The MacArthur Study Bible, NKJV, page 616
2:19 Cf. 1:18; see note on Eph. 4:15, 16. There is no spiritual growth for the body (the church) apart from union with the Head, Christ (cf. John 15:4, 5; 2 Pet. 1:3).
Col. 2:19
Titles of Christ
Name or Title: Adam, Last Adam
Significance: First of the new race of the redeemed
Biblical Reference: 1 Cor. 15:45
Name or Title: Alpha and Omega
Significance: The beginning and ending of all things
Biblical Reference: Rev. 21:6
Name or Title: Bread of Life
Significance: The one essential food
Biblical Reference: John 6:35
Name or Title: Chief Cornerstone
Significance: A sure foundation for life
Biblical Reference: Eph. 2:20
Name or Title: Chief Shepherd
Significance: Protector, sustainer, and guide
Biblical Reference: 1 Pet. 5:4
Name or Title: Firstborn from the Dead
Significance: Leads us into resurrection and eternal life
Biblical Reference: Col. 1:18
Name or Title: Good Shepherd
Significance: Provider and caretaker
Biblical Reference: John 10:11
Name or Title: Great Shepherd of the Sheep
Significance: Trustworthy guide and protector
Biblical Reference: Heb. 13:20
Name or Title: High Priest
Significance: A perfect sacrifice for our sins
Biblical Reference: Heb. 3:1
Name or Title: Holy One of God
Significance: Sinless in His nature
Biblical Reference: Mark 1:24
Name or Title: Immanuel (God With Us)
Significance: Stands with us in all life’s circumstances
Biblical Reference: Matt. 1:23
Name or Title: King of Kings, Lord of Lords
Significance: The Almighty, before whom every knee will bow
Biblical Reference: Rev. 19:16
Name or Title: Lamb of God
Significance: Gave His life as a sacrifice on our behalf
Biblical Reference: John 1:29
Name or Title: Light of the World
Significance: Brings hope in the midst of darkness
Biblical Reference: John 9:5
Name or Title: Lord of Glory
Significance: The power and presence of the living God
Biblical Reference: 1 Cor. 2:8
Name or Title: Mediator between God and Men
Significance: Brings us into God’s presence redeemed and forgiven
Biblical Reference: 1 Tim. 2:5
Name or Title: Only Begotten of the Father
Significance: The unique, one-of-a-kind Son of God
Biblical Reference: John 1:14
Name or Title: Prophet
Significance: Faithful proclaimer of the truths of God
Biblical Reference: Acts 3:22
Name or Title: Savior
Significance: Delivers from sin and death
Biblical Reference: Luke 1:47
Name or Title: Seed of Abraham
Significance: Mediator of God’s covenant
Biblical Reference: Gal. 3:16
Name or Title: Son of Man
Significance: Identifies with us in our humanity
Biblical Reference: Matt. 18:11
Name or Title: The Word
Significance: Present with God at the creation
Biblical Reference: John 1:1
2:20 died with Christ. Refers to the believer’s union with Christ in His death and resurrection (see notes on Rom. 6:1–11) by which he has been transformed to new life from all worldly folly. basic principles. See note on v. 8. These are the same as “the commandments and doctrines of men” (v. 22).
2:21–23 These verses point out the futility of asceticism, which is the attempt to achieve holiness by rigorous self-neglect (v. 23), self-denial (v. 21), and even self-infliction. Since it focuses on temporal “things which perish with the using,” asceticism is powerless to restrain sin or bring one to God. While reasonable care and discipline of one’s body is of temporal value (1 Tim. 4:8), it has no eternal value, and the extremes of asceticism serve only to gratify the flesh. All too often, ascetics seek only to put on a public show of their supposed holiness (Matt. 6:16–18).
Colossians 3
3:1 If. Better translated, “since.” you were raised. This verb actually means “to be co-resurrected.” Because of their union with Christ, believers spiritually entered His death and resurrection at the moment of their conversion (see notes on Rom. 6:3, 4; Gal. 2:20) and have been and are now alive in Him so as to understand spiritual truths, realities, blessings, and the will of God. Those glorious benedictions (cf. Eph. 1:3) are the privileges and riches of the heavenly kingdom, all of which are at our disposal. Paul called them “things above.” To understand what these are, see note on 2:3. sitting at the right hand of God. The position of honor and majesty (cf. Ps. 110:1; Luke 22:69; Acts 2:33; 5:31; 7:56; Eph. 1:20; Heb. 1:3; 8:1; 1 Pet. 3:22) that Christ enjoys as the exalted Son of God (see note on Phil. 2:9). That exaltation makes Him the fountain of blessing for His people (John 14:13, 14; cf. 2 Cor. 1:20).
3:2 Set your mind. This can also be translated “think,” or “have this inner disposition.” As a compass points N, the believer’s entire disposition should point itself toward the things of heaven. Heavenly thoughts can only come by understanding heavenly realities from Scripture (cf. Rom. 8:5; 12:2; Phil. 1:23; 4:8; 1 John 2:15–17; see note on Matt. 6:33).
3:3 you died. See notes on Rom. 6:1–11; 2 Cor. 5:17; Gal. 6:14. The verb’s tense indicates that a death occurred in the past, in this case at the death of Jesus Christ, where believers were united with Him, their penalty of sin was paid, and they arose with Him in new life. hidden with Christ in God. This rich expression has a threefold meaning: 1) believers have a common spiritual life with the Father and Son (1 Cor. 6:17; 2 Pet. 1:4); 2) the world cannot understand the full import of the believer’s new life (1 Cor. 2:14; 1 John 3:2); and 3) believers are eternally secure, protected from all spiritual enemies, and with access to all God’s blessings (John 10:28; Rom. 8:31–39; Heb. 7:25; 1 Pet. 1:4).
3:4 When Christ…appears. At His second coming (cf. Rev. 19:11–13, 15, 16).
3:5 put to death. See note on Rom. 8:13; cf. Zech. 4:6; Eph. 5:18; 6:17; 1 John 2:14. This refers to a conscious effort to slay the remaining sin in our flesh. fornication. Also translated “immorality,” it refers to any form of sexual sin (see note on Gal. 5:19; cf. 1 Thess. 4:3). uncleanness. Also translated “impurity,” this term goes beyond sexual acts of sin to encompass evil thoughts and intentions as well (see note on Gal. 5:19; cf. Matt. 5:28; Mark 7:21, 22; 1 Thess. 4:7). passion, evil desire. Similar terms that refer to sexual lust. “Passion” is the physical side of that vice, and “evil desire” is the mental side (see notes on Rom. 1:26; 1 Thess. 4:3; cf. James 1:15). covetousness. Also rendered “greed,” lit. it means “to have more.” It is the insatiable desire to gain more, especially of things that are forbidden (cf. Ex. 20:17; Deut. 5:21; James 4:2). which is idolatry. When people engage in either greed or the sexual sins Paul has cataloged, they follow their desires rather than God’s, in essence worshiping themselves—which is idolatry (Num. 25:1–3; Eph. 5:3–5).
3:6 wrath of God. His constant, invariable reaction against sin (see notes on John 3:36; Rom. 1:18; Rev. 11:18). sons of disobedience. See note on Eph. 2:2. This expression designates unbelievers as bearing the very nature and character of the disobedient, rebellious sinfulness they love.
3:7 in which you…once walked. Before their conversion (cf. Eph. 2:1–5; Titus 3:3, 4).
3:8 put off. A Gr. word used for taking off clothes (cf. Acts 7:58; Rom. 13:12–14; 1 Pet. 2:1). Like one who removes his dirty clothes at day’s end, believers must discard the filthy garments of their old, sinful lives. anger. A deep, smoldering bitterness; the settled heart attitude of an angry person (cf. Eph. 4:31; James 1:19, 20). wrath. Unlike God’s settled and righteous wrath (see note on Rom. 1:18), this is a sudden outburst of sinful anger, usually the eruption that flows out of “anger” (see note on Gal. 5:20; cf. Luke 4:28; Acts 19:28; Eph. 4:31). malice. From the Gr. term that denotes general moral evil. Here it probably refers to the damage caused by evil speech (cf. 1 Pet. 2:1). blasphemy. The normal translation when this word refers to God. But here, since it refers to people, it is better translated “slander.” To slander people, however, is to blaspheme God (James 3:9; cf. Matt. 5:22; James 3:10).
3:9, 10 put off…put on. See notes on v. 8; Eph. 4:24, 25. These words are the basis for the command of v. 8. Because the old man died in Christ, and the new man lives in Christ—because that is the fact of new creation or regeneration (2 Cor. 5:17)—believers must put off remaining sinful deeds and be being continually renewed into the Christlikeness to which they are called.
3:9 old man. The old, unregenerate self, originating in Adam (see notes on Rom. 5:12–14; 6:6; cf. Eph. 4:22).
3:10 new man. The new, regenerate self, which replaces the old man; this is the essence of what believers are in Christ (cf. Eph. 4:17; 5:1, 8, 15). The reason believers still sin is their unredeemed flesh (see notes on Rom. 6:6, 12; 7:5). renewed. See note on 2 Cor. 4:16; cf. Rom. 12:2; 2 Cor. 3:18. This Gr. verb contains a sense of contrast with the former reality. It describes a new quality of life that never before existed (cf. Rom. 12:2; Eph. 4:22). Just like a baby is born complete but immature, the new man is complete, but has the capacity to grow. knowledge. See note on 1:9. A deep, thorough knowledge, without which there can be no spiritual growth or renewal (2 Tim. 3:16, 17; 1 Pet. 2:2). image of Him who created him. It is God’s plan that believers become progressively more like Jesus Christ, the one who made them (cf. Rom. 8:29; 1 Cor. 15:49; 1 John 3:2). See notes on Phil. 3:12–14, 19, 20.
3:11 Even as individual believers must discard old, sinful habits, the body of Christ must realize its unity and destroy the old barriers that separated people (cf. Gal. 3:28; Eph. 2:15). Greek. A Gentile, or non-Jew (see note on Rom. 1:14). Jew. A descendant of Abraham through Isaac (see note on Rom. 2:17). barbarian. See note on Rom. 1:14. Scythian. An ancient nomadic and warlike people that invaded the Fertile Crescent in the seventh century B.C. Noted for their savagery, they were the most hated and feared of all the so-called barbarians. slave nor free. A social barrier had always existed between slaves and freemen; Aristotle had referred to slaves as “a living tool.” But faith in Christ removed the separation (1 Cor. 12:13; Gal. 3:28; cf. Philem. 6). Christ is all and in all. Because Jesus Christ is the Savior of all believers, He is equally the all-sufficient Lord of them all.
3:12 Therefore. In view of what God has done through Jesus Christ for the believer, Paul described the behavior and attitude God expects in response (vv. 12–17). elect of God. This designates true Christians as those who have been chosen by God. No one is converted solely by his own choice, but only in response to God’s effectual, free, uninfluenced, and sovereign grace (see notes on John 15:16; Rom. 8:29; 9:14–23; Eph. 1:4; 2 Thess. 2:13, 14; 2 Tim. 1:8, 9; 1 Pet. 1:1, 2; cf. Acts 13:46–48; Rom. 11:4, 5). beloved. Election means believers are the objects of God’s incomprehensible special love (cf. John 13:1; Eph. 1:4, 5). put on. See note on vv. 9, 10. tender mercies. This may also be rendered “heart of compassion.” It is a Hebraism that connotes the internal organs of the human body as used figuratively to describe the seat of the emotions (cf. Matt. 9:36; Luke 6:36; James 5:11). kindness. Refers to a goodness toward others that pervades the entire person, mellowing all harsh aspects (cf. Matt. 11:29, 30; Luke 10:25–37). humility. See notes on Rom. 12:3, 10; Phil. 2:3; cf. Matt. 18:4; John 13:14–16; James 4:6, 10. This is the perfect antidote to the self-love that poisons human relationships. meekness. See notes on Matt. 5:5, Gal. 5:23. Sometimes translated “gentleness,” it is the willingness to suffer injury or insult rather than to inflict such hurts. longsuffering. See note on 1:11; cf. Rom. 2:4. It is also translated “patience,” the opposite of quick anger, resentment, or revenge and thus epitomizes Jesus Christ (1 Tim. 1:16; cf. 2 Pet. 3:15). It endures injustice and troublesome circumstances with hope for coming relief.
3:13 as Christ forgave you. See notes on Matt. 18:23–34; Eph. 4:32. Because Christ as the model of forgiveness has forgiven all our sins totally (1:14; 2:13, 14), believers must be willing to forgive others.
3:14 bond of perfection. A better rendering is “perfect bond of unity” (see notes on Eph. 4:3; Phil. 1:27; 2:2). Supernatural love poured into the hearts of believers is the adhesive of the church. Cf. Rom. 5:5; 1 Thess. 4:9.
3:15 the peace of God. The Gr. word “peace” here refers to both the call of God to salvation and consequent peace with Him (see note on Rom. 5:1), and the attitude of rest or security (Phil. 4:7) believers have because of that eternal peace.
3:16 word of Christ. This is Scripture, the Holy Spirit inspired Scripture, the word of revelation He brought into the world. dwell in you richly. See notes on Eph. 5:18. “Dwell” means “to live in” or “to be at home,” and “richly” may be more fully rendered “abundantly or extravagantly rich.” Scripture should permeate every aspect of the believer’s life and control every thought, word, and deed (cf. Ps. 119:11; Matt. 13:9; Phil. 2:16; 2 Tim. 2:15). This concept is parallel to being filled with the Spirit in Eph. 5:18 since the results of each are the same. In Eph. 5:18, the power and motivation for all the effects is the filling of the Holy Spirit; here it is the word richly dwelling. Those two realities are really one. The Holy Spirit fills the life controlled by His Word. This emphasizes that the filling of the Spirit is not some ecstatic or emotional experience, but a steady controlling of the life by obedience to the truth of God’s Word. psalms and hymns and spiritual songs. See note on Eph. 5:19.
3:17 do all in the name of the Lord Jesus. This simply means to act consistently with who He is and what He wants (see note on 1 Cor. 10:31).
3:18—4:1 Paul discusses the new man’s relationships to others. This passage is also a brief parallel to Eph. 5:19–6:9 (see notes there).
3:18 submit. See notes on Eph. 5:22, 23. The Gr. verb means “to subject oneself,” which denotes willingly putting oneself under someone or something (cf. Luke 2:51; 10:17, 20; Rom. 8:7; 13:1, 5; 1 Cor. 15:27, 28; Eph. 1:22).
3:19 love. See notes on Eph. 5:25–29. This is a call for the highest form of love which is rendered selflessly (cf. Gen. 24:67; Eph. 5:22–28; 1 Pet. 3:7). be bitter. The form of this Gr. verb is better translated “stop being bitter,” or “do not have the habit of being bitter.” Husbands must not be harsh or angrily resentful toward their wives.
3:20 in all things. See notes on Eph. 6:1–3. The only limit on a child’s obedience is when parents demand something contrary to God’s Word. For example, some children will act contrary to their parents’ wishes even in coming to Christ (cf. Luke 12:51–53; 14:26).
3:21 provoke. See notes on Eph. 6:4. Also translated “do not exasperate,” this word has the connotation of not stirring up or irritating.
3:22—4:1 See notes on Eph. 6:5–9; see Introduction to Philemon: Historical and Theological Themes. Paul upholds the duties of slave and master, of which the modern parallel is the duties of employee and employer. Scripture never advocates slavery, but recognizes it as an element of ancient society that could have been more beneficial if slaves and masters had treated each other properly. Here, Paul followed Christ’s example and used slavery as a motif for spiritual instruction, likening the believer to one who is a slave and servant to Jesus Christ and seeing service to an earthly master as a way to serve the Lord.
3:22 Bondservants. I.e., slaves (see note on Rom. 1:1). according to the flesh. I.e., human inclination (cf. 2 Cor. 10:2, 3). eyeservice. See notes on Eph. 6:6. Better translated, “external service.” It refers to working only when the master is watching, rather than recognizing the Lord is always watching, and how our work concerns Him (vv. 23, 24). Cf. 1 Tim. 6:1, 2; Titus 2:9, 10; 1 Pet. 2:18–21.
3:24, 25 reward of the inheritance. See note on Eph. 6:7, 8. The Lord ensures the believer that he will receive a just, eternal compensation for his efforts (cf. Rev. 20:12, 13), even if his earthly boss or master does not compensate fairly (v. 25). God deals with obedience and disobedience impartially (cf. Acts 10:34; Gal. 6:7). Christians are not to presume on their faith in order to justify disobedience to an authority or employer (cf. Philem. 18).
Colossians 4
4:1 Masters. See note on Eph. 6:9.
4:2 Continue earnestly. The Gr. word means “to be courageously persistent” or “to hold fast and not let go” and refers here to persistent prayer (Acts 1:14; Rom. 12:12; Eph. 6:18; 1 Thess. 5:17; cf. Luke 11:5–10; 18:1–8). being vigilant. In its most general sense this means to stay awake while praying. But Paul has in mind the broader implication of staying alert for specific needs about which to pray, rather than being vague and unfocused. Cf. Matt. 26:41; Mark 14:38; Luke 21:36.
4:3 a door. An opportunity (1 Cor. 16:8, 9; 2 Cor. 2:12). the mystery of Christ. See notes on 1:26, 27; 2:2, 3.
4:5 those…outside. This refers to unbelievers. See notes on Eph. 5:15, 16. Believers are called to so live that they establish the credibility of the Christian faith and that they make the most of every evangelistic opportunity.
4:6 with grace. To speak what is spiritual, wholesome, fitting, kind, sensitive, purposeful, complimentary, gentle, truthful, loving, and thoughtful (see notes on Eph. 4:29–31). seasoned with salt. Just as salt not only flavors, but prevents corruption, the Christian’s speech should act not only as a blessing to others, but as a purifying influence within the decaying society of the world.
4:7 Tychicus. The name means, “fortuitous” or “fortunate.” He was one of the Gentile converts Paul took to Jerusalem as a representative of the Gentile churches (Acts 20:4). He was a reliable companion of Paul and a capable leader, since he was considered as a replacement for Titus and Timothy on separate occasions (2 Tim. 4:12; Titus 3:12). He had the responsibility to deliver Paul’s letters to the Colossians, the Ephesians (Eph. 6:21), and Philemon (v. 9).
