Verse by Verse

1 Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven.

² Continue earnestly in prayer, being vigilant in it with thanksgiving;

³ meanwhile praying also for us, that God would open to us a door for the word, to speak the mystery of Christ, for which I am also in chains,

⁴ that I may make it manifest, as I ought to speak.

you also (v.1) — you, as well as your slaves

continue (v.2) — with the sense of “being strong” — persevere

being vigilant (v.2) = be spiritually awake, give strict attention to

in chains (v.3) — Paul’s preaching of the mystery led to his persecution which led to his arrest and imprisonment

²³ And whatever you do, do it heartily, as to the Lord and not to men,

²⁴ knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.

²⁵ But he who does wrong will be repaid for what he has done, and there is no partiality.

and (v.23) — This ties in with verse 22 and specifically “fearing God” from that verse.

do (v.23 — 1st use) = poieo — mere doing

do (v.23 — 2nd use) = ergazomai — labor, do diligently

heartily (v.23) = out of the soul

knowing (v.24) = being fully aware

receive (v.24) = receive as one’s due

reward (v.24) = a due return, recompense — not “reward”

inheritance (v.24) — not in the usual sense, but “a sanctioned, settled possession”

He who does wrong (v.25) — The reference is primarily to the slave; but the following clause extends it to the master. If the slave do wrong, he shall be punished; but the master who does wrong will not be excused; for there is no respect of persons. Tychicus, who carried this letter to Colossae, carried at the same time the letter to Philemon, and escorted Onesimus to his master.

The recent fault of Onesimus would make the apostle doubly anxious to emphasize the duties of the slave towards the master, lest in his love for the offender, he should seem to condone the offense. But on the other hand, it is the apostle’s business to show that justice has a double edge. There must be a reciprocity between the master and the slave. The philosophers of Greece taught, and the laws of Rome assumed, that the slave was a chattel. But a chattel could have no rights. It would be absurd to talk of treating a chattel with justice. Paul places the relations of the master and the slave in a wholly different light. Justice and equity are the expression of the Divine Mind. and with God there is no respect of persons. With Him the claims of the slave are as real as the claims of the master. — Wuest, pages 231-232.

These verses are directed to slaves, urging them to do all their work as if they were doing it directly for the Lord. They may not get payment for their work on earth, but they will in heaven. Also, they should not presume that their position in Christ will allow them to disobey their masters without penalty.

¹⁸ Wives, submit to your own husbands, as is fitting in the Lord.

¹⁹ Husbands, love your wives and do not be bitter toward them.

²⁰ Children, obey your parents in all things, for this is well pleasing to the Lord.

²¹ Fathers, do not provoke your children, lest they become discouraged.

²² Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God.

Three things may be said about the wife’s submission to her husband. First, the context indicates that the wife’s attitude is prompted by and warranted by the husband’s unselfish love.

Second, the form of the verb (middle voice) shows that the submission is to be voluntary. That is to say, the wife’s submission is not something forced upon her by a demanding husband; it is the deference that a loving wife, conscious that home (just as any other institution) must have a head, gladly shows to a worthy husband.

Third, such submission is said to be “fitting in the Lord.” The verb has in it the thought of what is becoming and proper. The phrase “in the Lord,” to be construed with “is fitting,” indicates that wifely submission is proper not only in the natural order (as pagans would teach) but also in the Christian order. — Vaughan, page 105.

love (v.19) = agape — seeking her best interest in all circumstances

bitter (v.19) — anger, severity

children (v.20) — Ephesians 6:1-3 — in contrast with Romans 1:30; 2 Timothy 3:2

obey (v.20) — tense indicates ongoing, habitual action

unto the Lord (v.20) — should be “in the Lord”

Verse 21 is stating that parents should not make obedience a difficulty — not be fault-finding or nagging.

discouraged (v.21) = lost heart, become sullen, moody

servants (v.22) = slaves — In the real sense, as those who are property, without rights. But in that culture, they were considered family members

masters according to the flesh (v.22) — in contrast with the Lord, who is Master in all spiritual matters

eyeservice (v.22) — when the master’s eye is on you, but with an improper attitude

sincerity (v.22) = singleness, lit. “without foldings” — not having double motives

fearing God (v.22) = should be “fearing the Lord” — Christ

All these verses are in the context of a Christian home where obedience and submission would not involve sinning.

¹² Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering;

¹³ bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do.

¹⁴ But above all these things put on love, which is the bond of perfection.

therefore (v.12) — referring back to vs. 10-11

elect of God (v.12) — The adjective eklektoi is from the verb eklego, “to select out from a number.” It refers to God’s choice of certain from among mankind who were saved individuals, to be channels through which others might learn the way of salvation, this choice having been made before the universe was created. “As” is hos, “like as, even as, in the same manner as.” The word is an adverb of comparison. It does not merely identify. The idea is, “Put on therefore in the same manner as the elect of God.” — Wuest, page 223.

holy (v.12) = set apart — translated “saints” in Colossians 1:2.

put on (v.12) — tense indicates complete and decisive action

tender mercies (v.12) = bowels, thought to be the seat of the emotions — tenderness toward the hurting

kindness (v.12) = goodness expressed in deeds — sweet disposition

humility (v.12) = dependence on God — humble opinion of self

meekness (v.12) — consideration for other’s feelings — grace of soul

longsuffering (v.12) — bearing insult and injury without retaliation

bearing with (v.13) = holding up

one another (v.13) = lit. “yourselves” — other Christians

even as (v.13) = in the same degree as, in the same way as, to the same extent as

above (v.14) — “Above” is epi, which latter could better be translated here, “upon.” That is, Paul is carrying on the figure of putting on as a garment all the qualities spoken of in verses 12 and 13, and he exhorts the Colossian saints to put on over these, love as the binding factor, which will hold them together and make them usable. — Wuest, page 225.

love (v.14) = agape

bond of perfection (v.14) — the power which unites and hold together all those graces and virtues which together make up perfection. “Bond” is sundesmos, “that which binds together.” “That in which all the virtues are so bound together that perfection is the result, and not one of them is wanting to that perfection.” “Perfection” is teleiotes. The word means “completeness, full growth, maturity, in good working order. — Wuest, page 225.

⁹ Do not lie to one another, since you have put off the old man with his deeds,

¹⁰ and have put on the new man who is renewed in knowledge according to the image of Him who created him,

¹¹ where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all.

do not lie (v.9) — tense indicates continuing action — “Stop lying”

old (v.9) = that which belongs to a past period and is worn out

new (v.10) — in contrast to that which is of long duration, new in time

renewed (v.10) — continuous present tense

renewed in knowledge (v.10) — constantly taking on more of the image of the Creator

Him (v.10 — 1st use) — God

him (v.10 — 2nd use) — the new man

where there is neither (v.11) = where there cannot be

barbarian (v.11) = one who spoke an unintelligible language

The various groups mentioned have to do with distinctions of national privilege (Greek and Jew), legal or ceremonial standing (circumcision and uncircumcision), culture (barbarian and Scythian, the latter thought of as the lowest of the barbarians), and social caste (bondman, freeman). — Vaughan, page 98.

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The reference is probably shaped by the conditions of the Colossian Church, where the form of error was partly Judaistic and ceremonial, insisting on circumcision; where the pretense of superior knowledge affected contempt for the rude barbarian, and where the distinction of master and slave had place as elsewhere. — Wuest, pages 221-222.

all (v.11 —1st use) — all things

So distinctions don’t matter — only Christ matters.

⁵ Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry.

⁶ Because of these things the wrath of God is coming upon the sons of disobedience,

⁷ in which you yourselves once walked when you lived in them.

⁸ But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth.

therefore (v.5) — because your life is hidden in Christ and you will appear with Him in glory (vs. 3-4)

put to death (v.5) — tense indicates an act with a definite result — put to death with a decisive act

members (v.5) = limbs — used here in the sense of instruments by which we sin

fornication (v.5) = illicit sexual intercourse — Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body (1 Corinthians 6:18).

uncleanness (v.5) = impurity, in thought, word, and act

passion (v.5) — ungovernable desire

covetousness (v.5) = a desire to have more, in a bad sense — here probably used of sexual coveting

The Colossians had been saved out of paganism which indulged in sexual immorality, as did some branches of the Gnostics.

sons of disobedience (v.6) — not in the best texts, but found in Ephesians 5:6.

disobedience (v.6) = obstinacy, being unpersuadable

you (v.7) — emphatic

Notice the beauty of this verse, “the wrath of God” does not come upon you, but upon them, as he says in Ephesians 2:3: “[ye] were the children of wrath,” but God has done something with you. He has given you life in Christ, you’ve been crucified with Christ, the old man is dead and you are “raised to walk in newness of life.”

Now that does not mean that the believer cannot fall into sin; or that the believer cannot fail, for he often fails. For this reason the apostle says that it is our responsibility as believers to constantly be “putting to death” that which is earthly in us, that old nature that would lead us back into sin again. And he says we should do it because of “these things [for which] the wrath of God cometh upon the children of disobedience.” The unsaved, the lost, will be punished for those things. Surely you ought not to practice them, just because you have been delivered from sin.

We have the same idea in the Ephesians epistle again, where in one breath the apostle makes two amazing statements: “And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption” (Ephesians 4:30). — Stam, pages 177-178.

but now (v.8) — as opposed to “once walked” in v.7

put off (v.8) — tense indicates a decisive act

anger (v.8) = hatred

wrath (v.8) = outburst of passion

malice (v.8) = determination to do evil to someone

blasphemy (v.8) = (here) slandering, false accusations

1 If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God.

² Set your mind on things above, not on things on the earth.

³ For you died, and your life is hidden with Christ in God.

⁴ When Christ who is our life appears, then you also will appear with Him in glory.

if (v.1) = “if, as is the fact,” “since”

were raised (v.1) — at salvation

seek (v.1) = desire earnestly and strive after — in contrast to the earthly focus of the ascetics

things which are above (v.1) — things where Christ is

Verse one should read “…where Christ is (pause), seated on the right hand …”

right hand (v.1) — position of power and authority

Our union with Christ is to be the basis for all we do.

set your mind (v.2) — more than just thinking, it means to make it the whole focus of your mind (Philippians 3:19-20)

We are to engage in and enjoy this life but keep in mind that it is only temporary and that our real, eternal life is with Christ. Things of this earth should not be our focus and goal.

The injunctions given by Paul in the verses that follow make it quite clear that he expected Christians to maintain the normal relationships of this world. But, there will be this difference — from now on the Christian will see everything in the light and against the background of eternity. He will no longer live as if this world was all that mattered; he will see this world against the background of the larger world of eternity. — Vaughan, page 91.

died (v.3) — died to the things of the earth

is hidden (v.3) — “has been hid” — past action with continuing results

Our real life, out spiritual life in Christ, is currently hidden, as Christ is currently invisible. But when Christ comes in all His glory, our real, spiritual life will appear with Him.

This life is not always to remain hidden, it will be manifested at the second coming, and that not merely in union with Christ, for it is Christ Himself who is our Life. This is not to be toned down to mean that Christ is the possessor and giver of eternal life. Paul means quite literally what he says, that Christ is Himself the essence of the Christian life. His manifestation therefore includes that of those who are one with Him. And this can only be a manifestation in glory. — Wuest, page 218-219.

²⁰ Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations—

²¹ “Do not touch, do not taste, do not handle,”

²² which all concern things which perish with the using — according to the commandments and doctrines of men?

²³ These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.

Paul condemns asceticism and urges the Colossians to reject it as a way of life. He mentions, in support of his view, (1) the Christian’s death to the rudiments of the world (vs. 20-22a), (2) the human character of ascetic rules (v.22b), and (3) the ineffectiveness of asceticism to check the indulgence of the lower nature (v.23). — Vaughan, page 85.

if (v.20) = “if, as is a fact,” “since” — tense indicates this is referring to the moment of salvation

died (v.20) — separated from the world

rudiments (v.20) = elementary principles

as though living in the world (v.20) — as though you haven’t died to the world

touch (v.21) = cling to

handle (v.21) = superficial or transitory touching — so “don’t even touch them”

perish with the using (v.22) — That is to say, the things with which such commandments as “handle not, nor taste, nor touch” have to do are actually made to be used; and with the use they perish, for food ceases to be food once it is eaten. The underlying thought then is that the restrictive regulations of the Colossian heresy deal with matters that are fleeting and unimportant. Christ, in fact, has made all foods clean (Mark 7:19). — Vaughan, page 86.

these things (v.23) — these sort of things

appearance (v.23) = reputation

self-imposed religion (v.23) — rites of worship voluntarily adopted and not imposed upon one by others

neglect (v.23) = severity, rites that abuse the body

no value against the indulgence of the flesh (v.23) — asceticism does nothing to prevent the desires of the old nature

Paul is saying that legalism appears, on the surface, to be worshipful and impressive, but it has no value in resisting sin.

¹⁸ Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind,

¹⁹ and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God.

cheat (v.18) = a compound word in Greek meaning “to give judgment against” and “to act as an umpire” — let no man decide for or against you.

your reward (v.18) — Let no one decide what you should do or what you should worship. They will deprive you of your rewards at the Judgment Seat.

worshiping (v.18) = outward show of religion

worshiping of angels (v.18) — as the Gnostics did.

The worship of angels involved a show of humility, an affectation of superior reverence for God, as shown in the reluctance to attempt to approach God otherwise than indirectly; in its assumption that humanity, debased by the contact with matter, must reach after God through successive graces of intermediate beings. — Wuest, page 211.

not (v.18) — probably not in the original — so it should read “those things which he has seen” — visions (easily faked, unverifiable)

fleshly (v.18) — of the sin nature — the carnal mind

Not connecting to the head (Christ) results in obstruction of the channel of spiritual life which prevents growth (v.19).

Each believer is thought of as forming a vital connection with Christ the Head. Thus joined to Him, they all become the joints and ligaments by which the whole body (the church) is supplied with energy and life. The heretical teacher, without this contact with Christ, cannot possibly contribute to the growth of the church. — Vaughan, page 84.

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of God (v.19) — i.e. which partakes of God, which belongs to God, which has its abode in God. Thus the finite is truly united with the Infinite; the end which the false teachers strove in vain to compass is attained; the gospel vindicates itself as the true theanthropism (union of the human being with God), after which the human heart is yearning and the human intellect is feeling. — Wuest, page 214.