Colossians 3:1-11 - Seeking The "things That Are Above"
Let us repeat the glorious truth, which was doubtless the heart of Paul's teaching, that our old nature has been nailed in Christ to the Cross, and laid in the grave; and that our real self, the second Adam, has entered the new world of resurrection. We belong to the world on the threshold of which Jesus said, "Touch me not, for I am not yet ascended." We must guard against the defiling touch of the world, of sin, and of the old self-life. We stand between two worlds, each solicits us: let us yield to the influences that pull us upward, and not to those that anchor us to this sinful and vain world. Our eternal blessedness has begun, let us walk in it.
In Christ we profess to have put off the old man, i.e., the habits of our former life, Colossians 3:9; now let us actually do so, in the power of the Holy Spirit. We profess to have put on the risen Christ, Colossians 3:10; now let us don the attire and habits of the new man. Too many Christians resemble Lazarus, quickened from his death-sleep, but still arrayed in grave-clothes. Too few array themselves in the radiant beauty of the risen Lord, which is the common heritage of all who believe in Him, whatever their rank or nationality. [source]
Chapter Summary: Colossians 3
1He shows where we should seek Christ 5He exhorts to holiness; 10to put off the old self, and put on Christ; 12exhorting to charity, humility, 18and other duties
Greek Commentary for Colossians 3:2
Set your mind on [προνειτε] “Keep on thinking about.” It does matter what we think and we are responsible for our thoughts. [source]
Not on the things that are upon the earth [μη τα επι της γης] 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. [source]
Set your affection [φρονεῖτε] Lit., be minded, think. As Rev., set your mind. Seek marks the practical striving; set your mind, the inward impulse and disposition. Both must be directed at things above. “You must not only seek heaven, you must think heaven” (Lightfoot). Compare Philemon 3:19,Philemon 3:20. [source]
Reverse Greek Commentary Search for Colossians 3:2
John 3:12Earthly things [τὰ ἐπίγεια] Compounded of ἐπί , upon, and γῆ , earth. In Colossians 3:2, the adjective appears in its analyzed form, τὰ ἐπὶ τῆς γῆς , things on the earth. It is in this literal sense it is to be taken here; not things of earthly nature, but things whose proper place is on earth. Not worldly affairs, nor things sinful, but, on the contrary, “those facts and phenomena of the higher life as a class, which have their seat and manifestation on earth; which belong in their realization to our present existence; which are seen in their consequences, like the issues of birth; which are sensible in their effects, like the action of the wind; which are a beginning and a prophecy, and not a fulfillment” (Westcott). The earthly things would therefore include the phenomena of the new birth. [source]
John 3:12If I told [ει ειπον] Condition of the first class, assumed to be true. Earthly things Things upon the earth like τα επι της γης ta epi tēs gēs (Colossians 3:2), not things of an earthly nature or worldly or sinful. The work of the kingdom of God including the new birth which Nicodemus did not understand belongs to τα επιγεια ta epigeia If I tell you heavenly things Condition of the third class, undetermined. What will Nicodemus do in that case? By τα επουρανια ta epourania Jesus means the things that take place in heaven like the deep secrets of the purpose of God in the matter of redemption such as the necessity of the lifting up of Christ as shown in John 3:14. Both Godet and Westcott note that the two types of teaching here pointed out by Jesus (the earthly, the heavenly) correspond in general to the difference between the Synoptics (the earthly) and the Fourth Gospel (the heavenly), a difference noted here in the Fourth Gospel as shown by Jesus himself. Hence the one should not be pitted against the other. There are specimens of the heavenly in the Synoptics as in Matthew 11:25.; Luke 10:18. [source]
Acts 10:34I perceive [katalambanomai)] Aoristic present middle of katalambanō to take hold of, the middle noting mental action, to lay hold with the mind (Acts 4:13; Acts 10:34; Acts 25:25; Ephesians 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops before the eye or face) and lambanō The abstract form prosōpolēmpsia occurs in James 2:1 (also Romans 2:11; Ephesians 6:9; Colossians 3:25) and the verb prosōpolempteō in James 2:9. The separate phrase (lambanein prosōpon) occurs in Luke 20:21; Galatians 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
Romans 11:3Life [ψυχήν] From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER-
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The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER-
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These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER-
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As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER-
1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER-
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2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER-
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4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER-
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Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER-
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Ψυχή soulis thus:-DIVIDER-
1. The individual life, the seat of the personality. -DIVIDER-
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2. The subject of the life, the person in which it dwells. -DIVIDER-
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3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER-
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Romans 2:11Respect of persons [προσωπολημπσια] Milligan (Vocabulary) considers this word (in N.T. only here, Colossians 3:25; Ephesians 6:9) and προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτεω prosōpolēmpteō (James 2:9) the earliest definitely known Christian words, not in lxx or non-Christian writings. See note on Acts 10:34 for the formation in imitation of the Hebrew to take note of the face (prosōponlambanō), to judge by the face or appearance. [source]
1 Corinthians 11:23I received [ἐγὼ παρέλαβον] I is emphatic, giving the weight of personal authority to the statement. The question whether Paul means that he received directly from Christ, or mediately through the apostles or tradition, turns on a difference between two prepositions. Strictly, ἀπὸ fromor of, with the Lord, would imply the more remote source, from the Lord, through the apostles; but Paul does not always observe the distinction between this and παρά , from the preposition of the nearer source (see Greek, Colossians 1:7; Colossians 3:24); and this latter preposition compounded with the verb received, the emphatic I, and the mention of the fact itself, are decisive of the sense of an immediate communication from Christ to Paul. [source]
1 Corinthians 7:21Care not for it [μη σοι μελετω] “Let it not be a care to thee.” Third person singular (impersonal) of μελει melei old verb with dative σοι soi It was usually a fixed condition and a slave could be a good servant of Christ (Colossians 3:22; Ephesians 6:5; Titus 2:9), even with heathen masters. Use it rather (μαλλον χρησαι mallon chrēsai). Make use of what? There is no “it” in the Greek. Shall we supply ελευτεριαι eleutheriāi (instrumental case after χρησαι chrēsai or δουλειαι douleiāi)? Most naturally ελευτεριαι eleutheriāi freedom, from ελευτερος eleutheros just before. In that case ει και ei kai is not taken as although, but και kai goes with δυνασαι dunasai “But if thou canst also become free, the rather use your opportunity for freedom.” On the whole this is probably Paul‘s idea and is in full harmony with the general principle above about mixed marriages with the heathen. Χρησαι Chrēsai is second person singular aorist middle imperative of χραομαι chraomai to use, old and common verb. [source]
2 Corinthians 9:2Hath been prepared [παρεσκευασται] Perfect passive indicative of παρασκευαζω paraskeuazō to make ready, “stands prepared.” Stirred up (ηρετισε ērethise). First aorist active indicative of ερετιζω erethizō (from ερετω erethō to excite), to excite in a good sense here, in a bad sense in Colossians 3:21, the only N.T. examples. Very many of them The more, the majority. [source]
2 Corinthians 9:2Stirred up [ηρετισε] First aorist active indicative of ερετιζω erethizō (from ερετω erethō to excite), to excite in a good sense here, in a bad sense in Colossians 3:21, the only N.T. examples. [source]
Galatians 4:26Jerusalem which is above [ἡ ἄνω Ἱερουσαλὴμ] Paul uses the Hebrew form Ἱερουσαλὴμ in preference to the Greek Ἱεροσόλυμα , which occurs Galatians 1:17,Galatians 1:18; Galatians 2:1. The phrase Jerusalem which is above was familiar to the rabbinical teachers, who conceived the heavenly Jerusalem as the archetype of the earthly. On the establishment of Messiah's kingdom, the heavenly archetype would be let down to earth, and would be the capital of the messianic theocracy. Comp. Hebrews 11:10; Hebrews 12:22; Hebrews 13:14; Revelation 3:12,Revelation 21:2. Paul here means the messianic kingdom of Christ, partially realized in the Christian church, but to be fully realized only at the second coming of the Lord. For ἄνω , comp. Philemon 3:14; Colossians 3:1,Colossians 3:2. [source]
Galatians 1:10I should not be [ουκ αν ημην] Conclusion of second class condition, determined as unfulfilled. Regular construction here About pleasing men see note on 1 Thessalonians 2:4. In Colossians 3:22; Ephesians 6:6 Paul uses the word “men-pleasers” (anthrōpareskoi). [source]
Ephesians 6:7With good-will [] Bengel quotes Xenophon: “The slave that is a steward must have good-will if he is to on thy place adequately.” Compare Colossians 3:23. [source]
Ephesians 6:4Provoke not to anger [μη παροργιζετε] Rare compound, both N.T. examples (here and Romans 10:19) are quotations from the lxx. The active, as here, has a causative sense. Parallel in sense with μη ερετιζετε mē erethizete in Colossians 3:21. Paul here touches the common sin of fathers. [source]
Ephesians 6:8Whatsoever good thing each one doeth [εκαστος εαν τι ποιησηι αγατον] Literally, “each one if he do anything good.” Condition of third class, undetermined, but with prospect. Note use here of αγατον agathon rather than αδικον adikon (one doing wrong) in Colossians 3:25. So it is a reward (κομισεται komisetai) for good, not a penalty for wrong, though both are true, “whether he be bond or free” (ειτε δουλος ειτε ελευτερος eite doulos eite eleutheros). [source]
Colossians 1:10Unto all pleasing [εἰς πᾶσαν ἀρέσκειαν] So as to please God in all ways. Compare 1 Thessalonians 4:1, Ἁρέσκεια pleasingonly here in the New Testament. In classical Greek it has a bad sense, obsequiousness, cringing. Compare men-pleasers, Colossians 3:22. [source]
1 Thessalonians 2:4Pleasing [ἀρέσκοντες] As being those who seek to please. Comp. Galatians 1:10, and ἀνθρωπάρεσκοι man-pleasers Ephesians 6:6; Colossians 3:22. Comp. lxx, Psalm 52:5: “God hath scattered the bones of men-pleasers.” The fourth Psalm of Solomon is entitled: Against the men-pleasers ( ἀνθρωπαρέσκοις ). [source]
1 Timothy 5:4Their parents [τοῖς προγόνοις] N.T.oParents is too limited. The word comprehends mothers and grandmothers and living ancestors generally. The word for parents is γονεῖς , see 2 Timothy 3:2; Romans 1:30; 2 Corinthians 12:14; Ephesians 6:1; Colossians 3:20. Πρόγονοι for living ancestors is contrary to usage. One instance is cited from Plato, Laws, xi. 932. The word is probably selected to correspond in form with ἔκγονα childrenGood and acceptable ( καλὸν καὶ ἀποδεκτὸν )Omit καλὸν καὶ goodand. Ἁπόδεκτος acceptableonly here and 1 Timothy 2:3. See note. [source]
1 Timothy 5:4To requite [ἀμοιβὰς ἀποδιδόναι] An entirely unique expression. Ἁμοιβή requitalrecompense is a familiar classical word, used with διδόναι togive, ἀποτιθέναι tolay down, τίνειν topay, ποιεῖσθαι tomake. N.T.oPaul uses instead ἀντιμισθία (Romans 1:27; 2 Corinthians 6:13), or ἀνταπόδομα , (Romans 11:9), or ἀνταπόδοσις (Colossians 3:24). The last two are lxx words. [source]
James 2:1The Lord of Glory [της δοχης] Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
James 2:1With respect of persons [εν προσωπολημπσιαις] A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
James 2:1Hold not [μη εχετε] Present active imperative of εχω echō with negative μη mē exhortation to stop holding or not to have the habit of holding in the fashion condemned.The faith of our Lord Jesus Christ (την πιστιν του κυριου ημων Ιησου Χριστου tēn pistin tou kuriou hēmōn Iēsou Christou). Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God).The Lord of Glory Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
1 Peter 1:9Receiving [κομιζόμενοι] The verb originally means to take care of or provide for; thence to receive hospitably or entertain; to bring home with a view to entertaining or taking care of. Hence, to carry away so as to preserve, to save, rescue, and so to carry away as a prize or booty. Generally, to receive or acquire. Paul uses it of receiving the awards of judgment (2 Corinthians 5:10; Ephesians 6:8; Colossians 3:25). In Hebrews it is used of receiving the promise (Hebrews 10:36; Hebrews 11:39), and of Abraham receiving back Isaac (Hebrews 11:19). Peter uses it thrice, and in each case of receiving the rewards of righteousness or of iniquity. See 1 Peter 5:4; 2 Peter 2:13. [source]
1 Peter 2:18Servants [οι οικεται] Note article with the class as with ανδρες andres (1 Peter 3:7), though not with γυναικες gunaikes (1 Peter 3:1). Οικετης Oiketēs old word from οικος oikos (house), means one in the same house with another (Latin domesticus), particularly house servants (slaves) in distinction from the general term δουλος doulos (slave). “Ye domestics.” See similar directions to Christian servants (slaves) in Colossians 3:22-25; Ephesians 6:5-7; 1 Timothy 6:1.; Titus 2:9. Οικετης Oiketēs in N.T. occurs only here, Luke 16:13; Acts 10:7; Romans 14:4. [source]
Greek Commentary for Colossians 3:2
“Keep on thinking about.” It does matter what we think and we are responsible for our thoughts. [source]
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. [source]
Lit., be minded, think. As Rev., set your mind. Seek marks the practical striving; set your mind, the inward impulse and disposition. Both must be directed at things above. “You must not only seek heaven, you must think heaven” (Lightfoot). Compare Philemon 3:19, Philemon 3:20. [source]
Reverse Greek Commentary Search for Colossians 3:2
Dative of the present middle participle. Here it is reverential fear as in Acts 10:2; Colossians 3:22. The bad sense of dread appears in Matthew 21:46; Mark 6:20; Luke 12:4. [source]
Compounded of ἐπί , upon, and γῆ , earth. In Colossians 3:2, the adjective appears in its analyzed form, τὰ ἐπὶ τῆς γῆς , things on the earth. It is in this literal sense it is to be taken here; not things of earthly nature, but things whose proper place is on earth. Not worldly affairs, nor things sinful, but, on the contrary, “those facts and phenomena of the higher life as a class, which have their seat and manifestation on earth; which belong in their realization to our present existence; which are seen in their consequences, like the issues of birth; which are sensible in their effects, like the action of the wind; which are a beginning and a prophecy, and not a fulfillment” (Westcott). The earthly things would therefore include the phenomena of the new birth. [source]
Condition of the first class, assumed to be true. Earthly things Things upon the earth like τα επι της γης ta epi tēs gēs (Colossians 3:2), not things of an earthly nature or worldly or sinful. The work of the kingdom of God including the new birth which Nicodemus did not understand belongs to τα επιγεια ta epigeia If I tell you heavenly things Condition of the third class, undetermined. What will Nicodemus do in that case? By τα επουρανια ta epourania Jesus means the things that take place in heaven like the deep secrets of the purpose of God in the matter of redemption such as the necessity of the lifting up of Christ as shown in John 3:14. Both Godet and Westcott note that the two types of teaching here pointed out by Jesus (the earthly, the heavenly) correspond in general to the difference between the Synoptics (the earthly) and the Fourth Gospel (the heavenly), a difference noted here in the Fourth Gospel as shown by Jesus himself. Hence the one should not be pitted against the other. There are specimens of the heavenly in the Synoptics as in Matthew 11:25.; Luke 10:18. [source]
Aoristic present middle of katalambanō to take hold of, the middle noting mental action, to lay hold with the mind (Acts 4:13; Acts 10:34; Acts 25:25; Ephesians 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops before the eye or face) and lambanō The abstract form prosōpolēmpsia occurs in James 2:1 (also Romans 2:11; Ephesians 6:9; Colossians 3:25) and the verb prosōpolempteō in James 2:9. The separate phrase (lambanein prosōpon) occurs in Luke 20:21; Galatians 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER- -DIVIDER- The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER- -DIVIDER- These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER- -DIVIDER- As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER- 1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER- -DIVIDER- 2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER- -DIVIDER- 4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER- -DIVIDER- Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER- -DIVIDER- Ψυχή soulis thus:-DIVIDER- 1. The individual life, the seat of the personality. -DIVIDER- -DIVIDER- 2. The subject of the life, the person in which it dwells. -DIVIDER- -DIVIDER- 3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER- -DIVIDER- [source]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; 2 Corinthians 3:2-3); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, Romans 13:1. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
Milligan (Vocabulary) considers this word (in N.T. only here, Colossians 3:25; Ephesians 6:9) and προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτεω prosōpolēmpteō (James 2:9) the earliest definitely known Christian words, not in lxx or non-Christian writings. See note on Acts 10:34 for the formation in imitation of the Hebrew to take note of the face (prosōponlambanō), to judge by the face or appearance. [source]
I is emphatic, giving the weight of personal authority to the statement. The question whether Paul means that he received directly from Christ, or mediately through the apostles or tradition, turns on a difference between two prepositions. Strictly, ἀπὸ fromor of, with the Lord, would imply the more remote source, from the Lord, through the apostles; but Paul does not always observe the distinction between this and παρά , from the preposition of the nearer source (see Greek, Colossians 1:7; Colossians 3:24); and this latter preposition compounded with the verb received, the emphatic I, and the mention of the fact itself, are decisive of the sense of an immediate communication from Christ to Paul. [source]
“Let it not be a care to thee.” Third person singular (impersonal) of μελει melei old verb with dative σοι soi It was usually a fixed condition and a slave could be a good servant of Christ (Colossians 3:22; Ephesians 6:5; Titus 2:9), even with heathen masters. Use it rather (μαλλον χρησαι mallon chrēsai). Make use of what? There is no “it” in the Greek. Shall we supply ελευτεριαι eleutheriāi (instrumental case after χρησαι chrēsai or δουλειαι douleiāi)? Most naturally ελευτεριαι eleutheriāi freedom, from ελευτερος eleutheros just before. In that case ει και ei kai is not taken as although, but και kai goes with δυνασαι dunasai “But if thou canst also become free, the rather use your opportunity for freedom.” On the whole this is probably Paul‘s idea and is in full harmony with the general principle above about mixed marriages with the heathen. Χρησαι Chrēsai is second person singular aorist middle imperative of χραομαι chraomai to use, old and common verb. [source]
See on 1 Peter 1:8. Compare Ephesians 6:8; Colossians 3:25. [source]
Perfect passive indicative of παρασκευαζω paraskeuazō to make ready, “stands prepared.” Stirred up (ηρετισε ērethise). First aorist active indicative of ερετιζω erethizō (from ερετω erethō to excite), to excite in a good sense here, in a bad sense in Colossians 3:21, the only N.T. examples. Very many of them The more, the majority. [source]
First aorist active indicative of ερετιζω erethizō (from ερετω erethō to excite), to excite in a good sense here, in a bad sense in Colossians 3:21, the only N.T. examples. [source]
Let us work the good. For the distinctive force of ἐργάζεσθαι see on 3 John 1:5; and for ποιεῖν todo, see on John 3:21. Comp. Colossians 3:23where both verbs occur. Τὸ ἀγαθὸν is, of course, the morally good as distinguished from what is merely useful or profitable, but includes what is beneficent or kindly. See Philemon 1:14; Ephesians 4:28; 1 Thessalonians 3:6; Romans 5:7. Here, in a general sense, embracing all that is specified in Galatians 6:1, Galatians 6:2, Galatians 6:3, Galatians 6:10. [source]
Paul uses the Hebrew form Ἱερουσαλὴμ in preference to the Greek Ἱεροσόλυμα , which occurs Galatians 1:17, Galatians 1:18; Galatians 2:1. The phrase Jerusalem which is above was familiar to the rabbinical teachers, who conceived the heavenly Jerusalem as the archetype of the earthly. On the establishment of Messiah's kingdom, the heavenly archetype would be let down to earth, and would be the capital of the messianic theocracy. Comp. Hebrews 11:10; Hebrews 12:22; Hebrews 13:14; Revelation 3:12, Revelation 21:2. Paul here means the messianic kingdom of Christ, partially realized in the Christian church, but to be fully realized only at the second coming of the Lord. For ἄνω , comp. Philemon 3:14; Colossians 3:1, Colossians 3:2. [source]
Conclusion of second class condition, determined as unfulfilled. Regular construction here About pleasing men see note on 1 Thessalonians 2:4. In Colossians 3:22; Ephesians 6:6 Paul uses the word “men-pleasers” (anthrōpareskoi). [source]
See on James 2:1; see on Colossians 3:25. [source]
See on 1 Peter 1:8; compare Colossians 3:25. [source]
See on Colossians 3:22. [source]
Bengel quotes Xenophon: “The slave that is a steward must have good-will if he is to on thy place adequately.” Compare Colossians 3:23. [source]
See on Colossians 3:22. [source]
In Colossians 3:20 it is ευαρεστον euareston (well-pleasing). [source]
Rare compound, both N.T. examples (here and Romans 10:19) are quotations from the lxx. The active, as here, has a causative sense. Parallel in sense with μη ερετιζετε mē erethizete in Colossians 3:21. Paul here touches the common sin of fathers. [source]
This addition to Colossians 3:22. [source]
Literally, “each one if he do anything good.” Condition of third class, undetermined, but with prospect. Note use here of αγατον agathon rather than αδικον adikon (one doing wrong) in Colossians 3:25. So it is a reward (κομισεται komisetai) for good, not a penalty for wrong, though both are true, “whether he be bond or free” (ειτε δουλος ειτε ελευτερος eite doulos eite eleutheros). [source]
See on 2 Corinthians 5:1. Compare Colossians 3:2. [source]
Compare Colossians 3:2. The organs of the earthly and sensuous life. [source]
Lit., from the soul. With a personal interest. Note that the apostle uses both heart ( καρδίας , Colossians 3:22) and soul ( ψυχῆς ); and in Ephesians 6:7, adds μετ ' εὐνοίας withgood disposition (A.V., good will ). See on Romans 11:3; see on Romans 7:23; see on Romans 1:21. Compare σύμψυχοι ofone accord, Philemon 2:2; ἰσόψυχον like-minded Philemon 2:20; μιᾷ ψυχῇ withone mind, Philemon 1:27. [source]
Connect with is fitting, and compare well-pleasing in the Lord, Colossians 3:20. [source]
So as to please God in all ways. Compare 1 Thessalonians 4:1, Ἁρέσκεια pleasingonly here in the New Testament. In classical Greek it has a bad sense, obsequiousness, cringing. Compare men-pleasers, Colossians 3:22. [source]
As being those who seek to please. Comp. Galatians 1:10, and ἀνθρωπάρεσκοι man-pleasers Ephesians 6:6; Colossians 3:22. Comp. lxx, Psalm 52:5: “God hath scattered the bones of men-pleasers.” The fourth Psalm of Solomon is entitled: Against the men-pleasers ( ἀνθρωπαρέσκοις ). [source]
N.T.oParents is too limited. The word comprehends mothers and grandmothers and living ancestors generally. The word for parents is γονεῖς , see 2 Timothy 3:2; Romans 1:30; 2 Corinthians 12:14; Ephesians 6:1; Colossians 3:20. Πρόγονοι for living ancestors is contrary to usage. One instance is cited from Plato, Laws, xi. 932. The word is probably selected to correspond in form with ἔκγονα childrenGood and acceptable ( καλὸν καὶ ἀποδεκτὸν )Omit καλὸν καὶ goodand. Ἁπόδεκτος acceptableonly here and 1 Timothy 2:3. See note. [source]
An entirely unique expression. Ἁμοιβή requitalrecompense is a familiar classical word, used with διδόναι togive, ἀποτιθέναι tolay down, τίνειν topay, ποιεῖσθαι tomake. N.T.oPaul uses instead ἀντιμισθία (Romans 1:27; 2 Corinthians 6:13), or ἀνταπόδομα , (Romans 11:9), or ἀνταπόδοσις (Colossians 3:24). The last two are lxx words. [source]
As slaves Perhaps under heathen masters (1 Peter 2:18). For the slave problem, see also Philemon 1:1; Colossians 3:22; Ephesians 6:5; Titus 2:9. See note on Matthew 11:29 for Christ‘s “yoke” (ζυγον zugon from ζευγνυμι zeugnumi to join). [source]
Wrong. Const. in all things with to be in subjection. Note the position of ἐν πᾶσιν in 1 Timothy 3:11; 1 Timothy 4:15; 2 Timothy 2:7; 2 Timothy 4:5, and comp. ὑπακούειν κατὰ πάντα obey in all things, Colossians 3:20, Colossians 3:22; and ὑποτάσσεται - ἐν παντί issubject in everything, Ephesians 5:24. Ἑυάρεστος wellpleasing, only here in Pastorals. Almost exclusively in Paul. See also Hebrews 13:21. Ευαρέστως acceptably Hebrews 12:28. [source]
Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
Present active imperative of εχω echō with negative μη mē exhortation to stop holding or not to have the habit of holding in the fashion condemned.The faith of our Lord Jesus Christ (την πιστιν του κυριου ημων Ιησου Χριστου tēn pistin tou kuriou hēmōn Iēsou Christou). Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God).The Lord of Glory Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
The verb originally means to take care of or provide for; thence to receive hospitably or entertain; to bring home with a view to entertaining or taking care of. Hence, to carry away so as to preserve, to save, rescue, and so to carry away as a prize or booty. Generally, to receive or acquire. Paul uses it of receiving the awards of judgment (2 Corinthians 5:10; Ephesians 6:8; Colossians 3:25). In Hebrews it is used of receiving the promise (Hebrews 10:36; Hebrews 11:39), and of Abraham receiving back Isaac (Hebrews 11:19). Peter uses it thrice, and in each case of receiving the rewards of righteousness or of iniquity. See 1 Peter 5:4; 2 Peter 2:13. [source]
Note article with the class as with ανδρες andres (1 Peter 3:7), though not with γυναικες gunaikes (1 Peter 3:1). Οικετης Oiketēs old word from οικος oikos (house), means one in the same house with another (Latin domesticus), particularly house servants (slaves) in distinction from the general term δουλος doulos (slave). “Ye domestics.” See similar directions to Christian servants (slaves) in Colossians 3:22-25; Ephesians 6:5-7; 1 Timothy 6:1.; Titus 2:9. Οικετης Oiketēs in N.T. occurs only here, Luke 16:13; Acts 10:7; Romans 14:4. [source]
Indefinite relative with modal εαν ean (= αν an) and the first aorist middle subjunctive of εργαζομαι ergazomai See Colossians 3:23 for both ποιεω poieō and εργαζομαι ergazomai in the same sentence.And strangers withal (και τουτο χενους kai touto xenous). “And that too” (accusative of general reference as in 1 Corinthians 6:6; Philemon 1:28; Ephesians 2:8). This praise of hospitality (Romans 12:13; 1 Peter 4:9; 1 Timothy 3:2; 1 Timothy 5:10; Titus 1:8; Hebrews 13:2) shows that in 2 John 1:10 John has a peculiar case in mind. [source]