Section IV The Conclusion

Colossians 3:1—4:6

The area of controversy has been covered. Paul now directs the attention of the Colossian believers to the expected outcome of his message regarding the office and work of Christ. Such a view, he declares, issues in ethical righteousness. The practical duties that follow are summed up in a few principles which he states at appropriate places in the exhortation. He reiterates that true ethics have their spring in Christ alone; that they are derived from being in union with Him (1-4). Such a view (2:9) and experience (2:10-12) of Christ as Paul speaks of put the believer in a new world, and give a new understanding of what life is all about.

A. A NEW FRAME OF REFERENCE, 3:1-4

1. The Things of Christ (3:1)

If ye then be risen parallels “if ye be dead” in 2:20, which introduces a negative approach to the solution of the problem of sin and ethics. Here the approach is positive. If does not suggest doubt, but rather means “since.” “Whatever He did, we are regarded by God as having done also.”¹ With Christ here equals “in Christ,” for the relationship is intimate and complete. The believer is mystically risen with Christ, even as he has mystically died and been buried with Him under the figure of baptism (2:12). Seek those things which are above becomes the lifelong pursuit of the man in Christ. Where Christ sitteth refers to the throne of God. The implication of the Resurrection growing out of the doctrines of the Incarnation and atonement leads to the inescapable conclusion of the deity of Christ. This Jesus is the Christ (Acts 9:5). This understanding comes not from thinking or philosophizing alone, but from experience (2:2) and revelation (Gal. 1:16). The believers have a new perspective of all things by virtue of their relation to their newfound Lord.

2. Spiritual Realities (3:2-3)

Set your affection means to be disposed in a certain way, and refers to the mind, will, spirit.² The believer is to hold a mental set toward the ultimate, transcendent things, the things above. On the earth applies to the carnal, fleshly world.

Dead calls to mind 2:20 and speaks of the believer's relation to the world here and now. To be dead to the world contrasts with being “dead in sins” (2:13). The new life (3) is from Christ. He is its Source (John 10:18). Hid indicates that this life is not knowable to the one who does not believe (II Cor. 4:3-6). However it is a reality to the believer and is realized in a new ethical awareness and power for righteousness. That life, though in a sense hidden, waits to be revealed in a far more glorious way (I Cor. 15:51 ff.; I Thess. 4:13-18; I John 3:2). This life is hidden in “Christ, who is our life.” Christ in God indicates the essential union of the Father and the Son.

Alexander Maclaren discusses “Risen with Christ,” based on verses 1-2. (1) The Christian life is a risen life, la; (2) The aims of the Christian life—seek those things which are above, lb; (3) The discipline of the Christian life—Set your affection on things above, 2.

3. Christ Shall Appear (3:4)

Christ … is our life. He is the Source of it. That life is experienced here and now. Shall appear is the only reference to the Second Coming in this brief Epistle. That which is hidden or reserved will be revealed to the whole world in majestic and terrible reality (Matt. 24:27, 31). With him has both a mystical (3:1) and an eschatological fulfillment (3:4)—the believer will appear with him in glory, that is, in heaven at the end of the age.

B. A THOROUGH RENUNCIATION, 3:5-11

A mystical theology that has no practical ethical outcome is spurious, says the apostle. Paul's emphasis throughout his Epistles is on holiness of heart and life as the fruit of the believer's relation to Christ. He is not concerned for ceremonial sainthood, but for moral holiness. His doctrine is the seed of ethical duty.³ Righteousness is the logical outcome of and is dependent upon living contact with the risen Christ (Gal. 2:20). Herein is the source of the strength to follow Christ as opposed to the Gnostic teaching (2:23).

1. Renounce Sensual Evil (3:5-7)

Mortify (5) speaks of a slaying, not the abuse of the body for merit. The evil use of the members of the body for the gratification of self is to cease. The act is crucial, decisive (aorist).⁴ The RSV says, “Put to death what is earthly in you.” Here then is the practical application of 2:20. Mortification is a turning of the will away from self to God. It is called “death.” The members that are to be put to death are viewed as parts of a body of sin called the “old man” (3:9).⁵ The sins listed seem to be primarily for the gratification of self and have an inward, sensual direction. They are “the modes in which the members sinfully exert themselves.”⁶ Phillips lists them as “sexual immorality, dirty-mindedness, uncontrolled passion, evil desire.” It seems that not only covetousness should be taken as idolatry (as some hold),⁷ but that all the sins listed are also of the essence of false worship. Anything in the place of God in our lives is idolatry. Mortify (imperative) shows that the believer has a vital part in the death of evil practices. The believer's part complements God's work in qualifying us for salvation (1:12). Someone has suggested the figure that the plane is provided but the flight depends very much upon the pilot.

This death to all evil action and desire is consistent because the believer has already died with Christ (3; 2:20). What has been done in a crisis experience of divine grace must now be worked out decisively and continuously in daily life. (See comment on l:21b-22. The aorist tense denotes punctiliar action without regard to time.) The slaying is necessary likewise because of the wrath of God (6) toward these sins, the evil use of the members of the body. Wrath (orge) means, not vindictive evil, but righteous judgment. God is terribly righteous. Maclaren points out that wrath is inevitable if God is holy.⁸ Cometh (present tense) shows that God is now actively opposed to evildoers.⁹ Children (lit., sons) of disobedience is omitted in some manuscripts and is thought to have been added from the parallel passage in Eph. 5:6. The phrase, however, logically fits here, and probably should be retained as in the ASV.¹⁰ In the which (7) might be translated “among whom,” referring back to their former associates with whom they walked in fellowship when they lived (imperfect, “were living”) in sin themselves. Some time means “once” or “formerly.” The memory of their former life and associates in moral degradation is a further incentive for the slayings.¹¹ Or the passage might simply mean that “their conduct and their condition agreed.”¹²

2. Put Off Social Evil (3:8-11)

a. A Stripping (8-9). Put off (8; aorist middle) means to strip off completely as when undressing. It complements “mortify” (5), which is also aorist. Both indicate decisiveness. Thus, the “slaying” which ends sin in one decisive blow is now stated under another figure. After the crisis follows the living out of that decision in daily life. That which is earthly must now be “stripped off.” With the heart now firmly fixed to its true heavenly lodestar it will proceed continuously toward its projected destiny; it refuses the attraction of other influences that would draw it off its course.

Paul lists a few of the sins that are to be put off. They seem to have social direction; that is, against others. Concerning anger Lightfoot says, “Stoic thinkers had distinguished thymon (wrath) as the outburst of orgen (anger) [; the latter was] the settled and continuing condition.”¹³ Malice (kakiari) is the intention to do harm, and means evil, trouble, or culpable wickedness. As the others are against man, so blasphemy should be understood here as railing or slander against man.¹⁴ This is the primary meaning of the Greek blasphemia (cf. NASB, RSV). Filthy communication is suggestive, evil talk.¹⁵ Barclay says of words of this nature that when they are used in the singular they speak of the quality of the deed, when they are in the plural they serve as examples of the deeds.¹⁶

Lie not (9) is, literally, “lie not to yourself” and suggests that one who lies may come to believe his own falsehoods. To lie not is the naturally expected result of the act of renunciation; such is the force of the word seeing. One is to put into daily practice what has been done once for all in coming to Christ. The adopted child is now to live in harmony with his new environment and to grow. Put off (aorist) equals “disrobe” and once again shows the necessity of man's participation and responsibility in the life of righteousness growing out of faith in Christ.

The old man with his deeds has been variously interpreted. It appears in this instance to refer to the whole of the nature and former life of sin before one has met Christ in saving faith. There are only three instances where this phrase is used (Rom. 6:6; Eph. 4:22; and here). W. T. Purkiser says, “Paul speaks of him only to indicate what disposition is to be made of him.”¹⁷ Vincent says that the “old man” is the unrenewed self.¹⁸ Purkiser adds, “It should be recognized that the ‘old man’ may refer to the whole of the former sinful life as well as the cause or root from which that life springs.”¹⁹ J. B. Chapman points out that the old man which is to be put off should not be equated with the self, as though our human nature should be put off. The self continues to exist after the “dying,” but it exists with a new pattern of life.²⁰ Brockett says that the old man is the old pattern of life. He suggests the figure of weaving the fabric of life from an old or a new pattern.²¹ He also says that the old man is “my sinful state as a child of Adam.”²² If the old man is the unrenewed self, then the “new man” (10) is the renewed self.

It is confusing to some to read that the self should die or be crucified; and it is poor psychology to equate the self with the old man that is put off. However, in a sense it might be said that the self “dies” to the old life when the former sinful life is put off. Paul elsewhere uses a similar figure when he points out that the wife is dead to the law that binds her to her husband, when the husband dies, even though she goes on living (Rom. 7:l-6).²³ Thus Paul can correctly say that he himself is “crucified with Christ” (Rom. 6:6; Gal. 2:20). He is “dead indeed unto sin,” though he is now very much “alive unto God” (Rom. 6:11).

b. Put On the New Nature (10:11). Put on (aorist) continues the figure of robing. The new man is the “new creature” in Christ Jesus (John 3:3; II Cor. 5:17). It is the renewed self, the regenerated, sanctified self. Renewed (present participle) speaks not of the “old Adam” gradually being transformed into something better, but rather of the new man, already existing in Christ, progressively actualized in the Christian community. The renewing is a continuing actualization, a renewal, as the physical body is constantly renewed.²⁴ Image recalls man's nature as originally created in the image of God (Gen. 1:26-27). Created reminds us of Christ, the Creator (1:16), and the new creation (II Cor. 5:17). Man's recreated self is thus after the image of Christ.

In such a world of new men there can be no caste (11). Only sin disqualifies one for salvation—not race, rites, or culture. Christ is in every believer and he in Christ, whatever his station. National, religious, cultural, and social prejudices all disappear within the thoroughly Christian community (I Cor. 15:28; Eph. 1:23; 4:6). Scythian probably refers to a fierce people who savagely invaded Jewry in the seventh century B.C.²⁵ Their acts of cruelty were almost unthinkable, but even such barbarian foreigners could be transformed by Christ. Bond nor free takes on added significance when it is recalled that the messenger, Onesimus, who carried the Colossian letter was a slave. Christ is all, and in all (lit., All and in all, Christ) means especially that all those in Christ are equally in Him and He in them. Therefore He is all that matters. In addition, all the universe has its source and continuance in Him.

C. MORAL RESPONSIBILITY, 3:12—4:6

Chapters 1 and 2 referred primarily to God's part in man's reconciliation. Chapter 3 emphasizes man's obligation growing therefrom. Having disposed of the negative responsibility, Paul now speaks concisely of the positive ethical responsibilities of the Christian life.

1. Personal Ethics (3:12-17)

“Put on” in v. 10 anticipates put on in v. 12, which begins a practical application of the all-inclusive, once-for-all decision. Elect of God speaks of “grace” and “covenant” (I Pet. 2:9). The Church is the true Israel (Gal. 3:7), and is called the elect. Believers are called holy and beloved. Holy again stresses the ethical note, for the new nature must correspond with the new calling²⁶ ( 1:2). Beloved raises the believer to the heights and privileges of 1:13. Bowels (splangkna) is literally “compassion,” or heart of mercy. Humbleness of mind and meekness suggest a willingness to accept the will of God in all things (I Thess. 5:18). Longsuffering forgoes retaliation. Forbearing … and forgiving (13) was especially necessary because of the bitterness of the disputes that must have arisen over the issues revealed by this letter.²⁷ Carson says that forgiving one another is a corporate idea here and should be, literally, “forgive yourselves.”²⁸ As Christ forgave provides the reason for such noble action (Matt. 6:12, 14-15), a guiding principle and an example in forgiveness. Charity (14; love) is the capstone of all the building blocks (2:7) of the moral structure. It is the fundamental ethical principle and the sum of all moral law (Rom. 13:10; Gal. 5:14). It is viewed as the bond of perfectness or “girdle” that binds together the “clothing” that has just been “put on.” Both the graces and the Christian persons are bound together by love (agape—divine love) which is imparted with the indwelling Christ (1:27). Here is “Christian perfection” properly so called.

Thus a thoroughgoing righteousness, looking toward a reconciliation that is worldwide (11) in its potential outreach, follows the divine-human reconciliation. The horizontal relationship must match the vertical. Christ, indwelling the believer, gives him His mind and spirit in all things. The “old man” of hate and enmity is dead. The love which binds the Church together and to her Christ is primarily directed to the “household” of saints (Rom. 12:13; Gal. 6:10), that is, those within the Christian fellowship. Then it is to be directed toward those “without” (4:5),²⁹ that is, the world of unbelievers, in order to draw them into the “elect” circle.

Peace of God (15) is, rather, “peace of Christ,” which is to rule, or be the principle for settling all future disputes of doctrine and practice. In one body reminds us that the harmony of the various members that are incorporated mystically into the body of Christ is essential to the fulfillment of its use by Christ as His body. The whole organism responds diligently and obediently to do what the Head dictates. And be ye thankful (1:3, 12; 4:2) is the inevitable response of one who has come to know the meaning of grace.

The word (16) is the Bible, Christ's words more properly speaking. Dwell means “make its home” in the heart and mind. The word must have a welcome and permanent dwelling place (see 1:19 on “dwell”). The Christian must know the word so well that it remains in the heart and mind, ruling all the actions and presiding over all decisions. That Word is the only basis or qualification for teaching and admonishing another. Paul advises according to his own practice (1:28); he preaches only Christ.

Both logically and grammatically, psalms and hymns and spiritual songs should go with singing rather than with teaching and admonishing.³⁰ If the phrase belongs with teaching, then the music should be performed for the edification of others and not for personal pleasure or glory. With grace means “gratefully” or with the grace of God, that is, with spiritual understanding (I Cor. 14:26; Eph. 5:19). This can be done in your hearts under any circumstance when done to the Lord. The realization of the infinite and unmerited grace of God makes our praises possible. Such praise is given in the heart as well as on the lips when true worship exists. To the Lord should rather be “to God.” These abilities to sing, praise, worship, and speak distinguish man from mere animal and help to answer the question, “What is man?” (Heb. 2:6-13)

In 4:12, 15-16 we see some of the basic tools of the trade, so to speak, and are given an insight into the religious services and practices of the Early Church.

Whatsoever ye do (17) is a summarizing principle of Christian ethics. Verse 23 is its twin. Specific rules are minimal in the New Testament economy of grace. Personal and specific ethics may be arrived at from principles and example made known by Christ. He is no respecter of persons in this regard. Note the extent of this principle—it applies to every aspect of conduct—whatsoever and all. Do (aorist) indicates a settled course of action (1:10). In the name of the Lord Jesus provides the inspiration for all moral conduct. Some manuscripts add “Christ” here.³¹ The works of Christ are fulfilled in the work of the believer. This phrase is much like the phrase “in Christ.”³² Paul continues with the reason—only grace can make thanks possible in man, who is naturally rebellious, ungrateful, and helpless to perform true Christian duties. To God reminds us of the Object of ethics (23). And by him (Christ) reveals the energy by which the Christian life is lived, and the channel (dia); through whom all rises to the throne of the Father.

2. Domestic Responsibilities (3:18-21)

The “in Christ” formula is put into operation here in human relationships, both personal and social. Christian teachings oppose pagan ideas by pointing up the reciprocal nature of duties,³³ and by relating all to a Person who is the Measure and End of all ethics and duties.³⁴ All men have equal rights, duties, and responsibilities. God is no respecter of persons (25). “In Christ” provides the motive, conditions, and quality of the deeds to be performed.³⁵ Paul here singles out a few relationships where the principle is applied—husband and wife, parents and children, master and slave.

a. Role of the Wife (3:18). Though male and female are one in Christ, it is appropriate for the wife to submit to the husband, for Adam was first formed, then Eve. Even the Son is subject to the Father (I Cor. 15:28). Moule says that submission means “loyalty.”³⁶ Such a union as that of huband and wife is fashioned after the heavenly relation of Christ and His Church.³⁷ Own should be omitted on manuscript evidence, though the word is included in the parallel passage in Eph. 5:22. The fidelity and submission of the wife presume love from the husband (19). Verses 18 and 19 set up a working partnership. As it is fit in the Lord limits the area of submission;³⁸ it sets up Christian principles as the guides to domestic decisions.

b. Role of the Husband (3:19). Love for the wife is the noblest love (agape), that is also due God. Be not bitter or harsh is a counsel of regard for the weaker vessel (I Thess. 4:3-5; I Pet. 4:7). Love will exclude bitterness, commands, and selfishness. The new life in Christ transforms the home. Husband and wife relationships are here envisaged as mutually respectful and tranquil.

c. Role of the Children (3:20). Given love and respect in the home, obedience is more likely. Children are to obey their parents. The word means literally “to listen under” or “to look up to.”³⁹ Well pleasing unto the Lord keeps the relationship Christian and provides the motive for obedience. Each pleases the other when each pleases God (1:10); likewise, each pleases God when both seek the good of the other.

d. Role of the Father (3:21). Fathers are advised to use restraint and wisdom in discipline so that they do not cause their children to lose heart. To anger is omitted in some manuscripts,⁴⁰ as reflected in the italics of KJV. Provoke not (present imperative) means not to nag as a habit.⁴¹ On the contrary, fathers should lend all responsible encouragement to the growing, developing child.

3. Economic and Social Responsibilities (3:22—4:1)

The subject of slavery is included here, probably due to the fact that Onesimus, Philemon's runaway slave who was returning as a Christian, carried the letter from the sensitive apostle to the Colossians.

It is suggested that this passage does not condone slavery as such. It is rather a setting forth of Christian economic principles. The masters of that day are the employers of today, and the servants (slaves) are the hired workers. The master must give a fair and just wage, and the laborer must give a fair and full day's labor. Both employer and employee are responsible to God in this regard (4:1).

It is also suggested that this passage is one of several areas of responsibility clustered around the ethical principles in 17 and 23. Thus this advice on social relationships is an outgrowth of 3:17, and not a section standing alone.

a. Role of the Slave (3:22-25). A slave in Paul's day was a piece of property to be owned, but a Christian slave was a person to be received as a brother (Philem. 16). Here the apostle does not seek to upset immediately the existing social order by any violent action. But he does doom its evil structure by injecting Christian principles into civil society. These principles will work as leaven in the dough, eventually to penetrate the whole of society and to transform it after Christ's way. Therefore servants (22) should still, as Christians, obey their masters (Rom. 13: 1 ff.). Paul nowhere suggests disobedience to civil authority, though his fellow apostles support the principle under some circumstances (Acts 5:29). Paul counsels respect for law and order as the will of God. He advises obedience to civil law, but wherever there are evils, to transform them by orderly means (4:1). Eyeservice is perhaps an original word with Paul.⁴² It indicates self-seeking and obedience only while the master is looking.⁴³ Phillips translates with singleness of heart, “as a sincere expression of your devotion to the Lord.” Fearing God is to please Him, and by so doing, to fulfill oneself (1:12). The reward (24) is not so much in terms of material things as in terms of God's approval. Christ is their Lord (Master), for they really serve Him when they live according to this teaching (17).

Verse 25 indicates the law of divine retribution. Wrongdoing is punished uniformly—without respect of persons, slave and master alike.

b. Role of the Master (4:1). Masters are shown also to be servants (slaves) of their Master in heaven. Therefore they too must be obedient. To give to their servants (slaves) that which is just and equal is really advice to the master to free his slaves. It is to receive them as brothers (Philem. 16). The golden rule comes to mind here (3:13b). All masters, even those who are evil, are ultimately responsible to God, the Master in heaven.

As the previous section had a principle from which domestic ethics were derived, so this section has a principle for economic ethics in 3:23. All is to be done “as to the Lord.” Paul stresses this basis. It is Christ, not rules (Gal. 3:21-28). He is the Means, the Motive, the Measure, and the Object of all ethics.

Ethical conduct that has its spring and end in any other principle than the glory of the Lord Jesus Christ is not Christian ethics. The Christian sings, “To God be the glory; great things He hath done.”⁴⁴ And with Mary in the Magnificat he says, “My soul doth magnify the Lord. For he that is mighty hath done to me great things” (Luke 1:46,49).

4. Evangelistic Responsibilities (4:2-6)

Christianity is a missionary faith, and in order for the mystery of Christ (3) to be proclaimed properly, Paul pleads for an opportunity to do so, and sets before the Colossians an example.

a. Opportunity (4:2-4). Once again the apostle joins prayer with thanksgiving (2; 1:3, 9, 12), and that, because all good comes from God. Continue emphasizes the need for the Christian to remain in a constant attitude of communion with God (Rom. 12:12). Prayer is also here joined with watch, as Jesus exhorted His disciples in the Garden (Matt. 26:41). Thomas beautifully says, “We are not to watch ourselves, which would be depressing; we are not to watch Satan, which would be distracting; we are not to watch our sins, which would be disheartening; but we are to keep our gaze fixed on Christ, ‘looking off unto Jesus.’ ”⁴⁵

Thanksgiving must be important, for Paul mentions it often. It is the chief means of developing that proper love and appreciation for Christ and all that He has done for us. It serves to keep ever before us our dependence upon Him.

This call to prayer is really a request by Paul for opportunity to spread the word about Christ (Eph. 6:18-19). He says, Pray for us (3). This note is often on his lips, for there are many adversaries (I Cor. 16:9; II Cor. 2:11-12). The expression that God would open … a door reminds us that, even though the spread of the gospel is under divine direction (Acts 16:7), it is also subject to Satanic hindrances (I Thess. 2:18). Perhaps Paul wishes to be freed from prison if God wills it. However, bound or free, he will still speak the mystery of Christ. Paul is no coward. What he really prays for is the removal of any obstacles to the fulfillment of his commission. Verse 4 is a request for ability in preaching (Eph. 6:18-19). Our problem as ministers and Christian teachers was his problem too. It is the problem of making the gospel message clear, for such is the force of as I ought.

Under the theme “Continue in Prayer,” we see (1) The need of prayer, 2; (2) The value of prayer, 3; (3) The purpose of prayer, 4.

This brief piece on prayer is remarkable in what Paul excludes from his requests. It reveals that his one passion is to be useful to his Lord. To live for Christ is not enough, though that is necessary. His great desire is to be enabled to speak the gospel clearly and convincingly.

b. Example (4:5-6). To preach is also insufficient. The gospel must be lived. Example and influence are important. As v. 1 speaks of the Christian's conduct within the Christian community, so v. 5 speaks of the Christian's conduct toward those without— outside the Christian community. Walk in wisdom (5; cf. 2:6) is to behave with tact. The phrase toward them that are without is pregnant with meaning. It reveals Paul's lament, his sense of mission, and his driving impulse. Here is the secret of his drawing and persuasive power on the unbelievers. He makes people realize that he loves them. Here the soul of the evangelist and the missionary is laid bare.⁴⁶

Redeeming the time (cf. Eph. 5:16) means that no opportunity for witnessing should be passed up. It suggests that timing in this important work is fundamental. The Christian must seize the initiative. And especially appropriate for our day, it should remind us that time is running out for this redemptive work. Paul was evangelizing all the time. In the Colossian situation, where false teaching was rampant, he urged the believers to take advantage of the season to spread the truth—and precisely so “because the days are evil” (Eph. 5:16).

The Christian's speech (6) should be graceful (from charis, grace, which signifies the Greek idea of beauty), Even the ordinary things will be affected by our being in Christ. Our speech must be worthy of Him (3:17, 23). Seasoned with salt suggests that our words should be palatable and sensible. That ye may know how ye ought to answer every man points up our Christian obligation to be well informed about our faith.

Paul has shown that the fruit of a proper understanding and experience of Christ is ethical holiness. Further, it is seen that righteous living is the evidence of correct teaching (1:7-8). The new life in Christ supplants the old life in sins (II Cor. 5:17). The issues have been joined, the false teachers exposed, and the whole matter is now left to God because of Paul's confidence in the power of truth.