COLOSSIANS 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,
Colossians 3:1-4. They were risen with Christ, Colossians 2:12; they were
dead to sin, Colossians 3:3; they were soon to be like Christ,
Colossians 3:4; and they should, therefore, fix their affections on
heavenly things.
(2.) The duty of mortifying their corrupt passions and carnal
propensities, Colossians 3:5-8.
(3.) The duty of speaking the truth, since they had put off the old man
with his deeds, Colossians 3:9-11.
(4.) The duty of kindness, gentleness, charity, and the spirit of peace,
Colossians 3:12-15.
(5.) The duty of edifying one another by psalms and songs of praise,
Colossians 3:16,17.
(6.) The duty of wives, Colossians 3:18;
(7.) of husbands, Colossians 3:19;
(8.) of children, Colossians 3:20;
(9.) of fathers, Colossians 3:21;
(10.) of servants, Colossians 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 Colossians 2:12.
See Barnes "Colossians 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.
See Barnes " :". 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" Colossians 2:12
{b} "Christ sitteth" \\Ro 8:34\\
Verse 2. Set your affection. Marg., "or, mind." Gr., "think of"--
\~froneite\~. 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,
See Barnes "Romans 6:2"; See Barnes "Ephesians 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.
See Barnes "Romans 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 See Barnes "Galatians 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," 2 Timothy 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" Romans 6:2
Verse 4. When Christ, who is our life. See Barnes "John 1:4";
See Barnes "John 11:25".
Shall appear. In the day when he shall come to judge the world.
Then shall ye also appear with him in glory.
1 Thessalonians 4:16,17. Christians shall then be raised from the dead, and
ascend with the Redeemer to heaven.
{b} "who is our life" John 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,
See Barnes "Romans 8:13"; See Barnes "Galatians 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.
See Barnes "Romans 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. See Barnes "Romans 1:29".
Uncleanness. See Barnes "Romans 1:24".
Inordinate affection. \~payov\~. Rendered in Romans 1:26,
"vile affections." See Barnes "Romans 1:26". In 1 Thessalonians 4:5, the
word is rendered lust--which is its meaning here.
Evil concupiscence. Evil desires; licentious passions,
Romans 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
See Barnes "Ephesians 5:3", See Barnes "Ephesians 5:4",
See Barnes "Ephesians 5:5"; See Barnes "Ephesians 5:6".
{c} "Mortify" Romans 8:13; Galatians 5:24; Ephesians 5:3-6
{*} "inordinate affection" "unnatural passion"
{+} "concupiscence" "Desire"
Verse 6. For which things' sake, etc. See Barnes "Ephesians 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.
See Barnes "Ephesians 5:8"; See Barnes "1 Corinthians 6:10";
See Barnes "1 Corinthians 6:11". Comp. See Barnes "Romans 1:24", and
Romans 1:25-32.
{d} "In the which" Titus 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. See Barnes "Ephesians 4:26".
Malice. See Barnes "Ephesians 4:31".
Blasphemy. See Barnes "Matthew 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. See Barnes "Ephesians 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. See Barnes "Ephesians 4:25".
Seeing that ye have put off the old man with his deeds. Your former
corrupt and evil nature. See Barnes "Ephesians 4:22". The reason for
putting away lying, stated in Ephesians 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. See Barnes "Titus 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 Ephesians 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
Ephesians 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.
See Barnes "Romans 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. See Barnes "John 17:3". Comp.
See Barnes " :".
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" Ephesians 4:23,24
Verse 11. Where there is neither Greek nor Jew. See this fully
explained See Barnes "Galatians 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 See Barnes "Romans 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. See Barnes "Galatians 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.
See Barnes "Galatians 3:28".
{f} "Where" Romans 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. See Barnes "Philippians 2:1".
Kindness, etc. See Barnes "Ephesians 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. See Barnes "Ephesians 4:2".
And forgiving one another. See Barnes "Matthew 6:12",
See Barnes "Matthew 6:14".
If any man have a quarrel against any. Marg., "or complaint."
The word here used \~momfh\~ 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.
See Barnes "Matthew 18:21".
Even as Christ forgave you, so also do ye. Learn here that
Christ has power to forgive sin. Comp. See Barnes "Matthew 9:6";
See Barnes "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" Mark 11:25; Ephesians 4:2,32
{h} "forgiving" Matthew 6:14,15
{1} "quarrel" "complaint"
Verse 14. And above all these things. Over, or upon all these
things. Comp. See Barnes "Ephesians 6:16".
Charity. Love. See Barnes "1 Corinthians 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 Ephesians 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 1 Corinthians 13, and the
effect of love more fully explained in the Notes on that chapter.
{a} "put on charity" 1 Peter 4:3
{*} "charity" "love"
{b} "the bond" 1 Corinthians 13:2,8,13
Verse 15. And let the peace of God. The peace which God gives.
See Barnes "Philippians 4:7".
Rule in your hearts. Preside in your hearts; sit as umpire there,
(Doddridge;) govern and control you. The word here rendered rule
\~brabeuetw\~--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.
See Barnes "Ephesians 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" Philippians 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
See Barnes "Ephesians 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" Psalms 119:11
{e} "psalms and hymns" Ephesians 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
See Barnes "1 Corinthians 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.
See Barnes "Philippians 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. See Barnes "2 Corinthians 5:14,15".
{f} "whatsoever ye do" 1 Corinthians 10:31
Verse 18. Wives, submit yourselves, etc. Notes on the parallel
passage Ephesians 5:22-24.
{g} "submit" Ephesians 5:22; Titus 2:4,5; 1 Peter 3:1
Verse 19. Husbands, love your wives, etc.
See Barnes "Ephesians 4:25", and Ephesians 4:26-29.
Verse 20. Children, obey your parents, etc.
See Barnes "Ephesians 6:1"; and Ephesians 6:2-4.
{h} "obey" Ephesians 6:1
Verse 21. Fathers, provoke not, etc. See Barnes "Ephesians 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.
See Barnes "Ephesians 6:5", also Ephesians 6:6-8.
{i} "obey" 1 Peter 2:18
Verse 23. See Barnes "Colossians 3:22".
Verse 24. See Barnes "Colossians 3:22".
Verse 25. See Barnes "Colossians 3:22".
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