Col 3:8-15 | Barnes | STEP | Verse 8. But now ye also put off all these . All these which follow, as being also inconsistent with the Christian calling. Anger, wrath . . Malice . . Blasphemy . . 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. . The conversation of the heathen everywhere abounds with this. A pure method of conversation among men is the fruit of Christianity. (++) "blasphemy" "evil speaking"

Colossians 3:8-15

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.