Colossians 3:11

ὅπου. (1) Probably this refers to the εἰκών, the image in which the new man will eventually be. In that future perfected likeness to God there will be no Greek, etc., but Christ will be all and in all. (2) Perhaps the direct reference is to the νέος ἄνθρωπος (cf. Matthew 26:57, where the verbal antecedent is Καιάφαν), the state of the new man as such being already opposed to all worldly distinctions.

οὐκ ἔνι, “there does not exist.” ἔνι (1 Corinthians 6:5; Galatians 3:28 ter; James 1:17†) “is not a contraction of ἔνεστι, but the preposition ἐν, ἐνί strengthened by a more vigorous accent, like ἔπι, πάρα, and used only with an ellipsis of the substantive verb” (Lightfoot on Galatians 3:28). It is stronger than ἐστι, but, in view of 1 Corinthians 6:5, the translation “there cannot be” (R.V.) would appear to be too forcible.

Ἕλλην καὶ Ἰουδαῖος. For similar contrasts see Romans 1:16; 1 Corinthians 12:13; Galatians 3:28. (1) In the other passages Ἰουδαῖος comes first because the stress is on difference of religion, and the Epistles of the Second Group had a primary reference to the overweening claims of Judaism. Here the emphasis on religious distinctions is brought out by περιτομὴ καὶ�. Hence we must see in Ἕλλ. κ. Ἰουδ. chiefly the thought of nationality, and as addressing Colossians St Paul naturally puts Ἕλλην first. (2) Thus the pairs of words deal with (a) nationality, (b) pre-Christian religion, (c) culture, (d) social relationship. Distinctions in all these things have no existence in the ideal image to which the Christian will be brought.

περιτομὴ καὶ�. In religious matters St Paul naturally puts first what was to him as a Jew the higher type. Yet “if it is no advantage to be born a Jew, it is none to become as a Jew; compare 1 Corinthians 7:19; Galatians 5:6; Galatians 6:15” (Lightfoot).

βάρβαρος, Σκύθης. Probably καὶ was here omitted because these two do not, properly, form a contrast. Rather Σκύθης is the furthest type of βάρβαρος. Then the καί having been once omitted it would not be natural to reintroduce it into the following pair. βάρβαρος, from being the onomatopoeic designation of a man ignorant of the proper language and speaking only a foreign tongue (Berber is said to be the same word, but formed independently of Greek, by Egyptians to express non-Egyptian peoples), readily acquired the notion of uncivilised; of. ἀμαθὴς καἰ βάρβαρος, Ar. Nub. 492. See by all means Lightfoot’s note with a noble quotation from Max Müller.

Σκύθης. While Sym. in Genesis 14:1; Genesis 14:9 translates Elam by σκυθῶν (possibly Aq. also in Colossians 3:9), and further also in Genesis 14:9 Goyim also possibly by σκυθῶν (a not unreasonable translation), the LXX. has the word (besides Σκυθῶν πόλις Beth-Shean) only in 2Ma 4:47; 3Ma 7:5, in each case a synonym for savages. Compare Jos. c. Ap. II. 37. It is interesting to notice in Wet stein, that Polybius, IX. 28, classes Scythians and Galatians together, and, that we Britons may take our proper position, Cicero, Scythia and Britain, De Nat. Deor. II. 34. For details and theories concerning the Scythians see Schmidt’s article in Encycl. Bibl.

δοῦλος, ἐλεύθερος. A distinction always present in every congregation of early Christians, yet abolished for them in Christ. St Paul would have special pleasure in mentioning this in view of the accompanying letter to Philemon. On the whole question of slavery in the early Church see the Introduction to that Epistle. Compare also, infra, the summary of Colossians 3:22 to Colossians 4:1.

ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός. Observe the overwhelming emphasis in the position of Χριστός. ἐν πᾶσιν is probably neuter, for there is nothing to suggest a change of gender, as there is in 1 Corinthians 12:6-7, ἐνεργῶν τὰ πάντα ἐν πᾶσιν. ἑκάστῳ δὲ κ.τ.λ.

Observe that “all” hardly expresses the distributive sense of πάντα and ἐν πᾶσιν. Our idiom would be “Christ is everything and in everything.” St Paul says this partly from his enthusiasm of hope in future perfection; partly to meet once more the claims of the false teachers for superiority in their teaching (especially βάρβαρος Σκύθης); but chiefly to show the inconsistency of any unbecoming actions towards others. In the true standard of life all such differences vanish; every distinction and every relation is satisfied by Christ and by our common relation to Him.

Colossians 3:12-17. The individual life considered positively.

(Colossians 3:12) I say put on (for with such an ideal this duty is evident, and the fact that you have been chosen of God, both consecrated and beloved, requires it) tender feelings and behaviour towards others, humility, meekness, patience, (Colossians 3:13) bearing the faults and failings of one another and forgiving each other as too the Lord forgave you—so, I say, must you. (Colossians 3:14) In addition to these put on love, which binds together all the graces in perfection, (Colossians 3:15) and let Christ’s peace, which you possess, always act as umpire in your hearts, for it was to inner peace that you were also chosen, and you are in fact one body. And, both as result and cause of peace, be ever more and more thankful, (Colossians 3:16) Let Christ’s word dwell within you in abundance and in practical knowledge; as you teach and warn each other by holy song, as you express your thanks, singing in your hearts to God Himself. (Colossians 3:17) Do I say “In your hearts”? Not there alone. Let everything that you do, in word or in deed, let all things, I say, be done in the name of the Lord Jesus, giving thanks to your God and Father by means of Him alone.