12-17 | 3:12-17 | 3:12-17 | 3:12-17 | 3:12-15 |
| 3:16-17 | ||||
| Social Duties of the New Life |
The Christian Home | The Christian’s Duties | Personal Relations in the New Life |
The Morals of the Home and Household |
| (3:22-4:1) | (3:18-4:6) | |||
| 3:18-19 | 3:18-4:1 | 3:18-19 | 3:18 | 3:18-21 |
| 3:19 | ||||
| 3:20-21 | 3:20-4:1 | 3:20 | ||
| 3:21 | ||||
| 3:22-4:1 | 3:22-4:1 | 3:22-4:1 |
READING CYCLE THREE (from “A
Guide to Good Bible Reading“)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means
that you are responsible for your own interpretation of the Bible. Each of us
must walk in the light we have. You, the Bible, and the Holy Spirit are priority
in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject
divisions with the five modern translations. Paragraphing is not inspired, but
it is the key to following the original author’s intent, which is the heart of
interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Verses 1-4 are the theological basis for
Christian ethics and lifestyle. Believers must live out of their new spiritual
lives in Christ. They are co-buried and co-raised with Christ (cf. 2:12-13; Rom.
6:3-11). His life flows through them.
B. Paul lists the things to be shed (put aside,
vv. 8-9) and incorporated (put on, v. 10) which form a balanced admonition to
godliness. Paul often made lists of sins (cf. I Cor. 6:9-10; Gal. 5:19-21; Eph.
5:3-5) and virtues (cf. Gal. 5:22-23; Eph. 5:18-20; Phil. 1:4-7; I Thess.
5:12-22). In many ways these lists parallel the Greek moralists of Paul’s day.
But the motive and mechanism was Christ/Spirit, not self effort. See Special
Topic at 3:5.
C. Paul’s powerful call to unity because of the
Trinity’s unity, so beautifully spelled out in Eph. 4:1-10, is paralleled in
Col. 3:12-17. Also, Paul’s powerful demand for each believer to be filled with
the Spirit (cf. Eph. 5:18) is paralleled in Col. 3:16. This parallel is not a
word parallel, but an outline parallel. Remember that Colossians and Ephesians
are based on almost exactly the same outline.
D. Paul’s admonitions on the family (vv.
18-14:1) show how believers’ new lives in Christ must impact every area of life.
Biblical faith is a radical break with the old nature (fallen nature). The
evidence of the change is that we no longer live for self, but for others (cf. I
John 3:16). This emulates Jesus’ life. This totally new orientation is the
evidence that we have been redeemed!
Chapter 3 (3:18-4:1) is one unified context (cf. Eph. 5:22-6:9).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1-4 (Full
paragraph division includes 2:20-3:4)
. . .3:1Therefore if you have been raised up
with Christ, keep seeking the things above, where Christ is, seated at the right
hand of God. 2Set your mind on the things above, not on the things
that are on earth. 3For you have died and your life is hidden with
Christ in God. 4When Christ, who is our life, is revealed, then you
also will be revealed with Him in glory.
3:1 “Therefore” This links the doctrinal section
(i.e., chapters 1-2) with the practical section (i.e., chapters 3-4). This is a
standard literary form in Paul’s writings (cf. Rom. 12:1; Eph. 4:1; Phil. 4:1).
▣ “if” This is a First class
conditional sentence which is assumed to be true from the author’s
perspective or for his literary purposes. Believers have been co-raised with
Christ.
▣ “you have been raised up with Christ” This was a
syn compound, “co-raised” (cf. 2:12,13; Rom. 6:3-11; Eph. 2:5-6). Believers
have resurrection life now, so they must live like it! Verses 1-4 are the
theological basis for Christian ethics and lifestyle.
▣ “keep
seeking the things above” This is either a present
active indicative or present active imperative.
Therefore, it is an admonition to pursue spiritual thoughts and things (cf. v.
2; Phil. 2:1-2; 4:8).
Verses 1 and 2 are parallel. Probably both are
present active imperatives. Believers become what they think about. The
eyes and ears are windows to the soul.
Some scholars think that this context is a contrast
between who we are in Christ (indicative) and what we
should be in Christ (imperative). Paul does often use
this grammatical feature.
▣ “where Christ is, seated at the right hand of God”
This was an anthropomorphic phrase (Ps. 110:1), which Paul rarely uses, for
Christ’s authority and place of honor (Luke 22:69; Acts 7:55; Rom. 8:34; Eph.
1:20; Heb. 1:3; 8:1; 10:12; 12:2; I Pet. 3:22). Describing Christ as sitting at
the Father’s right hand is also a way of referring to His continuing ministry of
intercession for the saints (cf. Rom. 8:34; Heb. 7:25; 9:24; I John 2:1). It is
metaphorical for the throne room of a middle eastern king. I hope when you get
to heaven you are not expecting to see “an older man, a young man sitting in a
large chair with a dove flying around them!” The Bible uses human, physical
terms to describe an eternal, spiritual, holy God. All terms used to describe
Him are metaphors, analogies, or negations; they are true but not exhaustive.
SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic
language)
3:2 “Set your mind on things above” This is parallel
with v. 1 and is either a present active indicative or
present active imperative. It is probably an imperative. Christianity is both knowledge and action (cf. I Pet.
1:13-21)! This verse is parallel to v. 1.
▣ “not on the things that are on the
earth” This phrase defines Paul’s intended contrast; believers are to
think and live in the Spirit, not in the flesh (cf. Rom. 8:1-17). They have a
choice and must set their lifestyle priorities. Being saved does not
automatically issue in godly living, but it should.
Paul uses a dualistic contrast, but not between spirit
versus matter like the Gnostics; rather, his contrast is between this world
(age) versus the Kingdom of God (new age). Believers are citizens of two realms.
This knowledge (worldview) gives hope, courage and peace amidst the trials of
life (false teaching, suffering, imprisonment, persecution, etc.).
3:3 “you have died” This is another metaphor based on
baptism to describe believers’ new standing in Christ (cf. Rom. 6:1-11; Col.
2:11-12). Believers are dead to sin and alive to God! They were admonished to
recognize their new standing in Christ (cf. v. 5; Eph. 2:5-6) and emulate Him
(cf. II Cor. 5:14-15; Gal. 2:20; Eph. 5:1-2; I John 3:16).
▣ “hidden” This is a perfect passive
indicative. Believers have died (in Christ) and have been and continue to
be hidden in God. The Mystery religions of the Greco-Roman period used this word
to refer to initiation rites. This concept of hiddenness could relate to (1)
protection or (2) the fully shared glory of believers with Christ not yet
visible to the world (cf. v. 4).
3:4 “Christ, who is our life” This reflects the
theological concept of an “exchanged life” (cf. Gal. 2:20; Phil. 1:21).
▣ “is revealed” This refers to the Second Coming (cf.
I John 3:2).
▣ “then you also will be revealed with Him in glory”
Believers died with Christ, were raised with Christ, and will be part of His
glorious return (cf. I Thess. 4:13-18). The “hidden” (v. 3) will be revealed (v.
4). See note on “glory” at Eph. 1:6 and Special Topic below.
SPECIAL TOPIC: NT TERMS FOR CHRIST’S RETURN
NASB (UPDATED) TEXT: 3:5-11
5Therefore consider the
members of your earthly body as dead to immorality, impurity, passion, evil
desire, and greed, which amounts to idolatry. 6For it is because of
these things that the wrath of God will come upon the sons of disobedience,
7and in them you also once walked, when you were living in them. 8But
now you also, put them all aside: anger, wrath, malice, slander, and
abusive speech from your mouth. 9Do not lie to one another, since you
laid aside the old self with its evil practices,
10and have put on the new self who is being renewed to a true
knowledge according to the image of the One who created him- 11a
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.
3:5
NASB “consider the members of your
earthly body as dead”
NKJV“put to death your members which are on the
earth”
NRSV“put to death whatever in you is earthly”
TEV“you must put to death the earthly desires at work
in you”
NJB“you must kill everything in you that is earthly”
This is an aorist active
imperative which denotes urgency (cf. 3:8,12). It begins a section which
emphasizes the need for believers to strip themselves of evil once and for all
(vv. 5-11). Paul often used clothing as a metaphor for the spiritual life (cf.
Rom. 6:6,11; 8:13; Eph. 4:22,24,25,31, possibly from Zechariah 3). Believers are
to die to self, to sin, and to worldliness. The next section emphasizes that
Christians should put on Christlike virtues (vv. 10-17).
Paul often characterized the sins of the old life and
old man in lists which in many ways were similar to the Greek moralists (like
the Stoics) of his day.
SPECIAL TOPIC: VICES AND VIRTUES IN THE NT
▣ “immorality, impurity” This first Greek term (porneia)
originally meant “harlot,” but it came to be used for sexual immorality in
general (cf. I Cor. 6:9). We get the English term “pornography” from this word.
The second term “impurity” (akatharsia) was also a general term for
sexual immorality, though it was originally used in the OT in the sense of
ceremonial uncleanliness or moral uncleanliness. Paul intended the second
connotation.
▣ “passion, evil desire” These
two terms are also used together in I Thess. 4:5 and translated “lustful
passion.” The first term, “passion” (pathos), is used in two very
different senses: (1) of suffering and (2) of sexual desire.
The second term, “evil desire” (epithumia),
is also used in two very different senses, a strong desire for something (1)
good or (2) evil. Context must determine which aspect of a word’s semantical
field is meant by the author.
This list of sexual sins may be related to the false
teachers. Gnostic false teachers were of two types: (1) those who lived ascetic
lives of self-abasement and (2) others who viewed the body as irrelevant to
spiritual life and indulged the body’s desires. Often sexual and financial
exploitation characterize false teachers.
▣ “greed” This term is usually used of desire for
things, but in a context of sexual exploitation, it may have meant more and more
sexual pleasure at any cost! Some see others only as objects for personal,
sexual gratification.
▣ “which amounts to idolatry” Anything that
dominates, controls, or demands allegiance becomes an idol which replaces God.
For some, sexual pleasure becomes the focus of their lives, thoughts, and plans.
3:6 “the wrath of God will come”
In many ways this is similar to Paul’s discussion in Rom. 1:18-2:16. God’s wrath
was viewed in two time frames in the Bible: (1) sin resulted in punishment now,
in this life (temporal) and (2) God will judge all mankind one day
(eschatological).
There is a Greek manuscript variant at this point. The
longer text, which includes the Semitic idiom “upon the sons of disobedience,”
is in the uncial MSS א, A, C, D, F, G, H, K, L, and P.
It is omitted in MSS P46 and B. The longer reading is found in every
manuscript of Eph. 5:6 which may be the source of this addition (see Bruce M
Metzger, A Textual Commentary On the Greek NT, p. 824).
3:7 “in them you also once walked” The background of
the Colossian believers was paganism (cf. Rom. 6:19; I Cor. 6:11; Titus 3:3).
These believers used to think and live these kinds of sins.
3:8 “But now” Notice the contrast (old man vs. new
man).
▣ “put them all aside” This is an
aorist middle imperative which denotes urgency. Believers must be
different. Paul used clothing as a metaphor for a person’s lifestyle choices.
Believers are encouraged to take off the old life and lay it aside like a
garment (cf. 3:8,9; Eph. 4:22,25,31; James 1:21; I Pet. 2:1). They are to put on
Christ (cf. 3:10,12,14; Eph. 4:24: Rom. 13:14; Gal. 3:27). These believers were
once controlled and dominated by their evil desires, but now, through Christ,
they can turn from them (cf. Rom. 5-6).
▣ “anger” This term means continuing, long-lasting,
simmering anger (cf. II Cor. 12:20; Gal. 5:20; Eph. 4:31).
▣ “wrath” This term means
fast-burning anger or outburst of rage (cf. II Cor. 12:20; Gal. 5:20; Eph.
4:31).
▣ “malice” This term means “vicious thoughts” (cf.
Rom. 1:29; I Cor. 5:8; Eph. 4:31). It implies a desire to hurt others.
▣ “slander and abusive speech” People are
listening; our speech reflects who we really are (cf. Matt. 12:34-35; 15:11,18;
Mark 7:20; Eph. 4:29; 5:4; James 2:3-12).
3:9 “do not lie” This is a present
middle (deponent) imperative with
negative particle which meant stop an action in process. The Greek
sentence runs from v. 9 to v. 11. Christian speech must be true, honest,
edifying, and spoken in love (cf. Eph. 4:15).
3:10 “the new self who is being renewed” This is a
present passive participle with the implied agent being God or the
Spirit. The Christian life is both a state (Eph. 2:5,8) and a process of
development (I Cor. 1:18). Its goal is Christlikeness (cf. Rom. 8:29; Gal. 4:19;
Eph. 1:4), being restored to the image of God. This “renewing” (cf. II Cor. 4:16
and the noun in Rom. 12:2 and Titus 3:5) is a work of
God that each believer must allow, and must cooperate with God to perform it in
them (like the “filling” of the Spirit, also a present passive
participle in Eph. 5:18).
SPECIAL TOPIC: RENEW (ANAKAINŌSIS)
▣ “a true knowledge” This is literally “in full
knowledge” (epignōsin). In contradistinction to the false knowledge of
the Gnostics.
3:11 This verse expresses the same truth as Rom.
3:22,29; 10:12; I Cor. 12:13; Gal. 3:28 and Eph. 2:11-22. All human barriers and
distinctions are removed by the gospel. This does not remove all biblical
distinctions, for example, the relationship between husbands and wives (cf. Eph.
5:21-31) or the rich and poor (cf. James 1:9-10), but it does remove all
inequality!
▣ “no barbarian, Scythian” This referred to cultured
and uncultured Gentiles. The onomatopoeic term “barbarian” originally referred
to the way that people of the Greco-Roman Empire heard the European tribes speak
which they referred to as “bar bar bar.” Greco-Roman society considered the
Scythians the most uncivilized and barbaric national entity.
▣ “Christ is all, and in all”
Jesus is the leveling influence and sphere. In Him all human distinctions are
removed in the love of God! All may come, all are welcome, all become family
(cf. Gal. 3:28). Salvation in Christ is the reversal of the Fall (cf. V. 10,
“image”) and the Tower of Babel (cf. Genesis 10-11, division of people).
NASB (UPDATED) TEXT: 3:12-17
12So, as those who have
been chosen of God, holy and beloved, put on a heart of compassion, kindness,
humility, gentleness and patience; 13bearing with one another, and
forgiving each other, whoever has a complaint against anyone; just as the Lord
forgave you, so also should you. 14Beyond all these things put on
love, which is the perfect bond of unity. 15Let the peace of Christ
rule in your hearts, to which indeed you were called in one body; and be
thankful. 16Let 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. 17Whatever
you do in word or deed, do all in the name of the Lord Jesus, giving
thanks through Him to God the Father.
3:12 “chosen of God, holy and
beloved” These terms were used to describe Israel (i.e., Exod. 19:5-6;
Deut. 4:37; 7:7,8; 10:15), but now they describe the church (cf. Gal. 6:16; I
Pet. 2:5,9; Rev. 1:6). See Special Topic: Holy at Eph. 1:4.
Notice that the goal of the People of God is
holiness by election (cf. Eph. 1:4), not a privileged standing. Israel was
chosen as a tool to reach all humans made in the image of God. Israel missed her
evangelistic mandate (cf. Gen. 12:3; Exod. 19:5). The church has clearly been
given this assignment (cf. Matt. 28:19-20; Luke 24:46-47; Acts 1:8). Believers
are called to be holy and to be witnesses. See Contextual Insights to Ephesians
1:1-23, C.
Also notice that election cannot be isolated from a
believer’s responsibility to act. God’s sovereignty and human free will are
united in this concept of “covenant.” God initiates and sets the condition, but
humans must respond and continue to respond!
▣ “put on” This is an Aorist middle
imperative which denotes urgency. This is the continuing use of clothing
as a metaphor and mandate for the Christian life (i.e., vv. 8,10; Eph.
4:22,24,25). It is even possible that this was baptismal terminology (cf. Gal.
3:27). This context, starting with the “take off” (vv. 8-10), parallels Gal.
5:19-21 (“the deeds of the flesh”) and 5:22-25 (“the fruit of the Spirit”).
Eternal life has observable characteristics!
NASB“a heart of compassion”
NKJV“tender mercies”
NRSV, TEV“compassion”
NJB“heartfelt compassion”
This is literally “bowels of compassion” (cf. II Cor.
6:12; Phil. 1:8; 2:1; Philemon 7,12,20). The ancients believed the seat of the
emotions was located in the lower viscera (abdomen).
▣ “kindness” This should be
the Christian’s response to others (cf. Rom. 2:4; 9:23; 11:22; II Cor. 6:6; Gal.
5:22; Eph. 4:32; Col. 3:12; Titus 3:4).
▣ “humility” This is a
uniquely Christian virtue (cf. Eph. 4:2; Phil. 2:3). The Stoics viewed meekness
(humbleness) as weakness and did not include it in their list of virtues. Only
two people in the Bible are called humble, Moses (cf. Num. 12:3) and Jesus (cf.
Matt. 11:29; Phil. 2:8). This characteristic is the will of God for every
believer (cf. Matt. 18:4; 23:12; James 4:6,10; I Pet. 5:5,6). This term is used
in a negative sense in 2:18,23.
▣ “gentleness” This originally referred to
domesticated animals (horses, camels, donkeys) whose strength had been channeled
for their master’s purpose. God does not want to break us, but direct His
giftedness to His glory. Paul often uses this metaphor for the Christian life
(cf. I Cor. 4:21; II Cor. 10:1; Gal. 5:23; 6:1; Eph. 4:2; Col. 3:12; I Tim.
6:11; II Tim. 2:25).
▣ “patience” This is often used of God’s patience
with people (cf. Rom. 2:4; 9:22; Titus 3:2, I Pet. 3:20) or Jesus’ patience (cf.
I Tim. 1:16; II Peter 3:15). It is used to exhort believers in their treatment
of one another (cf. I Cor. 13:4; Gal. 5:22; Eph. 4:2; II Tim. 4:2).
3:13
NASB, NKJV“bearing with one
another”
NRSV, NJB“bear with one another”
TEV“be tolerant with one another”
This is a present middle participle
(used as an imperative), which implies voluntary
non-retaliation (cf. Eph. 4:2; Phil. 2:3-4).
▣ “forgiving each other” This is a
present middle (deponent) participle. It is from
the same Greek root as grace, “freely forgive.” One sign of believers being
forgiven is that they forgive others (cf. Matt. 5:7; 6:15; 18:22-35; Mark 11:25;
Luke 6:36-38; Eph. 4:32; James 2:13; 5:9). Forgiveness of others is not the
basis of forgiveness, but it is its fruit.
▣ “whoever has a complaint” This is a
third class conditional sentence, which meant probable future action.
There will be complaints! Christians will be at odds with other Christians, but
Jesus’ cross should put a stop to it (cf. Rom. 14:1-15:13).
▣ “just as the Lord forgave you”
This is the basis for believers’ actions toward others (cf. Eph. 4:32; Rom.
15:7).
There is a Greek manuscript variation between “Lord,”
“Christ,” “God” and “God in Christ.” “Lord” is found in the ancient Greek
manuscripts P46, A, B, D*, and is probably original.
3:14 “put on love which is the perfect bond of unity”
Love, which issues in unity, is the distinctive mark of the Christian (cf. Eph.
4:2-3; I Cor, 13; Gal. 5:22).
3:15 “Let the peace of Christ”
This term originally meant “binding together that which was broken” (cf. John
14:27; 16:33; Phil. 4:7). There are three ways the NT speaks of peace.
1. as the objective (doctrinal) aspect of our
peace with God through Christ (cf. Col. 1:20)
2. as the subjective (experiential) aspect of
our being right with God (cf. John 14:27; 16:33; Phil. 4:7)
3. as God’s uniting believing Jews and Gentiles
into one new people (body) through Christ which is the mystery of God (cf. Eph.
2:14-17; Col. 3:15)
See Special Topic: Peace at 1:20.
▣ “rule” This is a Present active
imperative. In contrast to the false teachers acting as umpires in 2:18,
Christ is our only judge, guide, and arbiter.
▣ “heart. . .hearts” See
Special Topic: Heart at 2:2.
▣ “you were called” God always
takes the initiative in calling, electing, and wooing believers to Himself (cf.
v. 12; John 6:44, 65; Eph. 1:4-5,11). The term “calling” (kaleō) is used
in several theological senses.
1. sinners are called by God through Christ to
salvation
2. sinners call on the name of the Lord to be
saved (cf. Rom. 10:9-13)
3. believers are called to live Christlike
lives (cf. Eph. 4:1)
4. believers are called to ministry tasks (cf.
I Cor. 12:4-7)
See Special Topic at Eph. 4:1.
▣ “in one body” This speaks of
unity amidst diversity (cf. 1:18,24; Eph. 4:4-6)! Notice that the emphasis is
not on personal election, but corporate election. Salvation is corporate, not
just individual.
In reaction to the abuses of power in the Roman Church,
the Protestant Reformers emphasized the rights and responsibilities of the
individual before God. However, their formulation became a biblical
overstatement. The Bible does not teach the “priesthood of the believer,” but
“the priesthood of believers.” It is not a doctrine
which emphasizes the freedom of the individual, but the (1) body-life
responsibility of each believer (cf. I Cor. 12:7) and (2) Great-Commission
Christianity (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8).
▣ “be thankful” This was a Present
active imperative, “keep on always being thankful.” Thankfulness is a
sign of Christian maturity, of the Spirit-filled life (cf. v. 17; Eph. 5:20; I
Thess. 5:18). It is not a resignation to determinism (Islam), but a biblical
worldview that God is with us and for us even amidst the difficulties and
circumstances of this fallen world!
3:16 “Let the word of Christ richly
dwell within you” This is a present active imperative
second person plural. “The word of Christ” can refer to (1) the gospel;
(2) His personal presence; or (3) the Spirit. Notice that this indwelling is not
automatic (neither individual or corporate). Believers must co-operate in the
Christian life as they do in salvation.
There is another Greek manuscript variation here
which is similar to that in vv. 13 and 15. Scribes tended to unify Paul’s
expressions. The phrase “word of Christ,” is a unique expression found only here
in the NT. Therefore, it was changed to “word of God” (MSS A, C*) or
“word of the Lord” (MS א*). By far the best
Greek manuscripts, P46, א2, B, C2,
D, F, G, and most ancient translations have “word of Christ.”
The outlines of Ephesians and Colossians are
very similar. The parallel to this verse in Eph. is 5:18! The Spirit-filled life
is daily Christlikeness or allowing the word of Christ and the mind of Christ to
guide in every area, especially interpersonal relationships.
There is an ambiguity in this verse concerning the
Greek preposition “in” (en). It can also be
translated “among.” “In” would have an individual focus, while “among” a
corporate focus (cf. 1:27).
▣ “with all wisdom” This is a play on the false
teachers’ overemphasis on human knowledge. The word of Christ (the Spirit-filled
life) is true wisdom. Wisdom is a person (cf. Pro. 8:22-31) and a lifestyle, not
isolated truth or creeds.
▣ “with psalms” The NKJV and
NASB translations imply “teaching with songs,” but the NRSV and NJB imply
“teachers with songs in their hearts.” TEV implies worshiping God with songs.
The modern controversy over musical preference in
worship could be addressed by this verse (and Eph. 5:19) in that several
different types of music are mentioned: (1) psalms; (2) hymns; and (3) spiritual
songs. Although we cannot identify all the types it is obvious that the early
church used several different forms of music. The key is the heart of the
worshiper, not the form of the music (cf. 3:17).
3:16-17 There is a theological
and structural parallel between Eph. 5:18-21 and Col. 3:16-17. In Ephesians
there is a present passive imperative, “ever be filled,”
while in Colossians there is a present active imperative,
“let the word of Christ dwell within you.” Also in Ephesians the
imperative is followed by five present participles
which describe the Spirit-filled life.
(1) v. 19, speaking to one another in psalms, hymns, and
spiritual songs (present active)
(2) v. 19, singing (present active)
(3) v. 19, making melody (present active)
(4) v. 20, always giving thanks (present
active)
(5) v. 21, be subject to one another (present
middle)
In Colossians some of the same
participles also occur.
(1) v. 16, teaching (present active)
(2) v. 16, admonishing in psalms, hymns, and spiritual songs
(present active)
(3) v. 16, singing (present active)
(4) v. 17, giving thanks (present active)
3:17 “Whatever you do in word or deed” This is a
major spiritual truth. Believers must relate all their motives and actions to
God through Christ. Every aspect of our lives is “as unto the Lord.” Believers
do not live for themselves (cf. v. 23; Rom. 14:7-9; I Cor. 10:31; II Cor. 5:15;
Eph. 6:7; I Pet. 4:11). This truth could revolutionize the modern, western,
individual-focused church.
NASB (UPDATED) TEXT: 3:18-21
18Wives, be subject to
your husbands, as is fitting in the Lord.
19Husbands, love your wives and do not be embittered against them.
20Children, be obedient to your parents in all things, for this is
well-pleasing to the Lord. 21Fathers, do not exasperate your
children, so that they will not lose heart.
3:18 “Wives, be subject to your husbands” This is a
present middle imperative. When the word of Christ (i.e., the
Spirit-filled life, cf. Eph. 5:18) indwells a believer it impacts every area of
life! The parallels are Eph. 5:21-22; Titus 2:5; I Pet. 3:1, but remember
Colossians was written first. Ephesians expresses the universal principle of
submission for all believers in Eph. 5:21 (present middle
participle) and uses the Christian home as a three-fold domestic example
of how the “Spirit-filled” life works in daily life: (1) husbands-wives,
5:22-31; (2) parents-children, 6:1-4 and (3) masters-slaves, 6:5-9. This
discussion seems negative to us today, but in its day it was strikingly
positive. The three groups that had total cultural control (husbands, parents,
and slave masters) are equally admonished as were those with no civic power or
rights (wives, children, and slaves). This selfless mandate is an example of the
reversal of the Fall. What a difference Christ makes. See Special Topic:
Submission (hupotassō) at Eph. 5:21.
3:18-19 In this context and
its parallels, submission was between married couples, not men and women in
general. The principle of male headship is stated throughout the Bible, from
Genesis 3 onward. However, Christian male headship is characterized by, and
commanded (present active imperative) to be,
sacrificial, self-giving, Christlike love (cf. Eph. 5:25, 28-29). Headship in
the NT is servanthood (cf. Matt. 20:25-27; 23:11) with Christ as the model.
In our day “submission” is a negative, sexist term.
Originally it was a military term that related to obedience based on the chain
of command. In the NT, however, it was often used of Jesus’ attitude toward His
earthly parents (cf. Luke 2:51) and His heavenly Father (cf. I Cor. 15:28). Paul
was fond of this term and used it 23 times. Ephesians 5:21 shows it is a
universal spiritual principle connected to the Spirit-filled life. Submission
goes against our cultural, western, individual focused mind-set. Selfishness is
so ingrained (cf. Rom. 12:10; Gal. 5:13; Phil. 2:3; I John 4:11)! See Special
Topic: Submission at Eph. 5:21.
▣ “as is fitting in the Lord” The Ephesian parallel
has “as to the Lord.” The TEV translates the phrase as “for that is what you
should do as Christians” (cf. v. 20). Believers should treat others in loving,
submitting ways not because others deserve it, but because they are Christians
(cf. vv. 23-23). The Spirit allows fallen mankind to redirect his
self-centeredness into others-centeredness, as Jesus did (cf. II Cor. 5:14-15; I
John 3:16).
3:19
NASB“and do not be embittered
against them”
NKJV“and do not be bitter toward them”
NRSV“and never treat them harshly”
TEV“and do not be harsh with them”
NJB“and do not be sharp with them”
This is a present middle imperative
with a negative particle, which usually means to stop an
act in process. “You, yourselves, stop being bitter.” There is no direct
parallel to the phrase in Ephesians 5, but vv. 28-29 express the same truth in a
positive sense. In the biblical context of “one flesh” (cf. Genesis 2) marriages
in which husbands treat their wives in loving ways, they bless themselves and
vise versa. Loving one’s spouse is, in one sense, loving oneself. In the
Christian home our love for family reflects our love for God and is a powerful
witness to a confused and hurting lost world.
3:20 “Children, be obedient”
This is a present active imperative, “continue to be
obedient.” In Eph. 6:1-4, this mandate is expanded to relate to Exod. 20:12 and
Deut. 5:16, “Honor your father and mother.” In this context, “for this is well
pleasing to the Lord” relates the command to Christian children.
Notice that children are commanded to be obedient, but
wives are commanded to submit. In both cases it is Christian families that are
addressed. One issue that is difficult to reconcile between this and our day is
“How old are children?” In Jewish culture a boy became responsible to the Law
and was marriageable at age thirteen, a girl at twelve. In Roman culture a boy
became a man at age fourteen and in Greek culture at age eighteen.
3:21 “Fathers, do not exasperate your
children” This is a present active imperative
with a negative particle which means stop an act in
process, “stop exasperating your children.” The reciprocal responsibility is
clear (cf. Eph. 6:4).
There has always been a generational barrier.
Christians (both parents and children) should handle relationships differently
because of their ultimate commitment to Christ. Paul’s discussion of the
appropriate relationships in the home were radically different from the cultural
norm of his day. Paul directly addressed the person with cultural power and
authority (husbands, parents, and slave masters) and admonished them to treat
those under them (wives, children, and domestic servants) with dignity and
Christian love (much like Philemon). Believers are stewards of God, not owners!
How we treat each other is meant to demonstrate the new age to a lost world.
NASB (UPDATED) TEXT: 3:22-4:1
22Slaves, in all things
obey those who are your masters on earth, not with external service, as those
who merely please men, but with sincerity of heart, fearing the Lord.
23Whatever you do, do your work heartily, as for the Lord rather than for
men, 24knowing that from the Lord you will receive the reward of the
inheritance. It is the Lord Christ whom you serve. 25For he who does
wrong will receive the consequences of the wrong which he has done, and that
without partiality. 4:1Masters, grant to your slaves justice and
fairness, knowing that you too have a Master in heaven.
3:22 “Slaves, in all things obey”
There should be no paragraph break at v. 22. This is a present
active imperative, “keep on obeying.” This is the third example from the
Christian home (cf. Eph. 6:5-9). In our day this might relate (i.e., apply to)
to Christian employers and employees. In Ephesians, and probably also here in
Colossians, it refers to both saved and lost masters.
I personally do not believe this “in all things” refers
to evil or sin (cf. Acts 5:29). This is a general statement admonishing
obedience, not a license for believers to participate in things which are
excluded by Scripture. This is also true of wives (cf. v. 18; Eph. 5:22). See
Special Topic: Paul’s Admonitions to Slaves at Eph. 6:5.
▣ “sincerity of heart” See Special Topic below.
SPECIAL TOPIC: GENEROUS/SINCERE (HAPLOTES)
3:23 Serving the Lord is the motive for all
Christians in all their activities (cf. v. 17; Eph. 6:7; I Cor. 10:31)!
Believers should be daily, living witnesses of the redeeming power of God!
3:24 In the ancient world slaves had no inheritance
rights. But now, in Christ, they do! God is going to reward those who love,
worship, and serve Him (cf. v. 23; Eph. 6:8).
3:25 Divine judgment is dispensed without partiality
(cf. Deut. 10:17; Acts 10:34; Rom. 2:11; Eph. 2:9; 6:9; I Pet. 1:17). This
principle is expressed clearly in Gal. 6:7. Even believers will give an account
unto God, not for sin, but for stewardship (cf. II Cor. 5:10). Sin has
consequences in time and in eternity!
4:1 This shows the reciprocal
responsibility (cf. vv. 19, 21). Unlike Ephesians, this text speaks to Christian
slave owners (cf. Philemon). The NIV Study Bible (p. 1817) adds an interesting
comment: “The reason Paul writes more about slaves and masters than about wives,
husbands, children, and fathers may be that the slave Onesimus (cf. 4:9) is
going along with Tychicus to deliver this Colossean letter and the letter to
Philemon, Onesimus’ master, who also lived at Colossae.”
This verse contextually should go with chapter 3. It
concludes Paul’s domestic example of Christlike living. See Special Topic:
Paul’s Admonitions to Slaves at Eph. 6:5.
DISCUSSION QUESTIONS
This is a study guide
commentary, which means that you are responsible for your own interpretation of
the Bible. Each of us must walk in the light we have. You, the Bible, and the
Holy Spirit are priority in interpretation. You must not relinquish this to a
commentator.
These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought provoking, not definitive.
1. How have we died with Christ? What does this mean in our
daily lives?
2. Why are verses 11 and 17 so important in the Christian
faith?
3. Define “submission.” Does it speak of inferiority? Why or
why not?
4. Why is the Christian home used as an example of
reciprocal submission?
Copyright © 2012
Bible Lessons International