King James Version
Colossians 3
25 verses with commentary
The New Life in Christ
If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.
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If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Chapter 3 transitions from doctrinal foundation to practical application. "If ye then be risen" (ei oun synēgerthēte, εἰ οὖν συνηγέρθητε) uses first-class condition assuming truth: "since you were raised." Union with Christ's resurrection (2:12-13) demands corresponding conduct. Those raised to new life must live accordingly.
"Seek those things which are above" (ta anō zēteite, τὰ ἄνω ζητεῖτε) commands active pursuit of heavenly realities. Present imperative indicates continuous action—ongoing heavenly focus, not occasional spiritual interest. "Where Christ sitteth" locates these realities: Christ's exalted position "at the right hand of God" (en dexia tou theou, ἐν δεξιᾷ τοῦ θεοῦ), the place of supreme authority and honor (Psalm 110:1), proves His victory and believers' security.
"Seek those things which are above" (ta anō zēteite, τὰ ἄνω ζητεῖτε) commands active pursuit of heavenly realities. Present imperative indicates continuous action—ongoing heavenly focus, not occasional spiritual interest. "Where Christ sitteth" locates these realities: Christ's exalted position "at the right hand of God" (en dexia tou theou, ἐν δεξιᾷ τοῦ θεοῦ), the place of supreme authority and honor (Psalm 110:1), proves His victory and believers' security.
Set your affection on things above, not on things on the earth. affection: or, mind
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Set your affection on things above, not on things on the earth. Paul reinforces the command with parallel construction. "Set your affection" (phronite, φρονεῖτε) literally means "think about" or "set your mind on," indicating not merely emotions but intellectual and volitional focus. Present imperative again demands continuous mental orientation toward heavenly realities.
"Not on things on the earth" (mē ta epi tēs gēs, μὴ τὰ ἐπὶ τῆς γῆς) doesn't prohibit earthly responsibilities or legitimate enjoyment of God's creation but warns against earthly-mindedness—making temporal things ultimate concern. Believers inhabit earth but belong to heaven; physical presence doesn't determine spiritual allegiance. This mindset affects priorities, values, ambitions, and fears.
"Not on things on the earth" (mē ta epi tēs gēs, μὴ τὰ ἐπὶ τῆς γῆς) doesn't prohibit earthly responsibilities or legitimate enjoyment of God's creation but warns against earthly-mindedness—making temporal things ultimate concern. Believers inhabit earth but belong to heaven; physical presence doesn't determine spiritual allegiance. This mindset affects priorities, values, ambitions, and fears.
For ye are dead, and your life is hid with Christ in God.
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For ye are dead, and your life is hid with Christ in God. Paul provides theological foundation for commands in verses 1-2. "For" (gar, γάρ) introduces explanation. "Ye are dead" (apethanete, ἀπεθάνετε) uses aorist tense indicating completed past action—believers definitively died with Christ (2:20), severing connection to old life and this world system.
"Your life is hid with Christ in God" describes current spiritual reality. Kekryptai (κέκρυπται, "is hidden") uses perfect tense: past action with continuing results. Believers' true life—spiritual identity and eternal destiny—is secured "with Christ in God," doubly protected: united to Christ, who dwells in God. This hidden life is invisible to worldly observation but supremely real, safeguarded beyond any threatening power.
"Your life is hid with Christ in God" describes current spiritual reality. Kekryptai (κέκρυπται, "is hidden") uses perfect tense: past action with continuing results. Believers' true life—spiritual identity and eternal destiny—is secured "with Christ in God," doubly protected: united to Christ, who dwells in God. This hidden life is invisible to worldly observation but supremely real, safeguarded beyond any threatening power.
When Christ, who is our life, shall appear, then shall ye also appear with him in glory.
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When Christ, who is our life, shall appear, then shall ye also appear with him in glory. Paul shifts from present to future, completing the eschatological picture. Christ is described as "our life" (hē zōē hēmōn, ἡ ζωή ἡμῶν)—not merely life-giver but life itself. Christian existence is Christ living in believers (Galatians 2:20); He is not supplement to our life but constitutes it entirely.
"Shall appear" (phanerōthē, φανερωθῇ) anticipates the Second Coming when Christ's glory, currently veiled to unbelieving world, will be universally manifest. "Then shall ye also appear with him in glory" (tote kai hymeis syn autō phanerōthēsesthe en doxē, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ) promises believers' glorification. Currently hidden, believers' true state will be revealed publicly when Christ returns, sharing His glory visibly and eternally.
"Shall appear" (phanerōthē, φανερωθῇ) anticipates the Second Coming when Christ's glory, currently veiled to unbelieving world, will be universally manifest. "Then shall ye also appear with him in glory" (tote kai hymeis syn autō phanerōthēsesthe en doxē, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ) promises believers' glorification. Currently hidden, believers' true state will be revealed publicly when Christ returns, sharing His glory visibly and eternally.
Put to Death the Old Self
Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
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Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry. "Therefore" (oun, οὖν) draws practical implication from resurrection union with Christ (vv. 1-4). "Mortify" (nekrōsate, νεκρώσατε, "put to death") uses violent imagery—not gradual suppression but decisive execution of sinful practices. Aorist imperative suggests definitive action, not continuous process (though application requires ongoing vigilance).
"Your members which are upon the earth" uses bodily metaphor for sinful practices: "fornication" (porneian, πορνείαν, sexual immorality), "uncleanness" (akatharsian, ἀκαθαρσίαν, moral impurity), "inordinate affection" (pathos, πάθος, lustful passion), "evil concupiscence" (epithymian kakēn, ἐπιθυμίαν κακήν, evil desire), "covetousness" (pleonexian, πλεονεξίαν, greed). The climactic identification: covetousness "is idolatry" (hētis estin eidōlolatria, ἥτις ἐστὶν εἰδωλολατρία)—desiring created things above Creator worship.
"Your members which are upon the earth" uses bodily metaphor for sinful practices: "fornication" (porneian, πορνείαν, sexual immorality), "uncleanness" (akatharsian, ἀκαθαρσίαν, moral impurity), "inordinate affection" (pathos, πάθος, lustful passion), "evil concupiscence" (epithymian kakēn, ἐπιθυμίαν κακήν, evil desire), "covetousness" (pleonexian, πλεονεξίαν, greed). The climactic identification: covetousness "is idolatry" (hētis estin eidōlolatria, ἥτις ἐστὶν εἰδωλολατρία)—desiring created things above Creator worship.
For which things' sake the wrath of God cometh on the children of disobedience:
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For which things' sake the wrath of God cometh on the children of disobedience. Paul provides motivation: divine judgment. "The wrath of God" (hē orgē tou theou, ἡ ὀργὴ τοῦ θεοῦ) isn't emotional outburst but settled opposition to sin, God's holy response to moral evil. "Cometh" (erchetai, ἔρχεται) uses present tense, possibly indicating certainty (prophetic present) or ongoing reality (wrath already operative through sin's consequences).
"Children of disobedience" (tous huious tēs apeitheias, τοὺς υἱοὺς τῆς ἀπειθείας) describes those characterized by persistent rebellion against God. Semitic idiom "children/sons of" indicates essential character. These aren't occasional sinners but individuals defined by disobedience, refusing God's authority. God's wrath justly falls on such rebellion. Believers escaped this wrath through Christ (1 Thessalonians 1:10) but shouldn't presume upon grace by continuing in sin.
"Children of disobedience" (tous huious tēs apeitheias, τοὺς υἱοὺς τῆς ἀπειθείας) describes those characterized by persistent rebellion against God. Semitic idiom "children/sons of" indicates essential character. These aren't occasional sinners but individuals defined by disobedience, refusing God's authority. God's wrath justly falls on such rebellion. Believers escaped this wrath through Christ (1 Thessalonians 1:10) but shouldn't presume upon grace by continuing in sin.
In the which ye also walked some time, when ye lived in them.
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In the which ye also walked some time, when ye lived in them. Paul reminds believers of their past: "ye also walked" (periepatēsate kai hymeis, περιεπατήσατε καὶ ὑμεῖς). Aorist tense indicates completed past action—they formerly lived this way but no longer. "Walked" means habitual conduct; "lived in them" (ezēte en autois, ἐζῆτε ἐν αὐτοῖς) indicates the sins formed their environment and identity. They were immersed in this moral filth.
This reminder serves dual purpose: first, humbling believers by recalling their former deadness, preventing spiritual pride; second, emphasizing transformation's reality—they were changed, no longer defined by these sins. Past lifestyle doesn't excuse continued sin but proves gospel power: what they were is not what they are. Grace transforms; converted sinners become saints.
This reminder serves dual purpose: first, humbling believers by recalling their former deadness, preventing spiritual pride; second, emphasizing transformation's reality—they were changed, no longer defined by these sins. Past lifestyle doesn't excuse continued sin but proves gospel power: what they were is not what they are. Grace transforms; converted sinners become saints.
But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.
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But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. "But now" (nyni de, νυνὶ δέ) marks decisive break between past and present. "Put off" (apothesthe, ἀπόθεσθε) means discard like removing dirty clothes—aorist imperative demanding decisive action. "All these" introduces second vice list, focusing on speech sins and relational sins versus the first list's focus on sexual/material sins (v. 5).
The list includes: "anger" (orgēn, ὀργήν, settled hostility), "wrath" (thymon, θυμόν, explosive rage), "malice" (kakian, κακίαν, intent to harm), "blasphemy" (blasphēmian, βλασφημίαν, slander, either against God or others), "filthy communication" (aischrologia n, αἰσχρολογίαν, obscene or abusive speech). The body parts metaphor continues: sins flow "out of your mouth" (ek tou stomatos hymōn, ἐκ τοῦ στόματος ὑμῶν), indicating verbal sins' source and requiring speech sanctification.
The list includes: "anger" (orgēn, ὀργήν, settled hostility), "wrath" (thymon, θυμόν, explosive rage), "malice" (kakian, κακίαν, intent to harm), "blasphemy" (blasphēmian, βλασφημίαν, slander, either against God or others), "filthy communication" (aischrologia n, αἰσχρολογίαν, obscene or abusive speech). The body parts metaphor continues: sins flow "out of your mouth" (ek tou stomatos hymōn, ἐκ τοῦ στόματος ὑμῶν), indicating verbal sins' source and requiring speech sanctification.
Lie not one to another , seeing that ye have put off the old man with his deeds;
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Lie not one to another, seeing that ye have put off the old man with his deeds. The command "lie not" (mē pseudesthe, μὴ ψεύδεσθε) uses present imperative with negative particle, prohibiting continuing action: "stop lying." The horizontal orientation ("one to another," eis allēlous, εἰς ἀλλήλους) emphasizes Christian community—believers must maintain truthfulness in church relationships. Truth-telling builds trust; lying destroys fellowship.
Paul provides theological basis: "ye have put off the old man with his deeds" (apekdysamenoi ton palaion anthrōpon syn tais praxesin autou, ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ). Aorist participle indicates completed action: at conversion, believers stripped off the "old man"—former identity characterized by sin. If that identity is gone, its practices (including lying) should be abandoned. Continuing in sin contradicts conversion's reality.
Paul provides theological basis: "ye have put off the old man with his deeds" (apekdysamenoi ton palaion anthrōpon syn tais praxesin autou, ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ). Aorist participle indicates completed action: at conversion, believers stripped off the "old man"—former identity characterized by sin. If that identity is gone, its practices (including lying) should be abandoned. Continuing in sin contradicts conversion's reality.
And have put on the new man, which is renewed in knowledge after the image of him that created him:
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And have put on the new man, which is renewed in knowledge after the image of him that created him. Conversion involves both negative (putting off) and positive (putting on). "Have put on" (endysamenoi, ἐνδυσάμενοι) continues clothing metaphor: believers clothed themselves with "the new man" (ton neon, τὸν νέον), the new identity in Christ. This isn't self-improvement but new creation (2 Corinthians 5:17).
This new man "is renewed in knowledge" (anakainoumenon eis epignōsin, ἀνακαινούμενον εἰς ἐπίγνωσιν), present participle indicating ongoing renewal toward fuller knowledge of God. "After the image of him that created him" (kat' eikona tou ktisantos auton, κατ' εἰκόνα τοῦ κτίσαντος αὐτὸν) echoes Genesis 1:27—redemption restores humanity to God's image, marred by fall, progressively renewed until glorification. Christ is the perfect image (1:15); believers are being conformed to His likeness.
This new man "is renewed in knowledge" (anakainoumenon eis epignōsin, ἀνακαινούμενον εἰς ἐπίγνωσιν), present participle indicating ongoing renewal toward fuller knowledge of God. "After the image of him that created him" (kat' eikona tou ktisantos auton, κατ' εἰκόνα τοῦ κτίσαντος αὐτὸν) echoes Genesis 1:27—redemption restores humanity to God's image, marred by fall, progressively renewed until glorification. Christ is the perfect image (1:15); believers are being conformed to His likeness.
Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
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Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. Paul celebrates the new humanity's radical inclusiveness. Traditional divisions—ethnic ("Greek nor Jew"), religious ("circumcision nor uncircumcision"), cultural ("Barbarian, Scythian"), social ("bond nor free")—dissolve in Christ. Scythians were considered ultimate barbarians, yet even they find equal place in Christ's body.
"But Christ is all, and in all" (alla panta kai en pasin Christos, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός) means Christ is everything that matters and dwells in every believer. Union with Christ creates deeper unity than any human similarity; difference from Christ creates deeper division than any human affinity. This demolishes human hierarchies and prejudices, establishing revolutionary community where Christ's presence, not human status, determines membership and value.
"But Christ is all, and in all" (alla panta kai en pasin Christos, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός) means Christ is everything that matters and dwells in every believer. Union with Christ creates deeper unity than any human similarity; difference from Christ creates deeper division than any human affinity. This demolishes human hierarchies and prejudices, establishing revolutionary community where Christ's presence, not human status, determines membership and value.
Put on the New Self
Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
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Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering. "Therefore" (oun, οὖν) draws practical implications from new identity (vv. 9-11). "Put on" (endysasthe, ἐνδύσασθε) continues clothing metaphor, aorist imperative demanding decisive action. Believers must actively clothe themselves with Christian virtues matching their identity.
Paul addresses them with three titles: "elect of God" (eklektoi tou theou, ἐκλεκτοὶ τοῦ θεοῦ, God's chosen), "holy" (hagioi, ἅγιοι, set apart), "beloved" (ēgapēmenoi, ἠγαπημένοι, divinely loved). These establish the basis for obedience—identity motivates conduct. The virtue list includes: "bowels of mercies" (splanchna oiktirmou, σπλάγχνα οἰκτιρμοῦ, deep compassion), "kindness" (chrēstotēta, χρηστότητα), "humbleness of mind" (tapeinophrosynēn, ταπεινοφροσύνην), "meekness" (praütēta, πραΰτητα, gentle strength), "longsuffering" (makrothymian, μακροθυμίαν, patient endurance).
Paul addresses them with three titles: "elect of God" (eklektoi tou theou, ἐκλεκτοὶ τοῦ θεοῦ, God's chosen), "holy" (hagioi, ἅγιοι, set apart), "beloved" (ēgapēmenoi, ἠγαπημένοι, divinely loved). These establish the basis for obedience—identity motivates conduct. The virtue list includes: "bowels of mercies" (splanchna oiktirmou, σπλάγχνα οἰκτιρμοῦ, deep compassion), "kindness" (chrēstotēta, χρηστότητα), "humbleness of mind" (tapeinophrosynēn, ταπεινοφροσύνην), "meekness" (praütēta, πραΰτητα, gentle strength), "longsuffering" (makrothymian, μακροθυμίαν, patient endurance).
Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. quarrel: or, complaint
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Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. Paul focuses on relational dynamics within Christian community. "Forbearing" (anechomenoi, ἀνεχόμενοι, bearing with, tolerating) recognizes that believers will annoy and disappoint each other. "Forgiving" (charizomenoi, χαριζόμενοι, graciously releasing) uses the grace-word group—forgiveness as grace, not debt repayment.
"If any man have a quarrel" (ean tis pros tina echē momphēn, ἐάν τις πρός τινα ἔχῃ μομφήν) acknowledges real conflicts will arise. The standard: "even as Christ forgave you, so also do ye" (kathōs kai ho Kyrios echaris ato hymin, houtōs kai hymeis, καθὼς καὶ ὁ Κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς). Christ's forgiveness—undeserved, complete, costly—models believers' forgiveness. Those forgiven much must forgive others (Matthew 18:23-35). Refusing forgiveness denies grace's reality.
"If any man have a quarrel" (ean tis pros tina echē momphēn, ἐάν τις πρός τινα ἔχῃ μομφήν) acknowledges real conflicts will arise. The standard: "even as Christ forgave you, so also do ye" (kathōs kai ho Kyrios echaris ato hymin, houtōs kai hymeis, καθὼς καὶ ὁ Κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς). Christ's forgiveness—undeserved, complete, costly—models believers' forgiveness. Those forgiven much must forgive others (Matthew 18:23-35). Refusing forgiveness denies grace's reality.
And above all these things put on charity, which is the bond of perfectness.
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And above all these things put on charity, which is the bond of perfectness. Paul climaxes the virtue list with agapēn (ἀγάπην, "charity/love"), the supreme Christian virtue. "Above all these things" (epi pasin de toutois, ἐπὶ πᾶσιν δὲ τούτοις) means either "in addition to" or "over" these virtues—love crowns them all, the outer garment completing the outfit. "Put on" continues clothing metaphor.
Love is "the bond of perfectness" (syndesmos tēs teleiotētos, σύνδεσμος τῆς τελειότητος), literally "the binding element of maturity/completeness." Love unifies all virtues, holding them together and bringing believers to maturity. Without love, other virtues become distorted: compassion without love is condescension; humility without love is false modesty; patience without love is passive aggression. Love perfects and integrates all Christian character.
Love is "the bond of perfectness" (syndesmos tēs teleiotētos, σύνδεσμος τῆς τελειότητος), literally "the binding element of maturity/completeness." Love unifies all virtues, holding them together and bringing believers to maturity. Without love, other virtues become distorted: compassion without love is condescension; humility without love is false modesty; patience without love is passive aggression. Love perfects and integrates all Christian character.
And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.
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And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. "Let the peace of God rule" (hē eirēnē tou Christou brabeuetō, ἡ εἰρήνη τοῦ Χριστοῦ βραβευέτω) uses athletic imagery: peace acts as umpire/referee making decisions "in your hearts" (en tais kardiais hymōn, ἐν ταῖς καρδίαις ὑμῶν). When conflicting impulses compete, let Christ's peace arbitrate, choosing courses producing peace over those creating turmoil.
"To the which also ye are called" reminds believers their calling includes peace. "In one body" (en heni sōmati, ἐν ἑνὶ σώματι) locates this peace corporately—not merely individual tranquility but communal harmony. "Be ye thankful" (eucharistoi ginesthe, εὐχάριστοι γίνεσθε) commands cultivating gratitude as fundamental Christian posture. Thankfulness prevents complaining, entitlement, and bitterness that destroy peace.
"To the which also ye are called" reminds believers their calling includes peace. "In one body" (en heni sōmati, ἐν ἑνὶ σώματι) locates this peace corporately—not merely individual tranquility but communal harmony. "Be ye thankful" (eucharistoi ginesthe, εὐχάριστοι γίνεσθε) commands cultivating gratitude as fundamental Christian posture. Thankfulness prevents complaining, entitlement, and bitterness that destroy peace.
Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
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Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. "Let the word of Christ dwell in you richly" (ho logos tou Christou enoikeitō en hymin plousiōs, ὁ λόγος τοῦ Χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως) commands making Scripture central to Christian life. "Dwell richly" indicates abundant, saturating presence—not occasional Scripture reading but continuous engagement transforming mind and life.
This Scripture-saturation produces community effects: "teaching and admonishing one another" (didaskontes kai nouthetountes heautous, διδάσκοντες καὶ νουθετοῦντες ἑαυτούς)—mutual instruction and correction. The medium: "psalms and hymns and spiritual songs" encompassing various musical forms. "Singing with grace in your hearts to the Lord" (en tē chariti adontes en tais kardiais hymōn tō theō, ἐν τῇ χάριτι ᾄδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ) indicates music's dual direction: vertical (to God) and horizontal (mutual edification).
This Scripture-saturation produces community effects: "teaching and admonishing one another" (didaskontes kai nouthetountes heautous, διδάσκοντες καὶ νουθετοῦντες ἑαυτούς)—mutual instruction and correction. The medium: "psalms and hymns and spiritual songs" encompassing various musical forms. "Singing with grace in your hearts to the Lord" (en tē chariti adontes en tais kardiais hymōn tō theō, ἐν τῇ χάριτι ᾄδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ) indicates music's dual direction: vertical (to God) and horizontal (mutual edification).
And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.
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And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. Paul provides comprehensive life principle. "Whatsoever ye do" (pan ho ti ean poiēte, πᾶν ὃ τι ἐὰν ποιῆτε) encompasses every activity without exception—no sacred/secular division. "In word or deed" (en logō ē en ergō, ἐν λόγῳ ἢ ἐν ἔργῳ) covers speech and action, communication and conduct, covering all human activity.
"Do all in the name of the Lord Jesus" (panta en onomati Kyriou Iēsou, πάντα ἐν ὀνόματι Κυρίου Ἰησοῦ) means acting as Christ's representative, for His glory, under His authority. "Name" indicates identity and authority; doing something in someone's name means representing them. "Giving thanks to God and the Father by him" (eucharistountes tō theō patri di' autou, εὐχαριστοῦντες τῷ θεῷ πατρὶ δι' αὐτοῦ) makes thanksgiving constant accompaniment to all activity, recognizing God as source and Christ as mediator.
"Do all in the name of the Lord Jesus" (panta en onomati Kyriou Iēsou, πάντα ἐν ὀνόματι Κυρίου Ἰησοῦ) means acting as Christ's representative, for His glory, under His authority. "Name" indicates identity and authority; doing something in someone's name means representing them. "Giving thanks to God and the Father by him" (eucharistountes tō theō patri di' autou, εὐχαριστοῦντες τῷ θεῷ πατρὶ δι' αὐτοῦ) makes thanksgiving constant accompaniment to all activity, recognizing God as source and Christ as mediator.
Christian Household Rules
Wives, submit yourselves unto your own husbands, as it is fit in the Lord.
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Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Paul addresses household relationships (vv. 18-4:1), called "household codes" (Haustafeln) in German scholarship. These weren't unique to Paul; similar codes appeared in Greco-Roman and Jewish literature, but Paul Christianizes them with "in the Lord" qualifications. "Wives, submit" (hai gynaikes, hypotassesthe, αἱ γυναῖκες, ὑποτάσσεσθε) commands voluntary self-ordering under husband's leadership.
"Unto your own husbands" limits scope—not all men, but their own husband. "As it is fit in the Lord" (hōs anēken en Kyriō, ὡς ἀνῆκεν ἐν Κυρίῳ) qualifies submission: appropriate, fitting, proper within Christian context. This isn't absolute submission (which belongs only to God) but submission as unto the Lord (Ephesians 5:22), reflecting church's submission to Christ. The command assumes husband's Christ-like leadership (v. 19); where this fails, submission becomes complex.
"Unto your own husbands" limits scope—not all men, but their own husband. "As it is fit in the Lord" (hōs anēken en Kyriō, ὡς ἀνῆκεν ἐν Κυρίῳ) qualifies submission: appropriate, fitting, proper within Christian context. This isn't absolute submission (which belongs only to God) but submission as unto the Lord (Ephesians 5:22), reflecting church's submission to Christ. The command assumes husband's Christ-like leadership (v. 19); where this fails, submission becomes complex.
Husbands, love your wives, and be not bitter against them.
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Husbands, love your wives, and be not bitter against them. Paul balances wives' submission with husbands' responsibility. "Love your wives" (hoi andres, agapate tas gynaikas, οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας) commands ongoing agapē love—self-giving commitment, not merely emotional affection. Present imperative indicates continuous action: keep loving. Ephesians 5:25 intensifies: "as Christ loved the church and gave himself for it"—sacrificial love unto death.
"Be not bitter against them" (mē pikrainesthe pros autas, μὴ πικραίνεσθε πρὸς αὐτάς) prohibits harshness, resentment, or sharp treatment. Present imperative with negative: stop being harsh. Ancient patriarchy often featured domineering cruelty; Paul counters with tender sacrificial love. Husbands bear greater responsibility—wives submit voluntarily, husbands must love sacrificially, creating mutual service relationship, not master-slave hierarchy.
"Be not bitter against them" (mē pikrainesthe pros autas, μὴ πικραίνεσθε πρὸς αὐτάς) prohibits harshness, resentment, or sharp treatment. Present imperative with negative: stop being harsh. Ancient patriarchy often featured domineering cruelty; Paul counters with tender sacrificial love. Husbands bear greater responsibility—wives submit voluntarily, husbands must love sacrificially, creating mutual service relationship, not master-slave hierarchy.
Children, obey your parents in all things: for this is well pleasing unto the Lord.
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Children, obey your parents in all things: for this is well pleasing unto the Lord. Paul addresses children directly (revolutionary in ancient culture that barely acknowledged children's personhood). "Obey your parents" (ta tekna, hypakouete tois goneusin, τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν) commands submission to both parents' authority. "In all things" (kata panta, κατὰ πάντα) is comprehensive but has limits: obedience stands "in the Lord" (implied from v. 18, 22), not requiring sin against God.
"For this is well pleasing unto the Lord" (touto gar euareston estin en Kyriō, τοῦτο γὰρ εὐάρεστόν ἐστιν ἐν Κυρίῳ) provides motivation: children's obedience pleases God. This transcends mere duty; obedience becomes worship when offered to honor God. Ephesians 6:1 adds "for this is right," appealing to natural law and Fifth Commandment (Exodus 20:12). Parental authority derives from and represents God's authority.
"For this is well pleasing unto the Lord" (touto gar euareston estin en Kyriō, τοῦτο γὰρ εὐάρεστόν ἐστιν ἐν Κυρίῳ) provides motivation: children's obedience pleases God. This transcends mere duty; obedience becomes worship when offered to honor God. Ephesians 6:1 adds "for this is right," appealing to natural law and Fifth Commandment (Exodus 20:12). Parental authority derives from and represents God's authority.
Fathers, provoke not your children to anger, lest they be discouraged.
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Fathers, provoke not your children to anger, lest they be discouraged. Paul balances children's obedience with fathers' restraint. "Provoke not" (mē erethizete, μὴ ἐρεθίζετε) means don't irritate, embitter, or exasperate. Present imperative with negative: stop provoking. Fathers with absolute authority must exercise it wisely, not abusing power through harshness, inconsistency, favoritism, or unreasonable demands that crush spirits.
"Lest they be discouraged" (hina mē athymōsin, ἵνα μὴ ἀθυμῶσιν) indicates negative result: children lose heart, become despondent, lose motivation. Harsh, unreasonable parenting produces discouraged, resentful children. Fathers must balance discipline with encouragement, authority with love, correction with affirmation. Ephesians 6:4 adds positive: "bring them up in the nurture and admonition of the Lord"—parenting aims at spiritual formation, not merely behavioral compliance.
"Lest they be discouraged" (hina mē athymōsin, ἵνα μὴ ἀθυμῶσιν) indicates negative result: children lose heart, become despondent, lose motivation. Harsh, unreasonable parenting produces discouraged, resentful children. Fathers must balance discipline with encouragement, authority with love, correction with affirmation. Ephesians 6:4 adds positive: "bring them up in the nurture and admonition of the Lord"—parenting aims at spiritual formation, not merely behavioral compliance.
Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:
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Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God. Paul addresses slaves (douloi, δοῦλοι, "servants" in KJV)—perhaps majority of early church members. "Obey in all things" (hypakouete kata panta, ὑπακούετε κατὰ πάντα) commands comprehensive obedience to "masters according to the flesh" (tois kata sarka kyriois, τοῖς κατὰ σάρκα κυρίοις)—earthly masters, distinguished from ultimate Master (Christ).
"Not with eyeservice" (mē en ophthalmodouleiais, μὴ ἐν ὀφθαλμοδουλείαις, "eye-slavery") prohibits working only when watched. "As menpleasers" (hōs anthrōpareskoi, ὡς ἀνθρωπάρεσκοι) condemns working merely for human approval. Instead: "in singleness of heart, fearing God" (en haplotēti kardias phoboumenoi ton theon, ἐν ἁπλότητι καρδίας φοβούμενοι τὸν θεόν)—sincere devotion, serving God not merely men. This transforms slavery from mere oppression into opportunity for witness.
"Not with eyeservice" (mē en ophthalmodouleiais, μὴ ἐν ὀφθαλμοδουλείαις, "eye-slavery") prohibits working only when watched. "As menpleasers" (hōs anthrōpareskoi, ὡς ἀνθρωπάρεσκοι) condemns working merely for human approval. Instead: "in singleness of heart, fearing God" (en haplotēti kardias phoboumenoi ton theon, ἐν ἁπλότητι καρδίας φοβούμενοι τὸν θεόν)—sincere devotion, serving God not merely men. This transforms slavery from mere oppression into opportunity for witness.
And whatsoever ye do, do it heartily , as to the Lord, and not unto men;
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And whatsoever ye do, do it heartily, as to the Lord, and not unto men. Paul universalizes the principle. "Whatsoever ye do" (ho ean poiēte, ὃ ἐὰν ποιῆτε) encompasses all work without exception. "Do it heartily" (ek psychēs ergazesthe, ἐκ ψυχῆς ἐργάζεσθε) literally means "work from the soul"—wholeheartedly, with full energy and commitment, not grudgingly or halfheartedly.
"As to the Lord, and not unto men" (hōs tō Kyriō kai ouk anthrōpois, ὡς τῷ Κυρίῳ καὶ οὐκ ἀνθρώποις) reframes work's ultimate audience. Human employers are immediate authorities, but Christ is ultimate Master. This transforms even menial or unpleasant tasks into sacred service. Poor or cruel bosses can't diminish work's significance when offered to Christ. This doctrine revolutionizes work ethic, providing motivation transcending circumstances or recognition.
"As to the Lord, and not unto men" (hōs tō Kyriō kai ouk anthrōpois, ὡς τῷ Κυρίῳ καὶ οὐκ ἀνθρώποις) reframes work's ultimate audience. Human employers are immediate authorities, but Christ is ultimate Master. This transforms even menial or unpleasant tasks into sacred service. Poor or cruel bosses can't diminish work's significance when offered to Christ. This doctrine revolutionizes work ethic, providing motivation transcending circumstances or recognition.
Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.
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Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. Paul provides ultimate motivation: divine reward. "Of the Lord ye shall receive" (para Kyriou apolēmpsesthe, παρὰ Κυρίου ἀπολήμψεσθε) promises future recompense from Christ. "The reward of the inheritance" (tēn antapodosin tēs klēronomias, τὴν ἀνταπόδοσιν τῆς κληρονομίας) refers to heavenly inheritance (1:12), given as reward for faithful service.
This isn't salvation by works—inheritance comes through grace (1:12-14). But Scripture teaches degrees of reward based on faithfulness (1 Corinthians 3:10-15; 2 Corinthians 5:10). "For ye serve the Lord Christ" (tō Kyriō Christō douleuete, τῷ Κυρίῳ Χριστῷ δουλεύετε) grounds everything: slaves serve Christ through serving masters. This transcends mere duty, transforming service into worship. Christ sees, values, and will reward faithful service unnoticed by earthly masters.
This isn't salvation by works—inheritance comes through grace (1:12-14). But Scripture teaches degrees of reward based on faithfulness (1 Corinthians 3:10-15; 2 Corinthians 5:10). "For ye serve the Lord Christ" (tō Kyriō Christō douleuete, τῷ Κυρίῳ Χριστῷ δουλεύετε) grounds everything: slaves serve Christ through serving masters. This transcends mere duty, transforming service into worship. Christ sees, values, and will reward faithful service unnoticed by earthly masters.
But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.
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But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. Paul warns both slaves (who might chafe under servitude) and masters (addressed in 4:1) that divine justice is impartial. "He that doeth wrong" (ho adikonōn, ὁ ἀδικῶν) refers to anyone—slave or master—acting unjustly. "Shall receive for the wrong" (komisetai ho ēdikēsen, κομίσεται ὃ ἠδίκησεν) promises recompense for injustice. God sees all; nothing escapes divine notice and judgment.
"There is no respect of persons" (ouk estin prosōpolēmpsia, οὐκ ἔστιν προσωληψία) means God shows no partiality, doesn't favor based on social status, wealth, or power. Masters can't escape accountability through earthly authority; slaves' faithfulness isn't unnoticed because of low status. This doctrine provided profound comfort to oppressed and solemn warning to oppressors. Divine impartiality guarantees ultimate justice when earthly justice fails.
"There is no respect of persons" (ouk estin prosōpolēmpsia, οὐκ ἔστιν προσωληψία) means God shows no partiality, doesn't favor based on social status, wealth, or power. Masters can't escape accountability through earthly authority; slaves' faithfulness isn't unnoticed because of low status. This doctrine provided profound comfort to oppressed and solemn warning to oppressors. Divine impartiality guarantees ultimate justice when earthly justice fails.