Colossenses 3
John MacArthur · Citado em PreceptAustin
Colossenses 3
MacArthur explains the things above this way… The things above refers to the heavenly realm and hones in on the spiritual values that characterize Christ, such as tenderness, kindness, meekness, patience, wisdom, forgiveness, strength, purity, and love. When believers focus on the realities of heaven, they can then truly enjoy the world their heavenly Father has created. As the writer of the hymn "I Am His, and He Is Mine" expressed it, Heav'n above is softer blue Earth around is sweeter green! Something lives in every hue Christless eyes have never seen: Birds with gladder songs o'erflow Flow'rs with deeper beauties shine, Since I know, as now I know, I am His, and He is mine. When Christians begin to live in the heavenlies, when they commit themselves to the riches of the Jerusalem above (Gal. 4:26), they will live out their heavenly values in this world to the glory of God. (MacArthur, J. Colossians. Chicago: Moody Press) The Wycliffe Bible Commentary says…Above and below (or on the earth) in the writings of Paul and John do not primarily indicate spatial contrasts, although this mode of expression naturally is involved in reference to Christ and to heaven. The terms express a crucial contrast in the temporal relationship—the old age and the new age. In a.d. 30 the new age burst into history in Christ's resurrection. But Christ, in whom the new age presently inheres, is above, whereas the world continues in the death grip of the old age. Christians at present exist "above," that is, in the new age, only "in Christ" and through the indwelling Holy Spirit. But their corporate existence in Christ is no less a reality than their individual existence. A Christian's citizenship is in the "Jerusalem which is above" (Gal 4:26), and this demands a continuing transformation of his mind and will to that reality. Conformation to the ritual, the ceremony, the mediatorial 'powers' of the old age is a denial of one's corporate resurrected life with Christ. (See online - The Wycliffe Bible Commentary - only the New Testament )
Colossenses 3:16
MacArthur - Plousios (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 (Mt 13:9), handle it (2Ti 2:15-note), hide it (Ps 119:11-note), and hold it fast (Php 2:16-note). To do those things, the Christian must read, study, and live the Word. (Colossians) John
Colossenses 3:16
MacArthur - 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. (Ibid) Illustration of the Power of the Indwelling Word - Michael Billester once gave a Bible to a humble villager in eastern Poland. Returning a few years later, he learned that 200 people had become believers through using it. When the group gathered to hear him preach, he suggested that before he spoke he would like each person to quote some verses of Scripture. One man rose and said, "Perhaps, Brother, we've misunderstood you. Did you mean verses or chapters?" Billester was astonished. "Are you saying there are people here who could recite complete chapters of the Bible?" That was precisely the case. In fact, 13 of them knew half of Genesis and the books of Matthew and Luke. Another had committed all the psalms to memory. Combined, the 200 knew virtually the entire Bible. WITH ALL WISDOM TEACHING AND ADMONISHING ONE ANOTHER: en pasêi sophiâi didaskontes (PAPMPN) kai nouthetountes (PAPMPN) heautous: Col 1:9; 1Kings 3:9, 10, 11, 12,28; Pr 2:6,7; 14:8; 18:1; Isa 10:2; Ep 1:17; 5:17; Jas 1:5; 3:17 Col 1:28; Ro 15:14; 1Th 4:18; 5:11,12; 2Th 3:15; He 12:12, 13, 14, 15) WORD CENTERED TEACHING & ADMONISHMENT With all - Literally "in all". Eadie - Unless the word of Christ dwelt richly within them, they could not fulfil this duty; for they could not teach and admonish unless they knew what lessons to impart, and in what spirit to communicate them; but the lessons and the spirit alike were to be found in the Gospel. Mutual exhortation must depend for its fitness and utility on mutual knowledge of the Christian doctrine. Sparing (minimal) acquaintance with Divine revelation would lead to scanty counsel and ineffective tuition. (Ref) Wisdom (4678) (sophia) is the ability to judge correctly and to follow the best course of action, based on knowledge and understanding. Thayer makes an excellent point that wisdom is "used of the knowledge of very diverse matters, so that the shade of meaning in which the word is taken must be discovered from the context in every particular case." Teaching (1321) (didasko) means to provide instruction in a formal or informal setting. Didasko refers to imparting positive truth. “Teaching” is the orderly presentation of Christian truth for converts so that they may know how to grow. Inherent in didasko is the intent to influence understanding of person taught with the aim being to shape will of one taught by communication of knowledge and/or by the content of what is taught. Admonishing (3560) (noutheteo from noús = mind + títhemi = place, this verb describing exertion of influence upon nous implying resistance) (warning, cautioning, gently reproving, exhorting) literally means to place in the mind and so to warn or give notice to beforehand especially of danger or evil. The idea is to lay it on the mind or heart of the person, with the stress being on influencing not only the intellect, but also the will, emotions and disposition. Noutheteo means to counsel about avoidance or cessation of an improper course of conduct or to warn by giving notice to beforehand especially of potential danger or evil. Depending on the context noutheteo can convey ideas including encouragement, reproof, and blame. Noutheteo is in the present tense (as is didasko - teaching) which indicates Paul is calling for saints to be continually admonishing, warning, cautioning, (teaching) etc … one another. English dictionaries state that to admonish is to indicate duties or obligations to; to express warning or disapproval to especially in a gentle, earnest, or solicitous manner; to give friendly earnest advice or encouragement to; to reprove firmly but not harshly; to advise to do or against doing something; warn; caution. Noutheteo describes "putting sense into someone’s head", alerting them of the serious consequences of their actions and does not mean being judgmental or critical in a superior manner but instead imparting a caring kind of warning against danger. It is not clear whether with all wisdom goes with richly or with the participles following. Either would make good sense. Grant Richison notes that… Teaching has to do with the communication of truth. If we are going to teach we must learn. If we are going to talk we must listen. If we speak we must hear. Admonishing has to do with showing someone else how to execute the Christian life. Admonishing means to place in the mind personally. Sometimes the New Testament translates it “warn” (Acts 20:31). It is our privilege not only to teach others but to warn them. Most of us do not like to become involved in the problems of other people. All of us have a circle of Christian friends to whom we are a blessing (all things being equal). God expects us to warn them graciously when an occasion arises to do so. Admonish has to do with application. Some people cannot apply Scripture for themselves. They need others to help them. When a person learns to fly, he needs someone there to personally show him how to turn without stalling out. If you stall out things can get quite messy! Admonishing helps another person make application. We do not teach another person how to shoot by saying, “Here is a gun go out and shoot.” He must squeeze the trigger for an accurate shot. It is in application where we hit the target. (Colossians 3:16c) One another - Study the "one anothers" - most positive, some negative WITH PSALMS AND HYMNS AND SPIRITUAL SONGS: psalmois, humnois, odais pneumatikais: Matthew 26:30; 1Co 14:26; Ep 5:19; Jas 5:13 1Chr 25:7; Neh 12:46; Ps 32:7; 119:54; Song 1:1; Isa 5:1; 26:1; 30:29; Re 5:9; 14:3; 15:3) WORD SATURATED SAINTS SING See John Eadie's discussion of these musical terms in his comments on Ephesians 5:19ff (click here) Eadie adds "We have there (Eph 5:19) said that probably by Psalms may be understood the Hebrew book of that name, so commonly used in the synagogues; that the hymns might be other compositions divested of Jewish imagery and theocratic allusions, and more adapted to the heathen mind; while the spiritual odes were freer forms of song, the effusion of personal experience and piety, and do not simply point out the genus to which the entire class of such compositions belonged. Still the sentiment hangs on the first clause—“let the word of Christ dwell within you nobly.” These sacred songs, whether in the language of Scripture, or based upon it, could be sung in the right spirit only when the indwelling “word” pressed for grateful utterance. When the gospel so possessed the heart as to fill it with a sense of blessing, then the lips might be tuned to song. Experimental acquaintance with Christianity could only warrant the chanting of the sacred ode." (Ref)
Colossenses 3:16
MacArthur - Dwell is from enoikeo 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. (Colossians. Chicago: Moody Press) MacArthur writes that "In practice, the Spirit–filled walk is a matter of knowing God’s Word and obeying it." Matthew