Colossians 3:5 - Exposition

Make dead, therefore, the (or, your ) members that are upon the earth ( Colossians 2:11 ; Colossians 3:9 ; Ephesians 4:21 , Ephesians 4:22 ; Philippians 3:19 ; Romans 6:6 ; Romans 8:13 ; Romans 13:14 ). "Your" is omitted by most textual critics, but English idiom requires it in translation. In its absence a stronger emphasis falls on the defining clause, "that are upon the earth." As these things may no longer be pursued or studied ( Colossians 3:1 , Colossians 3:2 ), the organs devoted to them must be put to death. These members are indeed those of the actual body ( Romans 6:13 , Romans 6:19 ; Romans 7:5 , Romans 7:23 ; Romans 8:13 ); but these in so far as ruled hitherto by sinful impulse and habit, constituting the body of "the old man" ( Colossians 3:9 ; Ephesians 4:22 ; Romans 6:6 ), "of the flesh" ( Colossians 2:11 ), "of sin," and "of death" ( Romans 6:6 ; Romans 7:24 ), with "sinful passions working in its members, bearing fruit unto death" ( Romans 7:5 ): setup, note, Colossians 2:11 . That body is "made dead" by destruction of the evil passions that animated it. The body of "the new man" is physically identical with it, but different in moral habit and diathesis—a difference that manifests itself even in bodily expression and manner ( 2 Corinthians 5:17 ). νεκρόω occurs besides in the New Testament only in Romans 4:19 and Hebrews 11:12 (in Romans 8:13 , a still stronger word is used of "the practices" of the body): as the aged Abraham had been made dead in respect of the natural possibility of fatherhood, so the body of the Christian is to be dead for purposes of sin. If there were any doubt as to the writer's meaning, the next clause removes it. His language has approached that of the philosophical ascetics (see Colossians 2:23 , note and quotations); hence the abrupt explanatory apposition that follows: fornication, uncleanness, (sensual) passion, evil desire, and covetousness, the which is idolatry ( Ephesians 5:3-5 ; Philippians 3:19 ; 1 Corinthians 6:9-11 ; 1 Corinthians 5:11 ; Romans 1:29 ; 1 Timothy 6:17 ; Matthew 6:24 , Matthew 6:31 , Matthew 6:32 ; Luke 12:21 ; Psalms 49:6 ; Psalms 52:7 ). To these vices the Colossian Gentiles (some of them at least) had been to such a degree devoted that their members had become virtually identified therewith. The first two sins are related as particular and general. The second pair, πάθος and ἐπιθυμία , are combined in 1 Thessalonians 4:4 in contrast to "(bodily) sanctification and honour" (comp. Colossians 2:23 , and "passions of dishonour," Romans 1:26 ). The former denotes a morbid, inflamed condition of the sensual appetite; the latter, craving for some particular gratification of it (see Trench's 'Synonyms'). Neither of these words is etymologically, or invariably, evil in sense. The degradation of such terms in all languages is a sad evidence of the corruption of our nature. πλεονεξία is both wider and more intense in meaning than our "covetousness." It denotes radically the disposition to "have more," "grasping greed," "selfishness grown to a passion." Hence it applies to sins of impurity, greediness for sensual pleasure ( 1 Thessalonians 4:6 ; Ephesians 4:19 ); but by the emphatic use of the article ("the covetousness"), and by the words that follow, it is marked out as a distinct type of sin; so in Ephesians 5:3 , Ephesians 5:5 , where "uncleanness" and "greed" are stigmatized as vile forms of sin. This word, often used by St. Paul, is peculiar to him in the New Testament. "The which" ( ἥτις : setup. ἃτινα , Colossians 2:23 ) gives a reason while it states a fact ("inasmuch as it is idolatry"). For the thought, setup. Ephesians 5:5 and 1 Timothy 6:17 , also Matthew 6:24 ; it is a commonplace of religion, and appears in Philo and Jewish rabbis (see Lightfoot). Lightfoot places a colon after "upon the earth," and supposes "fornication," etc., to be "proleptic accusatives,'' looking forward to some verb unexpressed, such as "put off" ( Matthew 6:8 ). But this is needless, and the command, "make dead your members," requires this qualifying explanation. The grammatical awkwardness of the apposition is not without rhetorical effect.