Category: Colossians (Page 5 of 9)

“Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.” (Colossians 3:16)

As we continue dissecting this incredible Scripture sentence, check here and here for the previous two posts.

We come now to the clause “with psalms and hymns and spiritual songs.” To what is this connected?  Does this rightly modify that which precedes (“teaching and admonishing”) or does it modify what follows (“singing”)?  The former is represented in the NASB, NKJV; the latter in the ESV, NET, NIV, NRSV.  If we connect it to the former, then “psalms and hymns and spiritual songs” would identify the means by which the “teaching and admonishing” take place (thus the NASB’s “with”).[1] If we connect it to the latter, then “psalms and hymns and spiritual songs” identify what is sung[2] or the instrument for expressing their praise (“singing with thankfulness in your hearts to God”).[3] Commentators are divided; a decision is not easy.  The scales, however, seem to be tipped by holding it next to the parallel passage from Ephesians (5:19).  There the three-fold descriptions of songs are unambiguously connected to “speaking to one another.”  So here it seems best to understand “psalms, hymns and spiritual songs” as modifying “teaching and admonishing” and thus indicating a (not the exclusive) means by which such “teaching and admonishing” takes place.  To this reasoning Moo adds two other arguments: First, that this understanding addresses the fact that there is no “and” before the third participle (“singing”).  Second, this makes for a balance between the two clauses.[4]

It may seem awkward that one’s singing can at one and the same time be both “to God” and “to one another.”  Yet this is an idea familiar to us from the Old Testament.[5] This is instructive to us for our gathered worship.  Our singing is not simply to warm individual hearts, but to testify to, instruct, and edify the larger body.  Though we may have sung the words to the current song many times and though we may all be speaking the same words, this is nevertheless a God-ordained means of instruction and upbuilding for the whole of the gathered church.  We may be instructed by a worship leader to simply “sing to God” and not worry about the person next to you and what they think of your voice, but the fact is that we are to consider the person next to us and to realize that while we are addressing our praise to God, we are inserting truth into our brother or sister’s heart.

Now just what does Paul mean by “with psalms and hymns and spiritual songs”?  A great deal of scholarship has gone into trying to differentiate between the three nouns, but a consensus of meaning remains elusive.  All three appear again in Ephesians 5:19.  Gregory of Nyssa (In Psalm. 2, 3) made “psalm” a song produced by the playing of an instrument, the “song” a melody sung with the voice, and “hymn” a song of praise to God for His gracious acts and gifts.[6]

The noun “psalms” can certainly be used to refer to what is found in the Old Testament book of Psalms (Luke 20:42; 24:44; Acts 1:20; 13:33).  Paul lists it alongside “a teaching” and “a revelation” as something a believer may come to the gathered worship of believers to share (1 Cor. 14:26).  It would seem then to be either an actual psalm from the book of Psalms, sung in worship to God and for the edification of the believers or a contemporary song composed along those same lines and used for the same purposes.  There may be an emphasis here on the fact that this was singing with musical accompaniment,[7] though the exclusivity of this meaning is not to be pressed.[8] The noun “hymns” is used only here and Ephesians 5:19, though its cognate is used four times (Matt. 26:30; Mark 14:26; Acts 16:25; Heb. 2:12).  The word describes a song composed and sung in praise of God.  The New Testament may contain examples or fragments of such hymns composed with specifically Christian meaning (e.g. Phil. 2:6-11; Col. 1:15-20; 1 Tim. 3:16).  The noun “songs” is used again by Paul only in Ephesians 5:19.  Beyond this is it used four times by John in Revelation, twice referring to “a new song” (Rev. 14:3) and the other two times referring to “the song of Moses” and “the song of the Lamb” (Rev. 15:3).  It is the general word for “song” in the Greek language.  There is debate about whether the adjective (“spiritual”) modifies just this last noun[9] or all three nouns.[10] In favor of taking it with just the final noun is the fact that it agrees with it in gender (feminine), while the previous two nouns are masculine.  Though this does not absolutely disqualify the former sense, it does point to the latter.  Also, given the general nature of the noun (“songs”), it seems more likely that Paul would want to qualify it.  But just what does Paul mean by “spiritual”?  The word is used in the NT with reference to that which is caused by, filled with or pertaining or corresponding to the Holy Spirit.[11] Beyond this commentators have offered various meanings such as: “prompted by the Spirit,” “spiritual,” or simply “sacred” as opposed to secular.[12] Perhaps it is best to realize that the same expression appears in the parallel passage in Ephesians 5:19.  There it follows upon Paul’s command to “be filled with the Spirit” (Eph. 5:18b).  The notion there is not one of quantity, but of control (cf. the illustration of note being drunk on wine, 5:18a).  Thus we should simply conclude that Paul is describing songs that are offered in praise under the control of the Holy Spirit.  To offer any conclusion more specific than this runs the risk of speculation or bending Scripture to support partisan issues.

Most commentators agree that it is unwise to attempt too narrow a demarcation between these three nouns.  Precise classification of song types was probably not the Apostle’s intent.  Perhaps Paul was not enumerating three strict classifications of musical worship, but simply piling up the nouns to make his point – that in our gathered worship we must be “teaching and admonishing” one another so that the word of Christ has central place in our worship and is made to dwell richly in our hearts.  Wright says, “Together these three terms indicate a variety and richness of Christian singing which should [not] be stereotyped into one mould . . .”[13]

These three, though probably modifying “teaching and admonishing,” naturally suggest Paul’s third participle: “singing.” This too, like the previous participles, is a present active in form.  Just how does this participle relate to the two that have gone before?  Some see all three as coordinate, and thus the NIV supplies “and,” though it is not present in the original text.  It seems best, however, to understand this entire participial clause as subordinate two the previous one—indicating “the attitude or disposition which is to accompany the previously mentioned instruction and admonition.”[14] This then yields a syntactical relationship something like this:

Let the word of Christ richly dwell within you,

teaching and admonishing one another in all wisdom with psalms, hymns, and spiritual songs,

singing within thankfulness in your hearts to God.[15]

Our singing, then, is to be carried out “with thankfulness.” The noun is the common word for “grace” and some have taken the word in that sense here (KJV, NET).  The word, as the NASB translation demonstrates, can mean “thankfulness” (or ‘gratitude,” NIV, NRSV) for such divine grace.[16] Given the emphasis upon thankfulness in Colossians as a whole (1:3, 12; 2:7; 4:2) and in this immediate context (3:15, 17), perhaps we should understand it in this way here as well.[17] This gratitude is to be “in your hearts.” This does not refer to some kind of “silent singing.”  Rather the word “heart” refers to the essential core of one’s being, including the intellect, emotion, and volition.  This means that the indwelling word that we share among ourselves by teaching and admonishing one another with psalms, hymns and spiritual songs should have its effect first within us and then all our responses to one another should arise from an inside-out orientation.  We do not derive our heart’s condition from outward circumstances and relationships.  Rather we allow the word of Christ to richly dwell within us and then govern our outward relationships and interactions from this inward state of heart.  From a heart truly grateful for the ongoing grace of God received by His Spirit’s work through Christ’s word, we sing.  All of this—singing with thankfulness in our hearts—is to be “to God.” We live with one another in this word-reigning, grace-receiving, edification-dealing way with one another on a horizontal level because there is all the time a vertical relationship with God that is governing all our earthly relationships.

This verse finds a close parallel in Ephesians 5:18-20.  The parallel is significant when we note that the key concept “Let the word of Christ dwell in you richly” is changed to “Be filled with the Spirit” (Eph. 5:18).  Just how should this substitution be understood?  Do they describe the same reality—i.e., one is filled by the Spirit by letting the word of Christ dwell in him richly?  Are they describing two realities that are somehow loosely connected—i.e., you cannot be filled with the Spirit without letting the word of Christ dwell in your richly and you cannot let the word of Christ dwell in you richly without being filled with the Spirit?  Holy Spirit’s role is to bring glory to Christ (John 14:14-15) and He serves as the Illuminator who enables one to understand Christ’s word.  Thus the two can never be removed from one another.

God’s intent is that we live together in peace-ruling (v.15a), thanks-expressing (v.15b), word-indwelling (v.16a), and praise-singing (v.16b) assemblies.

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[1] Alford, 3:237; Fee, 652-653; Lenski, 177; Moo, 287; O’Brien, 208.

[2] Eadie, 252; Wright, 145.

[3] Bruce, 158; Harris, 169; Hendriksen, 161.

[4] Moo, 287.

[5] Fee, 652.

[6] Lohse, 151.

[7] Lightfoot, 223; Lohse, 151; Rienecker, 581.

[8] Bruce, 159.

[9] Fee, 653-654; Moo, 290; Wright, 145.

[10] Lohse, 151; O’Brien, 210.

[11] BAGD, 678-679.

[12] Harris, 169.

[13] Wright, 145.

[14] O’Brien, 210.

[15] Moo, 288.

[16] BAGD, 878.

[17] O’Brien, 210.

“Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.” (Colossians 3:15)

Let me pick up our observations on this important verse.  Check the previous post here for context of the opening words.

Paul follows up with two participles: “teaching and admonishing.” Some contend that these participles receive imperatival weight from the previous imperative (“Let . . . dwell,” cf. NRSV)[1], yet this seems doubtful[2] and it is best to find their meaning in subordinate relationship to that imperative.  Just what is that relationship?  They could indicate the means by which we are to let the word of Christ dwell in us richly,[3] or the mode in which this dwelling becomes reality[4], or they could indicate the result of letting that word so dwell within us.[5] There is obviously a evenly divided split in opinion regarding the function of these participles in the sentence.  All in all the best option seems to view them either as expressing means or mode, the difference in meaning being negligible.

These two actions have already been used to describe Paul’s personal ministry in 1:28, though in reverse order.  Now they are to characterize what the local believers are to practice with “one another.” The plural form of the reflexive pronoun (“one another”) can function also in a reciprocal manner and pictures the back-and-forth nature of the fellowship intended.[6] In speaking of “teaching” Paul uses a word which is used at times to speak of official teaching of doctrine within the church and the scope of those who are to undertake this ministry is limited (1 Tim. 2:12).  But here the word is clearly broadened to include all members of the body of Christ.  The word “admonishing” comes from a word which in turn comes from a compound of “mind” and “to place/put.”  Thus the literal sense of the word is “to put in mind.”[7] It means to admonish, to warn, or to instruct in the sense of “giving instructions in regard to belief or behavior.”[8] Being coordinate (“and”) with one another they present a positive (“teaching”) and more negative (“admonishing”) side to the total ministry of the word among the believers.

As one can quickly see this ministry must be undertaken “in all wisdom.” This is the third time this precise phrase has been used in Colossians (1:9, 28; 3:16).  Most telling is its use in 1:28 where it similarly tells us the manner in which Paul undertook these same two ministries.  Wisdom is a significant theme in this letter (1:9, 28; 2:3, 23; 3:16; 4:5), playing a more prominent role than it does in Ephesians (1:8, 17; 3:10).  This may be due to a special emphasis on wisdom among the false teachers in Colossae (2:23).  Paul has in view “all” or every form or expression of God’s wisdom.

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[1] Lightfoot, 222; Lohse, 150; Robertson, 4:505.

[2] Wallace, 652.

[3] Harris, 168.

[4] Moo, 228; O’Brien, 207.

[5] Alford, 3:238; Wright, 144.

[6] Robertson, Grammar, 690.

[7] Thayer, 429.

[8] Friberg, 273.

“Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.” (Colossians 3:15)

I’ll warn you now, that I’m going to take at least three separate posts to try to unpack this marvelous verse!  So, to get us started within Paul’s context, I ask: How may we ever keep the well of God’s grace bubbling up within us (vv.12-14)?  How are we to cultivate a habitual gratitude (v.15)?

The Apostle steers us directly into the path with his next imperative: “Let the word of Christ richly dwell within you.” This is an obvious parallel to the opening expression of the previous verse (“let the peace of Christ rule in your hearts”).  The expression “The word of Christ” is found only here in the New Testament.  The “word of the Lord” (1 Thess. 1:8; 4:15; 2 Thess. 3:1) or the “word of God” (e.g. Rom. 9:6; 1 Cor. 14:36; Eph. 6:17) are more common.  Our present expression, however, is in keeping with the Christological focus of this letter.  Elsewhere in this letter Paul speaks of the afflictions “of Christ” (1:24), the circumcision “of Christ” (2:11), the substance (lit. body) “of Christ” (2:17), the peace “of Christ” (3:15), and the mystery “of Christ” (4:3).  The genitive (“of Christ”) here could be subjective (“the word which Christ speaks”)[1] or objective (“the word that speaks about Christ”).[2] Probably the latter is closer to Paul’s intent, but perhaps he provides an intentional ambiguity—it is the message Christ gave, which expounds and explains who He is, that has its core and center in Him.[3] This would be another way of referring to the gospel message itself, as expounded from the Scriptures—primarily at that time Old Testament (he does, after all, refer to Him as “Christ” or “Messiah[4]), but also to include in time the New Testament (cf. Rom. 16:25-27).

This “word of Christ” we are commanded to “Let . . . dwell” in us.  The present imperative form, as with the command of verse 15, demands that action be taken repeatedly, as a habit of life.  The word simply means to dwell or live in.  But here surely it means to dwell personally and powerfully, pulling in some of the idea of the parallel verb from verse 15 (“Let . . . rule”).  It is used five times in the New Testament, all by Paul and all metaphorically.  It describes God (2 Cor. 6:16) by the Holy Spirit residing in the believer (Rom. 8:11; 2 Tim. 1:14).  It also, closer to our usage here, can describe faith dwelling in the believer (2 Tim. 1:5).  Here the word of Christ is to dwell “in you.” Continuing the idea of their corporate experience and life (from verse 15) the plural form means “in your assembly”[5] not simply in each one of you personally.  Certainly for this to be true of all of them together it must be true of each one individually, but the point is that if “the peace of Christ” is to rule their relationships (v.15) then “the word of Christ” must dwell in their midst (v.16).  Personal opinion must bow to Christ’s word.  Personal feelings must yield to what Christ says.  Individual ideas must bow to Christ’s determinations through His word.  When this happens then peace will rule in their relationships.  Paul emphasizes even further the nature of this indwelling by saying it must be “richly” undertaken.  The adverb is used four times in the NT, three of those by Paul (Col. 3:16; 1 Tim. 6:17; Titus 3:6; 2 Peter 1:11).  It is related to the more frequently used noun which is translated as “rich.”  The adverb thus has the sense of richly, abundantly, and lavishly.

When God’s people live together in fellowship and gather together for worship “the word of Christ” must have a prominent and primary place.  Christ dwells among His people where His word is anticipated, sought out, welcomed, and allowed to rule.  Christ’s own indwelling is enabled through His word preached and taught in the power of the Holy Spirit.

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[1] Bruce, 283; Lightfoot, 222.

[2] O’Brien, 206; Moo, 285-286.

[3] Dunn, 236.

[4] Moo, 286.

[5] Thayer, 217.

“Let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful.”  (Colossians 3:15)

To his previous imperatives the Apostle now adds another command: “Let the peace of Christ rule.” The present imperative demands that action be taken repeatedly, habitually, and as a pattern of life.  The verb meant to be a judge or umpire in the public athletic games.  Thus it came more generally to mean to preside, to direct, to control.[1] That which we are to given such broad powers is “the peace of Christ.”  Just how is the genitive to be construed?  It could be an objective genitive: the peace which Christ possesses.  But surely it is a subjective genitive: the peace which Christ gives, the peace which comes from Christ,[2] or “the peace brought by Christ.”[3] Robertson suggests a combination of the two, saying it is the peace that Christ “has and gives.”[4] The peace which Christ brings and gives to us is first redemptive and vertical—establishing peace with God (Col. 1:20).  From that restored relationship Christ then brings to each of us peace within our hearts (the peace of God) and peace within our circle of relationships.

The arena of this peace’s reign is “in your hearts.” The heart is the core of one’s being—the place where intellect, volition, and emotion arise from.  In and from this locus peace is to be permitted sovereignty.  The preposition (“in”) identifies the location of peace’s rule, but it could mean either “in” or “among.”  The former would point to a personal experience; the latter to an interpersonal, communal experience.  Which is intended here?  Though the verb (“Let . . . rule”) is singular this phrase is in the plural.  Each individual believer is responsible to make certain that Christ’s peace reigns in his heart and from his heart in his relationships with others.  This would seem to underscore the more inclusive sense of the phrase “the peace of Christ” – it is something each one must receive, experience, and appropriate, but it is something that is also then experienced collectively as God’s people.

This is not simply a good idea passed on by the good Apostle.  Rather this is that “to which indeed you were called.” The preposition (“to”) is used spatially, meaning it was “into” such “peace” that we were called.  To this “you were called.”  Paul has just referred to the Colossians as “those who have been chosen by God” (v.12).  Now he elaborates on something of what that privileged grace gives and requires.  Here the aorist tense looks upon the event of God’s call extended to each believer.  The passive voice pictures God’s initiative in calling each believer.  God’s call to Himself through Christ is a call to be at peace (with Him) and to live at peace (with ourselves and one another).  This was a call “in one body.” This should be understood in the sense of “the oneness of the body being the sphere and element in which that peace of Christ was to be carried on and realized.”[5] Each one is called individually, but God is calling more than one and all of them together discover that they have been called into one unified body.

Paul now adds (“and”) a second imperative: “be thankful.” The verb (“be,” lit. “become”) may be drawing “attention to the ‘constant striving after this exalted aim as something not yet attained.’”[6] The present imperative demands repeated habitual action.  Gratitude is to become the default setting of our hearts and minds.  Though this particular adjective (“thankful”) is used only here in the New Testament, thanksgiving is major theme in Colossians (1:3, 12; 2:7; 3:16, 17; 4:2).  The present word designates the compulsion of one who is grateful to another for a favor bestowed.[7] Here then it views the believer’s gratitude in response to God’s grace extended into his life.  The emphasis may be not simply upon thanksgiving, but upon thanksgiving expressed.[8]

In the midst of all the hard work of relationships (vv.8-14) in which the believer must constantly be focused on extending grace to the next person, the well of God’s unceasing grace must constantly be bubbling up within him, manifesting itself in gratitude to God for His grace extended to him.  Apart from this ever present, always flowing supply of God’s grace and our resultant gratitude, we will soon run dry of grace to extend to the next person and our relationships will no longer be marked by the touch of God.

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[1] Friberg, 93.

[2] Thayer, 182.

[3] BAGD, 227.

[4] Robertson, Grammar, 499.

[5] Alford, 3:237.

[6] O’Brien, 206.

[7] Rienecker, 581.

[8] O’Brien, 205.

“Beyond all these things put on love, which is the perfect bond of unity.” (Colossians 3:14)

The Apostle has commanded that we “put on” five virtues (v.12, see this post).  He has now one more notion to add before he closes the sentence: “Beyond all these things.” By “these” Paul is referring to the graces set forth in verses 12 and 13.  This is clear because the imperative “put on” from verse 12 should be supplied here (which the NASB does by “put on” in italics).  The precise emphasis of the word translated “Beyond” has been debated.  It could mean “over” (as in the final piece of clothing placed over all the other garments/virtues; cf. NIV), “in addition to” (as in “love” being counted as just one more virtue to be “put on”; cf. NET), or “above (all)” (thus marking “love” as the superlative or crowning virtue in the list; cf. ESV).[1]

That additional virtue is to be “love.” Unlike the previous nouns, this one is accompanied by the definite article, while those virtues were anarthrous.  This touch underscores the elevated estimate of this final virtue.

Indeed, it is that “which is the perfect bond of unity.” The relative pronoun (“which”) is in the singular and points back to “love.”  The verb (“is”) is in the present tense underscoring the ongoing nature of “love.”  The noun (translated “bond of unity”) refers to “that which binds together.”  It could be used in non-biblical Greek to describe the fasteners that hold different ships together.  In Ephesians 4:3 Paul uses it to exhort the Christians to preserve the unity of the Spirit “in the bond [same word] of peace.” (cf. its only other New Testament usage in Acts 8:23).  Paul used it in Colossians 2:19 in a metaphorical reference to the “ligaments” which hold the body of Christ together in unity.  The relationships of believers within the body of Christ must operate in “love” if they are to maintain the unity of the Spirit.  That which here is thus bound together could be either the previously listed virtues of verses 12 and 13[2] or the believers who are to practice them.[3] The former seems the more likely, given the nature of the imagery used.  In that case “love” could be seen either as the final layer of clothing (virtue) “put on,” as a necklace or broach which caps off the clothing, or as a sash or girdle which physically binds all the virtues together.  Here Paul adds a genitive noun to round out the meaning (“perfect,” lit. “of perfection”).  The noun speaks of a state of completion or perfection.[4] But how are we to understand the genitive?  It is unlikely to be a subjective genitive: “the bond produced by perfection.”  It could possibly be a genitive of apposition: “the bond that consists of perfection.”[5] It might be a “descriptive gen[itive] indicating the bond which signifies or indicates perfection.”[6] Thus this makes it “the bond that unites all the virtues (which otherwise have no unity) in perfect harmony or the bond of perfect unity for the church.”[7] Or it could be an objective genitive: “the bond which brings about perfection” or “the bond that perfects.”[8] In this case it would be the “new self” as a corporate whole, not simply the individual believer, which is brought to “perfection.”[9]

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[1] Harris, 163.

[2] Harris, 164; Moo, 281.

[3] DNTT, 3:592; Lohse, 148-149; O’Brien, 203-204.

[4] Friberg, 377.

[5] Robertson, 4:504.

[6] Rienecker, 581.

[7] BAGD, 785.

[8] Harris, 164-165; Lohse, 136, 148-149; Moo, 282; O’Brien, 203-204.

[9] Moo, 282.