Col 3:8-12 | RWP | e4.org | But now ( νυν δε ). Emphatic form of νυν in decided contrast (to ποτε in verse ) in the resurrection life of ; . Put ye also away ( αποθεσθε κα υμεις ). Second aorist middle imperative of old verb αποτιθημ , to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs ( αποθεσθε here, απεκδυσαμενο in verse , ενδυσαμενο in verse , ενδυσασθε in verse ). All these ( τα παντα ). The whole bunch of filthy rags (anger οργην , wrath θυμον , malice κακιαν , railing βλασφημιαν , shameful speaking αισχρολογιαν ). See somewhat similar lists of vices in ; ; . These words have all been discussed except αισχρολογιαν , an old word for low and obscene speech which occurs here only in the N.T. It is made from αισχρολογος ( αισχρος as in and that from αισχος , disgrace). Note also the addition of "out of your mouth" ( εκ του στοματος υμων ). 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.

‏ Colossians 3:8-12

But now ( νυν δε ). Emphatic form of νυν in decided contrast (to ποτε in verse 7) in the resurrection life of 2:12; 3:1.

Put ye also away ( αποθεσθε κα υμεις ). Second aorist middle imperative of old verb αποτιθημ, to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs ( αποθεσθε here, απεκδυσαμενο in verse 9, ενδυσαμενο in verse 10, ενδυσασθε in verse 12).

All these ( τα παντα ). The whole bunch of filthy rags (anger οργην, wrath θυμον, malice κακιαν, railing βλασφημιαν, shameful speaking αισχρολογιαν ). See somewhat similar lists of vices in Col 3:5; Ga 5:20; Eph 4:29-31. These words have all been discussed except αισχρολογιαν, an old word for low and obscene speech which occurs here only in the N.T. It is made from αισχρολογος ( αισχρος as in 1Co 11:6 and that from αισχος, disgrace). Note also the addition of "out of your mouth" ( εκ του στοματος υμων ). 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.

Lie not to another ( μη ψευδεσθε εις αλληλους ). Lying ( ψευδος ) could have been included in the preceding list where it belongs in reality. But it is put more pointedly thus in the prohibition ( μη and the present middle imperative). It means either "stop lying" or "do not have the habit of lying."

Seeing that ye have put off ( απεκδυσαμενο ). First aorist middle participle (causal sense of the circumstantial participle) of the double compound verb απεκδυομα, for which see 2:15. The απο has the perfective sense (wholly), "having stripped clean off." The same metaphor as αποθεσθε in verse 8.

The old man ( τον παλαιον ανθρωπον ). Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as "the ancient man" of sin already crucified (Ro 6:6) and dropped now once and for all as a mode of life (aorist tense). See same figure in Eph 4:22. Παλαιος is ancient in contrast with νεος (young, new) as in Mt 9:17 or καινος (fresh, unused) as in Mt 13:52.

With his doings ( συν ταις πραξεσιν αυτου ). Practice must square with profession.

And have put on ( κα ενδυσαμενο ). First aorist middle participle (in causal sense as before) of ενδυνω, old and common verb (Latin induo, English endue) for putting on a garment. Used of putting on Christ (Ga 3:27; Ro 13:14).

The new man ( τον νεον ). "The new (young as opposed to old παλαιον ) man" (though ανθρωπον is not here expressed, but understood from the preceding phrase). In Eph 4:24 Paul has ενδυσασθα τον καινον (fresh as opposed to worn out) ανθρωπον.

Which is being renewed ( τον ανακαινουμενον ). Present passive articular participle of ανακαινοω. Paul apparently coined this word on the analogy of ανανεομα. Ανακαινιζω already existed (Heb 6:6). Paul also uses ανακαινωσις (Ro 12:2; Tit 3:5) found nowhere before him. By this word Paul adds the meaning of καινος to that of νεος just before. It is a continual refreshment ( καινος ) of the new ( νεος, young) man in Christ Jesus.

Unto knowledge ( εις επιγνωσιν ). "Unto full (additional) knowledge," one of the keywords in this Epistle.

After the image ( κατ' εικονα ). An allusion to Ge 1:26, 28. The restoration of the image of God in us is gradual and progressive (2Co 3:18), but will be complete in the final result (Ro 8:29; 1Jo 3:2).

Where ( οπου ). In this "new man" in Christ. Cf. Ga 3:28.

There cannot be ( ουκ εν ). Εν is the long (original) form of εν and εστιν is to be understood. "There does not exist." This is the ideal which is still a long way ahead of modern Christians as the Great War proved. Race distinctions (Greek Hελλην and Jew Ιουδαιος ) disappear in Christ and in the new man in Christ. The Jews looked on all others as Greeks (Gentiles). Circumcision ( περιτομη ) and uncircumcision ( ακροβυστια ) put the Jewish picture with the cleavage made plainer (cf. Eph 2). The Greeks and Romans regarded all others as barbarians ( βαρβαρο, Ro 1:14), users of outlandish jargon or gibberish, onomatopoetic repetition ( βαρ-βαρ ).

A Scythian ( Σκυθης ) was simply the climax of barbarity, bar-baris barbariores (Bengel), used for any rough person like our "Goths and Vandals."

Bondman ( δουλος, from δεω, to bind),

freeman ( ελευθερος, from ερχομα, to go). Class distinctions vanish in Christ. In the Christian churches were found slaves, freedmen, freemen, masters. Perhaps Paul has Philemon and Onesimus in mind. But labour and capital still furnish a problem for modern Christianity.

But Christ is all ( αλλα παντα Χριστος ). Demosthenes and Lucian use the neuter plural to describe persons as Paul does here of Christ. The plural παντα is more inclusive than the singular παν would be.

And in all ( κα εν πασιν ). Locative plural and neuter also. "Christ occupies the whole sphere of human life and permeates all its developments" (Lightfoot). Christ has obliterated the words barbarian, master, slave, all of them and has substituted the word αδελφος (brother).

Put on therefore ( ενδυσασθε ουν ). First aorist middle imperative of ενδυνω (verse 10). He explains and applies ( ουν therefore) the figure of "the new man" as "the new garment."

As God's elect ( ως εκλεκτο του θεου ). Same phrase in Ro 8:33; Tit 1:1. In the Gospels a distinction exists between κλητος and εκλεκτος (Mt 24:22, 24, 31), but no distinction appears in Paul's writings. Here further described as "holy and beloved" ( αγιο κα ηγαπημενο ). The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (3:8). The garments include a heart of compassion ( σπλαγχνα οικτιρμου, the nobler viscera as the seat of emotion as in Lu 1:78; Php 1:8), kindness ( χρηστοτητα, as in Ga 5:22), humility ( ταπεινοφροσυνην, in the good sense as in Php 2:3), meekness ( πραυτητα, in Ga 5:23 and in Eph 4:2 also with ταπεινοφροσυνη ), long-suffering ( μακροθυμιαν, in Ga 5:22; Col 1:11; Jas 5:10).