Exegetical Essay on Colossians 3:1-4
Descripción
TRINITY EVANGELICAL DIVINITY SCHOOL EXEGETICAL PAPER: COLOSSIANS 3:14 PRESENTED TO CONSTANTINE CAMPBELL, Ph.D. IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR NT 5210: GREEK EXEGESIS I BY LOGAN MURPHY DEERFIELD, IL 24 NOVEMBER 2015
Translation Colossians 3:14 1. Therefore if you were raised with Christ, seek the things above where Christ is, seated at the right hand of God. 2. Set your mind on things above, not on the things of earth. 3. For you died, and your life is hidden with Christ in God. 4. When Christ who is your life appears, then also you will be revealed with him in glory. Syntax Diagram Colossians 3:1–4 1 ↓[Εἰ οὖν συνηγέρθητε τῷ Χριστῷ], τὰ ἄνω ζητεῖτε, ↑[οὗ ὁ Χριστός ἐστιν] ↑[(ἐν δεξιᾷ) τοῦ θεοῦ καθήμενος]∙ 2 τὰ ἄνω φρονεῖτε, μὴ τὰ (ἐπὶ τῆς γῆς). 3 ἀπεθάνετε γὰρ καὶ ἡ ζωὴ ὑμῶν κέκρυπται (σὺν τῷ Χριστῷ) (ἐν τῷ θεῷ)∙ 4 ↓[ὅταν ὁ Χριστὸς φανερωθῇ], ↑[ἡ ζωὴ ὑμῶν], τότε καὶ ὑμεῖς (σὺν αὐτῷ) φανερωθήσεσθε (ἐν δόξῃ).
Context The book of Colossians is an epistle to the church at Colossae and though its authorship has come under question since the rise of biblical criticism in the nineteenth century there has been a historical acceptance of this letter’s genuine Pauline authorship.1 The letter’s internal witness places the time of authorship in one of Paul’s imprisonments (Col. 1:24; 4:3, 10,18). Though Paul had been imprisoned multiple times, there are three proposed locations of the letter’s provenance: Caesarea, Ephesus, and Rome. Traditionally, most scholars who maintain Pauline authorship accept a Roman provenance, which dates the letter to ca. 6062 AD.2 This specific passage (3:14) is grammatically bounded by a development marker (οὖν) in verse one and another οὖν in verse five, showing that verses one through four are one coherent thought. Within the broader context of the letter, Paul is advancing his argument against what seems to be a false teaching in the church at Colossae, often called “the Colossian heresy”3. Just prior to this passage Paul questions the Colossians’ adherence to human regulations which promote “selfmade religion and asceticism”.4 Immediately following the passage is Paul’s admonition to “put to death” the earthly things, which introduces a contrastive virtuevice list.5 To summarize, Colossians 3:14 is a specific development within the broader context of Paul’s exhortation to and admonition of the church at Colossae; it focuses specifically on setting the mind on things above rather than earthly things. Douglas J. Moo, The Letters to the Colossians and to Philemon , The Pillar New Testament Commentary, Accordance electronic ed.(Grand Rapids, Eerdmans 2008), 2930. 2 David W. Pao, Zondervan Exegetical Commentary On the New Testament , vol. 12, Colossians and Philemon: Zondervan Exegetical Commentary Series On the New Testament (Grand Rapids: Zondervan, 2012), 24. [See also: Moo, The letters to the Colossians and to Philemon, 46.] 3 This is not an explicit false teaching, but is derived from the implicit counterteachings of Paul in the letter. 4 Colossians 2:2023 ESV 5 See Colossians 3:515 1
Exegetical Comments 3:1a If therefore you were raised with Christ In the first clause of the selected passage we see the use of postpositive οὖν, which is a coordinating conjunction of inference that also denotes development in thought and close continuity with preceding material.6 This signifies a continuation of the thoughts developed in the prior section, most likely verses twenty through twentythree in chapter two dealing with the human regulations and false teachings with which the regulations are associated. Also significant is the use of εἰ in verse one which introduces a firstclass conditional sentence. This firstclass conditional assumes truth for the sake of the argument, and in some instances functions as a “polite command, couched in indirect language”.7 The verb συνηγέρθητε encodes a perfective aspect which presents a summary view of being raised, and within the context the passive voice hints at a divine agency; since only God has the power to “raise” Christ or any other human, it fits nicely into category of the divine passive .8 Although the use of the dative τῷ Χριστῷ could be taken a couple different ways, the συν prefix verb that is complemented by τῷ Χριστῷ signifies that it best fits in the category of dative of association/accompaniment.9 For some, Paul’s language of being raised with Christ seems to contradict his usual future referring language of a physical resurrection.10 Indeed, the audience to whom Paul is writing would not have been raised with Christ physically, but the use
“οὖν,” BDAG, 736. See also: [Steven E. Runge, Discourse Grammar of the Greek New Testament: A Practical Introduction for Teaching and Exegesis , Lexham Bible Reference Series (Peabody, Mass.: Hendrickson Publishers Marketing, 2010), 43.] 7 Daniel B. Wallace, The Basics of New Testament Syntax: An Intermediate Greek Grammar (Grand Rapids, Michigan: Zondervan, 2000), 309311. 8 Ibid, 189. 9 Ibid, 73. 10 Moo, The Letters to the Colossians and to Philemon , 244. 6
of this language suggests a type of spiritual resurrection that fits within Paul’s spatial cosmology (union with Christ, etc.)11 3:1bd Seek the things above where Christ is, seated at the right hand of God. The apodosis confirms the command with the use of the second person plural present active imperative ζητεῖτε. With the article τὰ functioning as a substantiver, the adverb ἄνω becomes the accusative direct object of ζητεῖτε, rendering the main thrust of the independent clause: “seek the things above”.12 The present tense form of ζητεῖτε encodes an imperfective aspect, and with the present imperatival usage this normally implies a general command or instruction.13 The following subordinate clauses (οὗ ὁ Χριστός ἐστιν and ἐν δεξιᾷ τοῦ θεοῦ καθήμενος) locate the “things above” where Christ is: namely, sitting at the right hand of God. While most English translations and contemporary commentators render the present middle participle as “seated”14, the use of ἐστιν might signal a present periphrastic construction “is sitting”, which seems grammatically possible.15 However, the context suggests the emphasis is not on Christ’s activity, so much as on his location. 3:2ab Set your mind on things above, not on the things of earth The independent clause τὰ ἄνω φρονεῖτε repeats the articularly nominalized adverb ἄνω which translates as “things above”. Furthermore, we see yet another imperative with imperfective aspect denoting a general command (φρονεῖτε). Moo posits that the verb “refers not to a purely mental or intellectual process, but to a more fundamental orientation of the will”16 ,
11
See Ephesians 2:6, Romans 6:4, Romans 8, and Philippians 3:10 for conceptual support. Wallace, The Basics of New Testament Syntax, 103104; 83. 13 Constantine R. Campbell, Basics of Verbal Aspect in Biblical Greek (Grand Rapids, Mich.: Zondervan, 2008), Kindle Electronic Edition, Kindle Locations 10491051. 14 ESV, NIV, NASB, David Pao and Douglas Moo all render this as “seated” 15 Wallace, The Basics of New Testament Syntax, 281282. 16 Moo, The Letters to the Colossians and to Philemon, 248. 12
which can be supported by the lexical semantic range seen in BDAG.17 Paul develops this thought further by adding the subordinate clause of negation, μὴ τὰ ἐπὶ τῆς γῆς, demonstrating a hard contrast between the things above and the things of earth. 3:3a For you died Verse three offers some offline information to the main argument, as indicated by the coordinating conjunction γὰρ, which “introduces explanatory material that strengthens or supports what precedes”.18 The second person plural aorist active verb ἀπεθάνετε is the beginning of the offline content; encoding a perfective aspect signifies a summary view “you died”. According to BDAG, the conjunction can be used as a marker of cause or reason19, the latter being the most viable option in this context. Paul is grounding his commands “seek the things above”, and “set your minds on the things above” on the fact that the Colossians have died [with Christ], in the spiritual sense. The text does not explicitly claim this association in verse three, as the preposition σύν is notably absent. However, it is not too far a stretch to claim that this clause is pointing at the Colossians’ association with Christ in his death, as the previous context explicitly proposes this in verse twenty of chapter two: Εἰ ἀπεθάνετε σὺν Χριστῷ (emphasis added). 3:3b And your life is hidden with Christ in God The second clause of verse three is introduced by a coordinating conjunction of connection (καὶ) which logically connects and closely relates the two thoughts of having “died [with Christ]” and having one’s life “hidden with Christ”.20 The verb κέκρυπται is a perfect
“ φρονέ ω ”, BDAG, 1065. Runge, Discourse Grammar of the Greek New Testament, 54. 19 “γά ρ”, BDAG, 189. 20 Runge, Discourse Grammar, 2324. See also: [Wallace, The Basics of New Testament Syntax, 295296.] 17 18
middle/passive indicative which encodes an imperfective aspect and stative Aktionsart.21 Due to the rare usage of the perfect tense form, extra attention is demanded by this clause. Furthermore, as both Moo and Pao point out in their commentaries, the lexeme can signify hiding in a safe place, i.e., hiding in Christ implies security 22. Once more, BDAG confirms that this is a legitimate category, citing Col. 3:3 as an example of such usage.23 Pao suggests that the singular nominative subject of κέκρυπται ἡ ζωὴ should be considered as a “distributive singular” given its usage with the plural pronoun ὑμῶν; this would have the individual believer in view .24 The clause σὺν τῷ Χριστῷ is another example of the dative of accompaniment, whereas the following clause ἐν τῷ θεῷ is most likely a locative usage of sphere or realm.25 The significance of this verse lies in the security that the believer has in his or her union with Christ; it is in light of this union and the security it brings that we are to obey the imperatives “seek” and “set your mind on”. 3:4ab When(ever) Christ who is your life appears This subordinate clause is introduced by a subordinating adverbial conjunction of temporal reference (ὅταν)26 and as BDAG rightly asserts the use of ὅταν with the aorist subjunctive denotes that “the action of the subordinate clause precedes that of the main clause.”27 Interacting with ὅταν, the subjunctive aorist verbφανερωθῇ, along with perfective aspect, communicates a “future contingency from the perspective of the time of the main verb”,28
Campbell, Basics of Verbal Aspect, Locations 767769. Moo, The Letters to the Colossians and to Philemon, 250; Pao, Zondervan Exegetical Commentary, 213. 23 “κρύπτω”, BDAG, 571. 24 Pao, Zondervan Exegetical Commentary, 213. 25 Wallace, The Basics of New Testament Syntax, 72, 80. 26 Ibid, 299,301. 27 “ὅταν,” BDAG, 731. 28 Wallace, The Basics of New Testament Syntax, 209. 21 22
Here it is important to note the matching of case and number between ὁ Χριστὸς and ἡ ζωὴ. Although the placement of φανερωθῇ between the two nominatives complicates exegesis, the construction is best understood as appositional.29 In reference to this appositional construct Moo draws attention to the Pauline conviction that “the life and destiny of the believer are inextricably bound up with Christ.”30 This intertwined life and destiny seems quite evident in many of the Pauline corpora (even from a superficial reading) and would be worth exploring in more depth, though a further exploration of the theme lies outside the parameters of this current work. 3:4c Then also you will be revealed with him in glory The second function attributed to the correlative temporal adverb τότε by BDAG is “introducing that which follows in time”.31 Here we see that the prior ὅταν clause is subordinate to the present τότε clause. The adjunctive use of καὶ is translated “also”32, which demonstrates the close connective nature of the lexeme. Significant here is the usage of the future tense form φανερωθήσεσθε which communicates a perfective aspect and encodes future temporal reference.33 This is significant precisely because we have moved from the pastreferring spiritual death and resurrection to a futurereferring revelation with Christ (which seems to indicate the physical resurrection and consummation). The final prepositional phrase ἐν δόξῃ is best understood as a dative of manner, denoting “the manner in which the action of the verb is
Ibid, 33. Moo , The Letters to the Colossians and to Philemon, 251 .
29 30
“τότε”, BDAG, 1012.
31
Wallace, The Basics of New Testament Syntax, 296. Campbell, Basics of Verbal Aspect , Locations 582583
32 33
accomplished”.34 In other words, the dative of manner takes on an adverbial function, modifying the action. We might translate the passage to idiomatic English accordingly: “then you will also be gloriously revealed with him”. Contribution to the Argument Given the extensive exegetical comments in the previous section, we can now begin to see the impact of this particular passage on the broader argument that Paul is making. Starting in verse sixteen of chapter two, we begin to understand that there are some within the Colossian church who are passing judgement on other believers and advocating the worship of angels and other ascetic practices. As previously noted, this is what we might label “the Colossian heresy”. In verses sixteen through nineteen we see two commands for the Colossians to obey: “let no one pass judgement on you” and “let no one disqualify you”. In verses twenty through twentythree Paul gives his reasoning for why the Colossians should obey these commands: “if you died with Christ, why do you submit?” This brings us to the passage of our study, in which Paul drives home the main points of his counterteaching. Another two imperatives are found in verses one and two of chapter three: “seek the things above” and “set your mind on the things above”. In verses three and four, Paul continues to provide offline additional information as to why the Colossians should obey these commands; i.e., since they have died spiritually with Christ and will be gloriously revealed physically with him when he appears. Immediately following the passage at hand is a list of negative commands in which Paul is instructing the Colossians to avoid certain sins and earthly passions. Without the rationale provided in the first four verses of chapter three namely, the spiritual security in Christ and future physical glorification it
Wallace, The Basics of New Testament Syntax, 74.
34
would be difficult, if not impossible, for Paul to advocate such a moral standard for living. The imperatives are, in fact, almost always predicated upon what might be called the “theological indicatives” (not a grammatical usage of the term) of what God has done for the believer. The giving of the law to Moses in the Old Testament was predicated on God’s prior deliverance of Israel from Egypt, and Paul picks up on this indicative/imperative paradigm. For Paul, the Colossian church needed to understand or remember their status “in Christ” or “with Christ” in order to effectively combat the heretical teachings that seemed to have been present at the time. This indicative/imperative paradigm remains true, or at least helpful, for believers today in dealing with Christian life and practice. We must heed the words of the apostle: “Set your mind on things above, not on the things of earth. For you died, and your life is hidden with Christ in God.”
BIBLIOGRAPHY Bauer, Walter. A GreekEnglish Lexicon of the New Testament and Other Early Christian Literature. Edited by Frederick W. Danker. 3rd ed. Chicago: University of Chicago Press, 2000. Accordance 11. Campbell, Constantine R. Basics of Verbal Aspect in Biblical Greek . Grand Rapids, Mich.: Zondervan, 2008. Kindle Electronic Edition. Moo, Douglas J. The Letters to the Colossians and to Philemon . The Pillar New Testament Commentary. Accordance electronic ed. (Grand Rapids, Eerdmans, 2008). Pao, David W. Zondervan Exegetical Commentary On the New Testament . Vol. 12, Colossians and Philemon: Zondervan Exegetical Commentary Series On the New Testament . Grand Rapids: Zondervan, 2012. Runge, Steven E. Discourse Grammar of the Greek New Testament: A Practical Introduction for Teaching and Exegesis . Lexham Bible Reference Series. Peabody, Mass.: Hendrickson Publishers Marketing, 2010. Wallace, Daniel B. The Basics of New Testament Syntax: An Intermediate Greek Grammar . Grand Rapids, Michigan: Zondervan, 2000.
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