Putting on  the New Man (3:9b-17)

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since you laid aside the old self with its evil practices, and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him—a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all. And so, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. And beyond all these things put on love, which is the perfect bond of unity. And let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful. Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father. (3:9b-17)

You can tell a lot about people in our society by the way they dress. From baseball players to bus drivers, from postal carriers to policemen, people wear the uniform of their profession. Who we are determines what we wear, and failing to “dress the part” can sometimes have embarrassing consequences. Many years ago a very wealthy man in a Southern California town was found wandering around the local country club wearing shabby clothes. He was promptly seized by security guards and charged with vagrancy—even though he owned the country club. He had failed to dress consistent with who he was.

That is precisely Paul’s point in 3:9b-17. Christians must dress themselves spiritually in accordance with their new identity. They have died with Christ and risen to new life. Salvation thus produces a two-sided obligation for believers. Negatively, they must throw off the garment of the old, sinful lifestyle, as Paul pointed out in 3:5-9a. Positively, they must put on the lifestyle of the new man. To do that, they must understand the position, progress, partnership, performance, perfection, and priorities of the new man.

THE POSITION OF THE NEW MAN

since you laid aside the old self with its evil practices, and have put on the new self (3:9b-10a)

This section links 3:5-9a, which tells believers what to put off, and 3:12-17, which tells them what to put on. It bridges the chasm between the old self and the new self—a chasm that believers could never have crossed unless Jesus had made them new creatures. Since indicates that transition to be an accomplished fact. The old self with its evil practices has already been laid aside.

The relation of the old self and the new self has been much disputed. Many hold that at salvation believers receive a new self but also keep the old self. Salvation thus becomes addition, not transformation. They argue that the struggle in the Christian life comes from the battle between the two.

Such a view, however, is not precisely consistent with biblical teaching. At salvation the old self was done away with. Paul told the Corinthians, “If any man is in Christ, he is a new creature; the old things passed away; behold, new things have come” (2 Cor. 5:17). To the Romans he wrote, “Our old self was crucified with Him, that our body of sin might be done away with, that we should no longer be slaves to sin” (Rom. 6:6). Salvation is transformation—the old self is gone, replaced by the new self. R. C. H. Lenski writes, “The old man is not converted, he cannot be; he is not renewed, he cannot be. He can only be replaced by the new man” (The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon [Minneapolis: Augsburg, 1964], p. 162).

What is the old self? It is the unregenerate self, the former manner of existence in Adam. The old, wretched, depraved, sinful self is “being corrupted in accordance with the lusts of deceit” (Eph. 4:22). It is that which was replaced by the regenerate self. To argue that believers have both an old and a new self is to argue in effect that the believer’s soul is half regenerate and half unregenerate. There is no support for such a spiritual half-breed in Scripture.

The new self, in contrast, is the regenerate self. It is what believers are in Christ. The new self is the new creature Paul refers to in 2 Corinthians 5:17. It walks differently from the world (Eph. 4:17), in divine love (Eph. 5:1), in the light of God’s truth (Eph. 5:8), and in wisdom (Eph. 5:15), loving God’s law and God’s Son, hating sin and pursuing righteousness.

The Bible views all men as either in Christ, or in Adam. There is no middle ground. The Puritan Thomas Goodwin wrote, “There are but two men that are seen standing before God, Adam and Jesus Christ; and these two men have all other men hanging at their girdles” (cited in William Hendriksen, Philippians, Colossians, and Philemon, New Testament Commentary [Grand Rapids: Baker, 1981], p. 150).

Paul gives the contrast between Adam and Christ in Romans 5:12-21, one of the richest, most profound theological passages in the New Testament. Through Adam came sin and death (w. 12-14); through Christ comes grace and righteousness (w. 15-18). Through Adam’s disobedience all people were made sinners; through Christ’s obedience, people are made righteous (v. 19). Just as it is impossible to be in Adam and in Christ at the same time, so also is it impossible to be or to have an old and new self.

The question then arises as to why believers sin if the old self is gone. They do so because the new self lives in the old body and must contend with the flesh. Paul shows this in the conflict described in Romans 7:14-25. He makes it clear there that sin is not in the inner man, the “I” that loves what is holy, but is in the flesh. “‘The flesh’ does not mean the body in and of itself; but it does mean the body as it is being used and tyrannized over by sin. It means the body as it is possessed by sin and evil; it is the body as sin dwells in it during this earthly life” (D. Martyn Lloyd-Jones, Romans: The New Man—Exposition of Chapter Six [Grand Rapids: Zondervan, 1978], p. 76). The flesh includes all the sinful desires, drives, and passions associated with our humanness. The presence of the unredeemed flesh causes us to “groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body” (Rom. 8:23).

THE PROGRESS OF THE NEW MAN

who is being renewed to a true knowledge according to the image of the One who created him (3:10b)

Possession of the new self does bring the believer new life, but not instant spiritual maturity. The flesh will continually dangle the garments of the old self in front of the new man and urge him to put them on. The battle against the flesh will go on throughout this life. The new self is complete, yet has the capacity for growth, just as a baby is born complete and has the ability to grow. Paul wrote that “our inner man is being renewed day by day” (2 Cor. 4:16), so that it can cope with the decaying outer man.

The new self is being renewed to a true knowledge. Being renewed refers to being new in quality. The preposition on the front of the verb (ana) makes the verb (kaioō) have the sense of contrast to what was already there. This is a new quality of life that never before existed. Unlike the ever-decaying depraved nature, the new self is continually being renewed by God. Epignōsis (true knowledge) refers to a deep, thorough knowledge (cf. 1:9). The process of renewal brings increased knowledge. William Hendriksen writes, “When a man is led through the waters of salvation, these are ankle-deep at first, but as he progresses, they become knee-deep, then reach to the loins, and are finally impassable except by swimming (cf. Ezek. 47:3-6)” (Philippians, Colossians, and Philemon [Grand Rapids: Baker, 1981], p. 150). There is no growth in the Christian life apart from knowledge: “Do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what the will of God is, that which is good and acceptable and perfect” (Rom. 12:2). “Be renewed in the spirit of your mind” (Eph. 4:22). From mature knowledge flows holy living.

The source of knowledge is the Bible. Paul wrote to Timothy, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work” (2 Tim. 3:16-17). Peter exhorts believers, “Like newborn babes, long for the pure milk of the word, that by it you may grow in respect to salvation” (1 Pet. 2:2). The Word of God is the food that fuels the growth of the new self. How fast believers grow depends on how much knowledge they put into practice in their lives.

The goal of knowledge is to conform the believer to the image of the One who created him. The new self becomes progressively more and more like the Lord Jesus Christ who created him. First Corinthians 15:49 tells us, “Just as we have borne the image of the earthy, we shall also bear the image of the heavenly.” It is God’s plan to make believers like Jesus Christ. “For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren” (Rom. 8:29). The new self will continue to progress toward Christlikeness until the Lord returns or the believer dies. The apostle John wrote, “Beloved, now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is” (1 John 3:2).

THE PARTNERSHIP OF THE NEW MAN

a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all. (3:11)

The risen life also has implications for the church. Just as individual believers put off the habits of the old self, so also the church puts off the old barriers that separated people. There is no place for racial barriers or cultural snobbery. God has united all believers in Christ Jesus (cf. Gal. 3:28; Eph. 2:15). This was a startling, unbelievable revelation for the first-century world. The racial, religious, cultural, and social barriers separating people were as deep-seated and formidable as any in our day.

The Greek and Jew, one circumcised and the other uncircumcised, were separated by seemingly insurmountable racial and religious barriers. They had nothing to do with each other. Jewish people refused to enter a Gentile house. They would not eat a meal cooked by Gentiles, nor buy meat prepared by Gentile butchers. When they returned to Israel, they showed their disdain for Gentiles by shaking off the Gentile dust from their clothes and sandals. Even the apostles were reluctant to accept Gentiles as equal partners in the church (cf. Acts 10-11). Needless to say, the Gentiles returned those sentiments.

But the gospel broke down those barriers, and Jew and Gentile became one in Christ. Paul described that phenomenon in Ephesians 2:13-16:

Strong cultural barriers also pervaded the ancient world. The cultured, educated Greek or Jew looked with contempt on the barbarian or Scythian. Barbarian was an onomotopoetic word used to describe people who spoke an inarticulate and stammering speech. The Greeks intended it as a term of derision on those who were not among the elite (i.e., themselves). The Scythians, above all barbarians, were hated and feared. They were a nomadic, warlike people who invaded the Fertile Crescent in the seventh century before Christ. The Scythians were notorious for their savagery. William Hendriksen notes several historical references that help to describe these people (Colossians, p. 154). Herodotus, the Greek historian, wrote of them,

The Jewish historian Josephus added, “The Scythians delight in murdering people and are little better than wild beasts” (Against Apion 2.269). The early church Father Tertullian could think of no greater insult to the heretic Marcion than to describe him as “more filthy than any Scythian” (Against Marcion 1.1).

A fellowship including Greeks, Jews, and Scythians was unthinkable in the ancient world. Yet that is precisely what happened in the church. Christ demolished the cultural barriers separating men.

A social barrier existed between the slave and the freeman. The slave was viewed, in the words of Aristotle, as “a living tool.” However, both slaves and freemen were saved and became brothers in Christ because they “were all baptized into one body, whether Jews or Greeks, whether slaves or free” (1 Cor. 12:13). Paul reminded the Galatians that “there is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (Gal. 3:28). He told Philemon to view Onesimus, his runaway slave, “no longer as a slave, but more than a slave, a beloved brother” (Philem. 16).

That unity of slave and freeman was dramatically demonstrated in the arena of Carthage in A.D. 202. Perpetua, a young woman from a noble family and Felicitas, a slave-girl, faced martyrdom for Christ. As they faced the wild beasts, they joined hands. Slave and freewoman died together for the love of the same Lord (M. A. Smith, From Christ to Constantine [Downers Grove, III: InterVarsity, 1973], p. 107).

There is no place for man-made barriers in the church since Christ is all, and in all. Because Christ indwells all believers, all are equal. He breaks down all racial, religious, cultural, and social barriers, and makes believers into one new man (Eph. 2:15).

THE PERFORMANCE OF THE NEW MAN

And so, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. (3:12-13)

In 3:5-9a, Paul told believers what to put off, while in 3:9b-11 he describes the believer’s new identity in Christ. In 3:12, Paul begins to tell believers what to put on. In 3:9b-11, Paul describes what God has done for the believer. In 3:12-17 he describes what God expects of the believer in response. A righteous identity must issue in righteous behavior. Such behavior is the outward manifestation of the inward transformation, and it is the only sure proof that such transformation has taken place.

No one becomes a Christian solely by their own choice. Rather, believers are those who have been chosen of God. The truth of divine election is clearly taught in Scripture. Ephesians 1:4 says that God “chose us in Him [Christ] before the foundation of the world.” Paul was confident of God’s choice of the Thessalonians (1 Thess. 1:4) and thanked Him for it: “We should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth” (2 Thess. 2:13). God did not call us because of our good works, “but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim. 1:9). Believers’ names have been written in the book of life from before the foundation of the world (cf. Rev. 13:8; 17:8). Underlying our response to God’s free, sovereign grace is His plan and initiative.

Because of God’s election, believers are holy and beloved. Hagios (holy) means “set apart,” or “separate.” God chose believers out of the mainstream of mankind and drew them to Himself. They are different from the world. When believers fail to act differently from the world, they violate the very purpose of their calling.

That believers are beloved of God means they are objects of His special love. Election is not a cold, fatalistic doctrine. On the contrary, it is based in God’s incomprehensible love for His elect: “In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph. 1:4-5).

Chosen (Deut. 7:6; 14:2; 1 Chron. 16:13; Ps. 105:43; 135:4; Isa. 41:8; 44:1; 45:4), holy (Ex. 19:6; Lev. 19:2; Jer. 2:3), and beloved (1 Kings 10:9; 2 Chron. 9:8; Hos. 11:1) are all used of Israel in the Old Testament. A change has taken place in the economy of God. What was once true of the elect nation is now true of all who come to faith in Christ. Israel has been temporarily set aside and Gentiles grafted in (cf. Rom. 9-11). The saved in the church are chosen by God. We are called “the chosen” (cf. John 15:16; Rom. 8:33; 2 Tim. 2:10; Titus 1:1; 1 Pet. 1:1). Acts 13:46-48 speaks of those ordained by God to eternal life:

Romans 9:13-16, 19-22 expresses God’s sovereignty in choosing whom He will:

Romans 11:4-5 speaks of “God’s gracious choice.” Ephesians 1:4 affirms that believers were “[chosen] in Him before the foundation of the world.” The Thessalonians were “chosen from the beginning for salvation” (2 Thess. 2:13). Perhaps 2 Timothy 1:8-9 sums it up as well as any text: “Therefore do not be ashamed of the testimony of our Lord, or of me His prisoner; but join with me in suffering for the gospel according to the power of God, who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity.”

The doctrine of election crushes human pride, exalts God, produces joy and gratitude to the Lord, grants eternal privileges and assurance, promotes holiness, and makes one bold and courageous, for one who has been chosen by God for eternal life has no need to fear anything or anyone.

Put on is from enduō, which means “to put on clothes,” or “envelope in.” The qualities that follow are to cover the new man.

A heart of compassion is the first character trait that is to mark the new man. Heart translates splanchna, a Hebraism that literally refers to the inward parts of the human body (heart, lungs, liver, kidneys, etc.). As already noted in the discussion of 2:2, however, it is often used in the New Testament to speak figuratively of the seat of the emotions. That is its use here. Oiktirmos (compassion) means “pity,” “mercy,” “sympathy,” or “compassion.” Taken together, the phrase could be translated, “put on heartfelt compassion,” or “have a deep, gut-level feeling of compassion.” That divine quality (Luke 6:36; James 5:11), so perfectly exhibited by Jesus (Matt. 9:36), was sorely needed in the ancient world. For example, sick, injured, or elderly people were often left to fend for themselves. As a result, many died. Believers must not be indifferent to suffering, but should be concerned to meet people’s needs.

Kindness is closely related to compassion. The Greek term refers to the grace that pervades the whole person, mellowing all that might be harsh. Jesus used the word when he said, “My yoke is easy” (Matt. 11:30), not harsh or hard to bear. The kind person is as concerned about his neighbor’s good as he is about his own. God is kind, even to ungrateful and evil people (Luke 6:35). In fact, it was His kindness that led us to repentance (Rom. 2:4; cf. Titus 3:4). Jesus’ kindness was expressed in His invitation to “take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls. For My yoke is easy, and My load is light” (Matt. 11:29-30). Kindness was epitomized by the Good Samaritan (Luke 10:25-37), whose example we should follow.

Tapeinophrosunē (humility) and its related words always have a negative connotation in classical Greek (cf. H. H. Esser, “tapeinos,” in Colin Brown, ed., The New International Dictionary of New Testament Theology [Grand Rapids: Zondervan, 1977], 2:259). It took Christianity to elevate humility to a virtue. It is the antidote for the self-love that poisons relationships. Paul advocates genuine humility, in contrast to the false humility of the false teachers (cf. 2:18, 23). Humility characterized Jesus (Matt. 11:29), and it is the most cherished Christian virtue (Eph. 4:2; Phil. 2:3ff.; 1 Pet. 5:5).

Prautēs (gentleness) is closely related to humility. It is not weakness or spinelessness, but rather the willingness to suffer injury instead of inflicting it. The gentle person knows he is a sinner among sinners and is willing to suffer the burdens others’ sin may impose on him. This gentleness can only be produced by the Holy Spirit (cf. Gal. 5:22-23) and should mark the Christian’s behavior at all times, even when restoring a sinning brother (Gal. 6:1), or defending the faith against attacks from unbelievers (2 Tim. 2:25; 1 Pet. 3:15).

Patience translates makrothumia. The patient person does not get angry at others. William Barclay writes, “This is the spirit which never loses its patience with its fellow-men. Their foolishness and their unteachability never drive it to cynicism or despair; their insults and their ill-treatment never drive it to bitterness or wrath” (The Letters to the Philippians, Colossians, and Thessalonians [Louisville: Westminster, 1975], p. 158). Patience is the opposite of resentment and revenge. It was a characteristic of Jesus Christ. Paul wrote to Timothy, “For this reason I found mercy, in order that in me as the foremost, Jesus Christ might demonstrate His perfect patience, as an example for those who would believe in Him for eternal life” (1 Tim. 1:16). Were it not for God’s patience, no one would ever be saved (2 Pet. 3:15).

Bearing with one another means “to endure, to hold out in spite of persecution, threats, injury, indifference, or complaints and not retaliate.” It characterized Paul, who told the Corinthians, “when we are reviled, we bless; when we are persecuted, we endure” (1 Cor. 4:12). It did not characterize the Corinthians, who were actually taking each other to court. Paul exclaims, “Why not rather be wronged? Why not rather be defrauded?” (1 Cor. 6:7). Believers are to exhibit forbearance (Eph. 4:2). Such were the Thessalonians, of whom Paul wrote, “We ourselves speak proudly of you among the churches of God for your perseverance and faith in the midst of all your persecutions and afflictions which you endure [anexomai, the same term used here in 3:13]” (2 Thess. 1:4).

Believers are to be marked not only by endurance, but also by forgiving each other. The Greek charizomenoi literally means “to be gracious” and the text uses a reflexive pronoun, so it literally reads, “forgiving yourselves.” The church as a whole is to be a gracious, mutually forgiving fellowship. By including the phrase just as the Lord forgave you, so also should you Paul makes Christ the model of forgiveness. Because He has forgiven us, so also must we forgive others (Eph. 4:32; cf. Matt. 18:21-35). The phrase whoever has a complaint against anyone refers to times when someone is at fault because of sin, error, or debt. The Lord Jesus is our pattern for forgiveness, because He forgave all our sins, errors, and debts. He is also the model for the rest of the virtues discussed in this section.

THE PERFECTION OF THE NEW MAN

And beyond all these things put on love, which is the perfect bond of unity. (3:14)

In keeping with the motif of putting on clothes, love is the belt or sash that pulls all these things just mentioned together (cf. Phil. 2:1-5). Love is the most important moral quality in the believer’s life, for it is the very glue that produces unity in the church. Believers will never enjoy mutual fellowship through compassion, kindness, humility, gentleness, or patience; they will not bear with each other or forgive each other unless they love one another. In fact, the way to sum up the commands of 3:12-13 is to say, “Love one another.” Paul said in Romans 13:10 that “love does no wrong to a neighbor; love therefore is the fulfillment of the law.” To try to practice the virtues of 3:12-13 apart from love is legalism. They must flow from love, which in turn is a fruit of the Spirit-filled life (Gal. 5:22). Nothing is acceptable to God if not motivated by love (1 Cor. 13:1-3), including knowledge (Phil. 1:9), faith (Gal. 5:6), and obedience (John 14:15). Love is the beauty of the believer, dispelling the ugly sins of the flesh that destroy unity.

THE PRIORITIES OF THE NEW MAN

And let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful. Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father. (3:15-17)

Paul concludes his look at the qualities that should mark the lifestyle of the new man by giving three priorities. They are the outermost garments of the new man, those which cover all the others. The new man is concerned with the peace of Christ, the word of Christ, and the name of Christ.

THE PEACE OF CHRIST

And let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful. (3:15)

Eirēnē (peace) includes both the concept of an agreement, pact, treaty, or bond, and that of an attitude of rest or security. Both aspects are in view here. Objectively, believers are at peace with God: “Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). The war between the believer and God is over, and the treaty was paid for by the blood of Christ. Because of that, believers are at rest, and secure. Paul told the Philippians that the “peace of God … shall guard your hearts and your minds in Christ Jesus” (Phil. 4:7). Here he calls it the peace of Christ because it is the peace He brings (cf. John 14:27; Eph. 2:14).

Rule is from brabeuō, a word used only here in the New Testament (although a compound form appears in Col. 2:18). It was used to describe the activity of an umpire in deciding the outcome of an athletic contest. The peace of Christ guides believers in making decisions. When faced with a choice, the believer should consider two factors. First, is it consistent with the fact that he and Christ are now at peace and thus on the same side? Does it perpetuate that oneness with the Lord that is the believer’s possession? First Corinthians 6:17-18 provides an excellent illustration of this point: “The one who joins himself to the Lord is one spirit with Him. Flee immorality.” It is our union with the Lord that compels us to purity. Second, will it leave him with a deep and abiding peace in his heart? These two factors are also the two greatest deterrents to sin in the believer’s life. Sin offends Christ, with whom he is at peace, and thereby shatters the rest and security in his heart.

Peace is not only objective and subjective, but also relational. Believers were called to live in peace in one body. Individuals who have peace with Christ and in their own hearts will live in unity and harmony with each other.

To maintain a peaceful heart one has to be thankful. Thankfulness is a constant theme in Colossians (cf. 1:3, 12; 2:7; 3:15, 16, 17; 4:2). Gratitude comes naturally to believers in response to all God has done (Eph. 5:20; Phil. 4:6; 1 Thess. 5:18; Heb. 13:15), whereas ingratitude marks unbelievers (Rom. 1:21). A spirit of humble gratitude toward God will inevitably affect our relations with others. Peace and gratitude are thus closely linked.

THE WORD OF CHRIST

Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. (3:16)

The word of Christ refers to the revelation He brought into the world, which is Scripture. Peace and thankfulness, as well as unity, love, and all the required virtues, flow from a mind controlled by Scripture. Dwell is from enoikeō and means “to live in,” or “to be at home.” Paul calls upon believers to let the Word take up residence and be at home in their lives. Plousiōs (richly) could also be translated “abundantly or extravagantly rich.” The truths of Scripture should permeate every aspect of the believer’s life and govern every thought, word, and deed. The Word dwells in us when we hear it (Matt. 13:9), handle it (2 Tim. 2:15), hide it (Ps. 119:11), and hold it fast (Phil. 2:16). To do those things, the Christian must read, study, and live the Word. To let the word of Christ richly dwell is identical to being filled with the Spirit (cf. Eph. 5:18). The Word in the heart and mind is the handle by which the Spirit turns the will. It is clear that these two concepts are identical because the passages that follow each are so similar.

Colossians 3:18-4:1 is a more brief parallel to Ephesians 5:19—6:9. The result of being filled with the Holy Spirit is the same as the result of letting the Word dwell in one’s life richly. Therefore, the two are the same spiritual reality viewed from two sides. To be filled with the Spirit is to be controlled by His Word. To have the Word dwelling richly is to be controlled by His Spirit. Since the Holy Spirit is the author and the power of the Word, the expressions are interchangeable.

Paul then mentions two specific results of the Word of Christ dwelling in the believer, one positive and the other negative: with all wisdom teaching and admonishing one another. Teaching is the impartation of positive truth. Admonishing is the negative side of teaching. It means to warn people of the consequences of their behavior. Both are the result of a life overflowing with the Word of Christ.

Having the Word of Christ richly dwell in us produces not only information, but also emotion. It generates psalms and hymns and spiritual songs, and singing with thankfulness in your hearts to God. Psalms were taken from the Old Testament psalter, the book of Psalms. They sang psalms put to music, much as we do today. Hymns were expressions of praise to God. It is thought that some portions of the New Testament (such as Col. 1:15-20 and Phil. 2:6-11) were originally hymns sung in the early church. Spiritual songs emphasized testimony (cf. Rev. 5:9-10). They express in song what God has done for us. (For more details on this theme, see my commentary, Ephesians, MacArthur New Testament Commentary [Chicago: Moody, 1986].)

Commentators are divided on whether chariti (thankfulness) should be translated “thankfulness” (as in the NIV and NASB) or “grace” (as in the KJV). Perhaps its use here encompasses both ideas: believers sing out of thankfulness for God’s grace. When Paul tells believers to sing in your hearts he does not mean not to sing with the voice. His concern is that the heart agree with the mouth (cf. Amos 5:23). Singing is to be directed to God as praise and worship offered to Him for His pleasure and glory. That it is edifying to believers is a by-product of its main purpose.

THE NAME OF CHRIST

And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father. (3:17)

The simplest, most basic rule of thumb for living the Christian life is to do everything, whether word or deed, in the name of the Lord Jesus. To do everything in the name of Jesus is to act consistently with who He is and what He wants. Paul expressed the same thought in 1 Corinthians 10:31: “Whether, then, you eat or drink or whatever you do, do all to the glory of God.” Again, Paul reminds that it is always to be done without reluctance or despair or legalistic duty, but with giving thanks through Him to God the Father.

To put on the new lifestyle is to put on Christ. That is the obligation of every believer: “Put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts” (Rom. 13:14). The goal of the Christian life is Christlikeness.

Guy H. King relates the following story:

Believers should so clothe themselves with Jesus Christ that when people look at them, they see Christ.