Colossians 3:16

ὁ λόγος τοῦ χριστοῦ, אcBC2DGL, etc. vulg. sahid., Syr.Harcl. τοῦ κυρίου, א* memph. Clem. Alex. τοῦ θεοῦ, AC* Thdrt. The fact that ὁ λόγ. τ. χρ. is unique doubtless gave rise to the other readings.

16. ὁ λόγος τοῦ χριστοῦ. See notes on Textual Criticism.

As in Colossians 3:15 St Paul bade his readers allow the peace of Christ to decide any conflict of motives, etc., so here he desires that the word of Christ may dwell in them. Further this indwelling of Christ’s word is closely connected with thanksgiving, of which indeed it is both cause and effect.

The phrase ὁ λόγος τοῦ χριστοῦ is unique, but is so akin to ὁ λόγος τοῦ κυρίου, 1 Thessalonians 1:8; 2 Thessalonians 3:1, and ὁ λόγος τοῦ θεοῦ, Colossians 1:25 (where see note), that the genitive is doubtless subjective as in those phrases. It is the word uttered by Christ, the revelation that He brought in speech and act.

ἐνοικείτω. See note on Colossians 1:19 (κατοικῆσαι).

ἐνοικεῖν also is used of sin dwelling in St Paul (Romans 7:17), of God dwelling in the believer as in a temple (2 Corinthians 6:16), of “His Spirit” dwelling in believers (Romans 8:11; 2 Timothy 1:14), and of faith dwelling in Timothy’s grandmother and mother (2 Timothy 1:5)†.

The expression is more personified than ὁ λόγ· [τοῦ θεοῦ] ἐν ὑμῖν μένει (1 John 2:14), and more comprehensive than ἐὰν … τὰ ῥήματά μου ἐν ὑμῖυ μείνῃ (John 15:7).

ἐν ὑμῖν. Even though St Paul is about to speak of the oral intercourse that believers are to have with one another, the force of ἐν is not to be weakened to mean “in you as a collective body,” but must be taken in its full sense, “in your innermost being.” Cf. ὅ ἐστιν Χριστὸς ἐν ὑμῖν, Colossians 1:27.

πλουσίως. Cf. Titus 3:6; 2 Peter 1:11. Here the meaning is, Let the word be well known by you, and let much of it be well known by you, so that as you need it there may be abundance of it at your disposal. To change the figure, be at home in the Gospel story, and let it be at home in you, so that it may be always ready for use.

ἐν πάσῃ σοφίᾳ. On each part of this phrase see the notes at Colossians 1:9.

Commentators are greatly divided upon the question of the reference of these words, whether to the following διδάσκοντες κ.τ.λ., or to the preceding, Colossians 1:28 has been taken to support either way, for while the phrase there evidently belongs to that which precedes, this is, in fact, “warning and teaching,” which here follows. But Ephesians 1:8, and probably c. Colossians 1:9, are in favour of joining it with the preceding words. The sense then will be that the word of Christ should dwell in them not only abundantly but in that “knowledge which sees into the heart of things, which knows them as they really are” (J. A. R. on Ephesians 1:8), and this in every case which requires the exercise of such knowledge.

διδάσκοντες καὶ νουθετοῦντες. See notes, Colossians 1:28.

Observe the loose connexion of these participles with an imperative having a different subject; cf. esp. Romans 12:9. And see Blass, Gram. § 79. 10. Cf. Moulton, Gram. Proleg. 1906, pp. 180 sqq.

ἑαυτοὺς, Colossians 3:13, note.

ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς. Cf. Ephesians 5:19. “The datives describe the instruments of the διδαχή and νουθεσία” (Lightfoot).

Of the three synonyms ψαλμός suggests a musical accompaniment (cf. the κιθάραι of the Elders in Revelation 5:8, where see Swete), and therefore perhaps words composed with special attention to rhythm and musical cadence, of which the O.T. Psalms and the Songs of Zechariah, Mary, and perhaps Simeon, are typical examples. ὕμνος (here and Ephesians 5:19†) suggests praise to God; cf. Hebrews 2:12. ᾠδή on the other hand is a general word, used of secular songs, and therefore duly limited here by πνευματική. See further Trench, Synon. § lxxviii.

Observe (a) The use of hymns and sacred songs would naturally be taken over by the Christians from the Jews, in whose Prayer-books sacred songs have always held an important place. For quotations from Philo see Lightfoot. (b) St Paul is however speaking primarily of singing not in “Church,” but at less formal, and apparently social meetings. There is nothing in the context to suggest the former. In order to enter into the meaning of the passage we must suppose the early Christians to be like persons who have received deep spiritual blessing at a Mission or in a Revival. Such is the sense of the greatness of the salvation they have received that all their thoughts and interests turn to spiritual things, and they readily, and as it were naturally, speak of them and praise God for His mercies, and that in more emotional forms than ordinary speech. We indeed have been accustomed to regard such raptures as abnormal, but perhaps they are rather the earnest of the full spiritual results hereafter to be enjoyed.

ἐν χάριτι. (1) Probably “in thanksgiving,” not exactly “thankfulness,” gratitude, the feeling, but the act of giving thanks, the utterance itself. So τῷ δὲ θεῷ χάρις, 1 Corinthians 15:57; 2 Corinthians 2:14; cf. 2 Corinthians 9:15; Romans 7:25. So also probably 1 Corinthians 10:30. Cf. also the var. lect. in Philemon 1:7. If this interpretation be right the phrase is to be taken preferably with the preceding words. It then describes the sphere in which the teaching and warning take place—“by means of Psalms, hymns, spiritual songs in (your) utterance of praise.” The article, if it had been genuine, would have defined the utterance as “yours.” The following clause then naturally turns to their inmost feeling. Observe that the phrase indicates the existence of an undercurrent of thanksgiving that appeared in Colossians 3:15 and reappears in Colossians 3:17.

(2) Many expositors however, especially those who read ἐν τῇ χάριτι, translate “in grace,” understanding the article either of the grace of the Spirit (or the grace brought to them at first, Colossians 1:6), or of the grace that the Colossians enjoyed. But there is nothing in the context to suggest this special mention of grace, whether it be connected with “teaching and warning,” or with “singing.”

(3) A few have understood χάρις here in the sense of “acceptableness,” “sweetness” (cf. Colossians 4:6), joining it either with what precedes (so Luther, “Lehret und vermahnet euch selbst mit Psalmen und Lobsängen und geistlichen lieblichen Liedern,” and Tyndale, “and spretuall songes which have favour with them”) or with what follows. So Davenant and Grotius and especially Reiche (quoted by Abbott), “recte et perspicue ἐν χάριτι ᾅδοντες ii dicuntur, qui carmina sacra cantant et modulantur venuste, decore, suaviter, ita ut etiam cultioribus et pulchri sensu praeditis placeant.”

But this may be regarded rather as a conceit than a serious interpretation; St Paul was not training a choir.

ᾄδοντες ἐν ταῖς καρδίαις ὑμῶν. ᾄδω is found in the N.T., || Ephesians 5:19; Revelation 5:9; Revelation 14:3; Revelation 15:3 only. Probably it does not, strictly speaking, qualify διδάσκοντες κ.τ.λ., but adds a fresh and independent form in which the indwelling of Christ’s word shows itself.

ἐν (1) Perhaps instrumental “singing with your hearts.” Such, apparently, is the meaning of the simple dative in the parallel passage, Ephesians 5:19; cf. Jdt 16:2, ᾄσατε τῷ κυρίῳ ἐν κυμβάλοις. In that case St Paul lays stress only on the heart-reality of this singing.

(2) But probably local, “singing in your hearts,” suggesting not only reality but also silence. Observe that if Christ’s peace is umpire there (Colossians 3:15) songs will easily arise there.

On καρδίαις cf. Colossians 2:2.

τῷ θεῷ. In contrast to teaching man by external utterance, as in the earlier part of the verse. Not τῷ κυρίῳ (|| Eph.), which would have been ambiguous here. The Father is the final aim of everything, including praise and thanksgiving, Colossians 3:17.