RENEWAL IN CHRIST: AN EXEGESIS OF COLOSSIANS 3:1-11 LUTHER R. ZUBERBIER 2018 WELS ARIZONA-CALIFORNIA DISTRICT FALL CONFERENCE

Transcription

1 RENEWAL IN CHRIST: AN EXEGESIS OF COLOSSIANS 3:1-11 BY LUTHER R. ZUBERBIER 2018 WELS ARIZONA-CALIFORNIA DISTRICT FALL CONFERENCE THE SPRINGS LUTHERAN CHURCH SPARKS, NEVADA OCTOBER 24TH, 2018

2 TABLE OF CONTENTS Table of contents... iii Introduction... 1 Context... 4 Place of Writing... 4 The Reason for the Letter... 5 Structure of Colossians... 6 The Already/Not Yet Eschatology of Paul... 7 Baptismal Regeneration as the Basis for Colossians 3: Contextual Conclusions... 8 Textual Notes : Excursus: The Things Above and the Things on the Earth : : The Transition between 3:4 and 3: : : : : : : : Conclusion Appendix Figure 1: Outline of Colossians Bibliography... 25

3 INTRODUCTION As a relatively new pastor, I find one thing in particular extremely difficult in ministering to my congregants: addressing sin. It s not because I want to ignore the problem. It s not because I want to sweep it under the rug in hopes that it will just go away. It s not because I don t feel like I have the time to deal with it. The reason is much more sinister: how can I help my members so plagued by the ravages of sin when I know them so well in my own life? How can I address another s sin when I haven t addressed my own laziness, my own selfishness, my own desire? How can I give Law and Gospel to a married couple when I have an unresolved argument with my own spouse? How can I put on an alb and preach when the memory of my own sin from the night before, the week before, the year before, and even the decade before is all too recent in my memory? Or could it be the very fact that in addressing others sin, I can t help but realize the inescapable truth that because of my own old Adam, I too am capable of even the worst sins? The stark reality of a pastor s own old Adam can hit him hard, and in the place where it hurts the most: in his own soul. It can lead him to a state of paralyzed anxiety where he convinces himself that he can t do the Lord s work. How can this be among the man who has made it is life s work to be immersed in the Word on a daily basis? It s easy to acknowledge the existence of another s inborn corruption. It s easy to acknowledge the corruption of society. Even the ancient pagans Horace and Cicero knew something of it without the revelation of Scripture. 1 Cicero even claims that we seem to have imbibed error almost with our mother s milk. Pieper explains that such a secular acknowledgement of corruption fails because it put the source of this corruption on other humans, e.g. nurses, teachers, poets. 2 It doesn t fully realize the extent to which we are corrupted 1 Francis Pieper, Christian Dogmatics, vol. 1, 4 vols. (St. Louis, MO: Concordia, 1950), 541. There is not much doubt about hereditary corruption. Human reason perceives something of it. Even pagan writers note a natural inclination of man toward evil. Horace writes: For without faults no one is born; the happiest one is he who is oppressed by the least. (Satir. I, 3, 68 sq.) Again: Even if you drive nature away with a pitchfork, still it continually returns (Epist. I, 10, 24). Cicero: As soon as we are born into the light, we are taken up immediately with all depravity and cast about in the utmost perversities of opinion; we seem to have imbibed error almost with our mother s milk (Tuscul. Disp. III, 1). 2 Ibid., 541. How little, e.g., Cicero knew of the depravity of human nature, in spite of his remark we seem to have imbibed error almost with our mother s milk, is evident from the fact that both in the preceding and the following words he declares human nature to be basically good and traces the prevailing vices back to the wicked influence of nurses, teachers, and listening to and reading the poets. 1

4 as humans. I ll add a caveat to Pieper s point: Such an acknowledgement only serves to explain the corruption of a society as a whole, but it fails to realize the corruption of the individual and the self. This realization can only come from Scripture. 3 And when it hits, it hits hard. Acknowledging the corruption of others, society, and the world is easy. But it s unpleasant to acknowledge one s own corruption, the full-blown defiance of God s moral order, the very thing that separates one from God by nature. And here is where it hits home: In dealing with the effects of the other people s old Adams, it can become all too easy for a minister to neglect drowning his own old Adam with daily contrition and repentance. Why? The reasons can be many: poor time budgeting, worldly distraction, apathy, etc... But there is another much more sinister reason I would like to address. Could it be that I often fail in my devotional life because it s messy work? Could it be that in addressing my old Adam I have to acknowledge the terrifying reality of its very existence? It s no fun, nay despairing, for one to realize that he will carry his old Adam along with him for the rest of his life in this vale of tears we call earth. The same part of us that has separated us from our God will be carried with us until we die. The old Adam clings to our very being in everything we do. Even when we resist temptation, the old Adam is still there. Acknowledging the old Adam s existence isn t enough to make it go away. In fact, it is clear from Scripture that it won t go away until we reach our heavenly home. So, what are we to do in the meantime? Pretend that it s not there? Do our best to limit its effects on our daily lives? Well, that s no good because Scripture also makes it clear that we have no power in those arenas. If the old Adam is so pervasive, how can it not drive a man to despair? It s easy to tell others that Christ has killed their old Adam, but it s hard to tell the self. Why? Because no one else knows exactly how bad my old Adam is. No one else can see my old Adam. Only I can. If no one can possibly know just by looking at me and conversing with me the extent of sin in my being, how 3 Ibid., 541. But the full understanding of the depth of the innate corruption and its origin the fall of our first parents is gained only from the revelation of Holy Scripture. The Smalcald Articles point out this fact in the words: This hereditary sin is so deep and horrible a corruption of nature that no reason can understand it, but it must be learned and believed from the revelation of Scripture (Trigl. 477, I, 3) Hence the Formula of Concord declares that no philosopher, no Papist, no sophist, yea, no human reason, however acute it may be, can give the right explanation [of the depth of the hereditary corruption], but all understanding and every explanation of it must be derived solely from the Holy Scriptures (Trigl. 879, 60). 2

5 can that same person rightly declare the forgiveness of sins to me if they don t know the depths of my sin? How can I be so sure that Christ has given me heaven? When these questions of despair and certainty of salvation come up, the answer many have given me goes something like this: the very fact that you re despairing is evidence that you are living in a state of grace. For the plagued conscience, is this really the best answer? Wouldn t putting the focus on the despair instead of on Christ s solution to sin only further the problem? For the plagued conscience, when he stops despairing, he then wonders if he is still in that state of grace that was assured him because of his despair. So what is he to do? He returns to his despair, clings to it, because, somehow, without it, he has no certainty of salvation. The despair becomes the focus, the inner struggle wins the plagued conscience over instead of Christ s victory. So, what s the solution? Do we just give up in the fight against the old Adam? No! In fully realizing its terrifying extent, we can see God s grace that much more: Knowledge of original sin is a necessity. For we cannot know the magnitude of Christ s grace unless we first recognize our malady. The entire righteousness of the human creature is sheer hypocrisy before God unless we admit that by nature the heart is lacking love, fear, and trust in God. Thus the prophet says [Jer. 31:19], And after I was discovered, I struck my thigh. Again [Psalm 116:11], I said in my consternation, Everyone is a liar, that is, they do not think rightly about God. 4 It s not in the despair itself that our comfort is found, but in the victory of Christ. In acknowledging the old Adam, we understand that it cannot be reformed, but that it must be crucified, killed, rendered powerless. 5 And we know that only Christ has accomplished that very feat. Thank God for this realization! Without it, certainly the acknowledgement and realization of the old Adam will only lead one to despair, but here we find that we are not alone in the 4 Apol II in Robert Kolb and Timothy J. Wengert, eds., The Book of Concord: The Confessions of the Evangelical Lutheran Church (Minneapolis: Fortress Press, 2000), Francis Pieper, Christian Dogmatics, vol. 3, 4 vols. (St. Louis, MO: Concordia, 1953), 15. Since the old man of a Christian retains his old evil nature, just as it exists in unbelievers, Christians must not be surprised, on the one hand, when inclinations to rankest unbelief stir in their heart or temptations to commit the coarsest sins (Rom. 7:18; 1 Thess. 4:3-6); on the other hand, they must bear in mind that the spirit s struggle against the flesh does not aim at improving and reforming, but at crucifying and mortifying the flesh. Such a treatment of the flesh is demanded by Scripture. Rom. 8:13: Mortify the deeds of the body ; Gal. 5:24: They that are Christ s have crucified the flesh with the affections and lusts ; Col. 3:5: Mortify your members which are upon the earth, fornication, uncleanness, etc. ; 1 Cor. 9:27: I keep under my body and bring it into subjection ; Matt. 18:8-9: If thy hand or they foot offend thee, cut them off.if thine eye offend thee, pluck it out. 3

6 struggle. First, we know that Christ has already conquered it and given us the new man which is conformed completely to God s will (Col 2:12; 3:10). Second, we know that many other saints have gone through the same struggle: The struggle of the spirit against the flesh is difficult and painful: Mortify, crucify, cut them off ; and the flesh which must be given that treatment is not a being separate from us, but is part and parcel of ourselves. But we find comfort in the thought that, as Luther often reminds us, the great saints experienced the same bitter struggle. We hear the great Apostle Paul crying out in anguish: O wretched man that I am! (Rom. 7:24) 6 Yes, the struggle is painful and messy, but necessary. Through it, (not the struggle itself, but Christ s victory), we are constantly refreshed. At this conference focused on renewal in ministry, my hope is that each of us will read Colossians 3:1-11 for ourselves; that we will each realize the blessings that only Christ can bring in our lives of sanctification through the means of grace. It is at this junction that we will begin our exegesis. CONTEXT A thorough examination of the book of Colossians as a whole would exceed the scope of this paper. However, Colossians 3 is placed within a structured epistle. Therefore, a brief examination of the issues surrounding the Epistle will help in interpreting the particular verses under examination. Place of Writing There is scholarly disagreement on exactly when and where the epistle of Colossians was penned. This is due in part to the paucity of the mention of the city of Colossae in Scripture. For example, the book of Acts never mentions the city of Colossae. In general, there are three theories for the provenance of the epistle. 7 The first is the traditionally accepted theory: that Paul 6 Ibid., Douglas J. Moo, The Letters to the Colossians and to Philemon, (Grand Rapids, MI: Eerdmans, 2008), Unfortunately, answering this question about the provenance (place of writing) is not easy. The book of Acts refers explicitly to three imprisonments of Paul: overnight in Philippi (16:19-34); for two years in Caesarea (23:23-26:32; cf. 24:27); and for two years in Rome (28:11-31; cf. v. 30). But Paul s claim that he had been in prisons very frequently (2 Cor. 11:23) implies that he was imprisoned more often than on these three occasions. So it is possible that Colossians was written during an imprisonment that Luke does not include in his narrative. Many scholars point to Paul s three-year stay in Ephesus as the time of one of those additional imprisonments. The New Testament itself may imply such an imprisonment, and early Christian tradition supports the possibility. Since the overnight stay in Philippi is obviously excluded from consideration, we have, therefore, three viable candidates for the location from which Paul wrote Colossians: Ephesus (c. AD 52-55), Caesarea (c. AD 57-59), or Rome (c. AD 60-62). 4

7 wrote Colossians from his imprisonment in Rome. The second is that Paul wrote it during an imprisonment in Ephesus. The third is that he wrote it during his imprisonment in Caesarea. For our purposes, the Rev. F. W. Wenzel s view will suffice: Despite many attempts on the part of recent critics to have Paul write this letter from an early captivity at Ephesus, or from that at Caesarea, the ancient note at the end of the letter, 8 written from Rome to the Colossians by Tychicus and Onesimus, still stands. 9 Thus, the first view is to be preferred. Moo also affirms this preference. 10 Ultimately, the provenance of the letter does not directly affect the doctrinal richness of the epistle itself. For our purposes, we will mention the issues of provenance in passing for review. The Reason for the Letter It is difficult to determine exactly what false teaching Paul was addressing with the epistle. 11 However, the text itself gives us some clues. 2:8 states See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ (ESV). In addition, 2:16 states Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath (ESV). In short, it would seem that the Colossians were dealing with false teachers who were smugly claiming some authority that was superior. 12 What exactly that false authority was is up for debate. 8 Although Wenzel doesn t cite exactly which manuscripts, there is no doubt that he is referring to the superscriptions in A, B 1 which add the words from Rome in Greek and those in 075, 1739, 1881, and the Byzantine text which add from Rome by Tychicus and Onesimus. 9 F. W. Wenzel, The Wenzel Commentary Book II: An Exegetical Study, Based on Galatians (part), Philippians, Colossians, Philemon, (Bemidji, MN: Arrow Printing, 1988), Moo, 46. A fair evaluation of the evidence we have set forth makes clear that certainty, or even, perhaps, strong probability about the provenance of these letters is impossible. Considerations based on Philemon alone favor Ephesus; and most scholars who think that Ephesians and Colossians are post-pauline naturally locate Philemon in Ephesus. However, if we accept all three letters as Pauline (as we do), and all the evidence above is taken into consideration, there is a slight preference, we think, for Rome as the place of writing. One can, on the assumption that Paul is writing from Rome in AD 60-61, explain the circumstances presupposed in Philemon. A Roman provenance fits well the circumstances of Paul s imprisonment, and it provides the best fit with what we know about the movements of Paul s associates in the rest of the New Testament. 11 For a more thorough treatment of the issue, see Moo, Why Was Colossians Written? The False Teaching, Moo, 7. 5

8 Although the exact false teaching cannot be identified with certain clarity, Paul s answer to the false teaching can be applied to many situations. In short, the main theme of Paul s epistle to the Colossians is the supremacy of Christ. Throughout the whole epistle, this Christology reigns supreme. Christology is the theological heart of Colossians, and, like the spokes of a wheel, all the other themes of the letter radiate from it. 13 In regards to the reason for the letter, one insight will be highlighted for our exegesis: the life of sanctification described in 3:1-11 cannot be removed from the richness of the Christology described in chapters 1-2 of the epistle. Namely, our life of sanctification breathes the death and resurrection of Christ. Structure of Colossians In an exegesis of 3:1-11, one must not overlook its placement within the structure of the epistle as a whole. Although there may be numerous ways in which to outline the epistle, for the purposes of our exegesis, a simple two-part outline will suffice. 14 This outline divides the book into two sections. The first section (chs. 1-2) can be classified as kerygma. The second section (chs. 3-4) can be classified as paraenesis. Kerygma, simply put, is an exposition of doctrine based in the Gospel of Christ. Paraenesis, simply put, is ethical instruction based on the doctrine and Gospel of Christ. A pastor or lay person might refer to this manner of outlining as teaching and application. Other epistles of Paul share this same simple manner of outlining, e.g. Romans (1-11; 12-16), Galatians (1-4; 5-6), Ephesians (1-3; 4-6), 1 Timothy (1-4; 5-6), and perhaps also 1 Thessalonians (1-3; 4-5) and 2 Thessalonians (1-2; 3). 15 As this paper focuses on Colossians 3:1-11 for the purpose of renewal in ministry, the outline has one main insight: As the minister addresses his own old man with daily contrition and repentance, he cannot remove his life of sanctification from the beautiful truths of Gospel teaching: This manner of outlining has theological significance. True godly living can only proceed from and is based upon true faith in Christ. The Gospel of Christ provides both the ability and the willingness to live in a manner pleasing to him. Without justification there can be 13 Moo, For a more detailed outline, see Appendix Figure Paul E. Deterding, Colossians, (St. Louis: Concordia: 2003),

9 no sanctification. Thus, we will have occasion to note how the apostle grounds the imperatives of his ethical instruction in the indicatives of his proclamation concerning what Christ has done for the reconciliation of the world. 16 The Already/Not Yet Eschatology of Paul As Christians, the spiritual resurrection that we now hold is in a sense a foreshadowing of the bodily resurrection that we will have on the Last Day. Too often, it doesn t feel like our present reality is really one of spiritual resurrection. Our exegesis below will further explain this concept. However, as we introduce the text, it is important to note this already/not yet tension that the Christian is constantly held in. Moo argues that this temporal tension is resolved in Colossians 3 as Paul exposits the concept in a spatial rather than a temporal light: Paul s eschatology is characterized by a temporal dualism, in which what God has already done in Christ is balanced and kept in tension with what has not yet happened. Yet Colossians replaces the temporal scheme of already and not yet with the spatial scheme of below and above (3:1-4) and teaches a realized eschatology that ignores the Pauline temporal tension. The resurrection of believers is no longer a future, bodily experience, but a past, spiritual one: we have been raised with Christ (2:12; 3:1; cf. 2:13). 17 For now, we will merely note the existence of this temporal and spatial tension as we approach our exegesis. Baptismal Regeneration as the Basis for Colossians 3:1-11 Paul s main exposition in the letter to the Colossians seems to be the Christ-centered treatise in 2:6-15. According to Moo, 2:6 is the theme verse for the rest of the letter. 18 I will not disagree with Moo, but I will add a caveat to his point. For the Christian, Baptism is at the center of this teaching of Christ. This teaching of Christ and the benefits of Baptism cannot be separated. At the center of the treatise on Christ in 2:6-15 is a brief exposition on the effects of the sacrament of Baptism on the Christian: 16 Deterding, Moo, Moo, 243. Like the theme verse displayed on a banner at a conference, Paul s call to keep Christ Jesus as Lord at the center of the Christian experience (2:6b) hangs over the body of the letter (2:6-4:6). Because Paul writes in response to the immediate threat of false teachers, he begins by elaboration this basic summons negatively. And so he warns his readers about the false promise of these false teachers in 2:8-23. Now beginning in 3:1, Paul elaborates this call to remain centered on Christ positively. Taking up the key Christological teaching of chapters 1-2, Paul shows how identification with Christ leads to a new way of life. 7

10 In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. (Col 2:11-12 ESV) This emphasis on Baptism in the treatise on Christ cannot be understated. For the Christian, a constant return to Baptism is essential in the struggle of the New Man and the old Adam, the life of sanctification, and repentance. For the purposes of this exegesis, Baptism is directly related with the concepts discussed above: The Already/Not Yet Eschatology of Paul and the relationship of kerygma and paraenesis in the epistle as a whole. Just as doctrine cannot be separated from the life of a Christian, one cannot realize Christ s victory over the old Adam without first realizing the benefits of Baptism. Deterding affirms this view of Baptism as essential to the understanding of the life of sanctification as exposited in Col 3: More on this will be discussed below. Contextual Conclusions As we approach our text, a brief overview of the conclusions that have been drawn will serve us well. So far, in a roundabout way, we ve drawn four conclusions in regards to our text that will help us in interpreting the verses themselves: (1) A solid Christology is always useful in being proactive against false teaching. (2) That same Christology is always the basis for the life of sanctification. (3) Doctrine cannot be separated from application (i.e. kerygma and paraenesis). (4) Baptismal regeneration in view of a solid Christology is essential to the overall understanding of Colossians 3:1-11. Now that the contextual basis for our exegesis has been established, we will continue with an analysis of the Greek text. TEXTUAL NOTES 3:1 Εἰ οὖν συνηγέρθητε τῷ Χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ θεοῦ καθήμενος 19 Deterding, 141. As in 3:1-4, the apostle here uses many words and phrases that recall his statements regarding the meaning of Baptism (2:11-13). As in the previous section, the imperatives regarding Christian living here are built upon the indicatives of soteriology and Baptism from the earlier portion of the letter. 8

11 Translation: Therefore, if you have been raised with Christ, then keep on striving for the things above where Christ is seated at the right hand of God Εἰ - This particle marks a first class condition (known in our circles as a simple conditional) which denotes that the protasis is assumed as true for argument s sake. 20 Συνηγέρθητε is the main verb in the protasis of the conditional. ζητεῖτε is the main verb in the apodosis. Although the protasis is assumed as true, I chose to translate the particle as if instead of since (cf. NIV). The reasoning for this choice is to retain the original rhetorical effect. The translation since does not rightly capture the original choice of Paul s words. 21 In English, I added the word then in the translation of the apodosis for the sake of flow. To capture the thought of the conditional, a hyper-idiomatic translation might sound like this: If you have been raised with Christ (and you know you have), then the natural result of that would be that you continue to strive for the things that are above. οὖν- Inferential. This calls attention to the content of chapter 2, of which Baptism in Christ is the highlight. Contextually, the two chapters cannot be separated both in content and in flow of thought. The word therefore, near the beginning of 3:1, is significant, for it helps to ground this section of exhortation in the preceding exposition of the Gospel, particularly that dealing with Baptism. 22 συνηγέρθητε - Aor. Pass. Indic. Translated as you have been raised. This again calls attention to the Baptism mentioned in chapter 2. Several other elements in 3:1 also point to Baptism. You were raised with Christ has the same verb (even in the identical form, συνηγέρθητε) used in 2:12 to describe what took place in Baptism. Similarly, the dative τῷ Χριστῷ recalls the previous proclamation that in Baptism we were raised with our Lord. Hence, the protasis of this conditional sentence describes a condition that has been fulfilled. The readers have been raised with Christ in Baptism Daniel B. Wallace, Greek Grammar: Beyond the Basics, (Grand Rapids, MI: Zondervan, 1996), Wallace, 692. First, even in places where the argument is apparently believed by the speaker, the particle ει should not be translated since. Greek had several words for since, and the NT writers were not opposed to using them. There is great rhetorical power in if. To translate εἰ as since is to turn an invitation to dialogue into a lecture. Often the idea seems to be an encouragement to respond, in which the author attempts to get his audience to come to the conclusion of the apodosis (since they already agree with him on the protasis). It thus functions as a tool of persuasion. 22 Deterding, Deterding,

12 τῷ Χριστῷ - Dative of association. 24 Translated with Christ. Christ s resurrection is our resurrection. Here, it refers to our spiritual resurrection in Christ at Baptism. It correlates to our bodily resurrection that is alluded to in 3:4. τὰ ἄνω- The article here serves as a substantiver for the adverb ἄνω, 25 translated as the things above. See excursus below: The things above and the things on the earth. ζητεῖτε Pres. Act. Imv. to devote serious effort to realize one s desire or objective, strive for, aim (at), try to obtain, desire, wish (for) (BDAG 3). Translated as keep on striving for. Keep on is added to the front of the imperative in translation to imply that the striving doesn t end in this life. ὁ Χριστός - the article here is merely added to denote grammatical function as the subject of the verb ἐστιν. 26 ἐστιν ἐν δεξιᾷ τοῦ θεοῦ καθήμενος Christ is seated at the right hand of God. As Paul calls our attention to the things above, he echoes Psalm :2 Psalm 110 stands as a prophetic announcement bequeathed to a Davidic king. It envisions a day when YHWH s sovereign reign will extend from Zion to encompass all nations through his exalted Davidic king-priest. The apostle Paul at Col 3:1 reveals that he understood the prophetic announcement of Ps 110 to have found its fulfillment in Jesus Christ. Christ had been enthroned upon the advent of his resurrection, and was sitting at the right hand of God and ruling with him, as God continued to subdue Christ s enemies under his feet. 28 τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς Translation: Keep on setting your minds on the things above, not on the earthly things. τὰ ἄνω another substantived adverb as the previous verse. Translated the things above. φρονεῖτε Pres. Act. Imv. to give careful consideration to someth., set one s mind on, be intent on (BDAG 2). Translated keep on setting your minds. This is taken in translation as a gnomic present. 29 One of the markers of this type of present is the implication of a generic subject. The gnomic present does not imply something that occurs over and over again as the iterative does. 24 Wallace, Wallace, Wallace, Christopher A. Beetham, Echoes of Scripture in the Letter of Paul to the Colossians, (Atlanta: SBL, 2008), Ibid, Cf. Wallace,

13 Rather, it implies that it is in the very nature of someone to act in this way. As the above verse, the translation emphasizes the ongoing aspect of the action. τὰ ἐπὶ τῆς γῆς - The article here serves as a substantiver for the prepositional phrase 30 ἐπὶ τῆς γῆς on the earth. Excursus: The Things Above and the Things on the Earth In view of Baptism, we are to strive for the things above and not the things on the earth. What exactly are the things above and the things on the earth? First, we will examine what the things above refers to. Two main views will be examined here (although there are some more nuanced views as well). The first view is that the things above do not refer to a spatial place; rather, the phrase refers to the soteriological presence of Christ. 31 This is the view that Deterding holds. The second view is that the things above refers to the abode of God. 32 This view would have more of a spatial aspect to it. However, this spatial aspect has limitations. As Christians, we are to make our heavenly status which we already have in Christ the guideline for our thinking. Moo holds the second view. 33 Take note that this is a simplified presentation of Moo s view. He would argue that in striving towards where Christ is, we strive towards Christ himself. 34 The third view is that of Wenzel. 35 Wenzel holds that the language here is anthropomorphic. To argue that Jesus spatially sits at the right hand of God above is to lock Christ in heaven. Wenzel argues that such a view of local presence is to be avoided. 30 Wallace, Deterding, 135. Above is to be construed not spatially but soteriologically. What is above has to do with the gracious presence of God (Jn. 8:23; Gal 4:26; Phil 3:14). Thus, the things that are above are those things that have to do with eternal salvation in God s loving presence 32 Moo, 246. We are not to strive for heavenly status, since that has already been freely given us in Christ. Rahter, we are to make that heavenly status the guidepost for all our thinking and acting. And, by using the present tense, Paul indicates that believers should be constantly occupied in striving for this orientation. Only here and in v. 2 does Paul use the phrase the things above, although he uses the adverb in Galations 4:26 the Jerusalem that is above and in Philippians 3:14 the upward call. Above then, is another way of referring to heaven, the abode of God and the sphere to which believers truly belong by virtue of their identification. 34 Moo, Wenzel, 161. The things above are spiritual things belonging to the spiritual realm, and as such have no bearing on physical or local conditions. The above where Christ is, is everywhere. The term above is used in view of Christ s ascension into heaven and above all heavens, which simply means the change from a local to an illocal mode of being, not a physical change of abode. The expression is, nevertheless, very proper, for there is hardly another word to be found which so directly reminds the Christian of the other-worldliness in contrast to thisworldliness. 11

14 What we have in these three views is not so much a difference in the actual interpretation, for none of the three seem to argue that the things above refer to an actual space. Rather what we have is different emphases on the appropriation of the things above to the believer. All three views would indicate that we are to strive for godly things. For our purposes, Wenzel s view is to be preferred because of its emphasis on the means of grace. He further explains: Heavenly-mindedness is not an indulgence in vain speculation as to what heaven is there is entirely too much of this in sermons and edifying dissertations- it is not speculation at all. It simply means that the Christian lives in Scripture, applies it to himself, and to the various happenings and incidents of daily life, seeks to gain better insight into spiritual truths, and above all to learn ever more of Christ, his Redeemer. The Scripture itself is from above, and it is the only means we have of knowing the things above, the love of the Father, the grace of the Lord Jesus, and the communion and fellowship of the Holy Ghost. To set our minds on the things above is, therefore, to set our mind and thoughts on the truths contained in Scripture. 36 Finally, I ll add to Wenzel s argument that the imagery of being raised with Christ automatically leads one to look heavenward (not spatially) but to the promise of heaven that we already hold as Christians. Now, identification of the things on the earth will be examined. It is obvious from the context that the the things on the earth are contrasted against the things above. Therefore, it would lead one to the logical conclusion that the things on the earth refer not necessarily to the material world, but those things which lead us spiritually away from Christ. 3:5 will give a list of such spiritual vices. These spiritual vices are a result of the inborn concupiscence of the old Adam. Of course, material things as well in the earthly realm can have such a spiritual impact. The TDNT gives a more thorough explanation of the biblical view of the heaven-earth antithesis Wenzel, Sasse, H. (1964 ). γῆ, ἐπίγειος. G. Kittel, G. W. Bromiley, & G. Friedrich (Eds.), Theological dictionary of the New Testament (electronic ed., Vol. 1, Grand Rapids, MI: Eerdmans), Heaven and earth are viewed both in their indissoluble connection and also in their differentiation in the NT. This twofold conception appears in passages like Mt. 6:10; 23:9; Lk. 2:14, as also in places where it is said of an event on earth that it has validity and force in heaven, e.g., Mt. 16:19; 18:18, where binding and loosing are both on earth and in heaven, δέω, or in Mt. 18:19, where there is prayer on earth and hearing in heaven, or in Mk. 2:10 == Lk. 5:24, of the forgiveness of sins on earth. The same is true in passages which refer to earthly things which are ὑπόδειγμα καὶ σκιὰ τῶν ἐπουρανίων (Hb. 8:5), e.g., Hb. 8:1, 4 (the high-priest in heaven and on earth) or Hb. 12:25. In such cases the earth, in comparison with heaven, is regarded as the place of the imperfect (Mk. 9:3; Hb. 8:4), of the transitory (Mt. 6:19), of sin (Mk. 2:10; Rev. 17:5) and of death (1 C. 15:47 ἐπίγειος). The difference can be stressed to such a degree that 12

15 3:3 ἀπεθάνετε γὰρ καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ θεῷ Translation: For you died, and your life stands hidden with Christ in God. γὰρ- explanatory, this will further explain the manner by which Christians are able to strive for the things above. ἀπεθάνετε- Aor. Act. Ind. You died. This again refers to what happened in a believer s Baptism. Col. 3:3 also contains several references to the significance of the believer s Baptism. You died ἀπεθάνετε is identical in form to the initial verb of 2:20. As there, so also here this verb in the aorist tense recalls the description of Baptism as a participation with Christ in his death as implied in 2:12, a description that is made explicit in the apostle s letter to the Romans (6:3). Similarly, the phrase σὺν τῷ Χριστῷ ( with Christ ) in this verse (3:3) echoes the use of τῷ Χριστῷ with a verb compounded with σὺν in 3:1 and ultimately points back to the designation in 2:12 of Baptism as that way by which one is raised from the dead with Christ. Baptism is thus presented as a means to salvation and eternal life in heaven. This eternal salvation is the basis of the kind of conduct we display also in this life. 38 ἡ ζωὴ ὑμῶν κέκρυπται- The main verb is a perfect, translated here as stands hidden. The emphasis is on the perfective aspect. This translation emphasizes not the action itself, but the ongoing effects of the action. γῆ and οὐρανός ( ἄνω and κάτω) are almost understood dualistically as two different worlds, particularly in the Pauline Epistles and John. Christ is the Redeemer because He is not ἐκ τῆς γῆς but ἄνωθεν, ἐκ τοῦ οὐρανοῦ (Jn. 3:31), not ἐκ γῆς but ἐξ οὐρανοῦ (1 C. 15:47). He is ὁ καταβάς who has come down from heaven εἰς τὰ κατώτερα μέρη τῆς γῆς (Eph. 4:9 f.) and who has thus ascended far above all heavens, lifted up ἐκ τῆς γῆς (Jn. 12:32). At this point the NT conception and terminology are influenced by an oriental myth, based on Persian dualism, of the redeemer who descends from the upper world of light to the depths of the world of darkness. 9 But the ambiguity of τὰ κατώτερα μέρη τῆς γῆς (Eph. 4:9), which can mean either the lowest parts of the earth, i.e., the underworld, or (γῆς as gen. epexeget.) the spheres of the deep, namely, the earth, means that καταβαίνειν ( 522) might refer either to the descent into Hades or to the incarnation in the sense of Phil. 2:7. We thus see the difficulty of applying the terminology of this dualistic redeemer myth to the biblical Christian faith. For the NT, too, there is a metaphysical distinction between heaven and earth. But for all the sharpness of emphasis on this distinction, the unity of the divine creation is maintained, as is also the identity of the God of creation and the God of redemption and the interconnection of creation and redemption. The contrast between heaven and earth is finally in terms of sin. It is because the earth is the setting of a fallen creation, the theatre of sin, 10 that it stands in a different relation to God from heaven. It is for this reason that the Son of Man has come to forgive sins on earth (Mk. 2:10), that the redeemed are οἱ ἠγορασμένοι ἀπὸ τῆς γῆς, those who are ransomed from the earth (Rev. 14:3), that believers are ξένοι καὶ παρεπίδημοι ἐπὶ τῆς γῆς strangers and pilgrims on earth (Hb. 11:13, of the believers of the OT; 12 cf. Phil. 3:20) who must be exhorted: τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς, set your mind on what is above, not on what is on the earth (Col. 3:2), νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, mortify your earthly members (Col. 3:5). 38 Deterding,

16 The fact that our life stands hidden reflects Paul s theology of the cross. 39 The glory that we have is not seen. There is nothing distinguishing about the appearance of a Christian in a crowded street. Yet, what we have inside is beyond earthly comprehension measure. Verse 4 will further explain when and how the Christian s glory will be revealed. 3:4 ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ Translation: When Christ, your life, appears, then you also will appear with him in glory. ὅταν ὁ Χριστὸς, ἡ ζωὴ ὑμῶν- When Christ, your life. These phrases, separated by the verb φανερωθῇ for emphasis, are in apposition to one another. Some translations render it when Christ who is your life. This rendering captures the apposition well. However, I chose to translate it more abruptly to reflect the seemingly intended asyndeton. The abruption better captures the wonder behind that fact that Christ is our life. Without him, we are is good as dead. φανερωθήσεσθε ἐν δόξῃ - You will appear with him in glory. Our glory is not yet revealed. Although this will take place in the future, the promise of its reality stands undisputed by the force of the perfect. The Transition between 3:4 and 3:5 Before examining verses 5-11, the change in tone between verse 4 and verse 5 must be noted. Verses 1-4 are statements of fact. In verses 5-11, Paul switches to an imperative tone in paraenesis. 40 Just like 1-4, his imperatives are rooted in the Christian s Baptism. 41 3:5 Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν ἀκαθαρσίαν πάθος ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρία, 39 Deterding, 139. Although we already possess eternal life, we do not yet experience it fully, for it is now hidden (3:3) and will be revealed (3:4) only at the Parousia. In this life, the Christian s possession of eternal life is hidden under the shadow of suffering and cross-bearing which he must endure (Mt 16:24-27 [II Mk 8:34-38; Lk 9:23-26]; Rom 8:17) Believers seem to be no better off and perhaps even worse off than those who do not follow Christ (as depicted, for example, in Mt 13:24-30, 36-43). The eternal benefit of believing in Christ, now known only to faith (2 Cor. 5:7), will be made known, also to sight (1 Cor 13:12), at the Parousia, as indicated in Col. 3:4. 40 Ibid, 141. As in the previous section, the imperatives regarding Christian living here are built upon the indicatives of soteriology and Baptism from the earlier portion of the letter. But whereas 3:1-4 dealt with the broad principles of sanctification, in 3:5-17 Paul begins with more specific directions on how God s people are to live their lives. 41 Ibid, 141. As in 3:1-4, the apostle here uses many words and phrases that recall his statements 5-regarding the meaning of Baptism (2:11-13). As in the previous section, the imperatives regarding Christians living here are built upon the indicatives of soteriology and Baptism from the earlier portion of the letter. But whereas 3:1-4 dealt with the broad principles of sanctification, in 3:5-17 Paul begins with more specific directions on how God s people are to live their lives. 14

17 Translation: Put to death, therefore, the members which are on the earth: sexual immorality, uncleanness, lustful passion, evil desire, and greediness; which are all idolatry. Νεκρώσατε- Aor. Act. Imv. to deaden or cause to cease completely, put to death (BDAG) Translated here as Put to death. Deterding suggests that the imperative here could be ingressive, rendered as begin to put to death. 42 Although the explanation of the aorist as a one-time action is often too simplistic, Wenzel makes an interesting argument to translate it this way: o Paul uses the imperative aorist here: put to death at once and completely. Had he used the present imperative, that would have meant a continuous putting to death. But that is not Paul s idea. He does not want the Christian to argue that, since they always have their flesh with them, the fight against it is to be a long drawn-out affair and they can be satisfied if by slow degrees they succeed in conquering a part of the flesh here and there. That would only lead to carelessness and an indifferent, lukewarm fight against the flesh. He therefore insists that, whenever and wherever the flesh tries to exert itself, it at once, definitely and completely be put to death. No dilly-dallying is to be permitted. And if the flesh tries to dominate the new man after that, put it down again, definitely and completely. 43 This verse shows that the old Adam cannot be reformed. Rather, it must be executed completely. Again, this verb is reminiscent of what happens in Baptism. 44 τὰ μέλη - a part of the human body, member, part, limb Metaph. of sinful characteristics or behavior (BDAG 1). Translated the members. τὰ ἐπὶ τῆς γῆς- which are on the earth. The article here acts in English both as a substantive and a relative pronoun. For on the earth see excursus above. πορνείαν ἀκαθαρσίαν πάθος ἐπιθυμίαν κακήν- sexual immorality, uncleanness, lustful passion, evil desire. The interesting thing about this list is that it does not list specific sins. Rather, it lists the inward causes of outward sins. It is a reminder that not only the outward sins must be prohibited, but that the inward causes of sins must addressed. τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρία- greediness, which is idolatry. Here, greed is singled out as a cause of idolatry because by being greedy, one puts an object above God. 42 Deterding, Wenzel, Deterding, 149. The imperative put to death in 3:5 recalls the previous descriptions of Baptism as that by which one died with Christ (2:20; 3:3). Because the readers died in Baptism to the power of sin to condemn them, they are now to put to death the power of sin over their conduct (compare Rom 6:4, 11, 12-14). They are to put to death those vices characteristic of existence under the influence of Satan and their own sinful nature, which cause the unregenerate way of life. 15

18 The last noun in the list includes the article when the rest of the list does not. The reason for this is not to emphasize that particular sin in the list; rather, it is an example of kataphora. The following relative clause (marked by ἥτις) occasions the use of the article by making the preceding noun definite. 45 3:6 διʼ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ [ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας]. Translation: On account of these things the wrath of God is coming [on the sons of disobedience] διʼ ἃ- the pronoun with the accusative relative: on account of these things. The desires that stem from the old Adam are the cause of God s wrath. It is terrifying to realize that the part of us that incurs God s wrath is still in our hearts. ἔρχεται ἡ ὀργὴ τοῦ θεοῦ- The wrath of God is coming. The present here indicates that God s wrath is already in action. 46 At the same time, impending doom looms over all creation because God s wrath will not be fully realized until the Parousia that is described in 3:4. [ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας]- on the sons of disobedience. The apparatus lists 46 manuscripts that include this phrase, the most notable of which are Sinaiticus, Alexandrinus, Basil, Chrysostom, and Augustine. There are 10 sources that omit this phrase, the most notable of which are papyrus 46, Vaticanus, and Cyprian. In addition, most major translations include this phrase with a footnote, e.g. NIV, ESV. It would seem that the evidence is more widespread to include the phrase, but earlier sources omit the phrase. Because the inclusion of the phrase is the more difficult rendering, I prefer to include it. 3:7 ἐν οἷς καὶ ὑμεῖς περιεπατήσατέ ποτε, ὅτε ἐζῆτε ἐν τούτοις Translation: Indeed, in these ways you once walked, when you lived in these ways. This verse is chiastic. 47 ποτε, ὅτε is at the center of the chiasm. περιεπατήσατέ corresponds with ἐζῆτε and ἐν οἷς corresponds with ἐν τούτοις. The rhetorical effect of the chiasm highlights the adverb ποτε and the conjunction ὅτε rendered in English as once when. This verse presents the already/not yet tension of Paul s eschatology. At the same time, living in sin is a past action but for some a present reality. Paul s point is 45 BDF, 258 (1). The article is often lacking with abstracts (where German and English would use one). The more abstract the sense in which the noun is used, the less likely it is to take any other than the generic article; hence in some instances the problem is rather to account for the presence of the article than its absence. (1) C 3:5 the addition of the relative clause ἥτις etc. occasions the use of the article by making the preceding noun definite; this use may be called kataphora, i.e. reference forward to a subsequent adjunct. 46 Wenzel, 164. God is not indifferent while these sins are going on, and saving His anger for the future. The wrath of God is a present wrath. The wrath comes now and continues as long as man practices these things. 47 Murray J. Harris, Colossians and Philemon, (Grand Rapids, MI: Eerdmans, 1991),

19 that continuing to live 48 Because we have put on the new self (3:9), these ways are indeed temporary. Although they exist in our lives still, the eternal impact of them have been taken away. ἐν οἷς- This relative refers to the list of vices in 3:5 καὶ- Emphatic, translated above as indeed. περιεπατήσατέ ποτε- Aor. Act. Ind. to conduct one s life, comport oneself, behave, live as habit of conduct The sphere in which one lives or ought to live, so as to be characterized by that sphere, is designated by ἐν (BDAG 2 δ). Translated above as walked for the sake of flow. In English, translating it as lived would sound redundant with the next verb ἐζῆτε. This is a constative aorist, implying the simple nature of the fact that the action took place but it no longer taking place. ὅτε ἐζῆτε- The conjunction ὅτε simply refers to the adverb ποτε preceding it. The verb is the Imf. Act. Ind. of ζάω: to conduct oneself in a pattern of behavior, live (BDAG 3). Whereas the previous verb form περιεπατήσατέ focused on the fact the action happened, this verb form ἐζῆτε in the durative imperfect focuses on the imperfective aspect of the action when it was happening. It wasn t just that it was a once in a while occurrence. Rather, this pattern of behavior was a constant state of happening. ἐν τούτοις- The preposition here describes the manner of behavior in which the Colossians once lived. τούτοις refers to the list of vices in 3:5. 3:8 νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν Translation: But now, also rid yourselves of all these things: anger, rage, malice, slander, obscene speech from your mouth. νυνὶ δὲ- Translated but now. The conjunction is logical contrastive over the ποτε, ὅτε of the previous verse. ἀπόθεσθε- Aor. Mid. Imv. of ἀποτίθημι - take off: fig. lay aside, rid oneself of (BDAG 1b). Although the imperative is in the aorist, this obviously is a repeated action just as the aorist imperative Νεκρώσατε in 3:5. Perhaps Paul thinks as this action as a unit to emphasize the urgency of ridding yourselves of all these things. καὶ- could be emphatic or adjunctive. I prefer adjunctive. Rendered above as also. 48 Wenzel, 165. We begin to understand why Paul speaks of dying to the world. The irony of the situation is that whereas these people find their life in carnal things, they are in fact dead in their sins and the uncircumcision of their flesh (2, 13). If they are to gain real life, the life in Christ, they must die to the carnal life, must be killed and utterly exterminated from their heart, and be replaced by a new life, the life that comes from God. We then have these two classes of men in the world, men who find their life in carnal things, but nevertheless are spiritually dead, and men who are dead to the life of natural man, but are nevertheless spiritually alive. The latter is the only life worth living. 17