Chapter 3

1 He sheweth where we should seek Christ. 5 He exhorteth to mortification, 10 to put off the old man, and to put on Christ, 12 exhorting to charity, humility, and other several duties.

1. If. There is no doubt implied in the Greek. The phrase thus introduced has an argumentative conditional force. The condition is assumed as being true.

Risen with Christ. Paul’s words might be paraphrased, “Since then you have been raised with Christ.” The “then” takes us back to ch. 2:20, and still further back to vs. 12, 13. Paul is stressing the glorious position and privileges that the believer has in his Saviour. The poor expedient of a legalistic, or mechanical, religion, full of routines and taboos, by contrast with vital Christianity, is needless and futile.

Seek. That is, make a habit of seeking, as the Greek implies (cf. Matt. 6:33).

Those things. The drive of the will, vitalized by the power of Jesus, should be directed to heavenly things. Man’s objectives and efforts, turned away from the rudiments of the world, should be centered in heavenly realities.

Which are above. In contrast with the “rudiments of the world” (ch. 2:20).

Sitteth. This word suggests the assumption of a permanent office (cf. Mark 14:62). Christ’s throne is settled in the heavens.

Right hand of God. This is a position of authority and honor (see on Acts 2:33; Rom. 8:34). It figuratively describes the union of Christ with the Father in the government of the universe (see on Phil. 2:5–8; cf. on Eph. 1:20).

2. Set your affection on. Literally, “continually think of,” or “continually pay attention to.”

Things above. That is, things in heaven (cf. on v. 1). Where a man’s treasure is, there his heart will be (Matt. 6:21).

The earth. This expression is in contrast with “heaven,” implied in “above.” Whereas heavenly things pertain to Christ and eternal life, earthly things have to do with the program set up by Satan in rebellion against God, and from them the Christian turns, for they are not his goal.

3. For ye are dead. Literally, “For you died,” that is, symbolically, in baptism (see on Rom. 6:2–4). Death precedes the new life. There is a clear distinction between the unregenerate and the regenerate nature. This spiritual death of which Paul speaks is the result of the complete surrender of the human will to God through faith in Christ.

Hid with Christ. The form of the Greek verb indicates that the act of hiding was complete and that its effect continues on to the present. The life is still hidden. The life here spoken of is that which the believer receives when he accepts Christ. Jesus said, “He that believeth on the Son hath everlasting life” (John 3:36). It is his now, and will be translated into glorious immortality at the second coming of Christ (see on John 8:51).

4. Christ … our life. Compare on John 1:4. Not only is Jesus the author of the Christian life and the ultimate objective of human endeavors; He is also the daily source of strength and guidance to the sons and daughters of God, and the guarantee of future immortal life. The Christian’s life is indivisible from Christ.

Shall appear. Gr. phanerooµ, “to make visible,” “to make manifest.” When used of the second advent of Christ, phanerooµ emphasizes the fact that Jesus, now hidden from mortal sight, will at His advent be revealed to men (cf. Rev. 1:7). Phanerooµ is used of the second advent also in 1 Peter 5:4; 1 John 3:2.

Appear … in glory. Or, “manifested … in glory.” Phanerooµ is here used also of the saints (see above on “shall appear”), who will be manifested “in glory,” with bodies “fashioned like unto his glorious body” (Phil. 3:21). “When he shall appear, we shall be like him” (1 John 3:2). The prayer of Christ, “I will that they also, whom thou hast given me, be with me where I am” (John 17:24), will then be fulfilled. Those who have been members of Christ’s kingdom of grace on earth will then be citizens of the kingdom of glory.

5. Mortify. Literally, “put to death” (see on Rom. 8:13; Gal. 5:24).

Therefore. That is, in view of what the apostle has just said (vs. 2–4).

Your members. That is, the organs and faculties of the body, here probably to be understood as those pertaining to the old man, as indicated by the phrase “which are upon the earth.” The old man, with his members employed as instruments of unrighteousness, must die.

Fornication. Gr. porneia, a general term for illicit sexual relationships of all kinds (cf. Eph. 5:3).

Uncleanness. Or, “impurity,” “moral defilement.”

Inordinate affection. Gr. pathos, “passion,” “passionate desire,” used in an evil sense in the NT. In Rom. 1:26 pathos is used with atimia, “dishonor,” in the expression “vile affections.”

Concupiscence. Gr. epithumia, “desire” (see on Rom. 7:7).

Covetousness. Gr. pleonexia, “the desire to have more.” Compare the use of the word in Rom. 1:29; 2 Cor. 9:5; Eph. 4:19; 5:3; etc. Covetousness is an antisocial vice, a self-assertive longing for or grasping of what is the right or possession of another.

Which is idolatry. The substitution of anything in the heart in the place of God is idolatry (cf. on Gal. 5:20).

6. The wrath of God. See on Rom. 1:18.

Children of disobedience. Textual evidence is divided (cf. p. 10) between retaining and omitting the phrase “on the children of disobedience.” For the expression “children of disobedience” see on Eph. 2:2.

7. Walked. Gr. peripateoµ, “to conduct oneself” (see on Eph. 2:2, 10).

Some time. Or, “formerly.”

8. But now. In contrast with “some time” (v. 7).

Put off. Gr. apotitheµmi, “to put off from oneself” as a garment (Acts 7:58); metaphorically, “to put off,” “to lay aside” (cf. on Rom. 13:12). The verb is an imperative in the Greek. Paul is commanding the Colossians once and for all by an act of will to put away from themselves all that he is about to name.

Anger. Gr.orgeµ, the word used in v. 6 for the “wrath of God.” See on Rom. 2:8; cf. on Eph. 4:26, 31.

Wrath. Gr.thumos (see on Rom. 2:8).

Malice. Gr. kakia (see on Rom. 1:29).

Blasphemy. Gr. blaspheµmia, “slander,” “railing speech,” directed against either men or God (see Mark 2:7; 7:22; cf. on Rev. 13:1).

Filthy communication. Gr. aischrologia, “shameful speaking.” This is the only use in the NT of this word. It suggests not only filthy talking but also foulmouthed abuse. Compare on Eph. 4:29.

Out of your mouth. One who speaks “filthy communications” is but laying bare the foulness of his soul (see Matt. 15:11–18). On the contrary, he who bridles his tongue and offends not in word, “the same is a perfect man” (James 3:2). The Christian must set a watch upon his lips (Ps. 141:3).

Lie not. See on Eph. 4:25.

Put off. Gr. apekduomai (see on ch. 2:15). The figure is that of laying aside clothing.

Old man. See on Rom. 6:6; Eph. 4:22; cf. on John 3:3, 5.

His deeds. Such practices as the apostle has enumerated in vs. 5, 8, 9.

Put on. This expression indicates the reversal of the process of taking off garments.

New man. See on Eph. 4:24; cf. DA 176; 9T 20, 23.

Which is renewed. Rather, “which is being renewed,” the form of the Greek word indicating a continuous process. The word translated “renewed” stresses newness in quality. The picture is one of a gradual development into the full knowledge of God. Growth is the product and the evidence of life, both in nature and in the spiritual life. The power of the Life-giver is the only agency by which growth can be maintained.

Knowledge. Gr. epignoµsis, “full, complete, and thorough knowledge.” Compare chs. 1:9, 10; 2:2 (“acknowledgement”). This knowledge is the experimental realization and understanding of the principles of heaven, and it is the purpose toward which the “renewing” tends.

After the image. That is, according to the image. See on Rom. 8:29.

That created him. That is, that created the new man. As Christ is the express image of His Father (Heb. 1:3), so the Christian is to grow “unto a perfect man, unto the measure of the stature of the fulness of Christ” (see on Eph. 4:13).

11. Greek nor Jew. In the new order of Christian living all national distinctions are removed (see on Rom. 10:12; Gal. 3:28; cf. on Rom. 1:6). Throughout his epistles Paul repeats this truth.

Circumcision nor uncircumcision. See on Rom. 2:25–29; Gal. 5:6.

Barbarian. See on Acts 28:2; Rom. 1:14.

Scythian. A synonym for the wildest of barbarians.

Bond nor free. Or, “slave nor free.” Here the apostle speaks of social distinctions. Paul is declaring that in the sphere of Christ, and in the process of permitting the creative energy of God to bring about a new creature, no national, religious, racial, or social barriers exist. “The life of Christ established a religion in which there is no caste, a religion by which Jew and Gentile, free and bond, are linked in a common brotherhood, equal before God” (9T 191).

Christ is all, and in all. Jesus Christ is here depicted as the goal for ultimate realization. He is “the fulness of him that filleth all in all” (Eph. 1:23). Since His character is in all His people, how can there be any distinction among them? There can be no rivalry or enmity between members of the body of Christ. Jesus is the common heritage of His saints, their ideal, their goal in character building. He is also the means by which this brotherhood of victors is attained.

12. Put on therefore. Since this is so, Paul stresses the need for a voluntary act by which the Christian takes upon himself the likeness of Christ and His character. See on v. 10.

Elect of God. These are the subjects of the kingdom of heaven. All who have accepted Christ, irrespective of national, religious, racial, and social distinctions, are the elect of God. They are the salt of the earth, the light of the world. See TM 422; see on Rom. 8:33; cf. PP 207, 208.

Holy. Those who have been set aside, who are separate from the world, and who are devoted to the service of God (see on Rom. 1:7). Holiness is the manifestation of a life in perfect agreement with God. “As God is holy in His sphere, so fallen man, through faith in Christ, is to be holy in his sphere” (AA 559).

Beloved. That is, beloved by God.

Bowels. Gr. splagchna, “the inward parts,” metaphorically, the seat of the emotions.

Mercies. Gr. oiktirmoi, “tenderest compassions” (see on Rom. 12:1). A heart of compassion is a distinguishing feature of true Christianity.

Kindness. Gr. chreµstoteµs, “goodness,” “gentleness,” “excellence” (see Rom. 3:12; Gal. 5:22; Eph. 2:7). This word expresses love in action (1 Cor. 13:4). It is descriptive of gentle, gracious, kindly consideration, both in disposition and action, toward the needs of one’s neighbor.

Humbleness of mind. Gr. tapeinophrosuneµ (see on Acts 20:19; Eph. 4:2). Compare the use of the word in Phil. 2:3; 1 Peter 5:5. In Col. 2:18, 23 the word describes false humility. The child of God “should labor constantly for humbleness of mind and that meek and quiet spirit which is in the sight of God of great price” (2 T the 288).

Meekness. Meekness is the absence of self-justification, the opposite of self-assertion. It is a mild and kindly equanimity. Our Saviour, during His hours of bitterest trial, was the perfect example of true meekness (see DA 734). This pattern the true Christian must strive to emulate in his daily life (see DA 354). See on Matt. 5:5; cf. Gal. 5:23.

Longsuffering. Gr. makrothumia, “patience,” “patient endurance.” Compare the use of the related verb, makrothumeoµ, in 1 Cor. 13:4; James 5:7. Makrothumia depicts utmost restraint, long-protracted refusal of the soul to yield to any passion, particularly anger. Compare on 2 Cor. 6:6; Col. 1:11.

13. Forbearing one another. Or, “tolerating each other.”

Forgiving one another. In our relationships with fellow Christians, not only should there be habitual outward self-restraint or forbearance in overt words or acts, there should also be the habit of inwardly passing over the faults, wrongs, or weaknesses of others. This is true forgiveness (cf. Mark 11:25; Eph. 4:32).

Quarrel. Gr. mompheµ, “complaint,” “cause for complaint,” “blame.” This word is not used elsewhere in the NT.

Christ. Textual evidence is divided (cf. p. 10) between this and the reading “the Lord.” The great standard of man’s forgiveness of man is God’s forgiveness of the human family (cf. Eph. 4:32; MB 113, 114; 5T 170).

14. Charity. Gr. agapeµ. See on Matt. 5:43; 1 Cor. 13:1. That which should bind together all other qualities is love. No matter how high may be the profession of the nominal Christian, if his soul is not filled with love for God and for his fellow men, he is not a true disciple of Christ (see on 1 Cor. 13:1–3).

Bond. Gr. sundesmos, “that which binds together,” “a bond.” In ch. 2:19 sundesmos is used of the ligaments of the body. Love binds together into a perfect unity the qualities of the individual Christian and the various members of the mystic body of Christ.

Perfectness. Or, “maturity.” Each in his own sphere is to attain to the highest development. “First the blade, then the ear, after that the full corn” (Mark 4:28). As God is perfect in His sphere, so must the Christian be in his (see Matt. 5:48; COL 65; AA 531).

15. God. Textual evidence favors (cf. p. 10) the reading “Christ.” The peace of Christ is here described, not as a static virtue, but as an active power. It enables man to live in tranquility, undisturbed and trusting, amid the hardest circumstances of life. Christ, the source of this peace, becomes captain of the soul and serenely pilots the ship of life into a safe harbor (see John 14:27; Eph. 2:14; Phil. 4:7).

Rule. Gr. brabeuoµ, literally, “to be the umpire,” hence, “to award the prize” (the related noun, brabeion, “prize,” occurs in 1 Cor. 9:24; Phil. 3:14), “to pronounce decisions,” “to arbitrate.” From the heart come decisions and policies that affect not only the individual but also the church and society. Paul here is telling the Colossian Christians to enthrone the peace that comes from Christ as the “umpire” of their lives.

Are called. Rather, “were called.” This peace of Christ enjoyed by the true believers is an essential part of the purpose of God through the gospel. It is impossible to envisage a Christian at war with his God and with his brethren.

In one body. The mystic body of Christ is the organized group of believers who have as their goal the establishment of the divine purposes (see Eph. 1:22, 23; 2:16; 4:4). Since all true Christians are part of the body of Christ, there can be no disagreements without injury to every member, thus making the entire body sick. God desires that all should be cooperative, united in love and service.

Be ye thankful. It is a Christian duty to be thankful. Gratitude to God may be likened to the soil in which the tender plant of peace flourishes (see Phil. 4:6, 7). Thankfulness is acknowledgment that God is the giver of every good and perfect gift and the guide of the Christian in every step of life’s journey. Since God works all things together for the good of those who love Him (see on Rom. 8:28), and since nothing is hidden from the eyes of Him with whom we have to do, what need is there to fear? The Christian who today lifts his voice in praise, will one day join the hallelujah chorus of redeemed men and unfallen angels.

16. The word of Christ. This may be understood as either the message that comes from Christ or the gospel that treats of Him. Compare the phrases “word of the Lord” (2 Thess. 3:1), “my word” (John 5:24).

Dwell in you. Or, “make its home in you.”

Richly. This word emphasizes the overflowing abundance that brings enrichment to the soul. The gospel story on their lips, within their hearts, guiding their thoughts and actions, would enrich the Colossians in things of the kingdom of heaven.

In all wisdom. This may be connected either with the foregoing, as in the KJV, or with what follows—“in all wisdom teaching and admonishing. …”

Teaching. This is the imparting of knowledge. Patiently and systematically, beginning with the simple and progressing into the profound, he who has the word of Christ dwelling in his heart must teach its principles to others, all the while exemplifying them in his own life. Compare on 1 Cor. 12:28; Eph. 4:11.

Admonishing. Gr. noutheteoµ (see on ch. 1:28).

Psalms. Gr. psalmoi, one of the OT psalms, or a hymn of praise possibly sung to the accompaniment of stringed instruments. The related word, psalloµ, often means to play an instrument (see 1 Sam. 16:16, LXX), though it may mean simply “to sing praises.”

Hymns. Gr.humnoi, from which our word “hymns” is derived. By these the apostle may have designated songs distinctively Christian in sentiment.

Spiritual songs. That is, sacred songs.

Grace. Gr.charis (see on Rom. 3:24). Many scholars think that the meaning “thankfulness” applies here. Others think that the reference is to divine grace. See on Eph. 5:20.

In your hearts. The melody of the lips should first fill the soul. Only then will it be effective in moving others. As the heart senses the significance of what is being sung, the voice will portray its inner qualities.

To the Lord. Textual evidence favors (cf. p. 10) the reading “to God.” The apostle has gathered into this verse the fullness of the ministry of one whose heart is enriched by the abiding presence of the word of Christ. By word and song he teaches and admonishes his brother and praises and extols his God.

17. Word or deed. These are the two great outlets of human life and conduct. Nothing unworthy of Christ is to be done by His children; nothing unworthy is to be said.

In the name. That is, in the spirit and character of one who truly serves Christ, and with reference to Christ. The Christian should ever bear in mind that day by day he is building a character for eternity. He should constantly place himself under God’s control. He must be guarded in all that he says and does. He must bear in mind that in his life “religion is not merely one influence among others; it is to be an influence dominating all others” (CT 489).

Giving thanks. As an accompaniment of all that the Christian thinks and does there should be praise (cf. Eph. 5:4, 20; 1 Thess. 5:18). Repeatedly the apostle has emphasized a need for expressing our gratitude and thanks to God (see Col. 1:12; 2:7; 3:15; 4:2).

And the Father. Rather, “even the Father.” The Christian’s object of praise is God, who is his Father. Jesus is the agent through whom we extend our gratitude to the Father.

18. Wives, submit yourselves. See on Eph. 5:22.

Own. Textual evidence attests (cf. p. 10) the omission of this word, which probably came in from the parallel text, Eph. 5:22.

Fit. Or, “proper,” “suitable.”

In the Lord. See on Eph. 1:4.

19. Love your wives. See on Eph. 5:25.

20. Children, obey your parents. See on Eph. 6:1.

In all things. This must not be construed as including any requirement contrary to God’s will. A sinful command lays no obligation on the child. Paul is addressing Christian families, hence there is no need for the qualification.

Unto the Lord. Textual evidence attests (cf. p. 10) the reading “in the Lord,” paralleling v. 18. The sphere of obedience is the Lord, and to please Him should be the child’s supreme objective. While he is carrying out the rules of his parents he is pleasing God.

21. Provoke … to anger. Gr. erethizoµ, “to stir up,” either in a good sense, as in 2 Cor. 9:2, or in an evil sense, as here. By continual nagging and complaining, finding fault and censuring, the feelings of children can be roused in revulsion against all forms of discipline.

Discouraged. Gr. athumooµ, “to lose heart,” “to become spiritless or despondent.” The word occurs only here in the NT. Under continual provocation the young person may lose heart in his attempts to attain victory over his weaknesses, and give up the Christian life altogether. His father’s objectives may have been right, but his unfortunate method of attempting to achieve perfection in his child produces a disastrous result. See Eph. 6:4.0

22. Servants, obey. See on Eph. 6:5.

Eyeservice, as menpleasers. The motive for service should not be merely to satisfy a human standard, to work while the overseer is looking on and to give the minimum in effort. Such servants may look upon themselves as merely pleasing their human masters, but this is unworthy as a motive for Christians. See on Eph. 6:6.

Singleness. Gr. haploteµs, “simplicity,” “sincerity” (see on Rom. 12:8). This is the exact opposite of eyeservice. One who looks only to please his master, and that only while the master is watching, and who at other times does nothing, is a hypocrite. See on Eph. 6:5.

Fearing God. Or, “reverencing God.” He is the great master. His standards are those that should impel Christians in whatever walk they may be to act as recognizing the Lord to be the One to whom they are finally accountable.

23. Heartily. Literally, “out of [your] soul” (see on Eph. 6:6; cf. Deut. 6:5; Mark 12:30).

To the Lord. See on Eph. 6:7.

24. Ye shall receive. See on Eph. 6:8.

Reward of the inheritance. That is, the reward which is the inheritance. Since there is no difference, as far as the kingdom of God is concerned, between the bond and the free (see on v. 11), Paul now extends that idea into declaring that the slave, too, may have the reward of the inheritance.

For. Textual evidence favors (cf. p. 10) the omission of this word.

Ye serve. With the omission of “for” (see above) this may be rendered as an imperative, “serve ye.” Either translation can be fitted into the context. It is true that slaves must take orders from their earthly masters, but their standards for service and ultimate purpose should be to please Christ above.

25. He that doeth wrong. Some understand this to apply to the slave who does not render his full measure of service; others, to the master who mistreats his slave; still others regard the statement as general. Against the view that it is the slave who is admonished is the observation that the statement “there is no respect of persons” is generally if not always applied to one of higher rank. A comparison with Eph. 6:9 suggests that the second view is probably correct.

Shall receive. Gr. komizoµ, “to receive [wages],” “to receive [a recompense].” Compare the use of the word in 2 Cor. 5:10. Paul is doubtless referring to the final judgment when the oppressive master or the unfaithful slave will receive recompense for their unrighteous conduct.

No respect of persons. Literally, “no receiving of face” (see on Eph. 6:9; cf. on Rom. 2:11).

Ellen G. White comments

1    MB 91; MYP 317; 1T 705; 6T 147

1, 2 CS 136; 5T 536

1–3AA 476; 2T 177; 6T 99

1–4CT 258; 1T 508

1–6MM 147

2     CT 234; ML 105, 359; MYP 104; 1T 279; 2T 184, 675, 690

2, 3 CS 158; 2T 690

3     AA 512, 594; CH 342; CT 152; DA 224, 527; Ev 447, 644; FE 289; GW 373; MB 16, 26; MH 136; ML 273, 277, 318; MM 144; PP 450; SL 13; SR 319; Te 113; TM 143; 2T 158, 425; 4T 614; 5T 514, 573; 6T 51, 121, 146; 7T 194; 9T 62, 106

3, 4 DA 787; MM 7; MYP 84; TM 512; 1T 550; 2T 145; 4T 357

5     AA 447; COL 261; CS 26, 84, 223; PP 439, 496; 3T 130, 201, 250, 387, 513; 4T 476; 5T 337

7, 8 AA 477

8     ML 334

10   MH 425

11   AA 246, 390; 4T 401

12   AH 114; 1T 165; 2T 332; 7T 46

12–15AA 477; 4T 243, 257; 5T 169

12–17SL 87; 6T 99

14–171T 508

15   MH 253; 5T 75; 8T 191; 9T 136

17   CT 489; MM 42; 5T 170

18, 19  AH 116

20   1T 497

21   CG 279

22–24MYP 230

23   MB 99; ML 219; SC 83; 4T 572; 5T 459, 726; 9T 221

23, 24  CG 294; Ed 226; 7T 180

24   COL 346