Bible Commentaries

If then ye were raised together with Christ (ει ουν συνηγερτητε τωι Χριστωι — ei oun sunēgerthēte tōi Christōi). Condition of the first class, assumed as true, like that in Colossians 2:20 and the other half of the picture of baptism in Colossians 2:12 and using the same form συνηγερτητε — sunēgerthēte as then which see for the verb συνεγειρω — sunegeirō Associative instrumental case of Χριστωι — Christōi

The things that are above (τα ανω — ta anō). “The upward things” (cf. Philemon 3:14), the treasure in heaven (Matthew 6:20). Paul gives this ideal and goal in place of merely ascetic rules.

Seated on the right hand of God (εν δεχιαι του τεου κατημενος — en dexiāi tou theou kathēmenos). Not periphrastic verb, but additional statement. Christ is up there and at God‘s right hand. Cf. Colossians 2:3.

Set your mind on (προνειτε — phroneite). “Keep on thinking about.” It does matter what we think and we are responsible for our thoughts.

Not on the things that are upon the earth (μη τα επι της γης — mē ta epi tēs gēs). Paul does not mean that we should never think the things upon the earth, but that these should not be our aim, our goal, our master. The Christian has to keep his feet upon the earth, but his head in the heavens. He must be heavenly-minded here on earth and so help to make earth like heaven.

For ye died (απετανετε γαρ — apethanete gar). Definite event, aorist active indicative, died to sin (Romans 6:2).

Is hid (κεκρυπται — kekruptai). Perfect passive indicative of κρυπτω — kruptō old verb, to hide, remains concealed, locked “together with” (συν — sun) Christ, “in” (εν — en) God. No hellish burglar can break that combination.

When Christ shall be manifested (οταν ο Χριστος πανερωτηι — hotan ho Christos phanerōthēi). Indefinite temporal clause with οταν — hotan and the first aorist passive subjunctive of πανεροω — phaneroō “whenever Christ is manifested,” a reference to the second coming of Christ as looked for and longed for, but wholly uncertain as to time. See this same verb used of the second coming in 1 John 3:2.

Ye also together with him (και υμεις συν αυτωι — kai humeis sun autōi). That is the joy of this blessed hope. He repeats the verb about us πανερωτησεστε — phanerōthēsesthe (future passive indicative) and adds εν δοχηι — en doxēi (in glory). Not to respond to this high appeal is to be like Bunyan‘s man with the muck-rake.

Mortify (νεκρωσατε — nekrōsate). First aorist active imperative of νεκροω — nekroō late verb, to put to death, to treat as dead. Latin Vulgate mortifico, but “mortify” is coming with us to mean putrify. Paul boldly applies the metaphor of death (Colossians 2:20; Colossians 3:3) pictured in baptism (Colossians 2:12) to the actual life of the Christian. He is not to go to the other Gnostic extreme of license on the plea that the soul is not affected by the deeds of the body. Paul‘s idea is that the body is the temple of the Holy Spirit (1 Corinthians 6:19). He mentions some of these “members upon the earth” like fornication (πορνειαν — porneian), uncleanness (ακαταρσιαν — akatharsian), passion (πατος — pathos), evil desire (επιτυμιαν κακην — epithumian kakēn), covetousness (πλεονεχιαν — pleonexian) “the which is idolatry” (ητις εστιν ειδωλολατρια — hētis estin eidōlolatria). See the longer list of the works of the flesh in Galatians 5:19-21, though covetousness is not there named, but it is in Ephesians 4:19; Ephesians 5:5.

Cometh the wrath of God (ερχεται η οργη του τεου — erchetai hē orgē tou theou). Paul does not regard these sins of the flesh as matters of indifference, far otherwise. Many old MSS. do not have “upon the sons of disobedience,” genuine words in Ephesians 5:6.

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Walked aforetime (περιεπατησατε ποτε — periepatēsate pote). First aorist (constative) indicative referring to their previous pagan state.

When ye lived (οτε εζητε — hote ezēte). Imperfect active indicative of ζαω — zaō to live, “ye used to live” (customary action). Sharp distinction in the tenses.

But now (νυνι δε — nuni de). Emphatic form of νυν — nun in decided contrast (to ποτε — pote in Colossians 3:7) in the resurrection life of Colossians 2:12; Colossians 3:1.

Put ye also away (αποτεστε και υμεις — apothesthe kai humeis). Second aorist middle imperative of old verb αποτιτημι — apotithēmi to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs (αποτεστε — apothesthe here, απεκδυσαμενοι — apekdusamenoi in Colossians 3:9, ενδυσαμενοι — endusamenoi in Colossians 3:10, ενδυσαστε — endusasthe in Colossians 3:12).

All these (τα παντα — ta panta). The whole bunch of filthy rags (anger οργην — orgēn wrath τυμον — thumon malice κακιαν — kakian railing βλασπημιαν — blasphēmian shameful speaking αισχρολογιαν — aischrologian). See somewhat similar lists of vices in Colossians 3:5; Galatians 5:20; Ephesians 4:29-31. These words have all been discussed except αισχρολογιαν — aischrologian an old word for low and obscene speech which occurs here only in the N.T. It is made from αισχρολογος — aischrologos (αισχρος — aischros as in 1 Corinthians 11:6 and that from αισχος — aischos disgrace). Note also the addition of “out of your mouth” (εκ του στοματος υμων — ek tou stomatos humōn). The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ.

Lie not to another (μη πσευδεστε εις αλληλους — mē pseudesthe eis allēlous). Lying (πσευδος — pseudos) could have been included in the preceding list where it belongs in reality. But it is put more pointedly thus in the prohibition (μη — mē and the present middle imperative). It means either “stop lying” or “do not have the habit of lying.”

Seeing that ye have put off (απεκδυσαμενοι — apekdusamenoi). First aorist middle participle (causal sense of the circumstantial participle) of the double compound verb απεκδυομαι — apekduomai for which see note on Colossians 2:15. The απο — apo has the perfective sense (wholly), “having stripped clean off.” The same metaphor as αποτεστε — apothesthe in Colossians 3:8.

The old man (τον παλαιον αντρωπον — ton palaion anthrōpon). Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as “the ancient man” of sin already crucified (Romans 6:6) and dropped now once and for all as a mode of life (aorist tense). See same figure in Ephesians 4:22. Παλαιος — Palaios is ancient in contrast with νεος — neos (young, new) as in Matthew 9:17 or καινος — kainos (fresh, unused) as in Matthew 13:52.

With his doings (συν ταις πραχεσιν αυτου — sun tais praxesin autou). Practice must square with profession.

And have put on (και ενδυσαμενοι — kai endusamenoi). First aorist middle participle (in causal sense as before) of ενδυνω — endunō old and common verb (Latin induo, English endue) for putting on a garment. Used of putting on Christ (Galatians 3:27; Romans 13:14).

The new man (τον νεον — ton neon). “The new (young as opposed to old παλαιον — palaion) man” (though αντρωπον — anthrōpon is not here expressed, but understood from the preceding phrase). In Ephesians 4:24 Paul has ενδυσασται τον καινον — endusasthai ton kainon (fresh as opposed to worn out) αντρωπον — anthrōpon

Which is being renewed (τον ανακαινουμενον — ton anakainoumenon). Present passive articular participle of ανακαινοω — anakainoō Paul apparently coined this word on the analogy of ανανεομαι — ananeomai Ανακαινιζω — Anakainizō already existed (Hebrews 6:6). Paul also uses ανακαινωσις — anakainōsis (Romans 12:2; Titus 3:5) found nowhere before him. By this word Paul adds the meaning of καινος — kainos to that of νεος — neos just before. It is a continual refreshment (καινος — kainos) of the new (νεος — neos young) man in Christ Jesus.

Unto knowledge (εις επιγνωσιν — eis epignōsin). “Unto full (additional) knowledge,” one of the keywords in this Epistle.

After the image (κατ εικονα — kat' eikona). An allusion to Genesis 1:26, Genesis 1:28. The restoration of the image of God in us is gradual and progressive (2 Corinthians 3:18), but will be complete in the final result (Romans 8:29; 1 John 3:2).

Where (οπου — hopou). In this “new man” in Christ. Cf. Galatians 3:28.

There cannot be (ουκ ενι — ouk eni). Ενι — Eni is the long (original) form of εν — en and εστιν — estin is to be understood. “There does not exist.” This is the ideal which is still a long way ahead of modern Christians as the Great War proved. Race distinctions (Greek ελλην — Hellēn and Jew Ιουδαιος — Ioudaios) disappear in Christ and in the new man in Christ. The Jews looked on all others as Greeks (Gentiles). Circumcision (περιτομη — peritomē) and uncircumcision (ακροβυστια — akrobustia) put the Jewish picture with the cleavage made plainer (cf. Ephesians 2). The Greeks and Romans regarded all others as barbarians (βαρβαροι — barbaroi Romans 1:14), users of outlandish jargon or gibberish, onomatopoetic repetition (βαρβαρ — baṙbar).

A Scythian (Σκυτης — Skuthēs) was simply the climax of barbarity, bar-baris barbariores (Bengel), used for any rough person like our “Goths and Vandals.”

Bondman (δουλος — doulos from δεω — deō to bind), freeman (ελευτερος — eleutheros from ερχομαι — erchomai to go). Class distinctions vanish in Christ. In the Christian churches were found slaves, freedmen, freemen, masters. Perhaps Paul has Philemon and Onesimus in mind. But labour and capital still furnish a problem for modern Christianity.

But Christ is all (αλλα παντα Χριστος — alla panta Christos). Demosthenes and Lucian use the neuter plural to describe persons as Paul does here of Christ. The plural παντα — panta is more inclusive than the singular παν — pān would be.

And in all (και εν πασιν — kai en pāsin). Locative plural and neuter also. “Christ occupies the whole sphere of human life and permeates all its developments” (Lightfoot). Christ has obliterated the words barbarian, master, slave, all of them and has substituted the word αδελπος — adelphos (brother).

Put on therefore (ενδυσαστε ουν — endusasthe oun). First aorist middle imperative of ενδυνω — endunō (Colossians 3:10). He explains and applies (ουν — oun therefore) the figure of “the new man” as “the new garment.”

As God‘s elect (ως εκλεκτοι του τεου — hōs eklektoi tou theou). Same phrase in Romans 8:33; Titus 1:1. In the Gospels a distinction exists between κλητος — klētos and εκλεκτος — eklektos (Matthew 24:22, Matthew 24:24, Matthew 24:31), but no distinction appears in Paul‘s writings. Here further described as “holy and beloved” (αγιοι και ηγαπημενοι — hagioi kai ēgapēmenoi). The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (Colossians 3:8). The garments include a heart of compassion (σπλαγχνα οικτιρμου — splagchna oiktirmou the nobler viscera as the seat of emotion as in Luke 1:78; Philemon 1:8), kindness (χρηστοτητα — chrēstotēta as in Galatians 5:22), humility (ταπεινοπροσυνην — tapeinophrosunēn in the good sense as in Philemon 2:3), meekness (πραυτητα — prautēta in Galatians 5:23 and in Ephesians 4:2 also with ταπεινοπροσυνη — tapeinophrosunē), long-suffering (μακροτυμιαν — makrothumian in Galatians 5:22; Colossians 1:11; James 5:10).

Forbearing one another (ανεχομενοι αλληλων — anechomenoi allēlōn). Present middle (direct) participle of ανεχω — anechō with the ablative case (αλληλων — allēlōn), “holding yourselves back from one another.”

Forgiving each other (χαριζομενοι εαυτοις — charizomenoi heautois). Present middle participle also of χαριζομαι — charizomai with the dative case of the reflexive pronoun (εαυτοις — heautois) instead of the reciprocal just before (αλληλων — allēlōn).

If any man have (εαν τις εχηι — ean tis echēi). Third class condition (εαν — ean and present active subjunctive of εχω — echō).

Complaint (μομπην — momphēn). Old word from μεμπομαι — memphomai to blame. Only here in N.T. Note προς — pros here with τινα — tina in the sense of against for comparison with προς — pros in Philemon 2:30.

Even as the Lord (κατως και ο Κυριος — kathōs kai ho Kurios). Some MSS. read Χριστος — Christos for Κυριος — Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God.

And above all these things (επι πασιν δε τουτοις — epi pāsin de toutois). “And upon all these things.”

Put on love (την αγαπην — tēn agapēn). See Luke 3:20. The verb has to be supplied (ενδυσαστε — endusasthe) from Colossians 3:12 as the accusative case αγαπην — agapēn shows.

Which is (ο εστιν — ho estin). Neuter singular of the relative and not feminine like αγαπη — agapē (the antecedent) nor masculine like συνδεσμος — sundesmos in the predicate. However, there are similar examples of ο εστιν — ho estin in the sense of quod est (id est), “that is,” in Mark 14:42; Mark 15:42, without agreement in gender and number. So also Ephesians 5:5 where ο εστιν — ho estin = “which thing.”

The bond of perfectness (συνδεσμος της τελειοτητος — sundesmos tēs teleiotētos). See note on Colossians 2:19 for συνδεσμος — sundesmos Here it is apparently the girdle that holds the various garments together. The genitive (τελειοτητος — teleiotētos) is probably that of apposition with the girdle of love. In a succinct way Paul has here put the idea about love set forth so wonderfully in 1 Corinthians 13:1-13.

The peace of Christ (η ειρηνη του Χριστου — hē eirēnē tou Christou). The peace that Christ gives (John 14:27).

Rule (βραβευετω — brabeuetō). Imperative active third singular of βραβευω — brabeuō to act as umpire (βραβευς — brabeus), old verb, here alone in N.T. See note on 1 Corinthians 7:15 for called in peace.

In one body (εν ενι σωματι — en heni sōmati). With one Head (Christ) as in Colossians 1:18, Colossians 1:24.

Be ye thankful (ευχαριστοι γινεστε — eucharistoi ginesthe). “Keep on becoming thankful.” Continuous obligation.

The word of Christ (ο λογος του Χριστου — ho logos tou Christou). This precise phrase only here, though “the word of the Lord” in 1 Thessalonians 1:8; 1 Thessalonians 4:15; 2 Thessalonians 3:1. Elsewhere “the word of God.” Paul is exalting Christ in this Epistle. Χριστου — Christou can be either the subjective genitive (the word delivered by Christ) or the objective genitive (the word about Christ). See note on 1 John 2:14.

Dwell (ενοικειτω — enoikeitō). Present active imperative of ενοικεω — enoikeō to make one‘s home, to be at home.

In you (εν υμιν — en humin). Not “among you.”

Richly (πλουσιως — plousiōs). Old adverb from πλουσιος — plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως — plousiōs

In all wisdom (εν πασηι σοπιαι — en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως — plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες — didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16.

With psalms (πσαλμοις — psalmois the Psalms in the Old Testament originally with musical accompaniment), hymns (υμνοις — humnois praises to God composed by the Christians like 1 Timothy 3:16), spiritual songs (ωιδαις πνευματικαις — ōidais pneumatikais general description of all whether with or without instrumental accompaniment). The same song can have all three words applied to it.

Singing with grace (εν χαριτι αιδοντες — en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω — āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul.

In your hearts (εν ταις καρδιαις υμων — en tais kardiais humōn). Without this there is no real worship “to God” (τωι τεωι — tōi theōi). How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart.

Whatsoever ye do (παν οτι εαν ποιητε — pān hoti ean poiēte). Indefinite relative (everything whatever) with εαν — ean and the present active subjunctive, a common idiom in such clauses.

Do all (παντα — panta). The imperative ποιειτε — poieite has to be supplied from ποιητε — poiēte in the relative clause. Παντα — Panta is repeated from παν — pān (singular), but in the plural (all things). Παν — Pān is left as a nominative absolute as in Matthew 10:32; Luke 12:10. This is a sort of Golden Rule for Christians “in the name of the Lord Jesus” (εν ονοματι Κυριου Ιησου — en onomati Kuriou Iēsou), in the spirit of the Lord Jesus (Ephesians 5:20). What follows (directions to the various groups) is in this same vein. Sociological problems have always existed. Paul puts his finger on the sore spot in each group with unerring skill like a true diagnostician.

Wives (και γυναικες — kai gunaikes). The article here distinguishes class from class and with the vocative case can be best rendered “Ye wives.” So with each group.

Be in subjection to your husbands (υποτασσεστε τοις ανδρασιν — hupotassesthe tois andrasin). “Own” (ιδιοις — idiois) is genuine in Ephesians 5:22, but not here. The verb υποτασσομαι — hupotassomai has a military air, common in the Koiné{[28928]}š for such obedience. Obedience in government is essential as the same word shows in Romans 13:1, Romans 13:5.

As is fitting in the Lord (ως ανηκεν εν Κυριωι — hōs anēken en Kuriōi). This is an idiomatic use of the imperfect indicative with verbs of propriety in present time (Robertson, Grammar, p. 919). Wives have rights and privileges, but recognition of the husband‘s leadership is essential to a well-ordered home, only the assumption is that the husband has a head and a wise one.

Love your wives (αγαπατε τας γυναικας — agapāte tas gunaikas). Present active imperative, “keep on loving.” That is precisely the point.

Be not bitter (μη πικραινεστε — mē pikrainesthe). Present middle imperative in prohibition: “Stop being bitter” or “do not have the habit of being bitter.” This is the sin of husbands. Πικραινω — Pikrainō is an old verb from πικρος — pikros (bitter). In N.T. only here and Revelation 8:11; Revelation 10:9. The bitter word rankles in the soul.

Obey your parents (υπακουετε τοις γονευσιν — hupakouete tois goneusin). Old verb to listen under (as looking up), to hearken, to heed, to obey.

In all things (κατα παντα — kata panta). This is the hard part for the child, not occasional obedience, but continual. Surely a Christian father or mother will not make unreasonable or unjust demands of the child. Nowhere does modern civilization show more weakness than just here. Waves of lawlessness sweep over the world because the child was not taught to obey. Again Paul argues that this is “in the Lord” (εν Κυριωι — en Kuriōi).

Provoke not (μη ερετιζετε — mē erethizete). Present imperative of old verb from ερετω — erethō to excite. Only twice in N.T., here in bad sense, in good sense in 2 Corinthians 9:2 (to stimulate). Here it means to nag and as a habit (present tense).

That they be not discouraged (ινα μη ατυμωσιν — hina mē athumōsin). Negative purpose (ινα μη — hina mē) with the present subjunctive (continued discouragement) of ατυμεω — athumeō old verb, but only here in N.T., from ατυμος — athumos (dispirited, α — a privative, τυμος — thumos spirit or courage). One does not have to read Jane Eyre or Oliver Twist to know something of the sorrows of childhood as is witnessed by runaway children and even child suicides.

Your masters according to the flesh (τοις κατα σαρκα κυριοις — tois kata sarka kuriois). “Lords” really, but these Christian slaves (δουλοι — douloi) had Christ as lord, but even so they were to obey their lords in the flesh.

Not with eye-service (μη εν οπταλμοδουλιαις — mē en ophthalmodouliais). Another Pauline word (here only and Ephesians 6:6), elsewhere only in Christian writers after Paul, an easy and expressive compound, service while the master‘s eye was on the slave and no longer.

Men-pleasers (αντρωπαρεσκοι — anthrōpareskoi). Late compound only in lxx and Paul (here and Ephesians 6:6).

In singleness of heart (εν απλοτητι καρδιας — en haplotēti kardias). So in Ephesians 6:5. Old and expressive word from απλους — haplous (simple, without folds). See 2 Corinthians 11:3.

Fearing the Lord (ποβουμενοι τον Κυριον — phoboumenoi ton Kurion). Rather than the lords according to the flesh.

Whatsoever ye do (ο εαν ποιητε — ho ean poiēte). See same idiom in Colossians 3:17 except ο — ho instead of παν οτι — pān hoti

Heartily (εκ πσυχης — ek psuchēs). From the soul and not with mere eye service. In Ephesians 6:7 Paul adds μετ ευνοιας — met' eunoias (with good will) in explanation of εκ πσυχης — ek psuchēs

As unto the Lord (ως τωι Κυριωι — hōs tōi Kuriōi). Even when unto men. This is the highest test of worthwhile service. If it were only always true!

Ye shall receive (απολημπσεστε — apolēmpsesthe). Future middle indicative of απολαμβανω — apolambanō old verb, to get back (απο — apo), to recover.

The recompense (ανταποδοσιν — antapodosin). “The full recompense,” old word, in lxx, but only here in N.T., but ανταποδομα — antapodoma twice (Luke 14:12; Romans 11:9). Given back (απο — apo) in return (αντι — anti).

Ye serve the Lord Christ (το Κυριωι Χριστωι δουλευετε — to Kuriōi Christōi douleuete). As his slaves and gladly so. Perhaps better as imperatives, keep on serving.

Shall receive again for the wrong that he hath done (κομισεται ο ηδικησεν — komisetai ho ēdikēsen). It is not clear whether ο αδικων — ho adikōn (he that doeth wrong) is the master or the slave. It is true of either and Lightfoot interprets it of both, “shall receive back the wrong which he did.” This is a general law of life and of God and it is fair and square.

There is no respect of persons (ουκ εστιν προσωπολημπσια — ouk estin prosōpolēmpsia). There is with men, but not with God. For this word patterned after the Hebrew see note on Romans 2:11; Ephesians 6:9; James 2:1 The next verse should be in this chapter also.