{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/col003.htm","path":"bib/cmt/vws/col003.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/col003.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nBe risen (\u03c3\u03c5\u03bd\u03b7\u03b3\u03ad\u03c1\u03b8\u03b7\u03c4\u03b5)\nRev., correctly, were raised. See Col 2:12. In their baptism in which they died (Col 2:20). Compare Rom 6:2 sqq.\nSitteth (\u1f10\u03c3\u03c4\u03b9\u03bd \u03ba\u03b1\u03b8\u03ae\u03bc\u03b5\u03bd\u03bf\u03c2)\nAccording to the A.V. the literal rendering would be is sitting. Is, however, must be taken separately; where Christ is, seated. Seated is a secondary predicate, as hidden in Col 2:3. Compare Eph 2:4-6; Rev 3:21.\nSet your affection (\u03c6\u03c1\u03bf\u03bd\u03b5\u1fd6\u03c4\u03b5)\nLit., 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 Phi 3:19, Phi 3:20.\nYe are dead (\u1f00\u03c0\u03b5\u03b8\u03ac\u03bd\u03b5\u03c4\u03b5)\nRev., correctly, ye died, as Col 2:20.\nIs hid (\u03ba\u03ad\u03ba\u03c1\u03c5\u03c0\u03c4\u03b1\u03b9)\nYour new spiritual life is no longer in the sphere of the earthly and sensual, but is with the life of the risen Christ, who is unseen with God. Compare Phi 3:20.\nWho is our life (\u03b6\u03c9\u1f74)\nSee on Joh 1:4. The life is not only with Christ, it is Christ. Compare Joh 14:6; Co2 4:10, Co2 4:11; Jo1 5:11, Jo1 5:12. For the change of person, our for your, see on Col 2:13.\nShall appear (\u03c6\u03b1\u03bd\u03b5\u03c1\u03c9\u03b8\u1fc7)\nRev., correctly, shall be manifested. Compare Jo1 3:2, note. See on Rom 3:21.\nIn glory\nCompare Rom 8:17.\nMortify (\u03bd\u03b5\u03ba\u03c1\u03ce\u03c3\u03b1\u03c4\u03b5)\nOnly here, Rom 4:19; Heb 11:12. Mortify is used in its literal sense of put to death. So Erasmus: \"Christ was mortified and killed.\" And Shakespeare:\n\" - his wildness mortified in him,\nSeemed to die too.\"\n\"1 Henry V., 1, 26\"\nMembers (\u03bc\u03ad\u03bb\u03b7)\nSee on Rom 6:13. The physical members, so far as they are employed in the service of sin. The word falls in with the allusions to bodily austerities in ch. 2.\nWhich are upon the earth\nCompare Col 3:2. The organs of the earthly and sensuous life.\nFornication, etc.\nIn apposition with members, denoting the modes in which the members sinfully exert themselves.\nInordinate affection, evil concupiscence (\u03c0\u03ac\u03b8\u03bf\u03c2, \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03af\u03b1\u03bd \u03ba\u03b1\u03ba\u03ae\u03bd).\nSee on Rom 1:26.\nAnd covetousness (\u03ba\u03b1\u1f76 \u03c0\u03bb\u03b5\u03bf\u03bd\u03b5\u03be\u03af\u03b1\u03bd)\nAnd has a climactic force; and especially; see on Rom 1:29.\nWhich is (\u1f25\u03c4\u03b9\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd)\nThe compound relative, explanatory and classifying. Seeing it stands in the category of. Compare Eph 5:5.\nIdolatry\nSee on Co1 5:10.\nWrath - cometh\nCompare Rom 1:18. The present tense denotes the certainty of the future event, as Mat 17:11; Joh 4:21. The best texts omit upon the children of disobedience.\nIn the which (\u1f10\u03bd \u03bf\u1f37\u03c2)\nThe omission of upon the children, etc., necessitates the reference to which things (Col 3:6) Otherwise we might render among whom.\nWalked - lived\nWalked, referring to their practice, lived, to their condition. Their conduct and their condition agreed. Compare Gal 5:25.\nPut off (\u1f00\u03c0\u03cc\u03b8\u03b5\u03c3\u03b8\u03b5)\nCompare Rom 13:12; Eph 4:22, Eph 4:25; Heb 12:1; Jam 1:21; Pe1 2:1.\nAnger, wrath (\u1f40\u03c1\u03b3\u1f74\u03bd, \u03b8\u03c5\u03bc\u1f78\u03bd)\nSee on Joh 3:36.\nMalice (\u03ba\u03b1\u03ba\u03af\u03b1\u03bd)\nSee on naughtiness, Jam 1:21.\nBlasphemy (\u03b2\u03bb\u03b1\u03c3\u03c6\u03b7\u03bc\u03af\u03b1\u03bd)\nSee on Mar 7:22. Compare Rom 3:8; Rom 14:16; Co1 4:13; Eph 4:31. Rev. railing.\nFilthy communication (\u03b1\u1f30\u03c3\u03c7\u03c1\u03bf\u03bb\u03bf\u03b3\u03af\u03b1\u03bd)\nOnly here in the New Testament. Not merely filthy talking, as A.V., but foul-mouthed abuse. Rev., shameful speaking.\nOut of your mouth\nConstrue with the preceding word. As Col 2:20-22 suggests Christ's words in Matthew 15:1-20, this phrase suggests Mat 15:11, Mat 15:18.\nSeeing that ye have put off (\u1f00\u03c0\u03b5\u03ba\u03b4\u03c5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9)\nSee on Col 2:15.\nThe old man\nSee on Rom 6:6.\nNew (\u03bd\u03ad\u03bf\u03bd)\nSee on Mat 26:29. Compare Eph 5:24.\nIs renewed (\u1f00\u03bd\u03b1\u03ba\u03b1\u03b9\u03bd\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03bd)\nRev., better, giving the force of the present participle, is being renewed: in process of continuous renewal. The word \u03ba\u03b1\u03b9\u03bd\u03cc\u03c2 new, which enters into the composition of the verb, gives the idea of quality. Compare Co2 4:16, and the contrast in Eph 4:22.\nIn knowledge (\u03b5\u1f30\u03c2 \u1f10\u03c0\u03af\u03b3\u03bd\u03c9\u03c3\u03b9\u03bd)\nRev., correctly, unto knowledge, the end to which the renewal tended. Compare Eph 4:13.\nAfter the image\nConstrue with renewed. Compare Eph 4:24, and see Gen 1:26, Gen 1:27.\nWhere there is (\u1f45\u03c0\u03bf\u03c5 \u1f14\u03bd\u03b9)\nWhere, in the renewed condition; there is, better, as Rev., can be: \u1f14\u03bd\u03b9 strengthened from \u1f10\u03bd in signifies not merely the fact but the impossibility: there is no room for.\nGreek, Jew, etc.\nCompare Gal 3:28. National, ritual, intellectual, and social diversities are specified. 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.\nCircumcision\nFor the circumcised. So Rom 4:12; Eph 2:11; Phi 3:3.\nBarbarian, Scythian\nSee on Co1 14:11. The distinction is from the Greek and Roman point of view, where the line is drawn by culture, as between the Jew and the Greek it was drawn by religious privilege. From the former stand-point the Jew ranked as a barbarian. Scythian. \"More barbarous than the barbarians\" (Bengel). Hippocrates describes them as widely different from the rest of mankind, and like to nothing but themselves, and gives an absurd description of their physical peculiarities. Herodotus describes them as living in wagons, offering human sacrifices, scalping and sometimes flaying slain enemies, drinking their blood, and using their skulls for drinking-cups. When a king dies, one of his concubines is strangled and buried with him, and, at the close of a year, fifty of his attendants are strangled, disemboweled, mounted on dead horses, and left in a circle round his tomb. The Scythians passed through Palestine on their road to Egypt, b.c. 600, and a trace of their invasion is supposed to have existed in the name Scythopolis, by which Beth Shean was known in Christ's time. Ezekiel apparently refers to them (38, 39) under the name Gog, which reappears in Revelation. See on Rev 20:8.\nBowels of mercies (\u03c3\u03c0\u03bb\u03ac\u03b3\u03c7\u03bd\u03b1 \u03bf\u1f30\u03ba\u03c4\u03b9\u03c1\u03bc\u03bf\u1fe6)\nSee on Pe1 3:8; see on Co2 1:3. Rev., a heart of compassion.\nKindness (\u03c7\u03c1\u03b7\u03c3\u03c4\u03cc\u03c4\u03b7\u03c4\u03b1)\nSee on Rom 3:12.\nMeekness (\u03c0\u03c1\u03b1\u03b0\u0301\u03c4\u03b7\u03c4\u03b1)\nSee on Mat 5:5.\nLong-suffering (\u03bc\u03b1\u03ba\u03c1\u03bf\u03b8\u03c5\u03bc\u03af\u03b1\u03bd)\nSee on Jam 5:7.\nOne another - one another (\u1f00\u03bb\u03bb\u03ae\u03bb\u03c9\u03bd - \u1f11\u03b1\u03c5\u03c4\u03bf\u1fd6\u03c2)\nLit., one another - yourselves. For a similar variation of the pronoun see Eph 4:32; Pe1 4:8-10. The latter pronoun emphasizes the fact that they are all members of Christ's body - everyone members one of another - so that, in forgiving each other they forgive themselves.\nQuarrel (\u03bc\u03bf\u03bc\u03c6\u03ae\u03bd)\nOnly here in the New Testament. Cause of blame. Rev., complaint. The A.V. uses quarrel in its earlier sense of cause of complaint. So Shakespeare:\n\"The lady Beatrice hath a quarrel to you.\"\n\"Much Ado,\" ii., 1.\n\"Against whom comest thou, and what's thy quarrel?\"\n\"Richard II.,\" i., 3, 33.\nHolinshed: \"He thought he had a good quarrel to attack him.\" It was used of a plaintiff's action at law, like the Latin querela.\nAbove all (\u1f10\u03c0\u1f76 \u03c0\u1fb6\u03c3\u03b9\u03bd)\nAccording to the metaphor of the garment. Over all, like an upper garment, put on, etc.\nCharity\nSee on Co1 13:1.\nBond of perfectness (\u03c3\u03cd\u03bd\u03b4\u03b5\u03c3\u03bc\u03bf\u03c2 \u03c4\u1fc6\u03c2 \u03c4\u03b5\u03bb\u03b5\u03b9\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2)\nLove embraces and knits together all the virtues. \u03a4\u03b5\u03bb\u03b5\u03b9\u03cc\u03c4\u03b7\u03c2 perfectness is a collective idea, a result of combination, to which bond is appropriate. Compare Plato: \"But two things cannot be held together without a third; they must have some bond of union. And the fairest bond is that which most completely fuses and is fused into the things which are bound\" (\"Timaeus,\" 31).\nPeace of Christ\nWhich comes from Christ. See Joh 14:27; Eph 2:14.\nRule (\u03b2\u03c1\u03b1\u03b2\u03b5\u03cd\u03b5\u03c4\u03c9)\nLit., be umpire. Only here in the New Testament. See on Col 2:18. The previous references to occasions for meekness, long-suffering, forbearance, forgiveness, etc., indicate a conflict of passions and motives in the heart. Christ is the one who adjusts all these, so that the metaphorical sense is appropriate, as in Col 2:18.\nCalled in one body\nSee Eph 4:4. So that ye are in one body according to your call.\nThe word of Christ\nThe only occurrence of the phrase. The word spoken by Christ.\nRichly\nSee on Rom 2:4, and compare Col 1:27.\nIn all wisdom\nSome connect with the preceding words, others with the following - in all wisdom, teaching, etc. The latter seems preferable, especially in view of Col 1:28, where the phrase occurs teaching and admonishing in all wisdom; because the adverb richly forms an emphatic qualification of dwell in, and so appropriately terminates the clause; and because the whole passage is thus more symmetrical. \"Dwell in has its single adverb richly, and is supported and expanded by two coordinate participial clauses, each of which has its spiritual manner or element of action (in all wisdom, in grace) more exactly defined\" (Ellicott).\nAdmonishing\nSee on Col 1:28. The participles teaching and admonishing are used as imperatives, as Rom 12:9-13, Rom 12:16-19; Eph 4:2, Eph 4:3; Heb 13:5; Pe1 3:1, Pe1 3:7, Pe1 3:9, Pe1 3:16.\nOne another (\u1f11\u03b1\u03c5\u03c4\u03bf\u03cd\u03c2)\nYourselves. See on Col 3:13.\nPsalms\nSee the parallel passage, Eph 5:19. A psalm was originally a song accompanied by a stringed instrument. See on Co1 14:15. The idea of accompaniment passed away in usage, and the psalm, in New-Testament phraseology, is an Old-Testament psalm, or a composition having that character. A hymn is a song of praise, and a song (\u1fa0\u03b4\u03ae ode) is the general term for a song of any kind. Hymns would probably be distinctively Christian. It is supposed by some that Paul embodies fragments of hymns in his epistles, as Co1 13:1-13; Eph 5:14; Ti1 3:16; Ti2 2:11-14. Jam 1:17, and Rev 1:5, Rev 1:6; Rev 15:3, are also supposed to be of this character. In both instances of his use of \u1fa0\u03b4\u03ae song, Paul adds the term spiritual. The term may, as Trench suggests, denote sacred poems which are neither psalms nor hymns, as Herbert's \"Temple,\" or Keble's \"Christian Year.\" This is the more likely, as the use of these different compositions is not restricted to singing nor to public worship. They are to be used in mutual christian teaching and admonition.\nWith grace (\u1f10\u03bd \u03c4\u1fc7 \u03c7\u03ac\u03c1\u03b9\u03c4\u03b9)\nLit., the grace. The article limits the meaning to the grace of God. With grace begins the second participial clause.\nIn the name\nSee on Mat 28:19.\nGiving thanks\nNotice the emphasis on the duty of thanksgiving placed at the close of the exhortations. See Col 1:12; Col 2:7; Col 3:15; Col 4:2.\nWives, etc.\nCompare the parallel passages, Ephesians 5:22-6:9. See also 1 Peter 2:18-3:7; Tit 2:1-5.\nIs fit (\u1f00\u03bd\u1fc6\u03ba\u03b5\u03bd)\nSee on Plm 1:8. The imperfect tense, was fitting, or became fitting, points to the time of their entrance upon the christian life. Not necessarily presupposing that the duty remained unperformed. Lightfoot illustrates by ought, the past tense of owed, and says, \"the past tense perhaps implies an essential a priori obligation.\"\nIn the Lord\nConnect with is fitting, and compare well-pleasing in the Lord, Col 3:20.\nBe not bitter (\u03bc\u1f74 \u03c0\u03b9\u03ba\u03c1\u03b1\u03af\u03bd\u03b5\u03c3\u03b8\u03b5)\nLit., be not embittered. Used only here by Paul. Elsewhere only in Revelation. The compounds \u03c0\u03b1\u03c1\u03b1\u03c0\u03b9\u03ba\u03c1\u03b1\u03af\u03bd\u03c9 to exasperate, and \u03c0\u03b1\u03c1\u03b1\u03c0\u03b9\u03ba\u03c1\u03b1\u03c3\u03bc\u03cc\u03c2 provocation, occur only in Heb 3:16; Heb 3:8, Heb 3:15. Compare Eph 4:31.\nThis is well pleasing\nExpanded in Eph 6:2, Eph 6:3. Unto the Lord should be in the Lord.\nProvoke to anger (\u1f10\u03c1\u03b5\u03b8\u03af\u03b6\u03b5\u03c4\u03b5)\nOnly here and Co2 9:2, where it is used of stirring up to good works. To anger is added by A.V.\nBe discouraged (\u1f00\u03b8\u03c5\u03bc\u1ff6\u03c3\u03b9\u03bd)\nOnly here in the New Testament. Lose heart, or become dispirited.\nMasters (\u03ba\u03c5\u03c1\u03af\u03bf\u03b9\u03c2)\nSee on Lord, Pe2 2:1, and see on Mat 21:3. \u039a\u03cd\u03c1\u03b9\u03bf\u03c2 Lord and \u03b4\u03b5\u03c3\u03c0\u03cc\u03c4\u03b7\u03c2 master came to be used interchangeably in the New Testament, though originally the latter involved such authority as is implied in our use of despot, or in the relation of a master to a slave. The Greeks applied \u03b4\u03b5\u03c3\u03c0\u03cc\u03c4\u03b7\u03c2 only to the gods.\nWith eye-service (\u1f10\u03bd \u1f40\u03c6\u03b8\u03b1\u03bb\u03bc\u03bf\u03b4\u03bf\u03c5\u03bb\u03b5\u03af\u03b1\u03b9\u03c2)\nOnly here and Eph 6:6. The word seems to have been coined by Paul.\nMen pleasers (\u1f00\u03bd\u03b8\u03c1\u03c9\u03c0\u03ac\u03c1\u03b5\u03c3\u03ba\u03bf\u03b9)\nOnly here and Eph 6:6. Compare Plato: \"And this art he will not attain without a great deal of trouble, which a good man ought to undergo, not for the sake of speaking and acting before men, but in order that he may be able to say what is acceptable to God, and always to act acceptably to Him as far as in him lies. For there is a saying of wiser men than ourselves, that a man of sense should not try to please his fellow-servants (at least this should not be his first object), but his good and noble masters\" (\"Phaedrus,\" 273).\nSingleness (\u1f01\u03c0\u03bb\u03cc\u03c4\u03b7\u03c4\u03b9)\nSee on Rom 12:8. Without duplicity or doubleness.\nFearing the Lord (\u03c4\u1f78\u03bd \u039a\u03cd\u03c1\u03b9\u03bf\u03bd)\nThe one Master contrasted with the masters (\u03ba\u03c5\u03c1\u03af\u03bf\u03b9\u03c2) according to the flesh. The parallel in Eph 6:5, has as unto Christ.\nYe do - do it (\u03c0\u03bf\u03b9\u1fc6\u03c4\u03b5 - \u1f10\u03c1\u03b3\u03ac\u03b6\u03b5\u03c3\u03b8\u03b5)\nRev., correctly, ye do - work; the latter being the stronger term as opposed to idleness. See on Jam 2:9. An idle man may do. Compare \u1f10\u03c1\u03b3\u03b1\u03c3\u03af\u03b1 diligence, Luk 12:58.\nHeartily (\u1f10\u03ba \u03c8\u03c5\u03c7\u1fc6\u03c2)\nLit., from the soul. With a personal interest. Note that the apostle uses both heart (\u03ba\u03b1\u03c1\u03b4\u03af\u03b1\u03c2, Col 3:22) and soul (\u03c8\u03c5\u03c7\u1fc6\u03c2); and in Eph 6:7, adds \u03bc\u03b5\u03c4' \u03b5\u1f50\u03bd\u03bf\u03af\u03b1\u03c2 with good disposition (A.V., good will). See on Rom 11:3; see on Rom 7:23; see on Rom 1:21. Compare \u03c3\u03cd\u03bc\u03c8\u03c5\u03c7\u03bf\u03b9 of one accord, Phi 2:2; \u1f30\u03c3\u03cc\u03c8\u03c5\u03c7\u03bf\u03bd like-minded, Phi 2:20; \u03bc\u03b9\u1fb7 \u03c8\u03c5\u03c7\u1fc7 with one mind, Phi 1:27.\nOf the inheritance\nWhich consists or is in the inheritance. Compare the similar construction, Col 1:12. See Mat 21:35-38, where the \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2 bond-servant and the \u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03cc\u03bc\u03bf\u03c2 heir are contrasted; and Rom 8:15-17; Gal 4:1-7.\nFor ye serve (\u03b3\u1f70\u03c1 \u03b4\u03bf\u03c5\u03bb\u03b5\u03cd\u03b5\u03c4\u03b5)\nOmit for. Some take the verb as imperative, serve ye; but the indicative is better as explaining from the Lord.\nHe that doeth wrong (\u1f41 \u1f00\u03b4\u03b9\u03ba\u1ff6\u03bd)\nCompare Plm 1:18. 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 Onesimns to his master.\nShall receive (\u03ba\u03bf\u03bc\u03af\u03c3\u03b5\u03c4\u03b1\u03b9)\nSee on Pe1 1:8. Compare Eph 6:8.\nRespect of persons\nSee on Jam 2:1. In the Old Testament it has, more commonly, a good sense, of kindly reception, favorable regard. In the New Testament always a bad sense, which came to it through the meaning of mask which attached to \u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03bf\u03bd face.","title":"Vincent's Word Studies: Colossians: Colossians Chapter 3","type":"page"}