Colossians 3COLOSSIANS CHAPTER 3 ANALYSIS OF THE CHAPTER IN the previous chapter, the apostle had showed what a true Christian ought not to follow after. He had warned the Colossians against the dangers of false philosophy, and the doctrines of erroneous teachers. In this chapter, he teaches them what they ought to pursue and to seek. He therefore enjoins various duties in the different relations of life, which they ought to perform in such a way as to show that true religion had a controlling influence over their hearts, he specifies the following: (1.) The duty of setting the affections on things above, Col 3:1-4. They were risen with Christ, Col 2:12; they were dead to sin, Col 3:3; they were soon to be like Christ, Col 3:4; and they should, therefore, fix their affections on heavenly things. (2.) The duty of mortifying their corrupt passions and carnal propensities, Col 3:5-8. (3.) The duty of speaking the truth, since they had put off the old man with his deeds, Col 3:9-11. (4.) The duty of kindness, gentleness, charity, and the spirit of peace, Col 3:12-15. (5.) The duty of edifying one another by psalms and songs of praise, Col 3:16,17. (6.) The duty of wives, Col 3:18; (7.) of husbands, Col 3:19; (8.) of children, Col 3:20; (9.) of fathers, Col 3:21; (10.) of servants, Col 3:22-25. There is a very striking similarity between this chapter and the fifth and sixth chapters of the epistle to the Ephesians, and a full exposition of the principal subjects adverted to here may be found in the Notes there. Verse 1. If ye then be risen with Christ. The apostle in this place evidently founds the argument on what he had said in Col 2:12. Col 2:12. The argument is, that there was such an union between Christ and his people, that in virtue of his death they become dead to sin; that in virtue of his resurrection they rise to spiritual life; and that therefore, as Christ now lives in heaven, they should live for heaven, and fix their affections there. Seek those things which are above. That is, seek them as the objects of pursuit and affection; strive to secure them. Where Christ sitteth on the right hand of God. Mk 16:19. The argument here is, that since Christ is there, and since he is the object of our supreme attachment, we should fix our affections on heavenly things, and seek to be prepared to dwell with him. (a) "risen with Christ" Col 2:12 (b) "Christ sitteth" Ro 8:34 Verse 2. Set your affection. Marg., "or, mind." Gr., "think of"-- φρονειτε. The thoughts should be occupied about the things where Christ now dwells, where our final home is to be, where our great interests are. Since we are raised from the death of sin, and are made to live anew, the great object of our contemplation should be the heavenly world. Not on things on the earth. Wealth, honour, pleasure. Our affections should not be fixed on houses and lands; on scenes of fashion and gaiety; on low and debasing enjoyments. (1) "affections" "mind" Verse 3. For ye are dead. Dead to the world; dead to sin; dead to earthly pleasures. On the meaning of the word dead, Rom 6:2; Eph 2:1. The idea of the apostle is, that as Christ became literally dead in the tomb, so we, in virtue of our connexion with him, have become dead to sin, to worldly influences, pleasures, and ambition. Or, in other words, we are to be to them as if we were dead, and they had no more influence over us than the things of earth had over him in the grave. Rom 6:2. And your life. There is still life. Though dead to one class of objects, you are alive to others. See the sentiment here expressed explained at large Gall 2:20. Is hid with Christ in God. The language here is taken probably from treasure which is "hid" or concealed in a place of security; and the idea is, that eternal life is an invaluable jewel or treasure, which is laid up with Christ in heaven where God is. There it is safely deposited. It has this security, that it is with the Redeemer, and that he is in the presence of God; and thus nothing can reach it or take it away. It is not left with us, or entrusted to our keeping--for then it might be lost, as we might lose an invaluable jewel; or it might be wrested from us; or we might be defrauded of it; but it is now laid up far out of our sight, and far from the reach of all our enemies, and with One who can "keep that which we have committed to him against that day," 2Ti 1:12. Our eternal life, therefore, is as secure as it could possibly be made. The true condition of the Christian is, that he is "dead" to this world, but that he has immortal life in prospect, and that is secure, being in the holy keeping of his Redeemer, now in the presence of God. From this it follows that he should regard himself as living for heaven. (d) "ye are dead" Rom 6:2 Verse 4. When Christ, who is our life. Jn 1:4; Jn 11:25. Shall appear. In the day when he shall come to judge the world. Then shall ye also appear with him in glory. 1Thes 4:16,17. Christians shall then be raised from the dead, and ascend with the Redeemer to heaven. (b) "who is our life" Jn 11:25, 14:6 Verse 5. Mortify therefore your members. Since you are dead to sin and the world, and are to appear with Christ in the glories of his kingdom, subdue every carnal and evil propensity of your nature. The word mortify means, to put to death, Rom 8:13; Gall 5:24; and the meaning here is, that they were entirely to subdue their evil propensities, so that they would have no remains of life; that is, they were not at all to indulge them. The word "members" here refers to the different members of the body--as the seat of evil desires and passions. Comp. Rom 6:13. They were wholly to extirpate those evil passions which he specifies as having their seat in the various members of the earthly body. Fornication. Rom 1:29. Uncleanness. Rom 1:24. Inordinate affection. παθος. Rendered in Rom 1:26, "vile affections." Rom 1:26. In 1Thes 4:5, the word is rendered lust--which is its meaning here. Evil concupiscence. Evil desires; licentious passions, Rom 1:24. Greek. And covetousness, which is idolatry. It is remarkable that the apostle always ranks covetousness with these base and detestable passions. The meaning here is, (1.) that it is a low and debasing passion, like those which he had specified; and (2.) that it secures the affections which properly belong to God, and is therefore idolatry. Of all base passions, this is the one that most dethrones God from the soul. See this whole passage more fully explained Eph 5:3, Eph 5:4, Eph 5:5; Eph 5:6. (c) "Mortify" Rom 8:13, Gall 5:24, Eph 5:3-6 (*) "inordinate affection" "unnatural passion" (+) "concupiscence" "Desire" Verse 6. For which things' sake, etc. Eph 5:6, where the same expression occurs. Verse 7. In the which. In all which evil passions. Ye also walked some time. You formerly lived. These were the common vices of the heathen. Eph 5:8; 1Cor 6:10; 1Cor 6:11. Comp. Rom 1:24, and Rom 1:25-32. (d) "In the which" Tit 3:3 Verse 8. But now ye also put off all these. All these which follow, as being also inconsistent with the Christian calling. Anger, wrath. Eph 4:26. Malice. Eph 4:31. Blasphemy. Mt 9:3. The word here seems to mean all injurious and calumnious speaking--whether against God or man. Filthy communication out of your mouth. Lewd, indecent, and immodest discourse. Eph 4:29. The conversation of the heathen everywhere abounds with this. A pure method of conversation among men is the fruit of Christianity. (++) "blasphemy" "evil speaking" Verse 9. Lie not one to another. Eph 4:25. Seeing that ye have put off the old man with his deeds. Your former corrupt and evil nature. Eph 4:22. The reason for putting away lying, stated in Eph 4:25, is, that we "are members one of another"- or are brethren. The reason assigned here is, that we have put off the old man with his deeds. The sense is, that lying is one of the fruits of sin. It is that which the corrupt nature of man naturally produces; and when that is put off, then all that that nature produces should be also put off with it. The vice of lying is a universal fruit of sin, and seems to exist everywhere where the gospel does not prevail. Comp. Tit 1:12. There is, perhaps, no single form of sin that reigns so universally in the heathen world. Verse 10. Which is renewed in knowledge. In Eph 4:24, it is said that the new man is "created after God in righteousness and true holiness." In this place it is added that to the renewed soul knowledge is imparted, and it is made in that respect as man was when he was first created. This passage, in connexion with Eph 4:24, proves that before man fell he was endowed with "righteousness, true holiness, and knowledge." The knowledge here referred to is not the knowledge of everything, but the knowledge of God. Man was acquainted with his Creator. He resembled him in his capacity for knowledge. He was an intelligent being, and he had an acquaintance with the Divine existence and perfections. Comp. Rom 5:12. But especially had he that knowledge which is the fear of the Lord; that knowledge of God which is the result of love. Piety, in the Scriptures, is often represented as the "knowledge" of God. Jn 17:3. Comp. Eph 3:19. After the image of him that created him. So as to resemble God. In knowledge he was made in the likeness of his Maker. (e) "in knowledge" Eph 4:23,24 Verse 11. Where there is neither Greek nor Jew. See this fully explained Gall 3:28. The meaning here is, that all are on a level; that there is no distinction of nation in the church; that all are to be regarded and treated as brethren, and that therefore no one should be false to another, or lie to another. Circumcision nor uncircumcision. No one is admitted into that blessed society because he is circumcised; no one is excluded because he is uncircumcised. That distinction is unknown, and all are on a level. Barbarians. No one is excluded because he is a barbarian, or because he lives among those who are uncivilized, and is unpolished in his manners. See the word barbarian explained in Rom 1:14. Scythian. This word does not occur elsewhere in the New Testament. The name Scythian is applied in ancient geography to the people who lived on the north and north-east of the Black and Caspian Seas, a region stretching indefinitely into the unknown countries of Asia. They occupied the lands now peopled by the Monguls and Tartars. The name was almost synonymous with barbarian, for they were regarded as a wild and savage race. The meaning here is, that even such a ferocious and uncivilized people were not excluded from the gospel, but they were as welcome as any other, and were entitled to the same privileges as others. No one was excluded because he belonged to the most rude and uncivilized portion of mankind. Bond nor free. Gall 3:28. But Christ is all, and in all. The great thing that constitutes the peculiarity of the church is, that Christ is its Saviour, and that all are his friends and followers. Its members lay aside all other distinctions, and are known only as his friends. They are not known as Jews and Gentiles; as of this nation or that; as slaves or freemen; but they are known as Christians--distinguished from all the rest of mankind as the united friends of the Redeemer. Gall 3:28. (f) "Where" Rom 10:12 Verse 12. Put on therefore, as the elect of God. The fact that you thus belong to one and the same church; that you have been redeemed by the same blood, and chosen by the same grace, and that you are all brethren, should lead you to manifest a spirit of kindness, gentleness, and love. Bowels of mercies. Php 2:1. Kindness, etc. Eph 4:32. The language here is a little different from what it is there, but the sentiment is the same. Verse 13. Forbearing one another. Eph 4:2. And forgiving one another. Mt 6:12, Mt 6:14. If any man have a quarrel against any. Marg., "or complaint." The word here used μομφη occurs nowhere else in the New Testament. It means, fault found, blame, censure; and here denotes occasion of complaint. The idea is, that if another one has given us just occasion of complaint, we are to forgive him; that is, we are (1.) to harbour no malice against him; (2.) we are to be ready to do him good as if he had not given us occasion of complaint; (3.) we are to be willing to declare that we forgive him when he asks it; and (4.) we are always afterwards to treat him as kindly as if he had not injured us--- a God treats us when he forgives us. Mt 18:21. Even as Christ forgave you, so also do ye. Learn here that Christ has power to forgive sin. Comp. Mt 9:6; Acts 5:31. Christ forgave us (1.) freely---he did not hesitate or delay when we asked him; (2.) entirely--he pardoned all our offences; (3.)for ever---he did it so as to remember our sins no more, and to treat us ever onward as if we had not sinned. So we should forgive an offending brother. (g) "Forbearing" Mk 11:25, Eph 4:2,32 (h) "forgiving" Mt 6:14,15 (1) "quarrel" "complaint" Verse 14. And above all these things. Over, or upon all these things. Comp. Eph 6:16. Charity. Love. 1Cor 13:1. Which is the bond of perfectness. The bond of all perfection; the thing which will unite all other things, and make them complete. Comp. the parallel place in Eph 4:3. The idea seems to be, that love will bind all the other graces fast together, and render the whole system complete. Without love, though there might be other graces and virtues, there would be a want of harmony and compactness in our Christian graces--and this was necessary to unite and complete the whole. There is great beauty in the expression, and it contains most important truth. If it were possible to conceive that the other graces could exist among a Christian people, yet there would be a sad incompleteness, a painful want of harmony and union, if love were not the reigning principle. Nor faith, nor zeal, nor prophecy, nor the power of speaking with the tongue of angels, would answer the purpose. See this sentiment expressed in 1Cor 13, and the effect of love more fully explained in the Notes on that chapter. (a) "put on charity" 1Pet 4:3 (*) "charity" "love" (b) "the bond" 1Cor 13:2,8,13 Verse 15. And let the peace of God. The peace which God gives. Php 4:7. Rule in your hearts. Preside in your hearts; sit as umpire there, (Doddridge;) govern and control you. The word here rendered rule βραβευετω--is commonly used in reference to the Olympic and other games. It means, to be a director, or arbiter of the public games; to preside over them and preserve order, and to distribute the prizes to the victors. The meaning here is, that the peace which God gives to the soul is to be to us what the brabeutes, or governor at the games, was to those who contended there. It is to preside over and govern the mind; to preserve everything in its place; and to save it from tumult, disorder, and irregularity. The thought is a very beautiful one. The soul is liable to the agitations of passion and excitement--like an assembled multitude of men. It needs something to preside over it, and keep its various faculties in place and order; and nothing is so well fitted to do this as the calm peace which religion gives, a deep sense of the presence of God, the desire and the evidence of his friendship, the hope of his layout, and the belief that he has forgiven all our sins. The "peace of God" will thus calm down every agitated element of the soul; subdue the tumult of passion, and preserve the mind in healthful action and order--as a ruler sways and controls the passions of assembled multitudes of men. To the which also ye are called. To which peace. In one body. To be one body; or to be united as one. Eph 4:4-6. And be ye thankful. For all mercies, and especially for your privileges and hopes as Christians. A spirit of thankfulness, also, would tend much to promote harmony and peace. An ungrateful people is commonly a tumultuous, agitated, restless, and dissatisfied people. Nothing better tends to promote peace and order than gratitude to God for his mercies. (c) "peace of God" Php 4:7 Verse 16. Let the word of Christ. The doctrine of Christ. Dwell in you richly in all wisdom. Abundantly, producing the spirit of true wisdom. That doctrine is adapted to make you wise. The meaning is, that they were to lay up the doctrines of the gospel in their hearts; to meditate upon them; to allow them to be their guide, and to endeavour wisely to improve them to the best purpose. Teaching and admonishing, etc. See this explained Eph 5:19,20. The only additional thought here is, that their psalms and hymns were to be regarded as a method of "teaching" and "admonishing;" that is, they were to be imbued with truth, and to be such as to elevate the mind, and withdraw it from error and sin. Dr. Johnson once said, that if he were allowed to make the ballads of a nation, he cared not who made the laws. It is true, in a more important sense, that he who is permitted to make the hymns of a church need care little who preaches, or who makes the creed. He will more effectually mould the sentiments of a church than they who preach or make creeds and confessions. Hence, it is indispensable, in order to the preservation of the truth, that the sacred songs of a church should be imbued with sound evangelical sentiment. (d) "word of Christ" Ps 119:11 (e) "psalms and hymns" Eph 5:19 Verse 17. And whatsoever ye do in word or deed. Whatever ye say or do--whether relating to temporal affairs or to religion. The command here extends to all that we do. Do all in the name of the Lord Jesus. Do it all because he requires and commands it, and with a desire to honour him. His authority should be the warrant; his glory the aim of all our actions and words. See the general sentiment here expressed fully illustrated in 1Cor 10:31. Giving thanks to God and the Father by him. Through him; or in his name. All our actions are to be accompanied with thanksgiving. Php 4:6. We are to engage in every duty, not only in the name of Christ, but with thankfulness for strength and reason; for the privilege of acting so that we may honour him; and with a grateful remembrance of the mercy of God, that gave us such a Saviour to be an example and guide. He is most likely to do his duty well who goes to it with a heart overflowing with gratitude to God for his mercies; and he who is likely to perform his duties with the most cheerful fidelity, is he who has the deepest sense of the Divine goodness in providing a Saviour for his lost and ruined soul. 2Cor 5:14,15. (f) "whatsoever ye do" 1Cor 10:31 Verse 18. Wives, submit yourselves, etc. Notes on the parallel passage Eph 5:22-24. (g) "submit" Eph 5:22, Tit 2:4,5, 1Pet 3:1 Verse 19. Husbands, love your wives, etc. Eph 4:25, and Eph 4:26-29. Verse 20. Children, obey your parents, etc. Eph 6:1; and Eph 6:2-4. (h) "obey" Eph 6:1 Verse 21. Fathers, provoke not, etc. Eph 6:4. Lest they be discouraged. Lest, by your continually finding fault with them, they should lose all courage, and despair of ever pleasing you. There is much sound sense and practical wisdom in this observation of the apostle. Children should not be flattered, but they should be encouraged. They should not be so praised as to make them vain and proud, but they should be commended when they do well. The desire of praise should not be the principle from which they should be taught to act, but they should feel that the approbation of parents is a desirable thing, and when they act so as to deserve that approbation, no injury is done them by their understanding it. He who always finds fault with a child; who is never satisfied with what he does; who scolds and frets and complains, let him do as he will, breaks his spirit, and soon destroys in the delicate texture of his soul all desire of doing well. The child in despair soon gives over every effort to please, he becomes sullen, morose, stupid, and indifferent to all the motives that can be presented to him, and becomes, to a great extent, indifferent as to what he does--since all that he does meets with the same reception from the parent. Verse 22. Servants, obey in all things, etc. Eph 6:5, also Eph 6:6-8. (i) "obey" 1Pet 2:18 Verse 23. Col 3:22. Verse 24. Col 3:22. Verse 25. Col 3:22.
Copyright information for Barnes
Welcome to STEP Bible
From Tyndale House, Cambridge UK
Use the search box to find Bibles, commentaries, passages, search terms, etc. Here are some examples:
This shows how to quickly lookup a passage.
Looking up a passage in three different translations is also easy.
This asks STEP to search for the Greek word for 'brother' and show the results in the ESV.
This example runs both a 'Hebrew word search' and a 'Text' search and shows the results in both the NIV and ESV.
You can mix most searches. This finds any word translated as 'throne' in the Prophets and the New Testament, but only in verses concerning the topic 'David'. This excludes verses which refer to a 'throne' in other contexts.
Interlinear Hebrew & Greek is available for some translations with grammar (and more soon). To reverse the interlinear order, click on a version abbreviation under the verse number.
© Tyndale House, Cambridge, UK - 2018