Exegetical and Hermeneutical Commentary of Colossians 3:8
But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.
8. But now ] Under the divinely altered case of their conversion and union with Christ.
you also ] As well as all other true believers.
put off ] The Greek is imperative, and so the English is to be taken; but the English is verbally ambiguous between imperative and indicative. In Christ, they were already, ideally and potentially, divested of sin; they were now, as if never before, to realize and act upon that divestiture. Cp. Eph 4:25; and see Rom 13:12.
all these] Lit., “ the all ( things),” the whole congeries of sins. Here, as perpetually, comes in the principle that the Christian character is a sinless character, to be realized and lived out by its possessor, who assuredly discovers in the process that he is not a sinless person, while he is gifted in Christ with a Divine liberty from serving sin.
anger, wrath ] The two words occur together Rom 2:8; Eph 4:31; Rev 16:19; Rev 19:15. The word rendered “ anger ” is rather chronic, that rendered “ wrath ” rather acute an outburst. See Trench, Synonyms, xxxvi.
malice ] The Greek word sometimes bears the sense of “ evil,” “ill,” in general; e.g. Mat 6:34. But in lists of vices (cp. here Rom 1:29, Tit 3:3; 1Pe 2:1) it means what we mean by “ malice.” It is the vice which lies below anger and wrath, as a root or spring.
blasphemy ] Greek, blasphmia; so Eph 4:31, where A. V. renders evil-speaking (so better, or, with R. V., railing). We now confine “ blasphemy ” to railing against God and Divine things; but the Greek has no such limit. Cp. (in the Greek) e.g. 1Co 4:13; 1Co 10:30; Tit 3:2.
filthy communication ] “ shameful speaking,” R. V.; “ abusive conversation,” Alford; turpiloquium, Old Latin Version. The reference to “abuse” rather than pollution is made likely by the words in context, anger, &c. But Lightfoot remarks that the reference to pollution is still latent; the “abuse” must be, as he renders here, “ foul-mouthed abuse.” The derivation and usage of the Greek word suggest this.
Fuente: The Cambridge Bible for Schools and Colleges
But now ye also put off all these – All these which follow, as being also inconsistent with the Christian calling.
Anger, wrath – Notes, Eph 4:26.
Malice – Notes, Eph 4:31.
Blasphemy – Notes, Mat 9:3. The word here seems to mean all injurious and calumnious speaking – whether against God or man.
Filthy communication out of your mouth – Lewd, indecent, and immodest discourse; Notes, Eph 4:29. The conversation of the pagan everywhere abounds with this. A pure method of conversation among men is the fruit of Christianity.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. But now ye also put on all these] See Clarke on Eph 4:22. Being now converted, sin had no more dominion over them.
Anger, wrath, c.] They had not only lived in the evils mentioned Col 3:5, but also in those enumerated here and they had not only laid aside the former, but they had laid aside the latter also. They retained no bosom, no easily besetting, sin. They were risen with Christ, and they sought the things which were above.
Blasphemy] The word seems here to mean injurious and calumnious speaking.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But now ye also put off all these: having minded them of their former condition under paganism in a state of sin, while they served various sensual lusts, he doth here in their present circumstances under Christianity in a state of grace, show them that, now they professed to walk as children of light, Rom 13:12; Eph 5:8, with 1Th 5:5,8, they were more strongly obliged to lay aside those inordinate affections which were more spiritual Eph 4:22; some of which he doth instance in, viz. anger; whereby he doth not mean the passion itself, Eph 4:26, with Eph 4:31, but the inordinacy of it, being a vindictive appetite to hurt another unjustly for some affront conceived to be given or occasioned by him.
Wrath; indignation, Rom 2:8, a sudden, hasty, and vehement commotion of the offended mind apprehending an injury, when it shows itself in the countenance in a manner and measure unbecoming a Christian, as in them who with rage thrust Christ out of the city, Luk 4:28,29, with Eph 4:31.
Malice; connoting both the evil habit and the vicious act: now though this word be taken oftentimes more generally, for that mischievous vitiosity and venom which runs through all the passions of the soul, reaching to all sins, 1Co 5:8; 14:20; yet here it seems to be taken more specially, for a secret malignity of rooted anger and continued wrath, remembering injuries, meditating revenge, and watching for an occasion to vent it, being much the same with that which the apostle in a parallel Epistle calls bitterness, Eph 4:31, compared with other places, Gen 4:5; Rom 1:29; Tit 3:3; 1Pe 2:1. After he had urged the laying aside of heart evils as the cause, he moves to the laying aside those of the tongue, viz.
blasphemy, which in a like place we render evil speaking, Eph 4:31; the original word, according to the notation of it, doth signify the hurt of any ones good name, which when it respects God we do more strictly call blasphemy. When it respects our neighbour, though more largely it be so, defamation, Rom 3:8; 1Co 4:13; Tit 3:2; yet more strictly, if it be done secretly, it is detraction or backbiting; more openly, reviling or slandering, Mat 15:19; Mar 7:22; 1Ti 6:4.
Filthy communication out of your mouth: obscene discourse, dishonest talk, should not come into the Christians mouth, Col 4:6; see on Eph 4:29; 5:4; wanton, lewd, and unclean speeches should not proceed from a Christians tongue, 1Co 15:33.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. But nowthat ye are nolonger living in them.
ye alsolike otherbelievers; answering to “ye also” (Col3:7) like other unbelievers formerly.
put off“Do yealso put away all these,” namely, those just enumerated, andthose which follow [ALFORD].
anger, wrath(See onEph 4:31).
blasphemyrather,”reviling,” “evil-speaking,” as it is translatedin Eph 4:31.
filthy communicationThecontext favors the translation, “abusive language,“rather than impure conversation. “Foul language” bestretains the ambiguity of the original.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But now you also put off all these,…. Intimating, that now since they were converted and delivered out of the former state in which they were once, and professed not to walk and live in sin, it became them to separate, remove, and put at a distance from them all sins, and every vice, to lay them aside as dead weights upon them, and put them off as filthy garments; for such sins are never to be put on, and cleaved to again as formerly; and that not only those, the above mentioned, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, but the following also,
anger, wrath, malice, blasphemy, or “evil speaking”; what vices are here intended, [See comments on Eph 4:31]; to which is added,
filthy communication, which comes
out of the mouth: and is to be removed and put out of it, or abstained from; and which is to be understood also of blasphemy, or evil speaking of one another, whereby the credit and reputation of each other may be hurt. “Filthy communication” is the same with that which is said to be corrupt, Eph 4:29; and which, though it is applicable to all speech that is unsavoury, unedifying, idle, and useless, and may be properly enough said of flattery, lying, cursing, and swearing; yet chiefly regards obscene language, unchaste words, and filthy talking, which tend to encourage and cherish the sin of uncleanness in any of its branches, flattery, lying, cursing, and swearing; yet chiefly regards obscene language, unchaste words, and filthy talking, which tend to encourage and cherish the sin of uncleanness in any of its branches.
Fuente: John Gill’s Exposition of the Entire Bible
| Necessity of Mortifying Sin. | A. D. 62. |
8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him: 11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
As we are to mortify inordinate appetites, so we are to mortify inordinate passions (v. 8): But now you also put off all these, anger wrath, malice; for these are contrary to the design of the gospel, as well as grosser impurities; and, though they are more spiritual wickedness, have not less malignity in them. The gospel religion introduces a change of the higher as well as the lower powers of the soul, and supports the dominion of right reason and conscience over appetite and passion. Anger and wrath are bad, but malice is worse, because it is more rooted and deliberate; it is anger heightened and settled. And, as the corrupt principles in the heart must be cut off, so the product of them in the tongue; as blasphemy, which seems there to mean, not so much speaking ill of God as speaking ill of men, giving ill language to them, or raising ill reports of them, and injuring their good name by any evil arts,–filthy communication, that is, all lewd and wanton discourse, which comes from a polluted mind in the speaker and propagates the same defilements in the hearers,–and lying: Lie not one to another (v. 9), for it is contrary both to the law of truth and the law of love, it is both unjust and unkind, and naturally tends to destroy all faith and friendship among mankind. Lying makes us like the devil (who is the father of lies), and is a prime part of the devil’s image upon our souls; and therefore we are cautioned against this sin by this general reason: Seeing you have put off the old man with his deeds, and have put on the new man, v. 10. The consideration that we have by profession put away sin and espoused the cause and interest of Christ, that we have renounced all sin and stand engaged to Christ, should fortify us against this sin of lying. Those who have put off the old man have put it off with its deeds; and those who have put on the new man must put on all its deeds–not only espouse good principles but act them in a good conversation. The new man is said to be renewed in knowledge, because an ignorant soul cannot be a good soul. Without knowledge the heart cannot be good, Prov. xix. 2. The grace of God works upon the will and affections by renewing the understanding. Light is the first thing in the new creation, as it was in the first: after the image of him who created him. It was the honour of man in innocence that he was made after the image of God; but that image was defaced and lost by sin, and is renewed by sanctifying grace: so that a renewed soul is something like what Adam was in the day he was created. In the privilege and duty of sanctification there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, v. 11. There is now no difference arising from different country or different condition and circumstance of life: it is as much the duty of the one as of the other to be holy, and as much the privilege of the one as of the other to receive from God the grace to be so. Christ came to take down all partition-walls, that all might stand on the same level before God, both in duty and privilege. And for this reason, because Christ is all in all. Christ is a Christian’s all, his only Lord and Saviour, and all his hope and happiness. And to those who are sanctified, one as well as another and whatever they are in other respects, he is all in all, the Alpha and Omega, the beginning and the end: he is all in all things to them.
Fuente: Matthew Henry’s Whole Bible Commentary
But now ( ). Emphatic form of in decided contrast (to in verse 7) in the resurrection life of Col 2:12; Col 3:1.
Put ye also away ( ). Second aorist middle imperative of old verb , to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs ( here, in verse 9, in verse 10, in verse 12).
All these ( ). The whole bunch of filthy rags (anger , wrath , malice , railing , shameful speaking ). See somewhat similar lists of vices in Col 3:5; Gal 5:20; Eph 4:29-31. These words have all been discussed except , an old word for low and obscene speech which occurs here only in the N.T. It is made from ( as in 1Co 11:6 and that from , disgrace). Note also the addition of “out of your mouth” ( ). The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ.
Fuente: Robertson’s Word Pictures in the New Testament
Put off [] . Compare Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1Pe 2:1.
Anger, wrath [, ] . See on Joh 3:36.
Malice [] . See on naughtiness, Jas 1:21.
Blasphemy [] . See on Mr 7:22. Compare Rom 3:8; Rom 14:16; 1Co 4:13; Eph 4:31. Rev. railing.
Filthy communication [] . Only here in the New Testament. Not merely filthy talking, as A. V., but foul – mouthed abuse. Rev., shameful speaking.
Out of your mouth. Construe with the preceding word. As ch. 2 20 – 22 suggests Christ ‘s words in Mt 14:1 – 20, this phrase suggests Mt 14:11, 18.
Fuente: Vincent’s Word Studies in the New Testament
1) “But now ye also put off all these” (nuni de apotheste kai humeis ta panta) “but now and hereafter put or lay aside also all these things,” that follow, these kind of things, Eph 4:22; Heb 12:1; Jas 1:21; 1Pe 2:1.
a) “Anger” (thumon) settled anger, pent up anger, such is to be put away, hidden from the Christian life, or laid aside like a soiled garment, Eph 4:26; Eph 4:31,
b) “Wrath” (orgen) outburst or explosion of anger pent up, an outward expression of disapproving emotions, fury, indignation, 1Ti 2:8.
c) “Malice” (kakian) “old grudges”, malignity to cause to hurt a neighbor, or do injury to another, 1Pe 2:1.
d) “Blasphemy ‘ (blasphemian) slander, to rail against God or ones fellow man or an holy cause, Eph 5:4.
e) “Filthy communication out of your mouth” (aischrologian ek tou stomatos humon) “abuse out of your mouth;” filthy speech, or abusive speech, foul-mouthed abuse, let it be put out of or not proceed ou t of your mouth, 2Pe 2:7; Jud 1:8; Rev 17:4.
Fuente: Garner-Howes Baptist Commentary
8. But now — that is, after having ceased to live in the flesh. For the power and nature of mortification are such, that all corrupt affections are extinguished in us, lest sin should afterwards produce in us its wonted fruits. What I have rendered indignationem , ( indignation,) is in the Greek θυμός — a term, which denotes a more impetuous passionateness than ὀργὴ, ( anger.) Here, however, he enumerates, as may easily be perceived, forms of vice that were different from those previously mentioned.
Fuente: Calvin’s Complete Commentary
(8) Anger, wrath, malice, blasphemy (slandersee Eph. 4:31 and Notes there), filthy communication.The word is foul, and the context here seems to show that it refers to grossness of insult and abuse, rather than (as in the cognate word of Eph. 4:4) to filthiness.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. But now Having become alive with Christ.
Ye also put off all these The passions herein enumerated by the apostle, besides the things previously mentioned; all sins of unkindness, of which some specimens are given.
Anger Passion warmly venting itself outwardly.
Wrath Passion boiling within.
Malice Badness of heart.
Blasphemy Calumnious speech.
Filthy communication Not only obscene language, but all foul-mouthed abusiveness. These are all incompatible with a pure heart or the life of Christ.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But now you, also, put away all these: anger, wrath, malice, railing, shameful speaking from the mouth. Do not lie, the one to the other, seeing you have put off the old man with his doings, and have put on the new man, which is being renewed in knowledge after the image of him who created him.’
Would you do these things in Christ’ presence? Would you not be deeply ashamed? Then you cannot do them in the spiritual realm. For that is where you are as the new man, and you live in the presence of Christ. And surely, if we were more aware of living in the presence of Christ we would find harder to sin.
These sins are more related to wrong attitudes towards others and wrong speaking, while the previous ones were more basic to ourselves. ‘Anger’, a settled feeling of hatred, compared with ‘wrath’, a more passionate anger. Both are to be avoided. ‘Malice’, the kind of attitude which seeks harm for others.
These then result in ‘railing’, in evil speaking and blasphemy, and words that are intended to hurt and do harm. This is then amplified as ‘shameful speaking out of your mouth’, which involves verbal abuse and filthy talking, and includes suggestive words and comments. These are all to be ‘put away’, thrust from us. The idea of putting off wrongdoing in this way is found regularly in Scripture, see Rom 13:12; Eph 4:22; Eph 4:25; Heb 12:1; Jas 1:21; 1Pe 2:1.
Many a man cringes at the thought of what he is saying being heard by good and pure person, especially a woman. How much more should we cringe at the thought of what we say when we live in the heavenlies, in the presence of Christ.
These aforementioned sins are then extended to speaking dishonestly and deceitfully.
‘Do not lie the one to the other.’ Jesus emphasised that a man’s words should always be so trustworthy in the normal course of events that there should never be the need for an oath to confirm them (Mat 5:34-37). The Psalmist judges a man by whether he keeps his word even when it is to his own disadvantage (Psa 15:4). The Christian’s word is his bond. He is bound by it as much as if he had sworn it on oath. Nor will he seek to deceive others, for it is the Devil who is the ‘father of lies’, and by deceiving others men become his sons.
‘Seeing that you have put off the old man with his doings.’ This describes the man that they were. They indulged in all these sins because they followed the ‘flesh’. But coming to Christ means that they desire to put off what they were and become something new, a ‘new man’. Indeed by it they have acknowledged that the old man deserved to be crucified, deserved a sinner’s death. How then can they hold on to him?
The thought of putting on righteousness and putting off sins as clothing occurs elsewhere in the Bible. See Job 29:14, ‘I put on righteousness and it clothed me’; Psa 109:29, ‘let my adversaries be clothed with dishonour, and let them cover themselves with their own shame as with a mantle’; Rom 13:12; Rom 13:14, ‘let us cast off the works of darkness and let us put on the armour of light — put on the Lord Jesus Christ’. It is a constant theme of Paul (see above).
‘And have put on the new man, which is being renewed in knowledge after the image of Him who created him.’ When they were born again of the Spirit of God, receiving His new life, so that Christ became their life (Col 3:4; Gal 2:20) they were putting on a new man, a new creation (2Co 5:17), one that was destined to have a true knowledge of God, and to be made like Him (1Jn 3:2). They were starting the process of being transformed by the renewing of their minds (Rom 12:2).
‘Which is being renewed in knowledge after the image of Him who created him.’ This describes the process of the perfecting of God’s people in terms of what man once was. He was created ‘in the image of God’ (Gen 1:27). This essentially described him as a spiritual creature, like the angelic world and in contrast with the animals. And as such he knew God spiritually. But that was sadly lost at the fall. Now, however, the ‘new man’ is in process of having that full knowledge (epignosis) renewed and is being restored to full communication with the Creator as ‘in His image’.
So this growing into a new and increasing ‘true knowledge’ (epignosis) of God and of Christ, will then result in their becoming like Him. They will become the ‘image of God, the image of the Creator’ (compareEph 4:24), and like Him Who is also the image of God (see Col 1:15). They will become Christlike. The more we know Christ in spirit, and worship Him in spirit (Joh 4:23), the more we will be like Him. The more we behold and reflect Him the more we will grow in glory (2Co 3:18).
Fuente: Commentary Series on the Bible by Peter Pett
Col 3:8. Blasphemy, The original word properly signifiesblasphemy; but it includes not only impious speeches with regard to God, which is the highest degree of malignant language, but all railing and reproachful speeches against ourbrethren. See Mat 15:19. Eph 4:31. By filthy communication, obscene and lewd discourse is generally understood. Dr. Whitby explains the original word of reproachful language; but the former sense is, I think, rather to be preferred, as reproachful language seems abundantly forbidden in the former article; and as in the parallel Epistleto the Ephesians the Apostle expressly forbids such filthycommunication. See Eph 4:29.
Fuente: Commentary on the Holy Bible by Thomas Coke
Col 3:8 . ] In contrast to the past, which has just been described: but now , when ye are no longer alive in those things.
] does not refer to the fact that the Ephesians also are thus exhorted (Eph 4:22 ; Eph 4:25 ; Eph 4:31 ), as Holtzmann here contrives critically to suggest; but as . in Col 3:7 reminded the readers of the immoral pre-Christian society, which they also had formerly resembled, so this reminds them of the moral Christian society, which they also ought to resemble now.
] the whole of these, i.e . the things indicated by without any exception; ye shall retain nothing of them, “ne quid veneni resideat” (Grotius). To this the apostle then annexes directly and in rapid asyndetic continuation yet other sins, which are likewise to be left off. Bleek erroneously takes . . as in apposition to ; for the latter can only be retrospective (comp. Hofmann), and cannot, consistently with the text, be taken as meaning, “everything that belongs to the old man .”
] like garments (see on Eph 4:22 ); a lively change of figures; the conception of members is laid aside.
] distinguished from as the ebullition, the effervescing of the latter (Eustath. ad Il . i. p. 7. 17). See on Rom 2:8 ; comp. Eph 4:31 ; Rev 16:19 ; Sir 48:10 ; 1Ma 2:49 ; Hom. Il . ix. 629; Plat. Phil . p. 47 E: . .
] wickedness, malicious nature . Comp. on Rom 1:29 ; Eph 4:31 .
] slander , not against God, but against others, as oral outbreak of the evil dispositions mentioned. Comp. Eph. l.c .; 1Co 4:13 ; Rom 3:8 ; Tit 3:2 ; frequently in classic writers; in Dem. 312. 19 joined with .
] only used here in the N. T.: shameful discourse , which, in accordance with the category of all the sins here named, is not to be understood of unchaste discourse, as, following the Fathers (see Suicer, Thes . I. p. 136), it has commonly been taken (Hofmann: “obscene” discourse); comp. Epictet. Enchir . 33. 16; Xen. de Lac. rep . 5. 6; in Plat. Rep . p. 395 E; Pollux , iv. 105; and the passages in Wetstein; also in Athen. xiii. p. 571 A; and respecting the , see Lobeck, Aglaoph . p. 689. Rather: railing speech (Polyb. viii. 13. 8, xxxi. 10. 4), forming one genus with , but a wider idea. Comp. , Hom. Il . iii. 38, xxiv. 238. All the elements in Col 3:8 specify the malevolent and hostile disposition; and the two last, especially the oral manifestation thereof; hence the addition of ., which, without arbitrariness, cannot but be referred to both words (so also Bleek), not to . alone, and is, with Grotius, to be conceived as depending on the still operative idea of , so that it may not be characterized as a “secondary malformation” (Holtzmann). The readers are to lay aside , generally, , , ; and to lay aside from their mouth , . We are not to suppose any special purpose in connection with the addition; it serves merely for the concrete representation; but, if we should regard it as the more precise definition of . (Hofmann), or should even, as is often done, by supplying an , join it with ., or with . and ., it would be utterly void of meaning. The special idea of that which defiles (Chrysostom), or of the opposite of Christian praise to God (Hofmann), does not form the basis of the . . .; on the contrary, it is the conception in general of what is unsuited and foreign (comp. on ) to Christian fellowship and intercourse, which serves as the presupposition for the entire exhortation . Comp. Eph 4:29 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.
Ver. 8. Filthy communication ] The devil’s drivel. See Trapp on “ Eph 5:4 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 .] but now (that ye are no longer living in them: opposed to above) do ye also (as well as other believers) put away the whole ( seems to have a backward and a forward reference ‘the whole, both those things which I have enumerated, and those which are to follow.’ The mistake of rendering , ‘ have put off ,’ which one would hardly look for in a Commentator, occurs in Eadie here cf. Eph 4:22 ), anger, wrath (see on Eph 4:31 ), malice (ib.), evil speaking (ib.), abusive conversation (the context makes this more probable here, than ‘ filthy conversation ’ (so E. V.; Clem. Alex., , Pd. ii. 6, p. 198 P.; he however himself uses for to abuse in words, Pd. iii. 11, p. 296 P.: Chrys., who calls it ), for these four regard want of charity, of kindness in thought and word, rather than sins of uncleanness, which were before enumerated. And the occasional usage of the word itself bears this out, cf. Plato, Rep. iii. p. 395 end, . : Polyb. viii. 13. 8, ) out of your mouth (these words most naturally belong to the two last specified sins, and must be constructed either with , which seems best, or with ‘proceeding,’ implied in ), lie not towards ( the indifferent general preposition of direction: so with in a hostile sense, Jas 3:14 . Plato, Euthyd. p. 284 a, . We have , Xen. Anab. i. 3. 5) one another, having put off (the participles contain the motive for all the preceding, from so Thdrt. ( ), Calv. ( postquam exuistis ), Mey., al. Vulg. ( exuentes ), Luth., Calov., Beng., Olsh., De W., Conyb., al., understand them as contemporary with , putting off , or, and put off . But surely this is very flat, and besides would, if it is to answer to the foregoing, contain a superfluous member, the . . . . there being no exhortation to graces in the former sentence, only dehortation from vices. Besides, as Mey. remarks, the objective description in Col 3:11 belongs to an assignment of motive, not to a hortative sentence: and the hortative figure begins Col 3:12 ) the old man (i.e. as Mey., ‘die vorchristliche Individualitt;’ the nature which they had before their conversion: see on reff.) with his deeds (habits, ways of acting: see reff., and cf. Demosth. 126. 21, , ), and having put on the new (the other was the negative ground: this is the positive. See on Eph 4:23 ; Eph 2:15 ), who (the two are personal: not ‘which,’ except in its old personal sense) is continually being renewed (notice the present participle. “The new man is not any thing ready at once and complete, but ever in a state of development (by the Holy Spirit, Tit 3:5 ), by which a new state and nature is brought about in it, specifically different from that of the old man.” Mey.) towards perfect knowledge (which excludes all falsehood, and indeed all the vices mentioned above) according to the image of Him that created him (the new creation of the spirit unto fulness of knowledge and truth, the highest form of which would be the perfect knowledge of God, is regarded by the Apostle as analogous to man’s first creation. As he was then made in the image of God, so now: but it was then his naturally, now spiritually in . Some join . with ., some with . The sense will be the same; but grammatically it is far better to join it with . Thus the norm and method of the renewal is, . . (the new man), i.e. God, who is ever the Creator, not as Chrys., al., Christ. To understand the whole passage as referring to a restoration of the image of God in the first creation, as Calov., Est., and De W., is to fall far short of the glorious truth. It is not to restore the old, but to create the new, that redemption has been brought about. Whatever may have been God’s image in which the first Adam was created, it is certain that the image of God, in which Christ’s Spirit re-creates us, will be as much more glorious than that, as the second man is more glorious than the first): where (viz. in the realm or sphere of the new man) there is not (on see Gal 3:28 ) Greek and Jew (difference of nation; with special allusion also to the antiquation of the Abrahamic privilege as regarded his natural seed), circumcision and uncircumcision (difference of legal ceremonial standing), barbarian (having as yet specified by pairs, he now brings forward a few single categories, which in the new man were nonexistent as marks of distinction; see below. The proper contrast to would have been , which has been already expressed), Scythian (the citations in Wetst. sufficiently shew, that the were esteemed, as Beng., ‘barbaris barbariores.’ It is remarkable that in one of those citations, from Polyb., they are classed with the Galatians ; , . ), bond, free (he perhaps does not say ‘ bond and free ,’ because these relations actually subsisted: but the persons in them were not thus regarded in Christ no man is, quoad a Christian , , nor (see also Gal 3:28 ) ): but CHRIST (emphatically closes the sentence) is all (every distinctive category of humanity is done away as to worth or privilege, and all have been absorbed into and centre in this one, , yea His members, in vital union with Him) and in all (equally sprinkled on, living in, working through and by every class of mankind).
Fuente: Henry Alford’s Greek Testament
Col 3:8 . Col 3:8-10 are largely parallel to Eph 4:22-25 ; Eph 4:31 . : “but now,” emphatic contrast to , now that you have passed from that life of sinful conduct, see that you strip yourselves of these vices. : “do ye also put away all of them”. . .: obviously not you as well as the Ephesians (Holtzm.), but you as well as other Christians. It is not clear whether . refers exclusively to the preceding sins, to which then . . . . forms a loose apposition, or whether it includes the latter also. It seems less harsh to give the injunction a forward as well as a backward reference. , : usually the former is regarded as the settled anger, of which the latter is the sudden and passionate outburst. Cremer, however, followed by Haupt, regards . as the inner emotion, of which . is the external expression. . is certainly used of the external manifestation of wrath in Col 3:6 . : “malignity,” the feeling which prompts a man to injure his neighbour. : as the other sins are against men, so this, “slander” not “blasphemy”. . The word may mean “filthy speech” or “abusive speech”. Here the context decides for the latter. Lightfoot, combining both senses, translates “foulmouthed abuse,” but such combinations are generally to be distrusted. : probably this should be connected both with . and . Whether it is dependent on ., “banish from your mouth” (Mey., Ol., Abb.), is more doubtful, since the interpolation of sins which are not sins of speech makes such a connexion awkward. Probably, then, the meaning is “proceeding out of your mouth”. . is emphatic, and recalls the readers to their Christian profession.
Fuente: The Expositors Greek Testament by Robertson
put off. See Eph 4:22.
anger. Same as “wrath’, Col 3:6.
wrath. Greek. thumos. See Rom 2:5.
malice. App-128.
filthy communication. Greek. aisehrologia. Only here.
out of. App-104,
Fuente: Companion Bible Notes, Appendices and Graphics
8.] but now (that ye are no longer living in them: opposed to above) do ye also (as well as other believers) put away the whole ( seems to have a backward and a forward reference-the whole,-both those things which I have enumerated, and those which are to follow. The mistake of rendering , have put off, which one would hardly look for in a Commentator, occurs in Eadie here-cf. Eph 4:22),-anger, wrath (see on Eph 4:31), malice (ib.), evil speaking (ib.), abusive conversation (the context makes this more probable here, than filthy conversation (so E. V.; Clem. Alex., , Pd. ii. 6, p. 198 P.; he however himself uses for to abuse in words, Pd. iii. 11, p. 296 P.: Chrys., who calls it ), for these four regard want of charity, of kindness in thought and word, rather than sins of uncleanness, which were before enumerated. And the occasional usage of the word itself bears this out, cf. Plato, Rep. iii. p. 395 end, . : Polyb. viii. 13. 8, ) out of your mouth (these words most naturally belong to the two last specified sins, and must be constructed either with , which seems best, or with proceeding, implied in ),-lie not towards ( the indifferent general preposition of direction: so with in a hostile sense, Jam 3:14. Plato, Euthyd. p. 284 a, . We have , Xen. Anab. i. 3. 5) one another,-having put off (the participles contain the motive for all the preceding, from -so Thdrt. ( ), Calv. (postquam exuistis), Mey., al. Vulg. (exuentes), Luth., Calov., Beng., Olsh., De W., Conyb., al., understand them as contemporary with ,-putting off,-or, and put off. But surely this is very flat, and besides would, if it is to answer to the foregoing, contain a superfluous member, the . … there being no exhortation to graces in the former sentence, only dehortation from vices. Besides, as Mey. remarks, the objective description in Col 3:11 belongs to an assignment of motive, not to a hortative sentence: and the hortative figure begins Col 3:12) the old man (i.e. as Mey., die vorchristliche Individualitt; the nature which they had before their conversion: see on reff.) with his deeds (habits, ways of acting: see reff., and cf. Demosth. 126. 21, , ), and having put on the new (the other was the negative ground: this is the positive. See on Eph 4:23; Eph 2:15), who (the two are personal: not which,-except in its old personal sense) is continually being renewed (notice the present participle. The new man is not any thing ready at once and complete, but ever in a state of development (by the Holy Spirit, Tit 3:5), by which a new state and nature is brought about in it, specifically different from that of the old man. Mey.) towards perfect knowledge (which excludes all falsehood, and indeed all the vices mentioned above) according to the image of Him that created him (the new creation of the spirit unto fulness of knowledge and truth, the highest form of which would be the perfect knowledge of God, is regarded by the Apostle as analogous to mans first creation. As he was then made in the image of God, so now: but it was then his naturally, now spiritually in . Some join . with ., some with . The sense will be the same; but grammatically it is far better to join it with . Thus the norm and method of the renewal is, . . (the new man),-i.e. God, who is ever the Creator, not as Chrys., al., Christ. To understand the whole passage as referring to a restoration of the image of God in the first creation, as Calov., Est., and De W., is to fall far short of the glorious truth. It is not to restore the old, but to create the new, that redemption has been brought about. Whatever may have been Gods image in which the first Adam was created, it is certain that the image of God, in which Christs Spirit re-creates us, will be as much more glorious than that, as the second man is more glorious than the first): where (viz. in the realm or sphere of the new man) there is not (on see Gal 3:28) Greek and Jew (difference of nation; with special allusion also to the antiquation of the Abrahamic privilege as regarded his natural seed), circumcision and uncircumcision (difference of legal ceremonial standing),-barbarian (having as yet specified by pairs, he now brings forward a few single categories, which in the new man were nonexistent as marks of distinction; see below. The proper contrast to would have been , which has been already expressed), Scythian (the citations in Wetst. sufficiently shew, that the were esteemed, as Beng., barbaris barbariores. It is remarkable that in one of those citations, from Polyb., they are classed with the Galatians; , . ), bond, free (he perhaps does not say bond and free, because these relations actually subsisted: but the persons in them were not thus regarded in Christ-no man is, quoad a Christian, , nor (see also Gal 3:28) ): but CHRIST (emphatically closes the sentence) is all (every distinctive category of humanity is done away as to worth or privilege, and all have been absorbed into and centre in this one, , yea -His members, in vital union with Him) and in all (equally sprinkled on, living in, working through and by every class of mankind).
Fuente: The Greek Testament
Col 3:8. , ye also) This answers to the ye also, Col 3:7. In Col 3:7 it was, ye also, as well as the other children of unbelief (disobedience). In Col 3:8 it is, ye also, as well as other believers.-) all old things, especially anger, etc. So in the antithesis, above all, Col 3:14.-, , anger, harshness or cruelty [Beng. translates , svitia, Engl. Vers., wrath]) Eph 4:31 [where also is svitia, harshness].-) faults connected with the mind [evil-disposition]; for example, suspicion, perversity, impatience [Engl. Vers. renders it malice].-, , blasphemy, filthy communication) The words, Out of your mouth, have respect to these two.
Fuente: Gnomon of the New Testament
Col 3:8
Col 3:8
but now do ye also put them all away:-Since they Had died with Christ to the world, they were to put away the sins he now mentions.
anger,-The natural passion or emotion of displeasure aroused by injury or insult, real or imagined, and directed against the cause thereof; sudden and strong displeasure. The apostle requires that this feeling be controlled.
wrath-Deep, determined, and lasting anger; extreme and uncontrolled passion, and if not quickly subdued it grows violent and works malice.
malice,-This is a disposition or intent to Injure others for the gratification of anger, jealousy, hatred; active malevolence. It is always sinful.
railing,-Scornful, insolent, or derisive language; to blame with bitterness, and may be directed either against God or man. It is sinful in either case.
shameful speaking-Obscene and filthy talk, calculated to excite the appetite, lusts, and passion which are all wrong in the sight of God.
out of your mouth:-This adds to the prohibition graphic definiteness. Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear. (Eph 4:29). All that comes out of the mouth that injures the hearer works yet greater injury to the speaker. These are all to be put away by Christians as unworthy of their high calling in Christ.
Fuente: Old and New Testaments Restoration Commentary
put: Col 3:5, Col 3:9, Eph 4:22, Heb 12:1, Jam 1:21, 1Pe 2:1
anger: Psa 37:8, Pro 17:14, Pro 19:19, Pro 29:22, Mat 5:22, Rom 13:13, 1Co 3:3, 2Co 12:20, Gal 5:15, Gal 5:20, Gal 5:26, Eph 4:26, Eph 4:31, Eph 4:32, 2Ti 2:23, 2Ti 2:24, Jam 1:20, Jam 3:14-16
blasphemy: Lev 24:11-16, Mar 7:22, 1Ti 1:13, 1Ti 1:20, Jam 2:7, Jud 1:8, Rev 16:9
filthy: Eph 4:29, Eph 5:4, Jam 3:4-6, 2Pe 2:7, 2Pe 2:18, Jud 1:8, Jud 1:13
Reciprocal: Lev 19:18 – not avenge Psa 109:18 – As he Pro 4:24 – Put Rom 13:12 – cast Phi 2:3 – nothing Col 2:11 – in putting Jam 1:19 – slow to wrath Jam 3:6 – a world 1Pe 4:2 – no
Fuente: The Treasury of Scripture Knowledge
(Col 3:8.) -But now do ye also put off the whole. The words here correspond to in the preceding verse, and stands out in contrast with . The verb is found in Eph 4:25. Wolf is wrong in referring to , which is so far distant from it. The phrase is the entire circle of vices; not, as Winer says, this or that all (intensive), but the all which is immediately adduced, 18, 1. A radical and extensive change had taken place; but ( adversative) they were to cast off that slough in which were lodged all degrading sins. The catalogue or class of sins is subjoined.
, , , , – Anger, indignation, malice, calumny, abusive discourse out of your mouth. The apostle observes a different order, and uses some other terms in Eph 4:31. Under that place the first four terms repeated here have been explained. Bhr and Trench take in distinction from , as denoting settled indignation bordering on revenge. This is the Stoical definition- ; and it is also the opinion of Origen, as brought out in his exposition of the second Psalm. Still, we think that though characterizes a habit or state, the idea of visible display is usually associated with it, as indeed the phrase often found in the Septuagint plainly implies; and, as is manifest from the diction of the previous verse, the wrath of God cometh. is the outburst, or the vice in a palpable form; is the violent emotion that boils within; while points to the state of heart in which malice originates, and is that calumnious denunciation to which anger so often prompts. As regards , which occurs only here, we agree with De Wette and Trench, that its meaning is not to be confined to obscene speech. That it has this express meaning is beyond any doubt, but it also often denotes generally foul or abusive language, and as it is so closely connected with the passion of anger, such may be its meaning here. It is therefore a more comprehensive term than , as the first refers to what especially injures character, and the second to what offends in any sense, not only to what hurts the ear of modesty, but to whatever in any form is scurrilous and indecent- that mixture of ribaldry and profanity which too often escapes from the burning lips of passion. The addition, , may belong to both . and . with the verb mentally repeated. Nor can we give the words the emphasis which Theophylact attaches to them. See, says he, how he recounts the members of the old man, that is, shows how each sins, as the mind by falsehood, the heart by anger, the mouth by blasphemy, eyes and hidden members by fornication, the liver by evil concupiscence, the hands by covetousness.
From sins of malignity, the apostle passes to sins of falsehood.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 3:8. When they obeyed the Gospel they were made free from all guilt and stood pure before God. However, being in the beginning of their service to Him, they were like children and would need to make further advancement in their contest against sin. Anger, wrath, malice. If used alone, these words would have virtually the same meaning. When used in one` sentence, they represent a growing of intensity of evil temper, finally becoming fixed in a deep feeling and evil intention called malice. Blasphemy is any kind of evil speaking, especially that which is prompted by the kind of heart just described. Filthy communication is foul and indecent language.
Fuente: Combined Bible Commentary
Col 3:8. But now, in contrast with once (Col 3:7), ye also, as well as other Christians, put off, as garments are put off (not the same word as in Col 3:9, but found in Eph 4:22; Eph 4:25), all these, the whole of them, including the sins named in Col 3:5, as well as those now mentioned. This is a command, not a declaration.
Anger, wrath, malice (these three form a climax), evil speaking (lit., blasphemy). See on Eph 4:31, where all the terms occur.
Abusive talking. In Eph 5:4 a similar expression is rendered filthiness; this word occurs only here, and refers to coarse abusive speech, not exclusively to filthy talking.
Out of your month; this applies to the last two terms.
Fuente: A Popular Commentary on the New Testament
In the foregoing verses, St. Paul exhorted the Colossians to mortify external and outward sins, as fornication and uncleanness; here he presses them to mortify internal and spiritual sins, such as anger, wrath, and malice, sins of the heart. The axe of mortification must be laid to the root of inward corruption, spiritual sins, heart sins: Though they are minoris infamia, of less infamy and reproach before men, yet they are majoris reatus, of greater guilt in the sight of God; therefore a sincere Christian has a special respect to these in the work of mortification; put off all these anger, wrath, malice:
Anger, or the sudden motions and raising of passion:
Wrath is anger advanced to an height and
malice is anger accompanied with a desire of revenge, a rooted displeasure:
As jealousy is the rage of a man, so malice is the rage of the devil; it is the very soul and spirit of the apostate nature. No sin renders a man so like to Satan as wrath and malice. A malicious desire of revenge is so far beneath a Christian, that it is the baseness of a man, yea, the spawn of a devil. This sin indulged, destroys the soul, as sure as murder, yea, it is no less than murder in the account of God, He that hateth his brother is a murderer 1Jn 3:15.
Observe next, The apostle exhorts the Colossians to guard against the sins of the heart. Put off blasphemy, filthy communication, and lying; that is, evil speaking, filthy speaking and false speaking.
Sins of the tongue are to be guarded and watched against, as well as sins of the heart; they are most scandalous, they dishonour God, and discredit religion, and wrong our own souls. The sins of the tongue, are little considered, their great guilt not apprehended, but men must account for their open reproaches, secret backbitings, scoffings, derisions, whereby they endeavour to fix an ignominy upon their neighbour; and particularly, the sin of lying here cautioned against, Lie not one to another.
All lying is here condemned; the officious lie, tending to our own or our neighbour’s profit; the pernicious lie, tending to our neighbour’s prejudice; the jocular and jocose lie, tending to recreation and sport.
The scripture condemneth all, without restriction, All liars shall have their part in the lake which burns with fire and brimstone, Rev 21:8
Whosoever loveth and maketh a lie Rev 22:15. Lying makes a man like the devil, who was a liar as well as a murderer from the beginning.
Observe, lastly, The argument to enforce the exhortation to mortify all sin, the sins of the heart, the sins of the tongue, the sins of the life, and that is drawn from the consideration of their present state; they had in their baptism made a profession to put off the old man with his deeds, that is, their own sinful nature, and put on the new man in baptism, which being renewed by illumination and divine knowledge, and so conformed to the image of God, rendered them now the objects of his special love.
Note here, That there were many ceremonies in baptism used in the primitive church, to which St. Paul alludes in several places in his epistles; as drenching in water, so as to seem buried in and under it, Buried with him in baptism Col 2:12 : Likewise putting off their old clothes at going in, and putting on new at their coming out of the water, to which St. Paul alludes here, when he tells them they had, namely, in their baptism, put off the old man, and put on the new.
Whence learn, That there is no argument more moving and effectually exciting unto holiness of life, than that which is taken from our baptismal vow and profession; the obligation of this is very strong, if duly considered.
The apostle makes use of it here as a potent argument, to quicken them to the mortification of all sin, seeing they had in baptism put off the old man, that is, professed and solemnly engaged so to do, and had put on the new man, which after God is created in righteousness and true holiness.
Fuente: Expository Notes with Practical Observations on the New Testament
Col 3:8-11. But now ye also Being converted to the pure, peaceable, and devout religion of the Lord Jesus; put off Mortify; all these corrupt passions and lusts; anger, &c. See on Eph 4:31; blasphemy Or evil speaking, as the word may be properly rendered; for it includes not only impious speeches with regard to God, which is the highest degree of malignant language, but all railing and reproachful speeches against our fellow-creatures, and even speaking of the faults of absent persons, when not necessary for the caution of others, or when no good end is likely to be answered thereby. Filthy communication The word , so rendered, seems to signify the same with , rotten discourse, mentioned Eph 4:29, where see the note. And was there need to warn even believers in Christ against such gross and palpable sins as are here named? O what is man, till fully renewed in the spirit of his mind! Lie not one to another Either in trade and business, or common conversation; seeing ye have put off the old man That which (Col 2:11) is called the body of the sins of the flesh, and is there said to be put off by the circumcision of Christ, by Christs circumcising mens hearts, or making them new creatures. The apostle means that when they professed to believe in Christ, and to offer themselves to baptism, that they might be members of the Christian Church, they had professed to put off the old man with his deeds; that is, the evil practices belonging thereto. And have put on the new man Have professed to receive a new nature, and to manifest it by new dispositions and a new behaviour; which is renewed in, or by the means of, knowledge Namely, spiritual and divine knowledge, the knowledge of God and Christ, and of the divine word and will; after the image of him that created him Even of God, who is the great standard of all moral perfection, and who, in the first creation, made man after his own image. See on Eph 4:22-24. Where In which case it matters not what a man is externally, whether Jew or Gentile Circumcised or uncircumcised; barbarian Void of all the advantages of education, yea, or Scythian Of all barbarians most barbarous; bond A slave, subjected to the will of his master, or freeman Who has his actions in his own power: but Christ is in all Who are thus renewed, and is all things to them, connected with their salvation, the source of all their wisdom and grace, holiness and happiness; he is instead of all they want, and better than all the things which they possess besides him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
“But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.”
Note that anger is listed with “filthy communication” – guess that might be a reminder to contain our anger. Put them off – seems they are kind of natural for us even as believers, but we are to put them off – stop allowing them to have residence in our lives.