Continued
Put on Positive Characteristics (3:12-17).
These 12 verses are connected to what precedes, but go beyond what had been given. This section can be divided into two subdivisions: the new characteristics (3:12-14), and the exhortations based on putting them on (3:15-17). “A new character demands new characteristics!”[1] The characteristics are in line with Colossians 3:1, seeking “the things above.” It must be noted that there is a correspondence between putting off the old and putting on the new. Harris points out that the two are “issuing specific ethical directives…in being positive exhortation after negative injunctions.”[2] It is not enough to put off the old, it must be replaced with the new. Each of these injunctions begin with the conjunction “therefore” (3:5, 12); calling for action on the part of the believers. This is clear in verse 12 for the Greek text reads: “Put on therefore,” which the KJV translates more literally.
The new characteristics (3:12-14).
The section has a clear structure:
12a The imperative: Put on therefore
12b The basis: as elect of God, holy and beloved
12c The list: compassion, kindness, humility, meekness, and patience.
13-14 The means: bearing with…forgiving…loving.
The imperative is to “put on” the new characteristics that produce harmony in the church, the body of Christ. While therefore calls for action based on what went before and alludes to Colossians 3:10; the word as points forward to the basis of doing so. They coordinate the past arguments with the new argument of the apostle. We are to “put on” new characters that are in harmony with our new position in Christ.
The basis of the new argument is based upon our identification: “as the elect of God, holy and beloved” (3:12). Our identification is that of “the elect of God,” and “holy” and “beloved” stand in apposition[3] to being elect of God. This can be diagrammed:
Elect of God
|--holy
|--beloved
The elect of God is holy and beloved. These further define the status of the elect. The word elect is a compound word in the Greek (eklektos), meaning to pick out, to choose, or select. The object is the persons who have been chosen. Paul tells us as members of the church, the body of Christ, we were convicted by the Holy Spirit and drawn to the Son by God (John 6:44; 16:7-11; Titus 1:1). It speaks of God’s gracious initiative in drawing men to Himself.[4] It speaks of our status or position in Christ.
The words holy and beloved of God describes those who are elect. They, like the word elect, has its roots in the Old Testament. The Jews used them of the nation and of its leaders (i.e. Moses and Solomon). These words come from the self-identification of Israel. Lightfoot observes, “All the three terms…are transferred from the Old Covenant to the New, from Israel after the flesh to the Israel of the Spirit.”[5] Paul uses it in reference to the elect of God in the church as well, and applies it to all believers. Thus, these descriptions are inter-dispensation in nature. There is common ground between Israel and the church. Both members of the kingdom of heaven and the church, the body of Christ, have these characteristics. The terms are redemptive, not dispensational. Being elect specifies the believers position, while holy and beloved specifies the character or elements of being elect (Eph. 1:4-5). “These words are nouns used as names that describe what they were in God’s sight.”[6] They are so, not because of what they had done or by their merit, by God’s redemptive grace and sovereignty. They are positive in nature.
Because as believers we are elect, holy, and beloved we are to “put on” certain qualities. In contrast to being elect, holy, and beloved, these qualities are our responsibilities to display. The injunction to “put on” enforces this as being conform in practice what has be done to us in Christ. This list focuses on the features that are consistent with our redemption. Paul lists five qualities we are responsible for:
· “A heart of compassion” (3:12). The Greek text reads the “bowels of compassion,” which the KJV translates more literally. The Greek word means chief intestines, entrails, bowels, and also translated tender mercies (Lk. 1:78) of the heart, affections (2 Cor. 6:12), inward affections (2 Cor. 7:15), even mercy (Phil 2:1). Most of the commentaries point the translation based on the Greek idea that bowels were the set of emotions. It expresses a yearning compassion that is exercised by us toward others based on our position as the elect of God. As such we are beloved, and we are to express it by our compassion.
· “Kindness” (3:12). The Greek word chrestotes is akin to the word grace, and means kindness, goodness shown, or beneficence. It is the virtue of grace in action. It is a temper of mind.[7] It is translated as “gentleness” in Galatians 5:22, which is part of the fruit of the Spirit. It is often used of God (cf. Psa. 106:1; 107:1; 136:1; Jer. 40:11). The goodness of God is seen in nature (Psa. 64:22); in the events of history (Psa. 145:7); judgment (Psa. 119:39); and in the teaching of God (Psa. 119:65-68). It speaks of His forbearance (Rom. 2:4), and His kindness in salvation (Titus 3:4) to those who are not kind (Rom. 3:12). It indicates that we as believers (the elect) are to treat others as God has treated us.
· “Humility” (3:12). This is a Greek compound word (tapeinphrosyne) meaning the lowest of mind, and indicates the process of humble thinking (cf. Phil. 2:3). It already has been used in 2:18, 23. It is in contrast to pride and superior thinking. We are to display the mind of Christ (Phil, 2:5).
· “Gentleness” (3:2). The KJV has it translated “meekness.” The word is used 11 times and has various translations including meekness, gentleness, and kindness. It is not the same word for kindness (chrestotes), rather it is prautes. It is also one of the fruit of the Spirit (Gal. 5:23). Meekness is not weakness, as the modern day useage implies. That was not so in the Greek world. Among the Greek world it indicated power claim or to soothe. It expresses having the correct attitude. Scripture speaks of it as a quality of a good wife; of a businessman who answers in a friendly manner; and one who has the blessings of God (Psa. 25:9). It is connected with lowliness and humility (cf. Eph. 4:2). It is displayed in the person of Jesus (Matt. 11:29).[8] It denotes being nonaggressive.[9] It is not being overly impressed with self. Paul implores the Corinthians with gentleness (2 Cor. 10:1). It speaks of acting with consideration and understanding, not in anger, for others and their situation. It is not to be rude or rash. It is a common call by Paul for believers (Eph. 4:2; 2 Tim. 2:25; Titus 3:2).
· “Patience” (3:12). The KJV translates it “long-suffering” which is a compound Greek word literally meaning long and passion or anger. It is makrothumia, meaning wrath that is far away.[10] Campbell observes:
Believers are to be a long time in coming to passion and anger; hence they are to be slow in getting passionate or angry. They are to put up with much for a long time –not to lose their cool.[11]
It is linked with kindness/goodness in Romans 2:4; 2 Cor. 6:6; and Gal. 5:22). Paul thinks of them a companions. It is an expression of patience by the means of self-restraint. Barclays says “It expresses the attitude to people which never loses patience…[or] hope for them.”[12] It carries the idea of endurance (1 Peter 3:15). Its action takes place in the atmosphere of love (Eph. 4:2). This is in contrast to the false teachers (2 Tim. 3:10). We believers are to have unfailing patience (2 Tim. 4:2). It entails patience waiting on the action of God (cf. Heb. 6:12-15).
The means by which we are to “put on” of new clothes is now expressed by Paul. It is clear in verses 13-14. These verses do two things:[13] (1) They modify the main clause of putting on. (2) They form a “then clause,” indicating action or results. They are exercises compelled by the five virtues listed. Thereby, Paul is now demonstrating how these virtues are to be exercised by the believer in the congregation. There are three distinct and progressive ways:
“Bearing with one another” (3:13). The Greek word is anechomai meaning to bear; to endure patiently, to tolerate or to suffer with. Campbell says that the translation of bearing is a negative word which is uncharacteristic in a positive list and favors the translation “support.”[14] I disagree. I find no support for that translation. I do not see the word bearing as negative. It is an imperative verb denoting a command. There is a parallel by Paul in Ephesians 4:2. It has the idea, to put up or bear with people or persecution (2 Cor. 4:12; 2 Thess. 1:4). In the face of persecution, we are to bless; endure; and/or encourage. Ephesians 4:2 it modifies the word patience, and it may be the case here, since that is the last virtue mentioned.[15] This is the first step of the assembly toward one another. The present tense indicates that forbearance is a continual action.[16]
“Forgiving each other” (3:13). We are to exercise forgiveness of others in the church, the body of Christ. The word forgiveness is an aspect of grace (charizomai).[17] Forgiveness is given to others in spite of their non-merit. They may not deserve it, but part of grace is to forgive. It speaks of the gracious nature of forgiveness. It confirms that there will be times forgiveness is needed, both concerning us and others. Forgiveness is to be extended to “whoever has a complaint against another.” This is to be practiced in the face of a personal assault. At times we will be offered by another in the community of fellowship. In such cases we are to follow the example of Christ— “just as the Lord forgave you, so also should you.” We find a parallel in Ephesians 4:32. O’Brien calls this “conformity” teaching[18] He has a point. The Christian life is that of being conformed to the image of Christ. This is where the impact of the redeeming work of Christ by which the believer conforms to the same actions of Christ. This takes place by complete surrender to the transforming power of Christ in our life (cf. Rom. 12:1-2). His last admonition of gracious forgiving is “so also should you” (3:13). The Greek text does not have the word should; rather reads “so also you do.”
“Beyond all these things [put on] love, which is the perfect bond of unity” (3:14). Every translation, including the KJV, bracket the words “put on” indicating that the words are not in the Greek text, and have been added by the translators to give the logical context and meaning. All translators agree that the words “put on” is the implied verb and therefore added. The reading is literally; “beyond or above all these love.” The Greek word epi (above) “means ‘in addition to’ with the idea implied, that what follows is the chief or best.”[19] The center of attention is love. Love is the most important element of grace for Paul (cf. Rom. 13:8-10; 1 Cor. 13:13; Gal. 5:6, 14,22). It is the garment that is to be added over the other items of dress. Lightfoot says “love is the outer garment which holds the others in their places.”[20] Paul commonly points to love as the motivating factor of the Christian life and service (cf. 2 Cor. 6:6; 8:7; Gal. 5:22; Eph. 4:2; Phil. 2:1; 1 Tim. 6:11; Titus 2:2), without which there is no profit (cf. 1 Cor. 13:1-3; 2 Cor. 5:14). The reason of love’s importance is found in the phrase: “which is the perfect bond of unity.” The word bond is a compound Greek word meaning to bind together. It is the coherent element of all the virtues. Love is the glue that bonds us together as believers. The bond of perfection can be translated as an attributing genitive modifying the word bond; or it can be an objective genitive.[21] Either way is permissible. If an attributing genitive it is translated “bond of perfection,” as an objective genitive it is the “bond that produces perfection.” It seems to me that the first way is the best, thus love is the perfect bond. It seems to fit the context better. Love is the perfect bond that brings unity or harmony in the congregation of believers. Thus, perfect should be taken as a description of the bond. This perfect bond produces unity in the church, the body of Christ.
It should be noted that all these virtues and their exercise are centered upon interpersonal relationships within the local body. We are the elect, holy, and the beloved of God by our position in Christ. These virtues and their exercise are for our practice, in order to give evidence of our being conformed to the image of Christ.
,
[1] S. Lewis Johnson Jr, “Christian Apparel,”
BIBLIOTHECA SACA, January 1964, 29.
[2] Harris, EGGNT: COLOSSIANS AND PHILEMON, 138.
[3] Apposition: where two nouns have the same
referent stand in relation to the rest of a sentence or phrase [see
Merriam-Webster’s Collegiate Dictionary].
[4] O’Brien, WBC: COLOSSIANS, PHILEMON, 198.
[5] Lightfoot, COLOSSIANS, 219
[6] Campbell,
COLOSSIANS AND PHILEMON, 240.
[7] Lightfoot,
COLOSSIANS & PHILEMON, 218.
[8] Barclay, FLESH AND SPIRIT, 107-121.
[9] Campbell, COLOSSIANS & PHILEMON, 145.
[10] Gromacki, STAND PERFECT, 141
[11] Campbell, COLOSSIANS & PHILEMON, 145.
[12] Barclay, FLESH AND SPIRIT, 91
[14] Campbell, COLOSSIANS AND PHILEMON 145.
[15] Moo, PNTC: COLOSSIANS AND PHILEMON, 278.
[16] O’Brien, WBC: COLOSSIANS, PHILEMON, 202.
[17] Charizomai means to bestow kindness,
grant free favor, to remit, or to forgive.
[18] O’Brien, WBC: COLOSSIANS, PHILEMON, 202.
[19] Eadie, COLOSSIANS, 244.
[20] Lightfoot, COLOSSIANS AND PHILEMON, 222.
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