Category: Colossians (Page 6 of 10)

“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]

[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.

“… bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you.” (Colossians 3:13)

Having enumerated five virtues which we are commanded to “put on” (v.12, see this post), the Apostle now (using two participles) reveals just how we are to do so.[1]

The first is “bearing with.”  The present tense marks this as a constant necessity in relationships.  The middle voice pictures the subject taking action on himself so as to bear up with others.  The word means to endure, to bear with, or to put up with difficult people or circumstances, the former being the focus here.[2] This action is to be taken reciprocally upon “one another.”

A second participle is now added (“and”): “forgiving.”  Again the present tense pictures this as a repeated, regular feature necessary to make relationships within the body of Christ work.  The middle voice again pictures the subject acting upon himself to extend forgiveness to the others in his life.  The word means to give freely or graciously as a favor and then by extension to forgive or pardon.[3] This action is to be taken upon “each other,” the reflexive pronoun being used for the reciprocal pronoun.[4] The reflexive pronoun pictures action “of each one toward all, –yea even to themselves included, Christians being members of one another.”[5]

These two actions, then, are the way we demonstrate “a heart of compassion, kindness, humility, gentleness and patience” (v.12) toward one another.  The object of forbearing and forgiveness are not the same, however.  Indeed, they may be extended to one and the same person, but that within the person which requires forbearance and forgiveness are not the same.  As someone has well said, we forebear silliness, we forgive sin.

This must be the response of “whoever has a complaint against anyone.”  The use of the conditional particle and the subjunctive mood of the verb (“has”) forms a condition which pictures the condition as uncertain of fulfillment, but still likely (e.g. “if one has a complaint,” esv).  The unfortunate fact is that wherever followers of Christ live together complaints arise one against another.  Paul is ever the realist and here outlines the prescription for such occasions.  The issue is individual and personal—both pronouns being singular.  Indeed, the Greek text pictures the reality by setting the two indefinite pronouns in careful juxtaposition over against one another (lit. “someone to someone”).  In such a pair someone “has”—present tense—“a complaint” against the other.  The noun is used only here in the New Testament.  The verb from which this noun arises refers most commonly to errors of omission, meaning “to find fault with.”  Thus the noun is probably pointing to “a debt, which needs to be remitted.”[6] Far too often in the body of Christ someone concludes that some brother or sister “owes” them something for a wrong done.  And far too often they are out to extract payment from that person.  In such cases, the Apostle says, forbearance and forgiveness from “a heart of compassion, kindness, humility, gentleness and patience” (v.12) are the order of the day.

And this cannot be merely granted in some grudging way.  Both the “ground and motivation”[7] of such grace are set forth when Paul adds: “just as the Lord forgave you, so also should you” (cf. Eph. 4:32).  The comparative conjunction (“just as”) provides the hinge point of similarity between our forgiveness and that of Christ.   The standard is “the Lord forgave you.”  He “forgave” is an aorist tense simply noting the doing of the deed.  The middle voice pictures Christ acting upon Himself to give Himself up in our place, taking our sin, exhausting the judgment of the Father against our rebellion.  Paul repeats the same verb used earlier in the verse, here however describing the forgiveness of the Lord toward us (cf. 2:13).  This He did for “you,” a plural pronoun acknowledging Christ’s death for each one of us, but picturing us as a redeemed company.

This beautiful picture of redeeming grace in view, the Apostle now says, literally, “so also you.”  The adverb (“so”) correlates this statement regarding us to the preceding statement regarding Christ.  What is true of Christ toward us should “also” be true of us toward one another.  The pronoun is again plural (“you”), laying the responsibility upon us each one, but picturing us as a whole body practicing such grace among ourselves.

Obviously none of us can give ourselves with the same redemptive effect as Christ gave Himself.  His work is done “once for all” (Rom. 6:10; Heb. 7:27; 9:12; 10:10).  He alone is the sin-bearer.  Yet precisely because of what He has done for us we can (and must) in like fashion extend grace to one another, not holding our offenses against one another.  Reflection on the relationship of Paul’s instruction here and Jesus’ teaching in Matthew 18:23-35 will prove instructive.

[2] BAGD, 65.

[3] Ibid., 876.

[4] Ibid., 212.

[5] Rienecker, 580.

[6] Lightfoot, 220; cf. Little Kittel, 580.

[7] O’Brien, 202.

“So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience …” (Colossians 3:12)

From this fount of grace (“as those who have been chosen of God, holy and beloved,” see the previous post) the believer is to “put on” five graces.  These five stand in contrast to the socially destructive vices of verse 8 and mark those qualities which make actual the unity in the midst of diversity that characterizes the body of Christ (v.11).

The first is “a heart of compassion.” The first word, when used literally, refers to one’s “bowels” or the inward parts located in the belly (Acts 1:18).  Metaphorically, however, it referred to the seat of one’s deepest emotions and for that reason is often rendered in English as “heart.”  Paul uses the word in eight of its eleven New Testament appearances.  Interestingly, four of those are in his correspondence with those in Colossae (Col. 3:12; Philemon 7, 12, 20). The second word (“of compassion”) is described as “a motivating emotion” such as pity, compassion, mercy, etc.[1] Moving out from this inward disposition the other graces are enumerated.

Next is “kindness.” The word is used only by Paul in the New Testament.  It refers to goodness, kindness and generosity, either of man (2 Cor. 6:6; Gal. 5:22; Col. 3:12) or of God (Rom. 2:4; 11:22; Eph. 2:7).[2] Naturally man has no such “kindness” in himself (Rom. 3:12).  It can only describe him as God produces this “kindness” in him (Gal. 5:22).

After this comes “humility.” Paul uses the word five times, three of which appear here in Colossians (2:18, 23; 3:12).  The word is generally used in a positive sense, as it is here, to describe “a quality of voluntary submission and unselfishness humility, self-effacement.”  But, again interestingly, in both Colossians 2:18 and 23 it was clearly used in a pejorative sense, meaning “a misdirected submission in cultic behavior self-abasement, (false) humility, self-mortification.”[3] In those cases it described the misguided practices taught by the false teachers at work in Colossae.  But clearly in this case Paul has in view the possibility of a right, godly, Spirit-produced practice of humility.

The next grace to be “put on” is “gentleness.” It points to a humble and gentle attitude which bears up under offense with patient submissiveness and without a move toward revenge.[4] Such “gentleness” is a fruit of the Spirit’s work in an individual’s life (Gal. 5:23).  Paul uses it in regard to confrontation or discipline (2 Cor. 4:21; 10:1; Gal. 6:1) or in general instructions about avoiding difficulties in relationships (Eph. 4:2; Col. 3:12; Titus 3:2).  It is usually set as the opposite of harsh, divisive, defiant, brusque attitudes and actions.  It speaks of humility, courtesy, considerateness and meekness, in the sense not of weakness, but of power under control.[5]

Finally, there is “patience.” The word is used by Paul in ten of its fourteen New Testament appearances.  It is often used of human patience (2 Cor. 6:6; Eph. 4:2; Col. 3:12; 2 Tim. 3:10; 4:2), but also of God’s (Rom. 2:4; 9:22; 1 Tim. 1:16).  Such patience is produced in us only by the indwelling Holy Spirit (Gal. 5:22).  The word generally refers to a longsuffering endurance in the face of indignities and injuries by others.

This grace for living is only possible because God’s grace first lives in us.  From “the unfathomable riches of Christ” (Eph. 3:8) made actual within us by His electing grace (“chosen by God”), His justifying grace (“holy”), and His benevolent grace (“dearly loved”) we are able then to extend outward toward others the grace of “compassion, kindness, humility, gentleness, and patience.”

In short: because God has put us “in Christ” we are able to “put on” His character!

[2] BAGD, 886.

[3] Friberg, 375.

[4] Rienecker, 485.

[5] BAGD, 699.

“So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience …” (Colossians 3:12)

Paul now draws a logical inference (“So”) from what he has just explained.  He takes up the same verb (“put on”) he used in verse 10.  Previously he stated that believers “have put on” the “new self.”  Now, in keeping with that new reality and identification, we are exhorted to “put on” the graces that match our standing.  We are to become in experience what we have been declared to be in fact.  The aorist imperative indicates that the necessary action is urgently needed and demands that it be undertaken at once.  The middle voice pictures the subjects as responsible to take this action upon themselves.

In verses 5 and 8 the Apostle chose in each instance to name five vices to be “put aside.”  Now he identifies five graces which are to be “put on.”  But before he identifies what those are he uses a subordinate clause to explain how it is he is able to expect obedience to this imperative.  We are to undertake this action “as those who have been chosen by God.”  Such an imperative is not laid upon us in our humanness and finite strength, but “as” we are under the electing love of God.  The word is used to “introduces the characteristic quality of a pers[on] . . .”[1] Here we are considered as we are “in Christ.”  The adjective refers to “those whom God has chosen fr[om] the generality of mankind and drawn to himself.”[2] This selection was “by God.”  The eternal God, before time began, laid His electing, choosing love upon those He selected.  It is only in this way that His grace came to us and we believed unto eternal life.  It is precisely because of this that we are therefore deemed by Him to be “holy and beloved.”  God alone is “holy” by nature.  Yet, because of His grace made possible through the sacrificial death of Jesus, God Himself will present us before Himself as “holy and blameless and beyond reproach” (1:22).  Because of this He can rightly call us “saints” (1:2, 4, 12, 26).  To this adjective Paul adds (“and”) a participle: “beloved.”  The perfect tense indicates that they became so at a point in time in the past and continue to be in this abiding state at the present moment.  The passive voice reveals that this was accomplished by God’s electing love.  God simply chose to set His love upon the elect from the creation of the world.  The Apostle is not indiscriminately laying moral imperatives upon people and expecting them to fulfill them in their own strength.  Rather it is precisely because of this gracious favor of God that we are able to “put on” these various graces.  Gospel imperatives are possible precisely because of Gospel grace.

[2] BAGD, 242.

“… but Christ is all, and in all.” (Colossians 3:11)

In strong contrast (“but”) to the human distinctions just enumerated (v.11a) Paul makes the amazing assertion that “Christ is all, and in all.”  Paul closes with a phrase which is void of a verb (“is” is added to make sense of it in English), but is all the more powerful for its succinctness.  The proper noun (“Christ”) is placed at the end of the sentence for emphasis.  Christ is said to be “all, and in all.”

Just what is meant by saying Christ is “all”?  The neuter plural form in Greek serves to encompass all things.  Robertson says that it is used as a predicate for “Christ” and thus stands “for the totality of things.”[1] Christ created all things (1:16a).  Christ sustains all things (1:17b).  Christ is supreme over all things (1:17a).  Christ is “all.”  This is not a pantheistic statement, but a way of saying that the sum and substance of everything is Christ.  He is the singular point of their origin.  He is the one necessity for their continuance.  All things exist for Him (1:16b).  It is then both logical and appropriate to speak of Christ as “all.”  In the application of God’s grace, then, Christ engulfs all racial, religious, cultural, and cultural differences with His indiscriminate grace.  “Christ is all” anyone needs to become a fully welcomed and functioning participate in the “new self” (v.10).  Nothing added.  Nothing needed.  “Christ is all.”

Paul speaks here of this as an established fact.  Yet he speaks elsewhere of it as a fact (in the universal, all-inclusive sense) yet to be established.  “When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all” (1 Cor. 15:58).  Indeed, even here in Colossians he does so: “He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything [or “in all”]” (1:18).  What Christ is now He is by divine and redemptive right.  Yet this is not currently seen and acknowledged by all.  At His return, however, all will see what has always been true of Him – “Christ is all, and in all”!

As sweeping as is the first part of this statement, this is not all that Paul asserts.  He adds (“and”) that Christ is “in all.”  In the Greek adjective (“all”) by form may be either neuter (‘in all things”) or masculine (“in all [redeemed] people”) plural.  The first would be a pantheistic statement, something Paul would not make.  Surely then it is the latter and Paul is emphasizing that Christ now indwells His people through His Spirit (John 14:16-18).  He has made His people His temple, both individually (1 Cor. 6:19) and corporately (1 Cor. 3:16).  Elsewhere Paul speaks of God as “Father of all who is over all and through all and in all” (Eph. 4:6).  Now the fullness of God (Christ) has come to fill us full of Himself (Col. 2:9-10) and to be in us and to us and for us all that we should be.  Indeed, our calling is to be “His body, the fullness of Him who fills all in all” (Eph. 1:23)!  This will not be fulfilled by straining effort to achieve such a standing.  It is achieved by Christ as He indwells His people who in restful faith simply find Him to be their all in all.  This cannot be restricted by any distinction found among mankind—be it cultural, racial, religious or social.  “Christ is all, and in all”!