2:17 / The grammatical problems of the phrase to de sōma tou Christou are discussed by Schweizer, pp. 157–58. Perhaps a nominative (ton) originally stood in place of the genitive, thus meaning that in contrast to “shadow,” “the body is Christ”; or, to supply words to produce the meaning, that “the body belongs to Christ” or “the body, however, is the body of Christ.” In spite of this, “The only point that is not altogether certain is whether it is Christ or the church that is set as reality in contrast to the shadow” (p. 158).
2:18 / The word embateuō has been discussed by a number of scholars: Carr, “Two Notes on Colossians,” pp. 492–500, gives it the meaning of entering into the sanctuary “of the mind” rather than a sanctuary connected with initiation into one of the mysteries. Consequently, the translation of the verse reads: “Let no one judge you unfit to be a Christian with his personal wishes about religious excess and his haunting the courts of heaven at worship with angels, his so-called visions, puffed up by his private earthly imagination” (p. 499). This view comes close to that of Schweizer, who talks about a kind of “religious meditation” in which an individual would receive a vision of God (“Christ in the Letter to the Colossians,” p. 454).
For other comments, see Francis, “The Background of EMBATEUEIN (Col. 2:18) in Legal Papyri and Oracle Inscriptions,” in Conflict at Colossae, pp. 197–207. Francis concludes that embateuein does not confirm a type of mystery religion, but in the context of Colossians is used as a word for entering into heaven; H. Preisker, “embateuō,” TDNT, vol. 2, pp. 535–36. In the commentaries, Bruce, pp. 248–49, esp. n. 93; Martin, pp. 94–95.
The problem of angel worship is explored by Francis, “Humility and Angelic Worship in Col. 2:18,” in Conflict at Colossae, pp. 163–95. He takes the phrase “worship of angels” as a subjective genitive, meaning that it is the angels who worship and not people who worship the angels, as is commonly thought. See also A. R. R. Sheppard, “Pagan Cults of Angels in Roman Asia Minor,” Talanta 12/13 (1980–82), pp. 77–101.
2:20 / The choice, as Schweizer points out, “is between the ‘world’ and its elements on the one hand and ‘heaven’ and the sovereignty of God on the other” (p. 166). Much of Schweizer’s understanding of the false teaching relates to Gnostic ideas of the soul’s ascent to heaven. Consequently, he understands Paul’s polemic in this verse accordingly: “Since the Colossians are anxious that they may not, after their death, be able to ascend to that region above, the author stresses the other side of the matter: they have actually been transposed into that region above already, even if this fact is not yet clearly evident. They must therefore no longer allow regulations to be made as though they were still living in the world” (p. 166).
2:23 / The translation and exposition here do not indicate the difficulties commentators have with a text that many describe as “hopelessly obscure.” For attempts to clarify its meaning, see B. Hollenback, “Col. 2:23: Which Things Lead to the Fulfillment of the Flesh,” NTS 25 (1979), pp. 254–61; Houlden, Paul’s Letters from Prison, pp. 199–200; Lohse, p. 124–26; Martin, pp. 98–100; Schweizer comments that “the verse is almost impossible to translate” (p. 168).
§13 The Ethical Dimensions of the Christian Life (Introduction to Col. 3:1–4:6)
Chapter three begins what normally is called the “ethical section” of the epistle. This follows a general trend in Paul’s epistles in which he first deals with the theological issues and then builds his ethics upon that foundation (cf. Rom. 12:1ff.; Gal. 5:1ff.; Eph. 4:1ff.; Phil. 4:1ff.).
It is quite common to discuss this characteristic as the indicative and the imperative of Paul’s theology. Basically, it is the “you are” and the “you ought” of the Christian life. In some ways this concept comes across as a paradox in Paul’s thought. On the one hand, he can say that, by virtue of his or her position in Christ, the believer is “dead to sin,” “light in the Lord,” “a new creature,” and so forth. But then on the other hand, Paul says, “Now become what you are,” that is, live as if you were dead to sin, light in the Lord, new creatures.
This tension between the indicative and the imperative, of belonging spiritually to the age to come but living temporally in this present age, is a striking feature of Paul’s theology (cf. Rom. 6:1–4, 11, 12, 13; 8:9–17; 13:14; 1 Cor. 6:8–11, 19, 20; 2 Cor. 5:17–21; Gal. 5:24, 25; Eph. 4:1–6; 4:22–5:20; Col. 1:9–15; 3:1–4). This third chapter of Colossians illustrates this principle by stating that the believers “have been raised with Christ” but then are summoned to set their hearts “on things above” (3:1); they have died with Christ (2:20; 3:3) but are subsequently told to “put to death” certain vices (3:5). The language of “putting off” (3:9; cf. Eph. 4:22) and “putting on” (3:10; Eph. 4:24) carries a similar message.
This relationship between theology and ethics, or the indicative and the imperative, often is developed around the sacrament of baptism (cf. disc. on 2:11–15). This truth becomes obvious when one considers the consequences of dying and rising with Christ. Since baptism is the founding of a new existence, the Christian life must manifest that change by a corresponding ethical life. The true meaning of baptism, in other words, needs to be lived out in the life of each believer.
This close relationship between baptism and ethics accounts for the numerous associations of the ethical exhortations in Colossians and Ephesians with the baptismal event. It also is quite natural to find baptismal and ethical language in close proximity, because baptism was the occasion for ethical instruction.
The preceding discussion provides a context for understanding 3:1ff., because Paul uses the baptismal event as a means of developing an ethical pattern for his readers. From his previous discussion (2:11–15), they would know that he had baptism in mind when he says “you died” (2:20; 3:3) and “you have been raised with Christ” (2:12; 3:1).
Paul discusses the believer’s ethical life in a series of relationships that include Christ (3:1–8); the local church (3:9–17); the family (3:18–21); one’s vocation (3:22–4:1); and society in general (4:2–6). Although these sections contain no specific references to the false teaching in the community, there can be no doubt that an understanding of and obedience to these ethical admonitions will fortify the congregation against the false teachings they have heard and assist them to fulfill their mission before God.
For a helpful discussion of this concept, see W. D. Dennison, “Indicative and Imperative: The Basic Structure of Pauline Ethics,” CTJ 14 (1979), pp. 55–78.
Although general divisions between the theological and the practical nature of the epistles may be helpful, they are somewhat superficial, because Paul frequently combines theological and ethical truths throughout his epistles. V. P. Furnish, for example, has shown that the ethical instruction in Paul’s letters is not restricted to the closing sections (Theology and Ethics in Paul [Nashville: Abingdon, 1968]).
§14 The Heavenly Life (Col. 3:1–4)
3:1 / As with a number of other “ethical” sections (cf. 3:5; Rom. 12:1; Eph 4:1), Paul begins with the word “therefore” (oun). The NIV since, then, has the similar effect of tying Paul’s ethical instruction and theological thought together. These believers have been raised with Christ. On the basis of that fact they are to set their hearts on the things above. The verb set is a strong imperative and is a good translation of zēteō, which means to seek, examine, or search something out with the desire to possess. Those things above, both here and in 3:2, are not identified. They may be the virtues of the Christian life that Paul commends in 3:12–16 in contrast to the “earthly” things mentioned in 2:20–23 and 3:5–9 (cf. Phil. 3:19).
Above (i.e., heaven, cf. GNB), where Christ is seated at the right hand, should not be understood as some geographic place in the cosmos. The language here, as elsewhere (Matt. 6:20; Eph. 1:3; 2:6; 3:10), is figurative rather than literal; it designates a quality of existence, not a place of being. By above, Paul means that unseen realm of spiritual reality, the eternal world in contrast to a world that is earthly and transitory.
Through baptism into Christ, the believer participates in that spiritual and eternal realm in which Christ has been exalted and enthroned (Eph. 1:20; Phil. 2:9–11). This reminds the Colossians that they already share this exaltation with Christ. It is not merely a future inheritance, because “God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus” (Eph. 2:6).
3:2–4 / In addition to setting their hearts they are to set their minds on heavenly things. To keep one’s mind fixed is to be intent and determined to do something (the RSV has “seek” at 3:1 and “set” at 3:2; the NIV uses set in both verses). Basically, the message is that, since the Colossians have set their minds on heavenly things, they are to keep holding on to that perspective and not to the things to which they have already died. Since the resemblance to 2:20 is so striking, Paul obviously has those legalistic rituals in mind (2:21–23) as well as the vices enumerated in 3:5–9. This, too, is a good example of the indicative and imperative in Colossians. In 2:20 Paul stated: “you died with Christ to the basic principles of this world”; in 3:3–4, there is a similar development of thought in that something that was hidden is revealed. The new life that the believer receives in Christ is hidden, that is, it is a mystery that one cannot fully explain or physically display. But the true nature of that life will not remain a secret, because it is indissolubly bound to Christ and will be revealed at his return. This interpretation, which takes life in the sense of quality or essence, is preferred to the view that looks to the return of Christ as the time when those who are saved and thus belong to God will be identified.
3:1 / For a helpful discussion on this section, see C. F. D. Moule, “The New Life in Colossians,” RevExp 70 (1973), pp. 481–93.
3:2 / If Colossians addresses a Gnostic view of the universe, then “heaven” or “the things above” would be understood in a literal or topographical way. In the ascent of the soul the Gnostics hoped to leave behind all earthly or material things in order to return to an existence in heaven (see Schweizer, p. 175).
§15 The Vices of the Old Life (Col. 3:5–9)
3:5 / The imperative tone that characterized 3:1–2 (“set,” “keep”) is picked up again in 3:5, but this time in a negative way: Put to death, therefore.… This list of prohibitions belongs to a category of vices that are scattered throughout the NT (cf. Matt. 15:19; Mark 7:21, 22; Rom. 1:24, 26, 29–32; 13:13; 1 Cor. 5:10–13; 6:9–10; 2 Cor. 12:20; Gal. 5:19–21; Eph. 4:31; 5:3–5; Col. 3:5, 8; 1 Tim. 1:9, 10; 6:4–5; 2 Tim. 3:2–5; Titus 3:3; 1 Pet. 2:1; 4:3, 4; Jude 8, 16; Rev. 9:20, 21; 21:8; 22:15). Later, in 3:12, Paul mentions a list of virtues that a Christian is to “put on.” This, too, belongs to a catalog—of virtue (Matt. 5:3–11; 2 Cor. 6:6, 7; Gal. 5:22, 23; Eph. 6:14–17; Phil. 4:8; Col. 3:12; 1 Tim. 3:2, 3; 6:11; Titus 1:7, 8; James 3:17; 2 Pet. 1:5–7).
Of all the lists of vices and virtues in the NT, the lists in Colossians, Ephesians, and 1 Peter are the most similar. Scholars who have researched these “catalogs” have concluded that the lists that appear in these three epistles belong to a traditional body of instructional material of the early church and would have been passed on to new Christians on the occasion of their baptism. But even though Colossians, Ephesians, and 1 Peter contain a significant amount of baptismal language and theology, they probably were not written solely for that occasion and should not be regarded as baptismal tracts.
The command (imperative) put to death is a clear reference to the “death” that these believers have already experienced in baptism. They now are called upon to appropriate that death by removing all earthly desires from their life. The Greek uses the term “earthly members” (ta melē ta epi tēs gēs) because it was believed that such vices were located in certain parts of the body. In Romans 6:13 Paul uses the same word when he says: “Do not offer the parts [ta melē] of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body [ta melē] to him as instruments of righteousness.”
The list in this verse includes five vices that are related to sexual sins. As such, they are manifestations of evil desires and are harmful to other people. Sexual immorality (porneia) includes all kinds of unlawful sexual behavior, including deviations (1 Cor. 5:1, 10; 6:9; 2 Cor. 12:21; Gal. 5:19; Eph. 5:3; 1 Thess. 4:3; 1 Tim. 1:9, 10) such as prostitution and fornication. Impurity (akatharsia) is almost synonymous with porneia and is used in the NT to describe immoral intent as well as the practice of sexual vices.
Lust (pathos), in this context, probably implies some kind of sexual passion, that is, passion or lust that leads to sexual sin. Its counterpart, evil desires (epithymian kakēn), is used for the desire of something that is forbidden but is pursued in order to satisfy one’s desires. Galatians 5:16, for example, says “Live by the Spirit, and you will not gratify the desires [epithymia] of the sinful nature.”
The last vice to be mentioned is greed (pleonexia), or covetousness (RSV), literally, a desire to have more, to appropriate another’s possessions. Since the NT has many warnings against this sin (cf. Mark 7:22; Rom. 1:29; 1 Cor. 6:10; Eph. 5:3), it is not clear whether its occurrence here is linked with sexual immorality or with all areas of life. Both ideas could be in the apostle’s mind. The parenthetical which is idolatry, paralleled in Ephesians 5:5, underscores the idea that greed, along with the other vices, is an illicit evil desire (1 Cor. 5:10, 11; 6:9; Gal. 5:20). Greed is idolatry because it leads one to focus attention and affection on things other than God. This can happen in sexual life as well as with material things. The solution to such idolatry has already been given: “Set your hearts … set your minds” on heavenly things! In other words, give Christ preeminence in your ethical life as well.
3:6 / Lest anyone minimize the seriousness of these vices, Paul reminds his readers of the wrath of God (cf. the footnote: The NIV rightly omits “those who are disobedient” because of poor textual evidence. Its inclusion probably is due to Eph. 5:6.). God’s judgment upon these sins is widely attested throughout Scripture (Rom. 1:18–32; 1 Cor. 5:10, 11; 6:9, 10; 1 Thess. 4:3–6).
3:7 / Before the Colossians became Christians their lives were characterized by such evil passions. They already have been reminded that at that time they were “spiritually dead” in their sins (2:13) and lived as though they belonged to the world (2:20; cf. Eph. 2:1–3). Their whole pagan way of life had been one of enslavement to evil powers as well as to evil passions. Fortunately, a wonderful change has taken place in them in Christ (the indicative); as a result, they are called upon to demonstrate this new life ethically (the imperative).
3:8 / Paul exhorts those who have been raised with Christ to manifest a new attitude toward sin. What was true of sexual sins applies equally to sins of speech: But now, that is, as Christians (cf. the “once you were” and the “now you are” in Eph. 2:3, 11–19), you must rid yourselves of all such things as these. The word apothesthe, “rid yourselves of” (RSV, “put off, away”), is part of the clothing imagery that Paul uses in connection with the old and the new life. One’s sins are like an old garment that is taken off and discarded so that a new one can be put on (2:11; 3:10, 12; Eph. 4:22, 24). Such language accounts for a custom in many churches when candidates for baptism by immersion “put off” their old, ordinary clothes and “put on” white robes to symbolize their new or resurrected life in Christ.
The sins that affect social relationships can be divided into two categories: Anger (orgē), rage (thymos), and malice (kakios) are sins that can be internalized; they may or may not be expressed in overt action, although either way they clearly are wrong (Matt. 5:22–30). The other sins are those that are verbalized: No slander (blasphēmia) and filthy language (aischrologia) from your lips.
3:9 / Lying, although it may not belong to the list of the other five vices, certainly fits the context as a verbal sin as well as causing grievous damage to personal relationships, particularly within the body of Christ. Here, as in 3:5–8, Paul reminds them that this sin also belonged to their former way of life and has been put off in baptism (cf. Rom. 13:12–14; Gal. 3:27, 28).
3:5 / One of the most recent discussions on the vices and virtues in the NT, particularly in their application to Colossians, is by Cannon, pp. 51–94. Other helpful studies include B. S. Easton, “New Testament Ethical Lists,” JBL 51 (1932), pp. 1–12; Schweizer, ‘Traditional Ethical Patterns in the Pauline and Post-Pauline Letters and Their Development (Lists of vices and the Housetables),” in Text and Interpretation: Studies in the New Testament Presented to Matthew Black, ed. E. Best and R. McL. Wilson (Cambridge: Cambridge University Press, 1979), pp. 195–209.
§16 The Virtues of the New Life (Col. 3:10–15)
3:10 / The NIV clarifies that the new self is the new being which is being renewed in knowledge in the image of its Creator. Behind this verse one can anticipate a serious question that the Colossians must have had concerning their new life in Christ: “How can I live out ethically for Christ what I have become sacramentally in Christ?” Paul himself was well aware of the tension between the indicative and the imperative, between his status in Christ and the process still to be accomplished (Rom. 7). He knew that in this life the believer is continually being called upon to become in reality what he or she is in fact.
But how, one may ask, is this seemingly impossible task to be accomplished? How can a person make the right choices? Who will give this new self the necessary ability and strength? The answer, says Paul, lies in the activity of God: the new self … is being renewed in knowledge in the image of its Creator (cf. Rom. 8:29). These words recall Genesis 1:27, which states that originally human beings were created in the image—that is, moral and spiritual likeness—of God and at that point had the ability to choose between good and evil. In the Fall, however, that image was destroyed. But the good news of the gospel is that now, in Christ, God is at work restoring that lost image. This restoration or re-creation is not mankind’s work at all; it is not a process of giving up some vices and accepting a few virtues. This new self is God’s doing! To express this process the Greek uses a present passive participle (anakainoumenon) to indicate that renewal is continuous (the present) and that it has an outside source (the passive, the new self which is being renewed).
In light of Paul’s christological teaching in the epistle, one may have expected him to refer to a renewal in Christ’s image, or to the second Adam, as he does elsewhere in his writings (Rom. 5:12–21; 8:29; 1 Cor. 15:45–49; 2 Cor. 3:18). Perhaps they are one and the same for Paul, since earlier he referred to Christ as “the image of the invisible God” (1:15). The purpose of this renewal, he adds, is to bring you to a full knowledge of himself. The believers need to become aware of God in order to do his will (cf. 1:9); God’s presence in Christ will enable them to make the right moral decisions.
3:11 / At first glance the thoughts in this verse do not appear to fit the context of the ethical life that Paul has been describing. However, the NIV preserves the continuity of thought by translating the Greek particle hopou, which commonly denotes place (“where”) as here—that is, within a new or renewed humankind. In other words, the consequence of being in Christ, of putting off the sins that exploit and divide humanity, of being renewed after the image of God, is the obliteration of all racial (Greek or Jew), religious (circumcised or uncircumcised), cultural (barbarian, Scythian), and social (slave or free) distinctions.
The creation of a new humanity (the church as the body of Christ) is one of the wonderful truths of the gospel. Ephesians 2:11–22 is the most extensive commentary on how Christ broke down the “wall” that separated Jews and Gentiles (cf. also Rom. 2:25–29; 4:9–12; Gal. 5:6). Even the maligned slave and the most primitive pagan (Scythian) are unified in Christ. At the foot of the cross the ground is level!
Though Paul is stating a general theological truth in this verse, there is no doubt that he has the church in Colossae in mind. What is true universally is true locally as well. That congregation probably was a mixture of all kinds and classes of people. However, those distinctions no longer have any significance when it is realized that Christ is everything and that he dwells in all people (Christ is all and is in all). Paul had a similar message for the Corinthians (1 Cor. 12:13) and the Galatians (3:26–28).
3:12 / Verses 12–17 are a continuation of Paul’s discussion of those who are baptized. He already has dealt with the negative side by showing that those who have died to their old life are to put off those vices that characterized them as pagans. In this section, Paul turns to the positive side by listing a number of virtues that are to characterize their new or resurrected life. The therefore indicates that what follows is linked to the previous ideas on the new self (3:10, 11).
There are several features of this list of virtues that are worth noting: First, as already explained, this list is part of a body of traditional material that was transmitted in the early church (cf. disc. on 3:5). The language “put on” (clothe yourselves) shows that this belongs to the context of baptismal instructions. Second, these virtues are very similar to the “fruit of the Spirit” mentioned in Galatians 5:22, 23. Three of the “fruit” (compassion, kindness, humility) are directly in the list, while “love” and “peace” are picked up in 3:14 and 3:15 respectively.
A third characteristic of these virtues is that they are “godly qualities,” which are used to describe either God or Christ. Many references in the NT, for example, talk about the mercy or compassion (Rom. 12:1; 2 Cor. 1:3), kindness (Rom. 2:4; 11:22; Eph. 2:7), humility (Phil. 2:5–11), meekness (2 Cor. 10:1), and long-suffering (Rom. 2:4; 9:22) of God and Jesus. The application of these virtues to the Christian would follow naturally from the call to imitation, union, or likeness with Christ. Believers are to act toward one another as God and Jesus act toward them.
Fourth, these virtues are social in nature, that is, they describe attitudes and actions that are important for healthy personal relationships. As the Christian has emptied (put off) his or her life of harmful and selfish vices, he or she now is instructed to fill (put on) that void with virtues that have the well-being of others as their prime goal. These virtues are lived out in the context of the local church (body, 3:15) where the Colossians are members with each other (3:13, 16). Their relationships with each other, including worship (3:16, 17), should bear witness that they are new people in Christ.
In verse 12, the believers are identified as God’s chosen people, literally, the hagioi, “saints,” “holy ones” (1:2). This was made possible, Paul tells his readers, because of God’s love and election. Their status had nothing to do with their own striving; it was God’s choosing. All three concepts (saints, love, election) are reminiscent of OT descriptions of Israel but are taken over and applied to the new Israel, the church (cf. 1 Pet. 2:9).
The Colossians are instructed to put on a number of virtues: Compassion is a translation of two Greek words, splanchna and oiktirmos, literally translated as “bowels of mercy” (KJV) because the bowels, or inner viscera, of a person were regarded as the seat of emotions. As such, the term denoted compassion that comes authentically from the heart and that is translated into corresponding action toward another person.
Kindness (chrēstotēs), with such corresponding concepts as goodness, generosity, or courtesy, describes an individual whose life and relationship with others are gracious and empathetic—genuinely concerned for the feelings of others. Humility (tapeinophrosynē), when properly directed (i.e., not false humility), is a spirit of modesty and disregard for status. It is that quality of Christ that best describes his willingness to become incarnate and suffer for humanity (Phil. 2:5–11).
Gentleness (prautēs), which appears in the RSV as “meekness,” sometimes has been taken as a sign of weakness, particularly by the Greeks. In the NT, however, it is a disposition characterized by gentleness, consideration, and submissiveness—just the opposite of arrogance, rebellion, and violence. Patience (makrothymia) is a passive virtue, amplified by additional concepts such as endurance (cf. 1:11), forbearance, and steadfastness. In personal relationships, it is the grace of one who may have the right to retaliate but who chooses to exercise patience instead.
3:13 / There are bound to be conflicts (grievances) within the church. When this occurs, says Paul, bear with each other forgive … one another. Tolerance and forgiveness should not be regarded as two additional virtues but rather as explanations of how gentleness and patience are to be exercised in the body. To be tolerant is to be patiently forbearing of others with the idea of forgiving them. Paul appeals to his readers’ experience of forgiveness in Christ. They are to forgive because of and according to the example of the Lord.
3:14 / And over all these virtues put on love. Paul still has the list of virtues in mind that the Christian is to “put on.” Love is the crown of all these virtues; it is the final outer garment which binds them all together in perfect unity (lit., “the bond of perfectness”). The idea here is similar to Ephesians 4:2–3 and 15–16, where love is the manifestation of new life in Christ and what leads to maturity and unity in his body. Such love removes all feelings of anger, hatred, or an unforgiving spirit (cf. Rom. 13:8–10; Gal. 5:14).
3:15 / The peace of Christ has a twofold application. Since it comes from him, it provides an inner peace for each believer; it is to rule (lit., brabyein means “to arbitrate,” “to control”), to guide in the decisions that he or she makes. Those at peace with themselves will be at peace with others; it enables individuals to be united into a single body. The “grievances” (3:13) that members have against each other are settled when Christ’s peace rules in their midst. In the context of the indicative and the imperative, the meaning of Paul’s admonition could be stated this way: By virtue of being reconciled to God by Christ you are at peace (the indicative; cf. Rom. 5:1; Eph. 2:14; Col. 1:20); now live out that peace (the imperative) in your personal and corporate life.
And be thankful: Thanksgiving (cf. 1:12; 2:7), which is basically a response to the grace of God, is mentioned three times in verses 15–17. Thus, rather than a final admonition in the preceding list of virtues, it serves as a summons to articulate that response in corporate worship and everyday living.
§17 The Expressions of True Worship (Col. 3:16–17)
3:16 / Here is a verse loaded with important truths. Paul has just spoken about the peace of Christ that is to rule in the believers’ hearts (3:15). Now he turns to another aspect of Christ, namely, the word of Christ. This phrase, taken as an objective genitive in Greek, means the words about Christ, that is, the gospel.
The word of Christ is to dwell within the believer and can do so either richly or feebly. Although the gospel certainly is “rich” in meaning, content, and so on, the Greek adverb richly definitely is intended to characterize the manner in which Christ’s message is to inhabit the believer: Let the word of Christ dwell in you richly.
The indwelling word will manifest itself in two ways: First, the Colossians are exhorted to teach and admonish one another with all wisdom. This is a pedagogical process (cf. 1:28) in which all members share responsibility. In light of Paul’s ministry as a teacher and Epaphras’ as a transmitter of tradition, this verse should not be taken to imply a deficiency in these church leaders.
The second manifestation of the word of Christ is in worship. Considerable research has gone into analyzing the different components mentioned, so it is not unusual for commentators to suggest that psalms (psalmois) may have their heritage in the Old Testament; hymns (hymnois) could include psalms but may be more Christian songs of praise to God or Christ; spiritual songs (ōdais) may be musical compositions originating from ecstatic utterances under the inspiration of the Holy Spirit (cf. 1 Cor. 14:16).
On the basis of this passage and a similar one in Ephesians 5:19, it is not possible to establish distinctions with any precision, even though there is a certain diversity about the three. It does help one to appreciate both the richness of Christian hymnody even at this early stage of the church’s life and the function of music within the context of worship. When such music is grounded in the word of God (i.e., doctrinal in content), it definitely serves a teaching and instructional function within the body.
Singing is to be expressed in a spirit of gratitude. Music may edify the members of a congregation, but its primary function is to render thanks to God. The word translated gratitude is charis, not the more common eucharistia. charis can also mean “grace,” and with the inclusion of the article (en tē chariti), Paul may be referring to the grace of God. When Christians sing “in the grace,” they sing by virtue of the grace of God which is theirs. (The NIV rightly uses God rather than “Lord,” which has weaker manuscript evidence and probably represents an attempt to harmonize it with Eph. 5:19.)
3:17 / Although this verse follows Paul’s thoughts on corporate worship, it is intended to be universal in scope. The apostle has been listing a number of virtues and suggesting patterns of conduct that are to regulate life within the community. But it is obvious that he cannot make a detailed list of vices and virtues to cover every aspect of life. To do so would mean reverting to the type of Pharisaism that Jesus so vehemently condemned in the Gospels, or patterning his gospel after the heretics at Colossae, with all their rules and regulations (2:8–23).
Rather than a directory of rules, Paul leaves an important principle with his readers: Everything they do, whether in word or deed, do it all in the name of the Lord Jesus. They were baptized into that name and thus stand under the authority of Christ. Their ethical life—in word or deed—is to manifest that fact. In other words, the best testimony of a meaningful baptism is an obedient life.
Finally, do it … giving thanks to God the Father through him. The Christian lives out his or her obedience to Christ, not under compulsion as a duty, but in freedom with thanksgiving. What a striking contrast to the enslaving rules and regulations of the false teachers! The Christian’s praise is offered to God through Christ. Once again, Paul reminds his readers that Christ is the only mediator to God.
§18 The Household Rules (Introduction to Col. 3:18–4:1)
The NIV entitles this section “Rules for Christian Households.” Here Paul sets forth a series of reciprocal admonitions that are to govern the relationships between wives and husbands, children and parents, and slaves and masters. This list forms what has come to be known in academic circles as the Haustafeln, a German term meaning a list of rules or duties for members of a household. Similar lists to the one in Colossians are found in Ephesians 5:21–6:9 and 1 Peter 2:18–25, 3:1–7. The Pastoral Epistles (1 Tim. 2:8–15; 6:1–10; Titus 2:1–10) deal with the same classes of people but in a less structured and unified way.
The appearance of these “household rules” in so many NT epistles indicates that such instruction was necessary in the early church. People needed to know how their new life in Christ affected their personal relationships in the household as well as in the larger body of Christ. The similarity of these exhortations, particularly in Colossians, Ephesians, and 1 Peter, indicates that they were part of a body of traditional material that was developed and passed on in the churches. The instructions on slavery, for example, are much longer and serve a different function in 1 Peter than in Colossians or Ephesians; 1 Peter has no instruction for masters, whereas in Colossians and Ephesians it is an important part of a reciprocal relationship. The fact that wives and slaves are found in all lists indicates a concern that needed particular clarification.
Since it is obvious that other cultures and societies, such as the Jewish, Greek, and Roman, had rules and regulations governing social and personal relationships, there has been considerable conjecture in scholarly circles regarding the source of these Haustafeln in the NT. Some writers are attracted to ideas in Greek philosophy, particularly in the ethics of Stoicism, where there are significant parallels to the NT. Others suppose Jewish influence, drawing attention to ethical patterns and social concerns in Palestinian and Hellenistic Judaism. A few scholars argue for a distinctly Christian origin, believing that these rules can be traced back to the teachings of Jesus, Paul, and other apostles. There is, however, no easy solution to the question of sources, transmission, and final composition. Suffice it to say that by the time of their appearance in the NT they are regarded as authentic and authoritative instructions.
What does all of this mean as far as Colossians is concerned? First, it would be fair to say that Paul is using a body of traditional material dealing with personal relationships and applying them to the church at Colossae. Second, they must serve a specific function within this letter. As an isolated unit (3:18–4:1) they may simply have a domestic or sociological function. But their location in the epistle is not without significance.
At first glance, this section appears to interrupt Paul’s ideas on worship (3:16, 17)—a theme that is continued in 4:2–4 with an emphasis on prayer and thanksgiving. However, by placing the Haustafeln in the context of worship, Paul wishes to emphasize the need for order in the church, particularly among women and slaves. The primary function of these domestic rules, therefore, is ecclesiological (for the church) rather than merely sociological (for society).
The need for “order” at Colossae, as well as in such congregations as Corinth and Ephesus, has to be seen within the cultural and religious context of the first century. First, there were concerns that arose because of the delay of the return of the Lord. The followers of Jesus expected him to return within their lifetime (Mark 9:1; 13:30, and parallels); Paul, likewise, believed that the coming of the Lord was imminent (1 Cor. 15:51–58). When this did not occur, and problems arose in the church because of it, he offered some correctives (2 Thess. 2:1–12; cf. also 1 Thess. 4:13–5:11). The Second Epistle of Peter may be one of the best documents in the NT cautioning against an expectation of the Lord’s early return. With the Lord, writes Peter, “a day is like a thousand years, and a thousand years are like a day” (3:8).
When it was believed that the Lord’s return was imminent, there was no reason to be concerned about rules governing church order. The early church was basically charismatic in nature, that is, it exercised considerable freedom of the Spirit in its life and worship. This provides a backdrop for much of Paul’s concern for the disorder in the Corinthian church, where spiritual gifts were overemphasized and the congregation became fragmented and competitive (1 Cor. 11–14). This manifestation of religious enthusiasm may have been inspired by the prophetic fulfillment of Joel 2:28ff. (cf. Acts 2:17–21) and influenced by pagan cults in which ecstasy and spiritual excesses abounded. At any rate, the church service is not the place for everyone to do as he or she pleases; things need to be done in an orderly manner, and the welfare of the entire body must be considered.
With the delay of the Lord’s return, the need for order in the church became more obvious. The teaching ministry that initially belonged to the twelve apostles and to charismatic leaders such as prophets and teachers (cf. Acts) was enlarged to include appropriately appointed leaders like Paul, as well as bishops (episkopos, 1 Tim. 3:1–7; Titus 1:7), deacons (diakonos, 1 Tim. 3:8–13), and elders (presbyteros, Titus 1:5), who were to teach and care for the church of God. There needed to be order in the church with respect to what was said (received tradition) and how things were done (proper offices).
The delay of the Lord also raised questions about the relationship of Christians to society. What is God’s will for believers in the world? How are those who are “in the Lord” to walk before those who are not in the body of Christ? These household rules were created as patterns of instruction to answer such questions and to regulate personal relationships within the home, the church, and society. This concern was extended to include instruction regarding relationships to political authorities as well (Rom. 13:1–7; 1 Pet. 2:13–17).
A second factor at work in this section centers around the growing sense of freedom of women and slaves during Paul’s time. Unfortunately, more is known about the subjection of women and slaves than about their emancipation. In Jewish culture, for example, women were relegated to a position inferior to that of men. They were denied certain functions in worship; their court in the temple area was outside of the “court of Israel.” According to one rabbinic tradition, Jewish men repeated this blessing every morning. “I thank the Lord that he did not make me a Gentile … a woman … a boor.”
Slaves suffered a similar fate in Greek and Roman society. Much secular literature of that period speaks of slaves in derogatory and demeaning terms. A slave was a living tool and, with the exception of the ability to speak, was considered no better than a beast. Their masters had powers of life and death over them, and they could be abandoned when their usefulness was gone. Many were killed at the slightest provocation.
At the same time, there are many examples of humanitarianism and manumission by slave owners. In some cases, slaves were part of the household and had responsible personal and financial positions. Many of them were treated kindly and honorably. However, the existence of the admonitions to the masters in these codes indicates that this relationship needed to be clarified for Christian slaves and masters.
The emancipation of women was more pronounced in the Gentile than in the Jewish culture, which basically was a patriarchal society. Greek and Roman women had rights and privileges that were denied their Jewish counterparts. Undoubtedly there are exceptions, for one can find conflicting reports in secular literature. Attitudes toward the status and role of women varied at different periods and geographical areas—not unlike today. In worship, however, Gentile women had an advantage over Jewish women. Many of the Greek and Roman deities were female (e.g., Isis and Diana), and most religious cults freely admitted women as participants and leaders.
This kind of religious freedom may have contributed to the problems faced in some of the Gentile churches, such as Corinth. Women—as well as men—who had been converted to Christianity would bring some of their previous religious practices into their new faith. But the ecstasy, glossolalia, prophecy, enthusiasm, and so forth sanctioned in some of the pagan cults was not welcomed in Christianity; it did not produce the kind of reverence and order that was necessary for building up the body of Christ.
This background assists one to place into a proper context other statements by Paul concerning women and worship. Paul’s responses often are drawn from his Jewish background, in which the role of males was still dominant. Thus his attitude toward women is determined by the order of creation (1 Cor. 11:3–8; 1 Tim. 2:13), the sin of Eve (1 Tim. 2:14), and subjection as symbolized by the woman’s covered head (1 Cor. 11:5–8). Women in the church during Paul’s time are instructed to follow these admonitions and not to do anything that will disturb church order or hinder their witness to the world.
Undoubtedly, the most significant note of liberation for women and slaves was sounded in the proclamation of the gospel itself, in which freedom and equality are essential ingredients to new life in Christ. It is in this spirit that Paul writes to the Galatians: “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal. 3:26–28). In Christ, all racial, religious, cultural, and social barriers have been removed (cf. disc. on 3:11). How were the slaves and the women in Paul’s day to understand and then translate their newly found freedom in Christ into daily life? The household rules are part of the apostolic response to such questions. By including them in his letter to the Colossians, Paul reminds his readers of the need to maintain religious and social order.
There are many valuable studies on the origin, nature, and teaching of the “household rules” in the NT. In commentaries, see esp. Lohse, pp. 154–57; Schweizer’s excursus, “The Household Rules,” pp. 213–30. Other sources include: P. R. Coleman-Norton, “The Apostle Paul and the Roman Law of Slavery,” in Studies in Roman Economic and Social History, ed. idem (Princeton: Princeton University Press, 1951), pp. 155–77; G. Hinson, “The Christian Household in Colossians 3:18–4:1,” RevExp 70 (1973), pp. 495–506; W. Lillie, “The Pauline Housetables,” ExpT 86 (1975), pp. 179–83; W. Munro, “Col. 3:18–4:1 and Eph. 5:21–6:9: Evidences of a Late Literary Stratum?” NTS 18 (1972), pp. 424–47; K. H. Rengstorf, “doulos,” TDNT, vol. 2, pp. 261–80; E. Schweizer, “Traditional Ethical Patterns in the Pauline and post-Pauline Letters and Their Development (Lists of vices and house-tables),” pp. 195–209; T. Wiedemann, Greek and Roman Slavery (Baltimore: Johns Hopkins University Press, 1981). For a current bibliography on the literature dealing with the household codes, see Cannon, pp. 119–20, n. 2. Cannon’s discussion of these codes and their application to Colossians includes pp. 95–131.
§19 Wife-Husband Relationships (Col. 3:18–19)
3:18 / There are two striking features about the following exhortations: First, according to the acceptable cultural patterns of that day, the first party addressed (wives, children, slaves) is subordinate to the second (husbands, parents, masters); second, in all cases, these are reciprocal admonitions—mutual love and mutual submission are the key elements in these relationships.
Wives are to submit themselves (Greek middle form) to their husbands. Obedience, or submission (hypotassō), is enjoined on the basis that it is the “Christian” thing to do, or as is fitting in the Lord. Either way, it means that Christian wives are to acknowledge what is socially acceptable or “proper” with respect to their husbands. Paul simply states this principle and does not debate the rightness of it or seek to interpret its meaning.
There is nothing in this verse to suggest that subordination is based on a hierarchical relationship, sometimes inferred from other Scriptures (cf. 1 Cor. 11:3; Eph. 5:23). Hypotassō, from which the word taxis (“order,” as in taxonomy) is derived, is a common word to designate a relationship of mutual submission. Nothing harsh or demeaning is implied (cf. 1 Cor. 15:28 and disc. on Eph. 5:21ff.).
3:19 / Husbands are to love their wives and not be harsh with them. Love (agapē) and harshness stand in stark contrast to each other. Lest husbands interpret “obedience” incorrectly, Paul reminds them that theirs is a relationship to be governed by the highest of all loves—a love that avoids any bitterness, resentment, or tyranny, because its supreme aim is the well-being of the other person.
3:19 / L. J. Baggott states it well when he writes that “the rule of love is always better than the love of rule” in A New Approach to Colossians (London: Mowbray, 1961), p. 121.
§20 Child-Parent Relationships (Col. 3:20–21)
3:20 / Children are to obey their parents in everything. In everything indicates that this is to be a total obedience, governed, as in 3:18, by the fact that this is the right and acceptable thing to do. It is not known whether Paul had Christian parents in mind or what limits he would have placed on obedience contrary to the law of Christ. Since pleases (euarestos) is used elsewhere in Scripture as “that which is acceptable and pleasing to the Lord” (Rom. 12:1; 14:18; 2 Cor. 5:9; Eph. 5:10), the implication is that a child’s obedience has the same effect.
3:21 / The obedience required of children does not give parents the freedom to abuse them. Hence, parents are not to embitter their children, that is, do anything that will provoke or tyrannize them (erethizō). The reason for this is to avoid the negative reaction of discouragement. Harsh and provoking treatment of children merely leads to exasperation and misunderstanding. Parents need to restrain their authority; they should deserve rather than demand obedience. As with wives, the subordinated party (the child) is exhorted to be submissive and respectful; as with husbands, the ruling party (the parent) is admonished to be loving and responsible.
3:20 / According to Hinson, “The strong emphasis upon unqualified obedience of children reflects a Jewish attitude and perhaps indicates a synagogal origin” (“The Christian Household in Colossians 3:18–4:1,” RevExp 70 [1973], p. 499).
§21 Slave-Master Relationships (Col. 3:22–4:1)
Since many slaves became Christians, it should not come as a surprise that they are singled out for some specific instructions in the NT (cf. 1 Cor. 7:20–24; Eph. 6:5–8; 1 Tim. 6:1, 2; 1 Pet. 2:18–25). For the majority of them, membership in the church may have been the only time and place they could experience equality and brotherhood. But belonging to Christ did not remove them from the world or lead to their emancipation. Allegiance to the heavenly Lord did not mean freedom from their earthly lords. They, more than anyone else, needed clarification on the relation of their status in Christ to their lot on earth.
A quick reading of the passages directed to slaves reveals that the writers of the NT did not take a negative attitude toward the practice of slavery in the ancient world; nor did they attempt to abolish it. Several factors may lie behind their approach:
First, Christianity was not a revolutionary movement bent on destroying the existing world order. To do so would have been suicidal, for what effect would a small and powerless group of Christians have had upon the might of Rome? Any attempt at revolution would have been met with severe persecution and martyrdom.
One of the clear messages in the Book of Acts is that Christianity has not engaged in treasonous activity and should, therefore, be regarded as a legal religion within the Roman Empire (Acts 25:8). Believers are admonished to obey their rulers and accept the temporal order even though it may be unsatisfactory in many ways (Rom. 13:1–7; 1 Pet. 2:13–17).
Second, slavery in the ancient world was a necessary evil, although it was human beings who made the institution evil. Greek and Roman society was made up of masses of individuals without the ability or opportunity to work. The economic, social, and monetary systems that regulate modern society were unknown in the first century. Think of the social chaos that would have resulted from setting free millions of slaves. What would these people do, and how would they be fed? Slavery was a means of maintaining peace and order in the empire; the abolition of this institution would have led to political and economic chaos.
All this does not mean that Christianity merely adapted to its environment without a struggle or any concern for social justice. The ministry and teachings of Jesus (Matt. 25:35–40; Luke 4:18, 19), the life of the early church (Acts 6:1–6; 2 Cor. 8:1–4), and the suffering of Christians (1 Peter, Revelation) prove otherwise. Rather than exercise revolutionary power, Christians proclaimed a transforming power. By their life and message they set a process in motion that eventually culminated in the abolition of slavery, for once slaves and masters regarded themselves as brothers, equally precious in God’s sight, such divisions could not continue.
The approach that the church took toward slavery was determined largely by its theology rather than motivated by its concern for safety. Christians believed that God had chosen them and given them an inheritance; they believed that Christ had brought them freedom and that this would be enjoyed fully when the Lord returned to judge the world and reward the saints. And since they had no mandate from God to overthrow the world, they lived peaceably in the assurance that the last days were near. God had promised them a new Spirit, not a new social order.
As confidence in an imminent return of the Lord waned, the slaves—as did most believers—became restless. They must have wondered when their equality and freedom in Christ would become a social reality. If the Lord was not going to come soon, how much longer were they expected to go on living as slaves? These slaves needed some direction for their lives; they needed a higher motive than maintaining the status quo to explain why they must continue in their lowly position in the social order.
These rules are attempts at guiding slaves and masters on sensitive and significant issues. The fact that Paul includes such a lengthy exhortation in Colossians indicates it was an issue that had to be emphasized to preserve order. He also may have had Philemon and Onesimus in mind, although the specifics of that case are not developed here (cf. Philemon).
What Paul does in this section is to place slavery within the scope of Christ’s lordship—a thought not surprising, considering the development of the preeminence of Christ throughout out the epistle. He who is Lord of the universe is Lord of the church (1:15–20); and that lordship extends to all its members, including the slaves. Under Christ’s lordship, Paul mentions a number of significant changes that have taken place with respect to their status:
3:22 / First, slaves have a new attitude. At one time they were motivated by a need for recognition and praise from their master. The unusual word ophthalmodoulia is a compound of ophthalmos (“eye”) and doulos (“service”). As non-Christians, their service was performed to gain human approval.
As believers, however, their labor is to spring inwardly from the heart rather than from outward considerations. They are to realize that their work ultimately is directed toward Christ, not individuals. “Fear” (phobeomai), or reverence for the Lord, becomes the motivating principle that enables slaves to perform their daily tasks.
3:23 / Second, slaves have a new center of reference. This is implied already in the last phrase of verse 22, which the thoughts of verse 23 amplify somewhat. Paul wants them to understand that, in spite of their position, they are serving Christ and not men. As a result of their relationship to Christ, they have been freed from viewing work as an obligation and performing it methodically and unenthusiastically for human approval. Thus Paul states that they are to work heartily, as though they were working for the Lord, not for men.
3:24 / Third, they have a new reward. Once again, Paul reminds them of their new center of reference—It is the Lord Christ you are serving. Undoubtedly there is an allusion here to wages—or rather the lack of them—and the resentment that may have been generated between slaves and masters. In monetary terms, slaves were poor and had little opportunity of receiving an inheritance or improving their lot. Ultimately, their compensation had to come from the Lord.
The reward is the same one referred to in 1:12 with respect to the believer’s inheritance. This, however, is not something that the slave earns as a result of faithful service, because the believer’s inheritance is a gift of God. The slave’s motivation is not material gain but “seeking the things that are above,” which, in this case, is service to Christ and the reward that he gives.
3:25 / The point of reference in this verse is not clear; does anyone who does wrong refer to the slave or to the slave owner? Since the masters are not addressed formally until the next verse (4:1), it would be easy to assume that they are not the intended target of this rebuke. But given the context of the preceding verse, with its teaching on reward, could it be that the wrongdoer is the master who has failed to compensate his slave adequately? Paul advised the slaves, therefore, to remember that God ultimately will judge all wrongdoing (Anyone who does wrong will be repaid for his wrong, and there is no favoritism.) If this verse is taken as a reference to masters, then it forms a beautiful link with 4:1, where the ideas of fairness and justice are raised.
There is a sense in which this verse can apply to the slave as well. They have been exhorted to obey in all things (3:22), to work heartily and sincerely (3:22, 23), and to maintain an eternal perspective (3:24). Could Paul mean that any slave who falls short of that ideal will be judged as a wrongdoer? Slaves who do their work faithfully will be rewarded by God; slaves who fail in their responsibility can expect God’s judgment. God does not show favor to slaves just because of their low estate.
4:1 / Again, Paul does not demand the abolition of slavery. Christian slave owners are not required to terminate a culturally acceptable practice just because they have become Christians. Nevertheless, Christian masters are different people because of their relationship with the Lord. They, too, have a new center of reference and so are called upon to demonstrate fairness and justice toward those who serve them; they too have a Master in heaven.
Here the principle of reciprocity is at work: The same transforming power that enables a slave to perceive and to perform his or her tasks differently is at work in the master who no longer treats the slave as a tool but regards him or her as a person, even as a “brother in the Lord” (Philem. 16). When such a relationship exists between master and slave, there will be no problem of disorder in the church.
Other helpful insights on slavery can be found in the sources listed in the note in § 18. See disc. and bibliography on Eph. 6:5–9.
3:22 / “Fear should certainly not be thought of as the opposite of trust; this is shown by the fact that in Ps. 33(32):18, for example, it is equated with hoping for God’s grace. What fear really means is a way of living which is afraid of nothing except of losing this one Lord, in the same way that a person who is in love fears nothing so much as losing the affection of the beloved” (Schweizer, p. 225).
3:25 / It is interesting to note that the phrase there is no favoritism clearly is applied to masters in Ephesians 6:9, a point in favor of applying it to masters in Colossians as well, unless the author of Ephesians was trying to make a different point. But given the context of Colossians and the need for “order” in all things, it makes sense to see 3:25 as a reference to the slaves. Obedience is the governing principle in the Haustafeln, and here it applies to the slaves. Schweizer suggests that “perhaps the question of who is being addressed is deliberately left open because what is said is valid for everyone” (p. 227).
§22 Exhortations to Pray and Witness (Col. 4:2–6)
4:2 / The opening verse in this section continues the ideas on corporate worship that were developed in 3:16–18. The summons to devote yourselves to prayer is a theme that is repeated a number of times in the NT (Luke 18:1; Acts 1:14; 1:24; 6:4; Rom. 12:12; Eph. 6:18). This idea of persistence is emphasized by the additional exhortation to be watchful (grēgoreō) and thankful. Thus it is not just the importance of prayer but the manner in which it is offered that is stressed.
This exhortation may be a caution against casualness in prayer. The call to “watchfulness” formed one of the categories of the baptismal (catechetical) instruction that was given to new Christians (cf. Eph. 6:18–20: “Pray … be alert”; 1 Pet. 4:7; “clear minded … pray”; 5:8: “Be self-controlled and alert”). Its inclusion in Colossians is another example of traditional material that was taken over and applied to the situation at Colossae.
Prayer is to be offered in thanksgiving. This is the seventh time that thanksgiving is mentioned in the letter (1:3, 12; 2:7; 3:15, 16, 17). Both thanksgiving and prayer are appropriate responses of the Christian and should be exercised by the worshiping community as well as by the individual. It is the pattern that Paul followed in the letter as he thanked God for the Colossians (1:3–8) and then prayed specifically for them (1:9–14).
4:3–4 / From a general admonition on prayer, Paul turns to a personal and specific request that God will open a door for our message. Door comes from the Greek thyra, and is an expression used in Scripture as a metaphor for opportunities to witness (1 Cor. 16:9; 2 Cor. 2:12). The content of Paul’s message is the unveiling of the mystery of Christ, something that he already has explained in 1:26 and 2:2 (cf. Eph. 3:3–6, 9).
Paul indicates that he is in chains (dedemai, a perfect passive of deō; cf. 4:18). His request for an opportunity to preach may imply a desire for personal release (cf. Philem. 22); but Paul often used his imprisonment to share the gospel as well (Acts 28:30) and felt that these circumstances “served to advance the gospel” (Phil. 1:12). This desire is not only for himself, since he includes his co-workers (the plural us) such as Timothy (1:1), Epaphras (1:7; 4:12), Tychicus (4:7), Onesimus (4:9), and others he mentions in his final greeting (4:7–18). The desire for clarity (Pray that I may proclaim it clearly, phaneroō) in his proclamation must not be taken as a second request, because this “purpose clause” is subordinated to the previous one: Paul simply wants an opportunity to preach the mystery of Christ clearly.
4:5–6 / In the next two verses Paul provides some guidelines for Christian relationships with unbelievers (cf. 1 Thess. 4:12). He would not sanction any movement of Christianity into private cliques or withdrawal from society. Rather, believers are to give visible (conduct) and verbal (speech) witness to their faith. The apostle seeks to encourage his readers to behave in a way that will authenticate their faith before outsiders (tous exō). The idea behind opportunity is the picturesque word exagorazō, which means to “buy” or to “redeem” (agora, “marketplace”). It is unclear whether Christians are to make the most of every opportunity because it was believed the Lord was near, or, in the light of Ephesians 5:16, “because the days are evil.” Either way, the emphasis is upon using every available opportunity for Christian witness. This, however, is to be done wisely. Enthusiasm must be accompanied by common sense and tact. Witness without wisdom often produces ill-will and negative results.
Paul realizes that the witness of one’s life must be accompanied by the spoken word. Know how to answer everyone may refer to answers required as the result of a personal presentation of the Good News (the Greek is “each one individually”), or Paul may envision a situation similar to 1 Peter: “always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have” (3:15, 16a; cf. also Matt. 10:19; Mark 13:11; Luke 12:11, 12; 21:14).
Whatever the situation, two qualities of speech are essential: First, it must be full of grace. This is a translation of en chariti, literally, “in grace,” thus “gracious speech” (RSV). The Christian who is in God’s grace will demonstrate that fact by the nature of his or her speech. Second, it must be seasoned with salt, which suggests an image of speech that is wholesome, witty, and palatable, just the opposite of words that are insipid, that is, dull and flat.
With this section, the formal and theological aspects of Colossians come to a close. But what remains in the following verses (4:7–18) should not be regarded as mere addenda that have nothing to do with the content of the letter. These greetings and final instructions make two significant contributions to this epistle.
First, they continue to reveal the true personal interest and pastoral heart that Paul has for this congregation. Throughout the letter he has indicated his concern by way of thanksgiving, intercession, agony, and suffering. That spirit continues here: Paul wants the news of Tychicus to “encourage their hearts” (4:8), and he shows how Epaphras shares the goals that he himself has for this congregation—for their commitment, maturity, and obedience to the gospel.
Second, they provide valuable historical insight on Paul’s co-workers and their relationship to the Colossian church. The personal kinship and support that Paul shows for these “fellow servants” is exemplary of his capacity to love people and to recognize the contribution that they make to his life and the Lord’s work. These verses, along with Romans 16:1–24, are a helpful commentary on how God used a number of people for the proclamation of the Good News and the building of the church of Jesus Christ.
Similar exhortations to pray and witness can be found in Gal. 5:26–6:6; Phil. 4:8–13; 1 Thess. 5:12–22.
4:6 / See W. Nauck, “Salt as a Metaphor in Instructions for Discipleship,” ST 6 (1952), pp. 165–78.
§23 Final Greetings and Instructions (Col. 4:7–18)
4:7–8 / Two of the individuals mentioned in this list are personal emissaries of Paul to the Colossian church. Tychicus is singled out and commended as a dear brother, a faithful minister and fellow servant. Paul’s association with him goes back to Ephesus (Acts 20:4), where it appears Tychicus may have spent some time as a church leader (2 Tim. 4:12; Titus 3:12).
Paul dispatches Tychicus to Colossae as a personal messenger and probably as the bearer of this letter and anticipates that his coming will encourage their hearts. The word for encourage is parakaleō, which conveys a sense of comfort in this context. As a “paraclete,” Tychicus is a personal agent of the Holy Spirit to this congregation (John 14:16, 26; 16:7).
4:9 / Onesimus, who is another faithful and dear brother, accompanies Tychicus to Colossae for the same reason. For Onesimus, the return to his hometown must have included some mixed emotions, for he is the slave who ran away from his owner, Philemon. The details of this case, however, are dealt with in Paul’s personal letter to Philemon.
4:10–11 / Aristarchus (Acts 19:29; 20:4; 27:2), Mark (Mark 14:51; Acts 12:12, 25; 13:13; 15:37, 39; 2 Tim. 4:11; Philem. 24), and Justus are identified by Paul as the only Jews among my fellow workers for the kingdom of God. One can almost detect a note of pathos in Paul’s statement, since he must have expected a larger number of Jewish Christians to become his co-workers. Nevertheless, he is deeply appreciative for the personal assistance that they have given to him. Comfort (parēgoria) may best express the feeling of gratitude that Paul has for these three individuals.
The phrase kingdom of God appears to be another way to express the missionary preaching of Paul and his co-workers (cf. Acts 19:8; 28:30, 31), for their goal was to announce that the kingdom of God has come in Christ, the Messiah. Elsewhere, Paul identifies this “kingdom of God” as the domain of the righteous (1 Cor. 6:9; Gal. 5:21).
Although Aristarchus is identified as being a fellow prisoner with Paul, there is no way of knowing whether this (cf. Philem. 23) is to be taken literally or metaphorically (i.e., as a prisoner of the Lord or for Christ’s sake, cf. Eph. 3:1; 4:1). The historical circumstances of Paul’s imprisonment, the use of the term synaichmalōtos (fellow prisoner), and the absence of any qualifying phrases (such as “of the Lord”) favor the literal meaning.
Of these three individuals, Mark was the least known to the Colossians. Thus he is identified as the cousin of Barnabas—someone with whom they must have been acquainted. Paul reminds the Colossians of previous instructions to receive Mark if he comes their way. Nothing beyond this reference is known about a previous contact with the church on Mark’s behalf. Paul may have given the original instruction himself or he may now be simply endorsing an earlier recommendation by someone else.
4:12–13 / Epaphras, another servant of Christ Jesus, has been identified with the Colossian church from the beginning (1:7), and so the inclusion of his name comes as no surprise. Paul’s commendation of this fellow prisoner (Philem. 23) comes out of a long personal relationship that the two have had. Epaphras must have come to Ephesus during Paul’s stay in that city (Acts 19) and been converted under Paul’s preaching. Paul’s stay in Ephesus was rather lengthy (three years, according to Acts 20:31), and it included an extensive teaching ministry (“had discussions daily in the lecture hall of Tyrannus. This went on for two years, so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord,” Acts 19:9, 10).
Epaphras must have been well schooled in Paul’s theology and thus prepared to be a missionary and teacher in his own right. The gospel that he brought to his native town had given birth to the church in Colossae (1:7) as well as to those in the neighboring cities of Laodicea and Hierapolis. The importance of Epaphras as a missionary to the Gentiles should not be overlooked. Perhaps he had come to Rome to get some advice from Paul on how to deal with the heresy that was threatening the church (2:8).
Epaphras’ concern for his congregation manifested itself in his prayer life: He did not give birth to the church and then abandon it; rather, states Paul, He is always wrestling in prayer for you. The concerns of his prayer are quite similar to those that Paul himself has expressed throughout the epistle (cf. 1:9, 11, 23, 28; 2:2, 5–7; 3:1, 2). The qualities of firmness, maturity, conviction, and obedience will enable the Colossians to deal effectively with the heresy that is threatening their faith.
4:14 / Luke and Demas also are included in the list of greetings. Luke’s association with Paul remained intimate and strong (2 Tim. 4:11); Demas, however, chose a different fate at a later point in his life (“Demas, because he loved this world, has deserted me,” 2 Tim. 4:10).
4:15–16 / These verses provide some interesting information about church life in the first century: First, it is another example of early Christians gathering in homes for their meetings (cf. Acts 12:12; 16:40; Rom. 16:5; 1 Cor. 16:19; Philem. 2). It was not until the late third century that Christians began to meet in places expressly set aside for worship. Paul sends his greeting to such a house congregation in Laodicea, which met in Nympha’s home.
Second, it shows that the churches enjoyed fellowship with each other. It does not appear unusual for Paul to request that his greetings in the Colossian letter be conveyed to a neighboring congregation. The same applies to the exchange of correspondence between the congregations at Colossae and Laodicea. Since Paul’s letters could not be duplicated and purchased by members, they were read aloud and, in this case, exchanged as well (cf. 1 Thess. 5:27).
No one has been able to identify this epistle from Laodicea. Some have suggested that it may be the Epistle to the Ephesians or even Philemon. The most obvious explanation is that it is a letter Paul wrote specifically to this congregation but that for some reason was not retained in the Pauline corpus and (apparently) did not survive. Perhaps it disappeared because the church to whom it was written became spiritually anemic (“lukewarm”) and died (Rev. 3:14–22).
4:17 / Archippus, possibly another member in the Colossian church, is given a specific charge by Paul to finish the work that he was given in the Lord. Since work is a translation of diakonia, some commentators have wondered whether Archippus’ ministry was that of a deacon. There is, however, no way of knowing whether a specific office is meant or just a specific task to be completed. It must have been a significant matter for Paul to single out Archippus in this way, especially since the letter would be read in public for all to hear.
4:18 / It was customary for such writers as Paul (cf. Rom. 16:22) and Peter (1 Pet. 5:12) to employ secretaries (amanuenses) for the composition of their letters. Paul, for example, may have dictated certain ideas or even written down a broad outline that a secretary would complete. The personal signature (I, Paul, write this greeting in my own hand) would have given the letter a sense of intimacy (cf. 1 Cor. 16:21; Gal. 6:11; 2 Thess. 3:17).
The concluding request is that the Colossians remember my chains. Earlier, he made a similar request for their prayers (4:3). One wonders whether the request comes from a lonely and discouraged apostle, or whether it is to be understood as an indirect affirmation of his entire ministry as a servant and prisoner for Jesus Christ. Since the normal word for prayer (proseuchomai) is not used, it seems likely that the phrase is an appeal to remember and respect Paul for who he is and for what he has written.
Finally, the benediction: Grace be with you. As the letter began (1:2), so it ends, with a prayer for grace. The Colossians needed more than a letter to sustain them in their Christian life. Only God’s grace could fortify them against the false teaching and enable them to remain true to the gospel they had received.
Apart from the major commentaries on this section see G. E. Ladd, “Paul’s Friends in Colossians 4:7–16,” RevExp 70 (1973), pp. 507–14.
4:15 / Although the NIV has decided (correctly so) that Nympha is a woman, it should be noted that there is a textual variant that has changed the gender to masculine, thus reading “Nymphas, his house.” For suggestions on this verse, see C. P. Anderson, “Who Wrote ‘The Epistle from Laodicea’?” JBL 85 (1966), pp. 436–40.