Studies in Colossians #32

Practicing Christian Living at Home 3:18-4:1

During the time of Paul, a typical household consisted of relationships between husband and wife; parents and children; and family and slaves (servants). The section explodes suddenly into the context of the epistle without the marks of a transition from what went before in the text. It marks a switch from that spiritual family to the physical one.^[1] It has been inferred that this has been borrowed from outside sources and Christianized.^[2] It seems that most hold that the background is the Roman household code.^[3] This may be, but so what? There are common areas of ethics in the world. However, there seems to be no clear consensus as to the background of the injunctions. They are not Christianization of worldly ethics, if anything they are an overlapping of ethics.

This section of responsibility. Gromacki points this out clearly:

Corporate oneness (ein) position does not abrogate individual responsibility and function. Racial, social, and sexual distinctions remain, even though there is equality in Christ.^[4]

Responsibility begins at home. The home is the oldest institution on earth. It was established in the garden before the fall with Adam and Eve.

This section consists of three subsections centered around members of the household: (1) Wives and husbands, (2) children and fathers, and (3) slaves and masters. A number of things can be observed:

• Each section deals with a member of a household.
• In each case Paul deals with the secondary member first and then the one in authority.
• This Colossians 3:18-4:1 is one self-contained unit with three pairs of reciprocal exhortations.^[5]
• It is a series of admonitions addressed to six members of the household.
• They deal with mutual or reciprocal obligations,^[6] and are not one- sided.
• Ephesians 5:22-6:9 is an parallel to these admonitions.

Wives and husbands 3:18-19

This subsection is made of two commands—one to wives, the other to the husbands.

• To the wives: “be subject to your husbands as is fitting the Lord” (3:18). The word subject is a compound word mean to arrange under. It carries the idea of submission or subordinate, but not subjection. This has nothing to do with women being inferior to man. It is in the middle voice, indicating a voluntary act by the wives. As an imperative it could be translation “freely submit yourselves.” It is a military word where the soldiers are under order or directions of an officer.^[7] To Paul, submission between husband and wife is a two-way street. The great example is in sexual relations where one is not to forbid the other, rather is to grow out of mutual consent (1 Cor. 7:3-6). Dunn makes an important observation “that wives and not women generally who are in view” in contrast to 1 Cor. 14:34.^[8] However, Scripture does not warrant that women are to be subject to all men. This passage qualifies the submission in two ways:

First, it is restrictive in that it is dealing exclusively with the husband-wife relationship.

Second, although authority is the underlining principle, it is not an overbearing authority over the wife. It is a voluntary acceptance of authority on the part of the wife, not an enforced one by the husband. There is no evidence that submission to Christ is a forced submission.

The means or basis of the exercise of submission by the wife is not controlled by the husband, but the Lord. It is governed by “as is fitting in the Lord” (3:18). We should note the following observations:

First, it notes the object of appropriate submission is the Lord. The word fit or fitting is a compound word in the Greek (aneko) made up of the words up and come, therefore to come up to, that which is becoming, or what is proper. It speaks of a standard, in this case the standard behavior of the wife.

Second, it marks the manner of submission to the husband and the will of God.  Campbell clearly notes:

It is of course understood that believing wives are to arrange themselves under their husbands not to do that which is contrary to the will of God (cf. Acts 4:9).^[9]

The submission to the standard of Christ outweighs the wrongful authority or commands of the husband.

Third, it speaks of the idea of duty.

 Fourth, it disarms the idea to behave in accordance with the common social order, but goes beyond that to the higher order of the Lord.

• To the husband: “love your wives and do not be embittered against them” (3:19). This injunction is not in contrast to the above injunction, but given a counterpart with it. The implication is that submission is gained by love. There is a natural connection between the two. This injunction to the husband is twofold—positive and negative.

First, the positive: “love your wives.” The word for love is the Greek word agapao, the highest form for love. Campbell gives us five ways in which the word is used in the New Testament:^[10]

1.       There is a direct correlation between love and the willingness to forgive (cf. Luke 7:47).

2.       Love causes one to give of himself for the others, even to the point of death. It is a sacrificing love (cf. John 3:16), We could call it a Calvary love.

3.       Love is not transient but permanent (cf. John 131).

4.       Love shows itself in grace and mercy (Eph. 2:4).

5.       Love disciplines and trains a person to be more like the Lord (Heb. 2:6).

He goes on to note:

As we apply these meanings to the husband’s relation to his wife we have something that is very tangible.  Husbands who love their wives will always be ready to forgive them, to give themselves for them, to be steady and unchangeable in their love, to show mercy toward them, and to help train them to be more like the Lord.^[11]

Love is to be continuous and enduring in all circumstances. It is to be eternal in quality. It forgives, cleanses, and sanctifies. It is the love of Christ for His Church (Eph. 5:26-27).

Second, “do not be embittered against them” (3:19). The word embittered means sour, bitter, or harsh. It is a word which reflects a sinful inclination (cf. Acts 8:23). The conjunction “and” which connects the two injunctions, is an exegetical conjunction, giving a meaningful example of what love entails. Paul instructs us “to put away” all bitterness (Eph. 4:31). Notice in the context this is put away by forgiveness (Eph. 4:32). Paul is arguing that bitterness is overcome by love and the power of the Holy Spirit, which is displayed by forgiveness. The practice of which is to begin with our relationship with our wives. There is no room for harshness in our relationship with our wife, others, and the church.

To be continued…

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[1]  Moo, PNTC; COLOSSIANS AND PHILEMON, 293,

[2] E. Glenn Hinson, “The Christian Household in Colossians 3:18-4:1,” REVIEW AND EXPOSITORY, Electronic media, date unknown.  

[3] Dunn, NIGTC: COLOSSIANS AND PHILEMON, 244; THEOLOGY OF PAUL, [Grand Rapids MI, Eerdmans, 1998], 666-667; Moo, PNTC: COLOSSIANS AND PHILEMON, 294-296; Harold W. Hoehner, EPHESIANS: AN EXEGETICAL COMMENTART, [Grand Rapids MI, Baker, 2002], 720-729,

[4] Gromacki, STAND PERFECT, 146.

[5]  O’Brien, WBC: COLOSSIANS, PHILEMON, 219.

[6] Barclay, DSB: COLOSSIANS, 192.

[7]  Gromacki, STAND PERFECT, 147.

[8]  Dunn, NIGTC: COLOSSIANS AND PHILEMON, 247.

[9] Campbell, COLOSSIANS & PHILEMON, 159.

[10]  Ibid, 160.

[11]  Ibid, 160,

Studies in Colossians #30

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.

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[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

[13]  Pao, ZECNT: COLOSSIANS AND PHILEMON, 242-243.

[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.

[21] Pao, ZECNT: COLOSSIANS & PHILEMON, 245.

Studies in Colossians #6

Elaboration of Thanksgiving (1:4-8)

Part 2

James R. Gray

(b) Its actions (1:6-8)

Paul’s thanksgiving is not simply linked to the characteristics of the Gospel that believers in Colossae possessed, but it also is linked to the actions of the gospel through them. They were channels of faith, love and hope in the Gospel. It had produced certain actions or results in and through them. He continues to thank God for these results:

(1) Fruitfulness. (1:6)

“Which has come to you, just as it has in all the world also;” This phrase refers to the truth of the gospel—The Mystery (v. 5, cf. Eph. 3:1-10). The word “come” is in the present tense, indicating that which came and is still present. Campbell suggests it would be better translated “which is present” in this context.^[1] This Gospel is present in the world. It is best to take this as referring to the gospel in transforming people in other parts of the world as it did in Colossae. This is not to be taken that the Gospel had been preached in the entire world as in fulfillment of the Kingdom commission (Matthew 24:14; Mark 13:10), as some hold. The claim of Paul is to the appeal and scope of the preaching of the Gospel. The preposition is en, and commonly translated “in.” It is a preposition of sphere, and “signifies the location where the preaching takes place.”[2] Paul is talking about the sphere of preaching, not that every creature was preached unto. The best translation of the praise is “preached in all creation under heaven.” This verse is not referring to a fulfillment of the Great Commission, nor that every creature has heard the gospel. In fact, if I understand John in Revelation, this commission will not be completely fulfilled until end times, and not simply by men, but will be aided by an angel (Rev. 14:6).[3]

The stress is on the idea that where the Gospel is preached in the world, it brings forth fruit bearing power. Fruit bearing is the emphasis here and expresses the inherent power of the gospel. The text reads, “it is constantly bearing fruit” (1:6). This is one word in the Greek: karpophoroumenon. It means to bear or produce fruit, or generating fruit. Fruit comes by the inherint power of the Gospel. This fruit is described in Galatians 2:20. It is the “fruit unto holiness” (Rom. 6:22) that is manifested in the life of the believer. It is in the middle voice, expressing fruit that is constantly or continually being produced.[4] In connection with the fruit, most modern translations bring out the continual idea with the words, “and increasing” (NASB). The words are found in many of the Greek texts, but not brought out in the KJV. The Greek word is auxanomenon, meaning to grow, increasing. The gospel comes in power to both produce fruit and grow. “There is something wrong with the preaching if the gospel does not bear fruit and if it does not continue to grow,” comments Baker.[5] Is it producing and increasing in our lives? It was in the Colossians, and it should be in us as well.

This fruitfulness began “even [as it has been doing][6] in you also since the day you heard [of it] and understood the grace of God in truth;” On that day two things happened. First, they “heard” the gospel of grace. Hearing the Word is the first step of receiving the Word by faith (Rom. 10:14). This means the gospel of grace must be broadcast, spoken, or preached, if it is to be heard. We are to preach the Word so others may hear the Word (2 Tim. 4:2). Second, they received the Word because they came to “understand” the Gospel. The Greek word is epiginosko, meaning to take in knowledge fully, to fully recognize or understand, to fully comprehend by personal experience or knowledge. It denotes experience and intellectual apprehension of the gospel of grace. It unites the subject and the object. Responding to the gospel is to receive grace, for grace is the essence of the gospel. The gospel of grace transforms the truth of grace into the experience of grace.

(2) Teachable (1:7)

“Just as you learned [it] from Epaphras, our beloved fellow bond-servant” (1:7). They learned grace for they were taught it. Not only were the Colossians fruitful by the empowering gospel of grace, they were also teachable. The word translated learned is the Greek word manthano meaning to acquire knowledge, ascertain, not only by receiving facts, but by use or practice of that knowledge. It is the basis of the word disciple (matheteusate), one who is a learner from a teacher. To be a disciple involves two things: first, salvation, and, second, being instructed in the truth and its acceptance.

One learns from a teacher, in this case—Epaphras. He was the one who communicated and instructed them in the gospel of grace. This indicates Epaphras had seen his task in Colossae not simply as winning them to the faith but instructing them in the truth of the gospel of grace. Some indicate that the apostle chose the verb learn intentionally, for it is a rare word, so as to endorse Epaphras and his ministry over against the false teachers that were found in the city.[7] This endorsement was based upon these important things:

First, Epaphras’ servanthood.  He was a fellow servant. The Greek word is sundoulou meaning a joint servant. This term appears only in Colossians (here and in 4:7).  Since in Philemon 23, Paul calls him a fellow prisoner, some have indicated that perhaps the word should be understood more in terms of a fellow bound one or prisoner.[8] However, the context of Colossians does not seem to indicate this connection.

Second, “who is a faithful servant of Christ on our behalf.” The word “servant” is the Greek word diakonos, meaning one who serves, retaining its original sense, “waiter on tables.”[9] It is one who ministers to the need of others. In this service, he is “faithful.” He met the greatest qualification of a steward (1 Cor. 4:2). While all God’s servants are in reality fellow servants, there may be more than the simple meaning implied in the term. It is possible that the context indicates a special connection to Paul and his ministry. Some manuscripts read “for us” rather than “for you” as in the KJV. The NASB reads “on our behalf.” The Greek texts vary, and it is debatable which is correct, although most favor the NASB translation.[10] It was likely that he was Paul’s representative in Colossae. This certainly is indicated by the tone of the context. Baker says it indicates that he “was officially a part of Paul’s evangelistic team.”[11] Even if one sees “on your behalf” as correct, it still indicates a special relationship as their delegate to Paul in Rome. Either way, there was a special and close attachment between the two.

(3) Loving (1:8)

“And he also informed us of your love in the Spirit” (1:8). Epaphras declared to Paul the Colossian’s “love in the Spirit.” Interestingly this is the only reference to the Holy Spirit in this epistle. Paul’s representative had kept him informed. Since Paul was in Rome, Epaphras had come to Rome and told them what was happening to the Colossians. While Paul received both good and bad reports, he first conveys the good news. The bad news of the threatening circumstances, which is his purpose in writing, comes later (2:6). Now He gives the good news, their love in the Spirit.  This love has its origin in the Spirit (Gal. 5:22). It was a God-given love that was displayed in the lives of the Colossians. It is the love that is poured out in the believer’s heart by the Holy Spirit (Rom. 5:5). It is the first and greatest fruit of the Holy Spirit. He produces it in the lives of believers today.

We certainly see in these verses (5-8) the power of the gospel. The gospel is good news, and its character is that of truth. Its message of grace is universal, to all regardless of race, gender, nationality, or economic standing. It is alive and fruitful in the lives of those who receive it.

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^[1]  Campbell, Ernest, A COMMENTARY OF COLOSSIANS & PHILEMON, [Silverton OR, Canyonview, 1982], 24.

[2]  Peter T. O’Brien, WBC: COLOSSIANS, PHILEMON, [Waco TX, Word, 1982], 70.

[3]  James  R  Gray, PROPHECY ON THE MOUNT, Chandler AZ, Berean Advocate Ministries, 1991], 61.

[4]  Lightfoot, COLOSSIANS, 133.

[5]  Baker, UNDERSTNDING THE BODY OF CHRIST, 116.

[6]  Scripture texts that are in brackets are the translator’s in the NEW AMERICAN STANDARD BIBLE, and not found in the Greek text. The translator added them to clarify the meaning of the Greek text.

[7]  O’Brien, COLOSSIANS, 15.

[8]  Campbell, COLOSSIANS, 27.

[9]  Dunn, James D.G., THE NEW INTERNATIONAL GREEK TESTAMENT COMMENTARY: THE EPISTLES TO THE COLOSSIANS AND TO PHILEMON. [Grand Rapids, Eerdmans, 1996] 65.

[10]  It is the translation of choice by the NIV, NASB, RV, and the ASV.  It is favored by Lightfoot, 134; Lenski, 30; O’Brien, 15; Baker, 116.

[11]  Baker, COLOSSIANS, 116.