COLOSSIANS 3: 5~16 The "Putting off" & "Putting On"

Introduction

In the letter to the Colossian church, Paul addressed the sovereign supremacy of Christ, cosmological mysticism and angelic worship, the body of Christ (the Church universal), the Gospel, and eschatology, along with Christian character and life.[1] In the third chapter, Paul stressed five characteristics of the Colossians pre-Christian lifestyle which were to be “put-off” (3:8), while they were to adhere to Christ, as the chosen and elect of God (3:12), and “put-on” five new Christ-like qualities (3:12), forgive one another (3:13), come together in perfect unity (3:14), and let the peace and word of Christ rule in their hearts (3:15-16). This brief examination will address the practicality, instruction, and the personal application of Colossians 3:5-16, in regards to the putting off and putting on of attributes. Lastly, a concluding paragraph will sum up the contents.

Practical Message

Paul’s intention was to have the Colossians recognize the need for a manifestation of mercy which came from their inward parts; a deep seeded passion of love. The modern believer should realize the necessity to abandon practices of anger, wrath, malice, slander, and obscene talk (3:8). None of these things edify the believer, or the church. The practical side of living a life full of compassion, kindness, humility, meekness, and patience (3:12), will undoubtedly produce contentment and love. A believer cannot lift up and bear another’s burdens of life, if consumed with any of the afore mentioned negative attributes. Clearly, malice and anger produce bitterness and unforgiveness, which is unfruitful and a stronghold of darkness. It is evident that a believer in Christ is not given the gift of salvation for the self, but for the corporate body; otherwise, upon salvation the Lord would "rapture" the believer immediately into His presence. However, this is not the case, and Colossians 3:5-16 informs the reader of practical Christ-like living and obedience. The believer is to literally put to death all impurity and idolatry, not because the Lord solely desires pious men and women (not that piety is wrong), but so that in performing purity and holiness, each believer may learn the true meaning of love; giving oneself for another and worshiping the Creator with a thankful heart. One needs to recognize there is a transformation which takes place at conversion; the old person (unregenerate) is buried in Christ’s death (Col. 2:12) and the sins are nailed to the cross with Christ (Col. 2:14); however, instantaneously the individual is adopted, becoming an heir of God (Gal. 4:7), is imputed with Christ’s righteousness (Rom. 4:24), and given a new life (regenerate). The old life is without any positive value and must be discarded.

Instructional Message

Paul specifically instructs the Christians at Colossae to abandon “anger, wrath, malice, slander, and obscene talk,” and demands they substitute them with “compassionate hearts, kindness, humility, meekness, and patience” (3:8, 12). The old practices of impurity will neither stand up to Christ-like love, nor will be helpful in building a unified body. However, how does one actually “put off” or “put on” these instructions? N. T. Wright rightly summarized Paul’s lessons: “Having taken off the shabby ‘clothes’ appropriate for the old age, the Colossians are to be fitted out with beautiful new robes, appropriate for their new position.”[2] The new believer is correctly placed in a new “position” with God. For instance, Jonathan Edwards believed Christ’s atoning work placed mankind back into his “Adamic” position, in which Adam was, at creation. Christ, as federal head, and second Adam (1 Cor. 15:22), stood in the place of the individual, taking the guilt upon Him (Gal. 3:13), as if He were guilty; bearing the full penalty of sin.[3] Having man’s position now judicially reconciled with God, Christ opened a transition for mankind from judicial to relational, with God. The new clothing of righteousness Paul mentions is attributed to Christ.

Therefore, the believer must do away with all anger, wrath, malice, slander, obscene talk, and lying (3:8), as they are spiritually destructive. Allowing the Holy Spirit to take command of the body is the first step; this attitude is employed by Paul with the principle “to let the peace of Christ rule in your hearts” (3:15). The Greek word for “rule” is brabeuetō, which originally signified a person who umpired athletic games, such as the Olympics, and decided who the winners were,[4] or a person who was the arbiter.[5] The implication Paul illustrated was that Christ’s peace was the arbiter; it was the decision-maker of the believer’s heart. In the sense that the Old Testament heart was the object of emotion or will, the conscience of the believer’s mind is ruled by Christ. One puts off the old "rags" by giving Christ complete “rule” of the heart, and by renunciation and confession. Then, the process of sanctification begins and the believer is introduced to new clothing consisting of compassion, kindness, humility, meekness, and patience. It is eventually donned by walking in the Spirit, and by being in full submission to Christ. David Garland stated that the virtues of 3:12 may bring unity, but it seems Paul’s intention is for a community made up of Greek, Jew, Barbarian, Scythian, slave, and free, to be bonded together in love with one another (3:11).[6] This seems to be the imperative message, that the attributes may bring a closer relationship with the Godhead, but ultimately they are for the believers to be unified, bearing another’s burdens, and living in peace, as examples in a dark world.

An Example

Granted, the regeneration of the believer is an act of the Holy Spirit, along with justification and redemption; however, the believer should honestly weigh the practices of life in the balances, as a witness of character and obedience to Christ. One abandons the bad attributes and old rags by submitting fully to the Master and Savior, Jesus Christ. As the prophet Samuel explained to King Saul “Obedience is better than sacrifice and to listen than the fat of rams” (1 Sam. 15:22b). Here in Colossians, the same principle is illustrated: adhering to Word of God (3:16) and allowing Christ to rule in one’s heart (3:15) is better than any offering. The believer’s life is clothed in Christ’s righteous characteristics (3:12) by hearing and ingesting the Scriptures into the heart, mind, and soul.

Conclusion

In all, it would be edifying, maturing, and transforming for the Colossians, and modern Christians, to heed Paul’s words and be clothed with the virtuous Christ-like attributes. Colossians 3:5-16 paints a clear picture of Christ as the forgiving conduit-Creator. He is the One who elects, sanctifies, and empowers as the arbiter in the believer’s mind, and is the instrument in which man may access God. The word of Christ dwells in the believer and teaches and admonishes with wisdom. As a result of Christ’s forgiveness, man must be forgiving of one another, in every aspect of life. Those who know the good news must teach and admonish those who do not, as well, the corporate body should be unified in love. A believer walking in the love of Christ is beneficial to himself and all others surrounding him; most notably the body of Christ. Bearing one another’s burdens is not a mere suggestion by Paul, but a command of the Savior (Jn. 13:34). Therefore, Paul’s’ words must resonate in the believer’s mind to impregnate into the very soul, producing the fruit of righteousness of spiritual formation.

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[1] Douglas J. Moo. The Letters to the Colossians and to Philemon, The Pillar New Testament Commentary (Grand Rapids, MI: Eerdmans, 2008), 60-69.

[2] N. T. Wright, The Epistles of Paul to the Colossians and Philemon, The Tyndale New Testament Commentary, ed. Leon Morris (Downers Grove, IL: IVP Academic, 1986), 141.

[3]Jonathan Edwards, “Justification by Faith Alone,” The Works of Jonathan Edwards (MA: Hendrickson, 2004), 636.

[4]Murray J. Harris, Exegetical Guide to the Greek New Testament: Colossians & Philemon (Grand Rapids, MI: Eerdmans, 1991), 165; Peter T. O’Brien, Colossians, Philemon, Word Bible Commentary Series (Waco, TX: Word, 1982), 204; David E. Garland, Colossians/Philemon, 

The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 1998), 212.

[5] F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Eerdmans, 1984), 156; Moo, 282.

[6] Garland, 211.

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I See the Wolf

It is commonly known that a shepherd of a flock keeps a very watchful eye. Tradition tells us that when a disobedient sheep left the fold, he wandered off aimlessly on his own path. The sheep did not know the danger which was lurking, “seeking to devour” it. The shepherd worried for the livelihood of that wandering oblivious sheep. He knew all of the dangers in the wilderness and beyond. He knew the intelligence of the sheep. He painstakingly would seek the animal with all diligence because of those perils, constantly calling out to the sheep. If this sheep was one which consistently ran off in disobedience, when the shepherd found the sheep, he would sprain, or carefully break, the hind leg of the sheep. He would then hoist the sheep onto his shoulders, carrying him back to his flock. This exercise would obviously prevent the sheep from wandering off again, but was tedious work for the shepherd; no matter, the shepherd loves the sheep.


For weeks, or at least until the leg of the sheep healed, that animal would remain under the direct care of the shepherd. The sheep cannot go anywhere without the shepherd. He would get to know the shepherd’s voice intimately now and even be able to feel the shepherd’s heartbeat, from being carried. This caused two things to occur at healing: (1) the sheep tended to stick closer to the shepherd then in his rambling disobedient days, and (2) the sheep distinctively knew the shepherd’s voice, better than all the other sheep and yearned to be near his master.

In retrospect, my life was very much like the disobedient and wandering sheep. I tended to want to do things “my” way, even though I knew the shepherd was calling me back to the fold. I think we all have at some time or another committed this act. Innately within us there is the propensity to willfully sin, in this aspect we need to “be broken.” Being broken brings us closer to the Master Shepherd, Christ. We find ourselves in low points and valleys, or on mountain tops, wandering away from Christ’s voice.

For me, it almost didn’t matter if I was in the valley or the mountain top, until I came to the realization that I was lost in the wilderness. When I was headed toward the wilderness, I was not listening to what the Shepherd was saying; I was frolicking ignorantly into an ominously treacherous wasteland. There was no Shepherd, no sheep; only wild beasts, I was alone. The wilderness had some terrifying creatures, ones which are there to do a sheep willful harm. The thorns, thistles, and brush were dense and stuck to my wool. I was matted and dirty. The wolves of the wild sunk their sharp dagger like canines into my wool, and their razor sharp claws tried to tear me to pieces. All the while, the other wolves encompassed around for the kill.

However, not boastfully, I can attest that I stared the wolf in the face. The wolf is dangerous, he roams to steal, kill, and destroy. But then the Shepherd came and rescued me. I have to honestly state that I needed to be broken, yes it hurt, but I see it was necessary now. I never should have disobeyed. At first, I thought the Shepherd was a cruel master, now I realize He loved me.
For this reason I stick close to the Shepherd and when I see other sheep wandering off from the flock I frantically cry out, “I’ve seen the wolf, don’t go, I’ve seen the wolf!” Usually, they listen, some do not. Some sheep never return to the flock, but the ones who do are brought back by the shepherd hoisted high on His shoulders…broken.





Are you lost without a Shepherd?