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Matthew Henry: Concise Commentary on the Whole Bible - 1706
I. The apostle exhorts us to set our hearts upon heaven and take them off from this world, ver. 1-4. II. He exhorts to the mortification of sin, in the various instances of it, ver. 5-11. III. He earnestly presses to mutual love and compassion, ver. 12-17. And concludes with exhortations to relative duties, of wives and husbands, parents and children, masters and servants, ver. 18-25.
Adam Clarke: Commentary on the Bible - 1831
The apostle exhorts the Colossians to heavenly-mindedness after the example of Christ, that they may be prepared to appear with him in glory, Col 3:1-4. Exhorts them also to mortify their members, and calls to their remembrance their former state, Col 3:5-7. Shows how completely they were changed from that state, and gives them various directions relative to truth, compassion, meekness, long-suffering, forgiveness, charity, Col 3:8-14. Shows that they are called to unity and holiness; and commands them to have the doctrine of Christ dwelling richly in them; and how they should teach and admonish each other, and do every thing, in the name of the Lord Jesus, Col 3:15-17. The relative duties of wives, Col 3:18. Of husbands, Col 3:19. Of children, Col 3:20. Of fathers, Col 3:21. Of servants, Col 3:22. He concludes by showing that he that does wrong shall be treated accordingly, for God is no respecter of persons, Col 3:23-25.
Albert Barnes: Notes on the Bible - 1834
3:0: In the pRev_ious chapter, the apostle had showed what a true Christian ought not to follow after. He had warned the Colossians against the dangers of false philosophy, and the doctrines of erroneous teachers. In this chapter, he teaches them what they ought to pursue and to seek. He therefore enjoins various duties in the different relations of life, which they ought to perform in such a way as to show that true religion had a controlling influence over their hearts. He specifies the following:
(1) The duty of setting the affections on things above; Col 3:1-4. They were risen with Christ Col 2:12, they were dead to sin Col 3:3; they were soon to he like Christ Col 3:4, and they should, therefore, fix their affections on heavenly things.
(2) the duty of mortifying their corrupt passions and carnal propensities; Col 3:5-8.
(3) the duty of speaking the truth, since they had put off the old man with his deeds; Col 3:9-11.
(4) the duty of kindness, gentleness, charity, and the spirit of peace; Col 3:12-15.
(5) the duty of edifying one another by psalms and songs of praise; Col 3:16-17,
(6) The duty of wives, Col 3:18;
(7) of husbands, Col 3:19;
(8) of children, Col 3:20;
(9) of fathers, Col 3:21;
(10) of servants, Col 3:22-25.
There is a very striking similarity between this chapter and Eph. 5; 6, and a full exposition of the principal subjects adverted to here may be found in the notes there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Col 3:1, He shows where we should seek Christ; Col 3:5, He exhorts to mortification; Col 3:10, to put off the old man, and put on Christ; Col 3:12, exhorting to charity, humility, and other several duties.
John Gill
INTRODUCTION TO COLOSSIANS 3
This chapter contains exhortations to several duties, some more general, which relate to all Christians, and others more particular, which belong to saints in such and such a state of life. The apostle begins with an exhortation to seek things heavenly, and not earthly, and to set the affections on the one, and not on the other: the arguments used to enforce it are taken from the saints being risen with Christ; from Christ being in heaven at the Father's right hand; from their being dead to sin, the law, and the world; from their having life in Christ safe and secure; yea, from Christ being their life, and their appearance with him in glory, Col 3:1. And next he proceeds to an exhortation to the mortification of sin, and the deeds of it, which he urges from the wrath of God coming upon men for these things, and from the consideration of their former state and condition, expressed by walking and living in them, Col 3:5, and by a metaphor taken from the putting off and on of garments, he exhorts to the putting off of the old man, with his deeds, several of which are mentioned, Col 3:8, and to the putting on of the new man, and to the exercise of various graces, as mercy, meekness, forbearance, forgiveness, charity, and peace, Col 3:10. And then he proceeds to exhort to such duties as relate to the word and worship of God; as that the word of Christ should have an abiding place in them, and that they should teach and instruct one another by singing psalms, hymns, and spiritual songs, and do all they did in a religious way, in the name of Christ, with thankfulness to God by him, Col 3:16. And closes the chapter with the duties of wives to their husbands, and of husbands to their wives, and of children to their parents, and of parents to their children, and of servants to their masters, Col 3:18.
3:13:1: Եթէ յարերուք ընդ Քրիստոսի, ապա զվերի՛նն խնդրեցէ՛ք, ուր Քրիստոսն նստի ընդ աջմէ Աստուծոյ[4516]. [4516] Ոսկան. Եթէ յարեայք ընդ Քրիստոսի։
1 Եթէ յարութիւն առաք Քրիստոսի հետ, ապա փնտռեցէ՛ք վերին բաները, այնտեղ, ուր Քրիստոս նստած է Աստծու աջ կողմը:
3 Արդ եթէ Քրիստոսին հետ յարութիւն առիք, ուրեմն վերի բաները փնտռեցէք, ուր Քրիստոս կը նստի Աստուծոյ աջ կողմը։
Եթէ յարերուք ընդ Քրիստոսի, ապա զվերինն խնդրեցէք, ուր Քրիստոսն նստի ընդ աջմէ Աստուծոյ:

3:1: Եթէ յարերուք ընդ Քրիստոսի, ապա զվերի՛նն խնդրեցէ՛ք, ուր Քրիստոսն նստի ընդ աջմէ Աստուծոյ[4516].
[4516] Ոսկան. Եթէ յարեայք ընդ Քրիստոսի։
1 Եթէ յարութիւն առաք Քրիստոսի հետ, ապա փնտռեցէ՛ք վերին բաները, այնտեղ, ուր Քրիստոս նստած է Աստծու աջ կողմը:
3 Արդ եթէ Քրիստոսին հետ յարութիւն առիք, ուրեմն վերի բաները փնտռեցէք, ուր Քրիստոս կը նստի Աստուծոյ աջ կողմը։
zohrab-1805▾ eastern-1994▾ western am▾
3:11: Итак, если вы воскресли со Христом, то ищите горнего, где Христос сидит одесную Бога;
3:1  εἰ οὗν συνηγέρθητε τῶ χριστῶ, τὰ ἄνω ζητεῖτε, οὖ ὁ χριστός ἐστιν ἐν δεξιᾷ τοῦ θεοῦ καθήμενος·
3:1. Εἰ (If) οὖν (accordingly) συνηγέρθητε (ye-were-roused-together) τῷ (unto-the-one) χριστῷ, (unto-Anointed,"τὰ (to-the-ones) ἄνω (up-unto-which) ζητεῖτε, (ye-should-seek-unto,"οὗ (of-which) ὁ (the-one) χριστός (Anointed) ἐστιν (it-be) ἐν ( in ) δεξιᾷ ( unto-right-belonged ) τοῦ ( of-the-one ) θεοῦ ( of-a-Deity ) καθήμενος : ( sitting-down )
3:1. igitur si conresurrexistis Christo quae sursum sunt quaerite ubi Christus est in dextera Dei sedensTherefore if you be risen with Christ, seek the things that are above, where Christ is sitting at the right hand of God.
1. If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.
3:1. Therefore, if you have risen together with Christ, seek the things that are above, where Christ is seated at the right hand of God.
3:1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.
If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God:

1: Итак, если вы воскресли со Христом, то ищите горнего, где Христос сидит одесную Бога;
3:1  εἰ οὗν συνηγέρθητε τῶ χριστῶ, τὰ ἄνω ζητεῖτε, οὖ ὁ χριστός ἐστιν ἐν δεξιᾷ τοῦ θεοῦ καθήμενος·
3:1. igitur si conresurrexistis Christo quae sursum sunt quaerite ubi Christus est in dextera Dei sedens
Therefore if you be risen with Christ, seek the things that are above, where Christ is sitting at the right hand of God.
3:1. Therefore, if you have risen together with Christ, seek the things that are above, where Christ is seated at the right hand of God.
3:1. 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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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-17: В нравоучительной части своего послания Ап. прежде всего говорит, что истинная христианская жизнь состоит в отрешении от всего земного и в общении с Богом (1-4). В виду этого христиане должны освобождаться от страстей и украшать себя добродетелями, какие соответствуют существу нового человека (5- 17).

1: Христиане воскресли со Христом (см. Рим 6:4: и Еф 2:6) к новой жизни и потому все мысли их должны стремиться туда, где находится Христос, т. е. к небу. - Одесную Бога - см. Марк. 16:19.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Spiritual Life.A. D. 62.
1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2 Set your affection on things above, not on things on the earth. 3 For ye are dead, and your life is hid with Christ in God. 4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory.

The apostle, having described our privileges by Christ in the former part of the epistle, and our discharge from the yoke of the ceremonial law, comes here to press upon us our duty as inferred thence. Though we are made free from the obligation of the ceremonial law, it does not therefore follow that we may live as we list. We must walk the more closely with God in all the instances of evangelical obedience. He begins with exhorting them to set their hearts on heaven, and take them off from this world: If you then have risen with Christ. It is our privilege that we have risen with Christ; that is, have benefit by the resurrection of Christ, and by virtue of our union and communion with him are justified and sanctified, and shall be glorified. Hence he infers that we must seek those things which are above. We must mind the concerns of another world more than the concerns of this. We must make heaven our scope and aim, seek the favour of God above, keep up our communion with the upper world by faith, and hope, and holy love, and make it our constant care and business to secure our title to and qualifications for the heavenly bliss. And the reason is because Christ sits at the right hand of God. He who is our best friend and our head is advanced to the highest dignity and honour in heaven, and has gone before to secure to us the heavenly happiness; and therefore we should seek and secure what he has purchased at so vast an expense, and is taking so much care about. We must live such a life as Christ lived here on earth and lives now in heaven, according to our capacities.

I. He explains this duty (v. 2): Set your affections on things above, not on things on the earth. Observe, To seek heavenly things is to set our affections upon them, to love them and let our desires be towards them. Upon the wings of affection the heart soars upwards, and is carried forth towards spiritual and divine objects. We must acquaint ourselves with them, esteem them above all other things, and lay out ourselves in preparation for the enjoyment of them. David gave this proof of his loving the house of God, that he diligently sought after it, and prepared for it, Ps. xxvii. 4. This is to be spiritually minded (Rom. viii. 6), and to seek and desire a better country, that is, a heavenly, Heb. xi. 14, 16. Things on earth are here set in opposition to things above. We must not dote upon them, nor expect too much from them, that we may set our affections on heaven; for heaven and earth are contrary one to the other, and a supreme regard to both is inconsistent; and the prevalence of our affection to one will proportionably weaken and abate our affection to the other.

II. He assigns three reasons for this, v. 3, 4.

1. That we are dead; that is, to present things, and as our portion. We are so in profession and obligation; for we are buried with Christ, and planted into the likeness of his death. Every Christian is crucified unto the world, and the world is crucified unto him, Gal. vi. 14. And if we are dead to the earth, and have renounced it as our happiness, it is absurd for us to set our affections upon it, and seek it. We should be like a dead thing to it, unmoved and unaffected towards it.

2. Our true life lies in the other world: You are dead, and your life is hid with Christ in God, v. 3. The new man has its livelihood thence. It is born and nourished from above; and the perfection of its life is reserved for that state. It is hid with Christ; not hid from us only, in point of secrecy, but hid for us, denoting security. The life of a Christian is hid with Christ. Because I live you shall live also, John xiv. 19. Christ is at present a hidden Christ, or one whom we have not seen; but this is our comfort, that our life is hid with him, and laid up safely with him. As we have reason to love him whom we have not seen (1 Pet. i. 8), so we may take the comfort of a happiness out of sight, and reserved in heaven for us.

3. Because at the second coming of Christ we hope for the perfection of our happiness. If we live a life of Christian purity and devotion now, when Christ, who is our life, shall appear, we shall also appear with him in glory, v. 4. Observe, (1.) Christ is a believer's life. I live, yet not I, but Christ lives in me, Gal. ii. 20. He is the principle and end of the Christian's life. He lives in us by his Spirit, and we live to him in all we do. To me to live is Christ, Phil. i. 21. (2.) Christ will appear again. He is now hid; and the heavens must contain him; but he will appear in all the pomp of the upper world, with his holy angels, and in his own glory and his Father's glory, Mark viii. 38; Luke ix. 26. (3.) We shall then appear with him in glory. It will be his glory to have his redeemed with him; he will come to be glorified in his saints (2 Thess. i. 10); and it will be their glory to come with him, and be with him for ever. At the second coming of Christ there will be a general meeting of all the saints; and those whose life is now hid with Christ shall then appear with Christ in that glory which he himself enjoys, John xvii. 24. Do we look for such a happiness, and should we not set our affections upon that world, and live above this? What is there here to make us fond of it? What is there not there to draw our hearts to it? Our head is there, our home is there, our treasure is there, and we hope to be there for ever.
Adam Clarke: Commentary on the Bible - 1831
3:1: If ye then - Ει ουν· Seeing then that ye are risen with Christ; this refers to what he had said, Col 2:12 : Buried with him in baptism, wherein also ye are risen with him. As, therefore, ye have most cordially received the doctrine of Christ; and profess to be partakers of a spiritual religion, that promises spiritual and eternal things; seek those things, and look to be prepared for the enjoyment of them.
Albert Barnes: Notes on the Bible - 1834
3:1: If ye then be risen with Christ - The apostle in this place evidently founds the argument on what he had said in Col 2:12; see the notes at that passage. The argument is, that there was such an union between Christ and his people, that in virtue of his death they become dead to sin; that in virtue of his resurrection they rise to spiritual life, and that, therefore, as Christ now lives in heaven, they should live for heaven, and fix their affections there.
Seek those things which are above - That is, seek them as the objects of pursuit and affection; strive to secure them.
Where Christ sitteth on the right hand of God - Notes, Mar 16:19. The argument here is, that since Christ is there, and since he is the object of our supreme attachment, we should fix our affections on heavenly things, and seek to be prepared to dwell with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: risen: Col 2:12, Col 2:13, Col 2:20; Rom 6:4, Rom 6:5, Rom 6:9-11; Gal 2:19, Gal 2:20; Eph 1:19, Eph 1:20, Eph 2:5, Eph 2:6
seek: Col 3:2; Psa 16:11, Psa 17:14, Psa 17:15, Psa 73:25, Psa 73:26; Pro 15:24; Mat 6:20, Mat 6:33; Luk 12:33; Rom 8:6; Co2 4:18; Phi 3:20, Phi 3:21; Heb 11:13-16
where: Psa 110:1; Mat 22:44, Mat 26:64; Mar 12:36, Mar 14:62, Mar 16:19; Luk 20:42, Luk 22:69; Act 2:34, Act 7:55; Rom 8:34; Eph 1:20, Eph 4:10; Heb 1:3, Heb 1:13, Heb 8:1, Heb 10:12, Heb 12:2; Pe1 3:22
Geneva 1599
3:1 If (1) ye then (2) be (a) risen with Christ, (3) seek those things which are above, where Christ sitteth on the right hand of God.
(1) Another part of this epistle, in which he takes occasion by reason of those vain exercises, to show the duty of a Christian life: which is an ordinary thing with him, after he has once set down the doctrine itself. (2) Our renewing or new birth, which is accomplished in us by being partakers of the resurrection of Christ, is the source of all holiness, out of which various streams or rivers afterwards flow.
(a) For if we are partakers of Christ, we are carried as it were into another life, where we will need neither meat nor drink, for we will be similar to the angels. (3) The end and mark which all the duties of Christian life aim at is to enter into the kingdom of heaven, and to give ourselves to those things which lead us there, that is, to true godliness, and not to those outward and physical things.
John Gill
3:1 If ye then be risen with Christ,.... The apostle having observed in the former chapter, that the believing Colossians were dead with Christ from the rudiments of the world, were buried with him in baptism, and were risen with him through the faith of the operation of God, argues from hence how much it became them to regard a new and spiritual life, and to seek after superior and heavenly things, and treat with neglect and contempt carnal and earthly ones. For he does not here call in question their being risen with Christ, but takes it for granted that they were, and makes use of it as an argument for his present purpose. They were risen with Christ as their head, and as members in union with him representatively, when he rose from the dead; and emblematically in their baptism, when having gone down into the water, and being baptized, they emersed from it; and spiritually in conversion, when they were raised from a death of sin, to a life of grace, by Christ, as the resurrection and the life, the efficient cause of it, and in virtue of his resurrection from the dead: wherefore being thus raised again in every sense, it highly became them to
seek those things which are above; the better and heavenly country, the continuing city, which is above the heavens, whose builder and maker is God; Christ, who is in heaven, and salvation alone by him without the works of the law; all spiritual blessings, such as pardon, peace, righteousness, life, and glory, which are in heavenly places in him; doctrines and ordinances, which come from heaven, and are the means of supporting a spiritual and heavenly life; especially that bread of life which came down from heaven, and gives life unto the world, and of which if a man eats, he shall never die, but live for ever; and particularly glory, honour, immortality, and eternal life, the crown of righteousness laid up above, the kingdom of God, and the righteousness of it; which are to be sought for in the first place with all affection, earnest desire, care, and diligence, not by or for works of righteousness, but in Christ, and as the gifts of God's grace through him.
Where Christ sitteth on the right hand of God: which contains other reasons and arguments to engage believers to look upwards, and seek after heavenly things; that as Christ, when he died and rose again from the dead, did not stay long on earth, nor minded the things of the world, but ascended up to heaven, where he now is, and will remain until his second coming; so they, being dead and risen with him, should, in their thoughts, desires, and affections, in the exercise of the graces of faith, hope, and love, ascend heavenwards, like pillars of smoke perfumed with frankincense; and the more should their hearts be where he is, and intent on things above there, from the consideration of that great honour and dignity in which he is. He is "on the right hand of God"; in human nature, an honour which none of the angels were ever admitted to: here he "sitteth", as having done the work of redemption, and entered into his rest, beholding the travail of his soul with satisfaction, though he continues to be an advocate, and to make intercession for his people; which is another reason enforcing this exhortation.
John Wesley
3:1 If ye are risen, seek the things above - As Christ being risen, immediately went to heaven.
Robert Jamieson, A. R. Fausset and David Brown
3:1 EXHORTATIONS TO HEAVENLY AIMS, AS OPPOSED TO EARTHLY, ON THE GROUND OF UNION TO THE RISEN SAVIOUR; TO MORTIFY AND PUT OFF THE OLD MAN, AND TO PUT ON THE NEW; IN CHARITY, HUMILITY, WORDS OF EDIFICATION, THANKFULNESS; RELATIVE DUTIES. (Col. 3:1-25)
If . . . then--The connection with Col 2:18, Col 2:23, is, he had condemned the "fleshly mind" and the "satiating to the full the flesh"; in contrast to this he now says, "If then ye have been once for all raised up (Greek, aorist tense) together with Christ" (namely, at your conversion and baptism, Rom 6:4).
seek those things . . . above-- (Mt 6:33; Phil 3:20).
sitteth--rather, as Greek, "Where Christ is, sitting on the right of God" (Eph 1:20). The Head being quickened, the members are also quickened with Him. Where the Head is, there the members must be. The contrast is between the believer's former state, alive to the world but dead to God, and his present state, dead to the world but alive to God; and between the earthly abode of the unbeliever and the heavenly abode of the believer (1Cor 15:47-48). We are already seated there in Him as our Head; and hereafter shall be seated by Him, as the Bestower of our bliss. As Elisha (4Kings 2:2) said to Elijah when about to ascend, "As the Lord liveth . . . I will not leave thee"; so we must follow the ascended Saviour with the wings of our meditations and the chariots of our affections. We should trample upon and subdue our lusts that our conversation may correspond to our Saviour's condition; that where the eyes of apostles were forced to leave Him, thither our thoughts may follow Him (Mt 6:21; Jn 12:32) [PEARSON]. Of ourselves we can no more ascend than a bar of iron lift itself up' from the earth. But the love of Christ is a powerful magnet to draw us up (Eph 2:5-6). The design of the Gospel is not merely to give rules, but mainly to supply motives to holiness.
3:23:2: զվերի՛նն խորհեցարո՛ւք, մի՛ զայս որ յերկրի աստ է։
2 Վերի՛ն բաների մասին խորհեցէք եւ ո՛չ թէ այն, որ այստեղ՝ երկրի վրայ է,
2 Վերի բաներուն վրայ մտածեցէք, ո՛չ թէ այս երկրին վրայիններուն։
Զվերինն խորհեցարուք, մի՛ զայս որ յերկրի աստ է:

3:2: զվերի՛նն խորհեցարո՛ւք, մի՛ զայս որ յերկրի աստ է։
2 Վերի՛ն բաների մասին խորհեցէք եւ ո՛չ թէ այն, որ այստեղ՝ երկրի վրայ է,
2 Վերի բաներուն վրայ մտածեցէք, ո՛չ թէ այս երկրին վրայիններուն։
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3:22: о горнем помышляйте, а не о земном.
3:2  τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς·
3:2. τὰ (to-the-ones) ἄνω (up-unto-which) φρονεῖτε, (ye-should-center-unto,"μὴ (lest) τὰ (to-the-ones) ἐπὶ (upon) τῆς (of-the-one) γῆς, (of-a-soil,"
3:2. quae sursum sunt sapite non quae supra terramMind the things that are above, not the things that are upon the earth.
2. Set your mind on the things that are above, not on the things that are upon the earth.
3:2. Consider the things that are above, not the things that are upon the earth.
3:2. Set your affection on things above, not on things on the earth.
Set your affection on things above, not on things on the earth:

2: о горнем помышляйте, а не о земном.
3:2  τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς·
3:2. quae sursum sunt sapite non quae supra terram
Mind the things that are above, not the things that are upon the earth.
3:2. Consider the things that are above, not the things that are upon the earth.
3:2. Set your affection on things above, not on things on the earth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Христиане должны помышлять, т. е. всем своим внутренним настроением быть привязаны к горнему миру. Но это не значить, что Ап. совершенно не признавал надобности заботиться и о земном: тут же, во второй половине главы, Ап. напр. научает верующих быть особо внимательными к обязанностям, налагаемым земной, именно семейной, жизнью, и вообще он не отрицал возможности для христианина пользоваться и наслаждаться благами земными (ср. 1Кор.6:12; 10:23). Только эти блага никак не должны в сердце христианина вытеснить главной заботы - о вечном, небесном.
Adam Clarke: Commentary on the Bible - 1831
3:2: Set your affection on things above - Τα ανω φρονειτε· Love heavenly things; study them; let your hearts be entirely engrossed by them. Now, that ye are converted to God, act in reference to heavenly things as ye did formerly in reference to those of earth; and vice versa. This is a very good general rule: "Be as much in earnest for heavenly and eternal things, as ye formerly were for those that are earthly and perishing."
Albert Barnes: Notes on the Bible - 1834
3:2: Set your affection - Margin, "or mind." Greek" think of" - φρονεῖτε phroneite. The thoughts should be occupied about the things where Christ now dwells, where our final home is to be, where our great interests are. Since we are raised from the death of sin, and are made to live anew, the great object of our contemplation should be the heavenly world.
Not on things on the earth - Wealth, honor, pleasure. Our affections should not be fixed on houses and lands; on scenes of fashion and gaiety; on low and debasing enjoyments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: Set: Col 3:1; Ch1 22:19, Ch1 29:3; Psa 62:10, Psa 91:14, Psa 119:36, Psa 119:37; Pro 23:5; Ecc 7:14; Mat 16:23; Rom 8:4-6; Phi 1:23; Jo1 2:15-17
affection: or, mind
not: Col 3:5; Psa 49:11-17; Mat 6:19; Luk 12:15, Luk 16:8, Luk 16:9, Luk 16:11, Luk 16:19-25; Phi 3:19; Jo1 2:15
Geneva 1599
3:2 Set your affection on things above, not on things on the (b) earth.
(b) So he calls that show of religion which he spoke of in the former chapter.
John Gill
3:2 Set your affections on things above,.... For unless the affections are set on them, they will never be sought after in a proper manner. The word signifies to mind them, and think on them, to favour and approve of them, to be affectionately desirous of them, and concerned for them; for where the treasure is, the heart should be; and as the saints' best things are above, their minds and affections should be there likewise; their contemplation should be on those things, and their conversation should be in heaven; nor should they regard anything but what is there, or comes from thence, for they belong not to this world, but to another and better country: their citizenship is in heaven, and there, in a short time, they must have their everlasting residence; and therefore should seek after, and highly prize and value heavenly things, and set their affections on them, and
not on things on the earth; not mind earth and earthly things, temporal enjoyments, riches, and honours; and though food and raiment, and the necessaries of life, are to be sought after, and cared and provided for, yet not with anxiety and perplexity of mind, in an over thoughtful and distressing manner; nor should the heart be set on those outward things, or happiness placed in the possession of them. Moreover, worldly lusts, the members which are on the earth, earthly pleasures that are sinful, may be here meant. Worldly lusts are to be denied, the deeds of the body are to be mortified, carnal desires are not to be gratified and indulged, provision is not to be made for the flesh, to fulfil its lusts; and particularly the vain philosophy of Jews and Gentiles, the traditions of the elders, the ceremonies of the law, which lay in earthly things, in worldly observances, the difference of meats and drinks, keeping of days, months, and years, new moons, feasts, and sabbath days; the rudiments of the world, the commandments and doctrines which were of the earth, and lay in not touching, tasting, and handling certain things that are on earth, and which perish with the using, as opposed to the doctrines of the Gospel, and ordinances of Christ, which are from above, and come from heaven, and have a spiritual and heavenly use: and which is the sense chiefly intended, though it is best to understand the words in their largest compass.
Robert Jamieson, A. R. Fausset and David Brown
3:2 Translate, "Set your mind on the things above, not on the things," &c. (Col 2:20). Contrast "who mind earthly things" (Phil 3:19). Whatever we make an idol of, will either be a cross to us if we be believers, or a curse to us if unbelievers.
3:33:3: Քանզի մեռարուք, եւ կեանքն ձեր ծածկեալ են ընդ Քրիստոսի յԱստուած[4517]։ [4517] Ոմանք. Ընդ Քրիստոսիւ յԱստուած։
3 քանզի մեռած էք, եւ ձեր կեանքը պահուած է Քրիստոսի հետ՝ Աստծու մօտ:
3 Վասն զի դուք մեռաք ու ձեր կեանքը պահուած է Աստուծոյ քով Քրիստոսին հետ։
Քանզի մեռարուք, եւ կեանքն ձեր ծածկեալ են ընդ Քրիստոսի յԱստուած:

3:3: Քանզի մեռարուք, եւ կեանքն ձեր ծածկեալ են ընդ Քրիստոսի յԱստուած[4517]։
[4517] Ոմանք. Ընդ Քրիստոսիւ յԱստուած։
3 քանզի մեռած էք, եւ ձեր կեանքը պահուած է Քրիստոսի հետ՝ Աստծու մօտ:
3 Վասն զի դուք մեռաք ու ձեր կեանքը պահուած է Աստուծոյ քով Քրիստոսին հետ։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: Ибо вы умерли, и жизнь ваша сокрыта со Христом в Боге.
3:3  ἀπεθάνετε γάρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῶ χριστῶ ἐν τῶ θεῶ.
3:3. ἀπεθάνετε (ye-had-died-off) γάρ, (therefore,"καὶ (and) ἡ (the-one) ζωὴ (a-lifing) ὑμῶν (of-ye) κέκρυπται (it-had-come-to-be-concealed) σὺν (together) τῷ (unto-the-one) χριστῷ (unto-Anointed) ἐν (in) τῷ (unto-the-one) θεῷ: (unto-a-Deity)
3:3. mortui enim estis et vita vestra abscondita est cum Christo in DeoFor you are dead: and your life is hid with Christ in God.
3. For ye died, and your life is hid with Christ in God.
3:3. For you have died, and so your life is hidden with Christ in God.
3:3. For ye are dead, and your life is hid with Christ in God.
For ye are dead, and your life is hid with Christ in God:

3: Ибо вы умерли, и жизнь ваша сокрыта со Христом в Боге.
3:3  ἀπεθάνετε γάρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῶ χριστῶ ἐν τῶ θεῶ.
3:3. mortui enim estis et vita vestra abscondita est cum Christo in Deo
For you are dead: and your life is hid with Christ in God.
3:3. For you have died, and so your life is hidden with Christ in God.
3:3. For ye are dead, and your life is hid with Christ in God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Почему земное не может особенно привлекать к себе ум верующего? Потому что он умер для греховной жизни, какою обычно является жизнь земная (Рим 6:2). - И жизнь - т. е. и ваша истинная жизнь, будущая, к которой вы теперь должны готовиться, пока еще сокрыта со Христом в Боге или у Бога. Придет Христос для последнего суда над миром - и тогда откроется эта ваша истинная жизнь, жизнь во славе.
Adam Clarke: Commentary on the Bible - 1831
3:3: For ye are dead - To all hopes of happiness from the present world; and, according to your profession, should feel no more appetite for the things of this life, than he does whose soul is departed into the invisible state.
Your life is hid with Christ in God - Christ is your treasure; and where your treasure is, there is your heart. Christ lives in the bosom of the Father; as your heart is in him, ye also sit in heavenly places with Christ Jesus. Christ is the life of your souls; and as he is hidden in the bosom of the Father, so are ye, who live through and in him.
Albert Barnes: Notes on the Bible - 1834
3:3: For ye are dead - Dead to the world; dead to sin; dead to earthly pleasures. On the meaning of the word "dead," see the Rom 6:2 note; Eph 2:1 note. The idea of the apostle is, that as Christ became literally dead in the tomb, so we, in virtue of our connection with him, have become dead to sin, to worldly influences, pleasures, and ambition. Or, in other words, we are to be to them as if we were dead, and they had no more influence over us than the things of earth had over him in the grave; Notes, Rom 6:2.
And your life - There is still life. Though dead to one class of objects, you are alive to others. See the sentiment here expressed, explained at large in the notes at Gal 2:20.
Is hid with Christ in God - The language here is taken probably from treasure which is "hid" or concealed in a place of security; and the idea is, that eternal life is an invaluable jewel or treasure, which is laid up with Christ in heaven where God is. There it is safely deposited. It has this security, that it is with the Redeemer, and that he is in the presence of God; and thus nothing can reach it or take it away. It is not left with us, or intrusted to our keeping - for then it might be lost as we might lose an invaluable jewel; or it might be wrested from us; or we might be defrauded of it; but it is now laid up far out of our sight, and far from the reach of all our enemies, and with one who can "keep that which we have committed to him against that day;" Ti2 1:12. Our eternal life, therefore, is as secure as it could possibly be made. The true condition of the Christian is, that he is "dead" to this world, but that he has immortal life in prospect, and that is secure, being in the holy keeping of his Redeemer, now in the presence of God. From this it follows that he should regard himself as living for heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: are: Col 2:20; Rom 6:2; Gal 2:20
your: Col 3:4, Col 1:5; Joh 3:16, Joh 4:14, Joh 5:21, Joh 5:24, Joh 5:40, Joh 6:39, Joh 6:40, Joh 10:28-30, Joh 14:19; Rom 5:10, Rom 5:21, Rom 8:2, Rom 8:34-39; Co1 15:45; Co2 5:7; Heb 7:25; Pe1 1:3-5
hid: Col 2:3; Mat 11:25; Co1 2:14; Phi 4:7; Pe1 3:4; Jo1 3:2; Rev 2:17
Geneva 1599
3:3 (4) For ye are dead, (5) and your life is hid with Christ in God.
(4) A reason taken of the efficient causes and others: you are dead with regard to the flesh, that is, with regard to the old nature which seeks after all transitory things. And on the other hand, you have begun to live according to the Spirit; therefore give yourselves to spiritual and heavenly, and not to carnal and earthly things. (5) The taking away of an objection: while we are yet in this world, we are subject to many miseries of this life, so that the life that is in us, is as it were hidden. Yet nonetheless we have the beginnings of life and glory, the accomplishment of which lies now in Christ's and in God's hand, and will assuredly and manifestly be performed in the glorious coming of the Lord.
John Gill
3:3 For ye are dead,.... Not in a natural or corporeal sense, for they were living in the world; nor in a moral sense, for though they had been dead in sins, they were quickened by the grace of God; nor in a legal sense, for all their trespasses were forgiven them; see Col 2:13; but they were dead to the law, moral, ceremonial, and judicial, by the body of Christ; and to sin, as to its damning power, through his bearing it in his own body on the tree; and to the world by his cross: and therefore as dead men have nothing to do with the world, and the things of it, so believers being dead with Christ, should have no regard to the rudiments of the world, the ceremonies of the law, and the ordinances of men; to worldly lusts, and to the things that are in the world, the lust of the flesh, the lust of the eyes, and the pride of life; but should be dead as to their desires after, affections for, and subjection to these things:
and your life is hid with Christ in God; which is another reason why they should not mind things on earth, but things in heaven. The saint's "life" is either spiritual, and is a life of grace from Christ, a life of faith on him, and a life of communion with him, and may be distinguished into a life of sanctification, both internal and external, and into a life of justification; or eternal, which is a life free from all the sorrows of this, both outward and inward; a life of perfection and pleasure, of vision and enjoyment of God and Christ, and of fellowship with Father, Son, and Spirit, angels and saints, and which will never end. This is "theirs", what they have a right unto, and shall everlastingly enjoy: it is not only promised to them, and prepared and laid up for them, but it is given unto them in Christ; and who has made way for their full possession of it, into which he himself will put them, having power, as Mediator, so to do; and even now they have it, the beginning, pledge, and earnest of it. This is said to be "hid", which denotes the secrecy of it, and is true both of spiritual and eternal life. The spiritual life of the saints is hid from the men of the world, who are alienated from the life of God, are ignorant of the Lord of life, and know nothing of the spirit of life; they are strangers to the nature of this life, and to the food on which believers live, the hidden manna; and to the doctrines of the Gospel, by which they are nourished, these are hid to them that are lost; and to all the joys and pleasures of it: and this is sometimes hid from the saints themselves, when temptations are violent, corruptions prevail, grace is low, and seems to be gone, and God hides his face. Eternal life is also an hidden one from natural men; the things that are eternal, are things unseen by the carnal eye, and not to be conceived of by a carnal heart; and can only be beheld, and that in a very glimmering and imperfect manner, by an eye of faith, which is the evidence of things not seen, the clearest one saints have in this life; for eternal glory and happiness is in part hid from the saints themselves; they see it but through a glass darkly; nor does it appear to themselves, as yet, what that felicity is in its fulness and perfection they shall enjoy. Moreover, this phrase is expressive of the safety, as well as of the value and preciousness of this life, things of worth being hid for security. It is hid, and it is hid "with Christ"; spiritual life is with him, as the head, root, and fountain of it, and so is safe, and can never be lost; because he the head lives, the members shall live also; and as long as it is in him, as the fountain, the streams and supplies of it shall not be wanting to his people; nor can the communication between him and them be ever cut off: eternal life is deposited in his hands by the Father; it is bound up in the bundle of life with the Lord God, and is in him for ever safe: nay, it is not only with Christ, where it is secure enough, but it is with Christ "in God"; Christ is in God, the Father is in the Son, and the Son is in the Father; they are one in nature, and so in power and glory; and this union between them, which is natural and perfect, is the foundation of the security both of the persons, and of the life, spiritual and eternal, of God's elect; see Jn 10:28. Moreover, this life itself is in God. Not only our natural life is in him; we live and move, and have our being in him; but our spiritual and eternal life: he is the spring of it; it arises originally from him; it was purposed in him; it was promised by him; the scheme of it, or what is called the fellowship of the mystery, was hid in him; it was given by him; he is the fountain of it, and that itself; and therefore the saints can never perish, nor need they fear any enemy.
John Wesley
3:3 For ye are dead - To the things on earth. And your real, spiritual life is hid from the world, and laid up in God, with Christ - Who hath merited, promised, prepared it for us, and gives us the earnest and foretaste of it in our hearts.
Robert Jamieson, A. R. Fausset and David Brown
3:3 The Greek aorist tense implies, "For ye have died once for all" (Col 2:12; Rom 6:4-7). It is not said, Ye must die practically to the world in order to become dead with Christ; but the latter is assumed as once for all having taken place in the regeneration; what believers are told is, Develop this spiritual life in practice. "No one longs for eternal, incorruptible, and immortal life, unless he be wearied of this temporal, corruptible, and mortal life" [AUGUSTINE].
and your life . . . hid-- (Ps 83:3); like a seed buried in the earth; compare "planted," Rom 6:5. Compare Mt 13:31, Mt 13:33, "like . . . leaven . . . hid." As the glory of Christ now is hid from the world, so also the glory of believers' inner life, proceeding from communion with Him, is still hidden with Christ in God; but (Col 3:4) when Christ, the Source of this life, shall manifest Himself in glory, then shall their hidden glory be manifest, and correspond in appearance to its original [NEANDER]. The Christian's secret communion with God will now at times make itself seen without his intending it (Mt 5:14, Mt 5:16); but his full manifestation is at Christ's manifestation (Mt 13:43; Rom 8:19-23). "It doth not yet appear (Greek, 'is not yet manifested') what we shall be" (1Jn 3:2; 1Pet 1:7). As yet Christians do not always recognize the "life" of one another, so hidden is it, and even at times doubt as to their own life, so weak is it, and so harassed with temptations (Psa. 51:1-19; Rom. 7:1-25).
in God--to whom Christ has ascended. Our "life" is "laid up for" us in God (Col 1:5), and is secured by the decree of Him who is invisible to the world (Ti2 4:8).
3:43:4: Իսկ յորժամ Քրիստոս յայտնեսցի կեանքն ձեր, յայնժամ եւ դո՛ւք ընդ նմա յայտնեսջիք փառօք։
4 Իսկ երբ Քրիստոս՝ ձեր կեանքը, յայտնուի, այն ժամանակ դուք էլ նրա հետ կը յայտնուէք փառքով:
4 Երբ Քրիստոս՝ մեր կեանքը՝ յայտնուի, այն ատեն դուք ալ անոր հետ փառքով պիտի յայտնուիք։
Իսկ յորժամ Քրիստոս յայտնեսցի, կեանքն ձեր, յայնժամ եւ դուք ընդ նմա յայտնեսջիք փառօք:

3:4: Իսկ յորժամ Քրիստոս յայտնեսցի կեանքն ձեր, յայնժամ եւ դո՛ւք ընդ նմա յայտնեսջիք փառօք։
4 Իսկ երբ Քրիստոս՝ ձեր կեանքը, յայտնուի, այն ժամանակ դուք էլ նրա հետ կը յայտնուէք փառքով:
4 Երբ Քրիստոս՝ մեր կեանքը՝ յայտնուի, այն ատեն դուք ալ անոր հետ փառքով պիտի յայտնուիք։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Когда же явится Христос, жизнь ваша, тогда и вы явитесь с Ним во славе.
3:4  ὅταν ὁ χριστὸς φανερωθῇ, ἡ ζωὴ ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῶ φανερωθήσεσθε ἐν δόξῃ.
3:4. ὅταν (which-also) ὁ (the-one) χριστὸς (Anointed) φανερωθῇ, (it-might-have-been-en-manifested,"ἡ (the-one) ζωὴ (a-lifing) ἡμῶν, (of-us,"τότε (to-the-one-which-also) καὶ (and) ὑμεῖς (ye) σὺν (together) αὐτῷ (unto-it) φανερωθήσεσθε (ye-shall-be-en-manifested) ἐν (in) δόξῃ. (unto-a-recognition)
3:4. cum Christus apparuerit vita vestra tunc et vos apparebitis cum ipso in gloriaWhen Christ shall appear, who is your life, then you also shall appear with him in glory.
4. When Christ, our life, shall be manifested, then shall ye also with him be manifested in glory.
3:4. When Christ, your life, appears, then you also will appear with him in glory.
3:4. When Christ, [who is] our life, shall appear, then shall ye also appear with him in glory.
When Christ, [who is] our life, shall appear, then shall ye also appear with him in glory:

4: Когда же явится Христос, жизнь ваша, тогда и вы явитесь с Ним во славе.
3:4  ὅταν ὁ χριστὸς φανερωθῇ, ἡ ζωὴ ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῶ φανερωθήσεσθε ἐν δόξῃ.
3:4. cum Christus apparuerit vita vestra tunc et vos apparebitis cum ipso in gloria
When Christ shall appear, who is your life, then you also shall appear with him in glory.
3:4. When Christ, your life, appears, then you also will appear with him in glory.
3:4. When Christ, [who is] our life, shall appear, then shall ye also appear with him in glory.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:4: When Christ, who is our life - When Christ comes to judge the world, ye shall appear with him in his glory, and in an eternal state of blessedness.
Albert Barnes: Notes on the Bible - 1834
3:4: When Christ, who is our life - Notes, Joh 1:4; Joh 11:25, note.
Shall appear - In the day when he shall come to judge the world.
Then shall ye also appear with him in glory - Th1 4:16-17. Christians shall then be raised from the dead, and ascend with the Redeemer to heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: our: Joh 11:25, Joh 14:6, Joh 20:31; Act 3:15; Gal 2:20; Ti2 1:1; Jo1 1:1, Jo1 1:2, Jo1 5:12; Rev 2:7, Rev 22:1, Rev 22:14
appear: Ti1 6:14; Ti2 4:8; Tit 2:13; Heb 9:28; Pe1 5:4; Jo1 2:28, Jo1 3:2
ye: Psa 17:15, Psa 73:24; Isa 25:8, Isa 25:9; Mat 13:43; Joh 6:39, Joh 6:40, Joh 14:3, Joh 17:24; Co1 15:43; Co2 4:17; Phi 3:21; Th1 4:17; Th2 1:10-12; Jde 1:24
John Gill
3:4 When Christ, who is our life, shall appear,.... The Vulgate Latin version, and some copies, read, "your life". Christ is the author of spiritual life, the fountain from whence it springs, the object on which the saints live, yea, their very life itself; it is not so much they that live, as Christ that lives in them: and he is their eternal life; it is in him, and given forth by him; to know him now is the beginning of it; and its perfection hereafter will lie in the vision of him, communion with him, and conformity to him. The Jews have a saying (y),
"that lives depend upon the son of Jesse,''
all sorts of life, natural, spiritual, and eternal. At present, Christ, the life of his people, is, as it were, hid; when he had done the work he came into this world about, and which he was manifest in the flesh, he departed out of it, ascended up into heaven, and went to his God and Father, where he is, and will be retained, until the time of the restitution of all things; and though he appears in the presence of God, and on the behalf of his redeemed ones, yet he is now out of sight, and not to be seen with their bodily eyes; but, ere long, he will be revealed from heaven, and come in the clouds of it, and be seen by all, to the terror and confusion of some, and to the joy and salvation of others; when his appearance will be exceeding glorious, not only in his glorified body, or exalted human nature, and as the Judge of the whole earth, clothed with majesty, authority, and power, but as the Son of God, God equal with the Father, in all the perfections and glory of deity, which will be manifest and apparent to everyone:
then shall ye also appear with him in glory: the dead bodies of the saints will then be raised and united to their souls, which he will bring with him, when he appears; and living saints shall be changed, and be caught up together with the raised ones, into the clouds, to meet the Lord in the air; and so they all shall be with him together, wherever he is, whether in the air, or on earth, or in heaven, and while he is in either; and shall be for ever with him, enjoy communion with him, be made like unto him, and behold his glory: yea, they shall "appear in glory" too; with a glory on their bodies, which will be raised in glory like unto the glorious body of Christ; and on their souls, being in perfect holiness, having on the wedding garment, or robe of Christ's righteousness, being clothed upon with their house from heaven, and appearing in the shining robes of immortality, incorruption, and glory; having the glory of God upon them in soul and body, and such a glory revealed in them, as the sufferings of this present life, and all the enjoyments of it, are not to be compared with. All which furnish out strong arguments and reasons, enforcing the above exhortations to seek for, and set the affections on things in heaven, and not on earth.
(y) Zohar in Gen. fol. 2. 3.
John Wesley
3:4 When Christ - The abruptness of the sentence surrounds us with sudden light. Our life - The fountain of holiness and glory. Shall appear - In the clouds of heaven.
Robert Jamieson, A. R. Fausset and David Brown
3:4 Translate, "When Christ shall be manifested who is our life (Jn 11:25; Jn 14:6, Jn 14:19), then shall ye also with Him be manifested in glory" (1Pet 4:13). The spiritual life our souls have now in Him shall be extended to our bodies (Rom 8:11).
then--and not till then. Those err who think to find a perfect Church before then. The true Church is now militant. Rome errs in trying to set up a Church now regnant and triumphant. The true Church shall be visible as a perfect and reigning Church, when Christ shall be visibly manifested as her reigning Head. Rome having ceased to look for Him in patient faith, has set up a visible mockhead, a false anticipation of the millennial kingdom. The Papacy took to itself by robbery that glory which is an object of hope, and can only be reached by bearing the cross now. When the Church became a harlot, she ceased to be a bride who goes to meet her Bridegroom. Hence the millennial kingdom ceased to be looked for [AUBERLEN].
3:53:5: Սպանէ՛ք այսուհետեւ զանդամս ձեր զերկրաւորս. ՚ի բա՛ց ընկեցէք զպոռնկութիւն, զպղծութիւն, զբիծ, զցանկութիւն չարեաց, եւ զագահութիւն՝ որ է կռապաշտութիւն[4518]. [4518] Ոմանք. Զպոռնկութիւնս եւ զպղծութիւն եւ զբիծ, եւ զցանկութիւն։
5 Սպանեցէ՛ք ուրեմն ձեր երկրաւոր ցանկութիւնները. դէ՛ն գցեցէք պոռնկութիւն, պղծութիւն, յոռի կրքեր, չար ցանկութիւն եւ ագահութիւն, որ կռապաշտութիւն է:
5 Ուստի ձեր երկրաւոր անդամները սպաննեցէք. պոռնկութիւնը, պղծութիւնը, անսանձ կիրքը, չար ցանկութիւնը եւ ագահութիւնը, որ կռապաշտութիւն է.
Սպանէք այսուհետեւ զանդամս ձեր զերկրաւորս. [26]ի բաց ընկեցէք`` զպոռնկութիւն, զպղծութիւն, զբիծ, զցանկութիւն չարեաց, եւ զագահութիւն` որ է կռապաշտութիւն:

3:5: Սպանէ՛ք այսուհետեւ զանդամս ձեր զերկրաւորս. ՚ի բա՛ց ընկեցէք զպոռնկութիւն, զպղծութիւն, զբիծ, զցանկութիւն չարեաց, եւ զագահութիւն՝ որ է կռապաշտութիւն[4518].
[4518] Ոմանք. Զպոռնկութիւնս եւ զպղծութիւն եւ զբիծ, եւ զցանկութիւն։
5 Սպանեցէ՛ք ուրեմն ձեր երկրաւոր ցանկութիւնները. դէ՛ն գցեցէք պոռնկութիւն, պղծութիւն, յոռի կրքեր, չար ցանկութիւն եւ ագահութիւն, որ կռապաշտութիւն է:
5 Ուստի ձեր երկրաւոր անդամները սպաննեցէք. պոռնկութիւնը, պղծութիւնը, անսանձ կիրքը, չար ցանկութիւնը եւ ագահութիւնը, որ կռապաշտութիւն է.
zohrab-1805▾ eastern-1994▾ western am▾
3:55: Итак, умертвите земные члены ваши: блуд, нечистоту, страсть, злую похоть и любостяжание, которое есть идолослужение,
3:5  νεκρώσατε οὗν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλολατρία,
3:5. Νεκρώσατε (Ye-should-have-en-deaded) οὖν (accordingly) τὰ (to-the-ones) μέλη (to-members) τὰ (to-the-ones) ἐπὶ (upon) τῆς (of-the-one) γῆς, (of-a-soil,"πορνείαν, (to-a-harloting-of,"ἀκαθαρσίαν, (to-an-un-cleansing-unto,"πάθος, (to-an-experience,"ἐπιθυμίαν (to-a-passioning-upon-unto) κακήν, (to-disrupted,"καὶ (and) τὴν (to-the-one) πλεονεξίαν (to-a-holding-beyond-unto) ἥτις (which-a-one) ἐστὶν (it-be) εἰδωλολατρία, (an-image-serving-unto,"
3:5. mortificate ergo membra vestra quae sunt super terram fornicationem inmunditiam libidinem concupiscentiam malam et avaritiam quae est simulacrorum servitusMortify therefore your members which are upon the earth: fornication, uncleanness, lust, evil concupiscence and covetousness, which is the service of idols.
5. Mortify therefore your members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness, the which is idolatry;
3:5. Therefore, mortify your body, while it is upon the earth. For because of fornication, impurity, lust, evil desires, and avarice, which are a kind of service to idols,
3:5. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:

5: Итак, умертвите земные члены ваши: блуд, нечистоту, страсть, злую похоть и любостяжание, которое есть идолослужение,
3:5  νεκρώσατε οὗν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλολατρία,
3:5. mortificate ergo membra vestra quae sunt super terram fornicationem inmunditiam libidinem concupiscentiam malam et avaritiam quae est simulacrorum servitus
Mortify therefore your members which are upon the earth: fornication, uncleanness, lust, evil concupiscence and covetousness, which is the service of idols.
3:5. Therefore, mortify your body, while it is upon the earth. For because of fornication, impurity, lust, evil desires, and avarice, which are a kind of service to idols,
3:5. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7: В виду этого славного, нас ожидающего, будущего, мы должны бороться с страстями, которые так срастаются с человеком, что могут даже быть названы земными его членами, т. е. членами его земного тела. Из этих страстей Ап. прежде всего упоминает о страстях чувственных (блуд с лежащими в его основе нечистыми плотскими настроениями), а потом о страсти духовной - любостяжании. Блуд и любостяжание - это два порока наиболее свойственные язычникам: они, по выражению одного древнего писателя, были могильщиками, которые рыли могилу для древнего мира. - Ап. называет любостяжание идолослужением, потому что "те, кто работает мамоне, удалили себя от служения Богу" (Златоуст). - Грядет (ercetai), т. е. постоянно идет, постоянно проявляется (ср. Рим 1:18: "открывается"). - Сынов противления - см. Еф 2:2. - В которых, т. е. в пороках. - Между ними, т. е. между сынами противления.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Necessity of Mortifying Sin.A. D. 62.
5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6 For which things' sake the wrath of God cometh on the children of disobedience: 7 In the which ye also walked some time, when ye lived in them.

The apostle exhorts the Colossians to the mortification of sin, the great hindrance to seeking the things which are above. Since it is our duty to set our affections upon heavenly things, it is our duty to mortify our members which are upon the earth, and which naturally incline us to the things of the world: "Mortify them, that is, subdue the vicious habits of mind which prevailed in your Gentile state. Kill them, suppress them, as you do weeds or vermin which spread and destroy all about them, or as you kill an enemy who fights against you and wounds you."--Your members which are upon the earth; either the members of the body, which are the earthly part of us, and were curiously wrought in the lower parts of the earth (Ps. cxxxix. 15), or the corrupt affections of the mind, which lead us to earthly things, the members of the body of death, Rom. vii. 24. He specifies,

I. The lusts of the flesh, for which they were before so very remarkable: Fornication, uncleanness, inordinate affection, evil concupiscence--the various workings of the carnal appetites and fleshly impurities, which they indulged in their former course of life, and which were so contrary to the Christian state and the heavenly hope.

II. The love of the world: And covetousness, which is idolatry; that is, an inordinate love of present good and outward enjoyments, which proceeds from too high a value in the mind, puts upon too eager a pursuit, hinders the proper use and enjoyment of them, and creates anxious fear and immoderate sorrow for the loss of them. Observe, Covetousness is spiritual idolatry: it is the giving of that love and regard to worldly wealth which are due to God only, and carries a greater degree of malignity in it, and is more highly provoking to God, than is commonly thought. And it is very observable that among all the instances of sin which good men are recorded in the scripture to have fallen into (and there is scarcely any but some or other, in one or other part of their life, have fallen into) there is no instance in all the scripture of any good man charged with covetousness. He proceeds to show how necessary it is to mortify sins, v. 6, 7. 1. Because, if we do not kill them, they will kill us: For which things' sake the wrath of God cometh on the children of disobedience, v. 6. See what we are all by nature more or less: we are children of disobedience: not only disobedient children, but under the power of sin and naturally prone to disobey. The wicked are estranged from the womb; they go astray as soon as they are born, speaking lies, Ps. lviii. 3. And, being children of disobedience, we are children of wrath, Eph. ii. 3. The wrath of God comes upon all the children of disobedience. Those who do not obey the precepts of the law incur the penalties of it. The sins he mentions were their sins in their heathen and idolatrous state, and they were then especially the children of disobedience; and yet these sins brought judgments upon them, and exposed them to the wrath of God. 2. We should mortify these sins because they have lived in us: In which you also walked some time, when you lived in them, v. 7. Observe, The consideration that we have formerly lived in sin is a good argument why we should now forsake it. We have walked in by-paths, therefore let us walk in them no more. If I have done iniquity, I will do no more, Job xxxiv. 32. The time past our lives may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, 1 Pet. iv. 3.-- When you lived among those who did such things (so some understand it), then you walked in those evil practices. It is a hard thing to live among those who do the works of darkness and not have fellowship with them, as it is to walk in the mire and contract no soil. Let us keep out of the way of evil-doers.
Adam Clarke: Commentary on the Bible - 1831
3:5: Mortify, therefore, you members - Νεκρωσατε· Put them to death: the verb is used metaphorically to signify, to deprive a thing of its power, to destroy its strength. Use no member of your body to sin against God; keep all under dominion; and never permit the beast to run away with the man. To gratify any sensual appetite is to give it the very food and nourishment by which it lives, thrives, and is active. However the body may suffer by excessive sensual indulgences, the appetite increases with the indulgence. Deny yourselves, and let reason rule; and the animal will not get the ascendency over the rational man. See the notes on Rom 6:11, etc.
Inordinate affection - Παθος· Unnatural and degrading passion; bestial lusts. See Rom 1:26, Rom 1:27; and the notes there.
Evil concupiscence - Επιθυμιαν κακην. As επιθυμια signifies strong and vehement desire of any kind, it is here joined with κακη, evil, to show the sense more particularly in which the apostle uses it.
Covetousness, which is idolatry - For the covetous man makes his money his god. Now, it is the prerogative of God to confer happiness; every godly man seeks his happiness in God; the covetous man seeks that in his money which God alone can give; therefore his covetousness is properly idolatry. It is true his idol is of gold and silver, but his idolatry is not the less criminal on that account.
Albert Barnes: Notes on the Bible - 1834
3:5: Mortify therefore your members - Since you are dead to sin and the world, and are to appear with Christ in the glories of his kingdom, subdue every carnal and evil propensity of your nature. The word mortify means to put to death (Rom 8:13, note; Gal 5:24, note), and the meaning here is that they were entirely to subdue their evil propensities, so that they would have no remains of life; that is, they were not at all to indulge them. The word "members" here, refers to the different members of the body - as the seat of evil desires and passions; compare the notes at Rom 6:13. They were wholly to extirpate those evil passions which he specifies as having their seat in the various members of the earthly body.
Fornication - Notes, Rom 1:2.
Uncleanness - Notes, Rom 1:24.
Inordinate affection - πάθος pathos. Rendered in Rom 1:26, "vile affections;" see the notes at that verse. In Th1 4:5, the word is rendered "lust" - which is its meaning here.
Evil concupiscence - Evil desires; licentious passions; Rom 1:24. Greek.
And covetousness, which is idolatry - It is remarkable that the apostle always ranks covetousness with these base and detestable passions. The meaning here is:
(1) that it is a low and debasing passion, like those which he had specified; and,
(2) that it secures the affections which properly belong to God, and is, therefore, idolatry. Of all base passions, this is the one that most dethrones God from the soul. See this whole passage more fully explained in the notes at Eph 5:3-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: Mortify: Rom 6:6, Rom 8:13; Gal 5:24; Eph 5:3-6
members: Rom 6:13, Rom 7:5, Rom 7:23; Jam 4:1
fornication: Mat 15:19; Mar 7:21, Mar 7:22; Rom 1:29; Co1 5:1, Co1 5:10, Co1 5:11, Co1 6:9, Co1 6:13, Co1 6:18; Co2 12:21; Gal 5:19-21; Eph 5:3; Th1 4:3; Heb 12:16, Heb 13:4; Rev 21:8, Rev 22:15
inordinate: Rom 1:26; Th1 4:5 *Gr.
evil: Rom 7:7, Rom 7:8; Co1 10:6-8; Eph 4:19; Pe1 2:11
covetousness: Co1 6:10; Gal 5:19-21; Eph 5:3, Eph 5:5
Geneva 1599
3:5 (6) Mortify therefore your (c) members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
(6) Let not your dead nature be effectual in you any more, but let your living nature be effectual. Now the strength of nature is known by the desires. Therefore let the affections of the world die in you, and let the contrary desires which are spiritual, live. And he reckons up a great long list of vices, and their contrary virtues.
(c) The desires and lusts that are in us, are in this passage very properly called members, because the reason and will of man is corrupted, and uses them as the body uses its members.
John Gill
3:5 Mortify therefore your members,.... Not your bodies, as the Ethiopic version reads, nor the members of the natural body, but of the body of sin, indwelling sin; which as a body consists of various members, which are parts of it, rise out of it, and are used by it, as the members are by the body; and intend the sins of the flesh, or sinful actions, which are generally performed by the members of the natural body, in which the law of sin is, and by which it operates; so that the mortification the saints are here exhorted to, in consideration of having a spiritual life in them, and a hope of eternal life in Christ, from whence the apostle argues, is not a mortification or destruction of the body of sin itself, or of the being and principle of it in the soul, where it is, and lives, and dwells, and will as long as the saints are in this tabernacle, but of the deeds of the body, or of sinful actions, as to the life and conversation; and signifies a denial of them, an abstinence from them, and a non-performance of them; See Gill on Rom 8:13. These members, or deeds of the body, or acts of sin, are called "your": for as the old man is ours, the vitiosity of nature is what we bring into the world with us, and is rooted and incorporated into us; so the actions that flow from it, and are done by it, are not to be ascribed to God, nor even to Satan, but they are our own actions, and which are performed by the members of our mortal body, or by the faculties of our souls: and are,
which are on earth: or earthly; are concerned about earthly things, the things of the world, worldly lusts and pleasures, which rise out of earthly mindedness, and incline unto it, and are only what are done here on earth, and will have no place in heaven. The particulars of which follow:
fornication; the sin of uncleanness committed by single persons, or out of the state of marriage, and which the Gentiles did not account sinful: hence so much notice is taken of it, with a censure, and so often, by the apostle, in almost all his epistles, and dehorted from, as a sin against the body, as what disqualified for church communion, and was not to be named among the saints, who should be dead to that, and that to them, as to the commission of it.
Uncleanness; of every sort, all other impure actions, as adultery, incest, sodomy, and every other unnatural lust; all which should be abstained from, and never committed by those who profess to be alive unto God.
Inordinate affection; which may intend the passions, or first motions of sin, stirred up by the law, and which work in, and operate by the members of the body, and bring forth fruit unto death, and therefore to be opposed by such as have a life in Christ; and also those vile affections, which some in a judicial way are given up unto, and prevail with those who are effeminate, and abusers of themselves with mankind, and which are to be abhorred and denied by all who are heirs of the grace of life, and expectants of an heavenly one.
Evil concupiscence; so called to distinguish it from that natural concupiscence, or desire after things lawful and necessary, and which is implanted in nature by God himself; and from that spiritual concupiscence or desire after spiritual things, and that lusting against the flesh and carnal things, which is formed in the heart of a regenerate man by the Spirit of God. It is the same with , "the evil imagination", or corruption of nature so much spoken of by the Jews. This here is what is forbidden by that law, "thou shalt not covet", Ex 20:17; and includes every fleshly lust and inordinate desire, or every desire after that which is not lawful, or does not belong to a man; as what is another's property, his wife, or goods, or anything that is his; and so very naturally follows,
covetousness; an immoderate love of money, the root of all evil, an insatiable desire of having more, and of having more than a man's own; and is enlarged as hell, and as death is not satisfied, but still craves more, without making any good use of what is possessed:
which is idolatry. The covetous man, and the idolater, worship the same for matter and substance, even gold and silver; the covetous man lays up his money, makes no use of it, as if it was something sacred; he looks at it, and adores it, and puts his trust and confidence in it, and his heart is so much set upon it, that he neglects the worship of the true God; and indeed no man can serve God and mammon. Some think, that by this rendered "covetousness", is meant, that greedy desire after the commission of all uncleanness, and impure actions, which were perpetrated by the followers of Simon Magus in their religious assemblies, and under the notion of worship, and as acceptable to God, and therefore called idolatry; and which ought not to be once named, much less practised, among the living members of Christ. Moreover, such filthy actions were performed by the Gentiles in the worship of their deities.
John Wesley
3:5 Mortify therefore - Put to death, slay with a continued stroke. Your members - Which together make up the body of sin. Which are upon the earth - Where they find their nourishment. Uncleanness - In act, word, or thought. Inordinate affection - Every passion which does not flow from and lead to the love of God. Evil desire - The desire of the flesh, the desire of the eye, and the pride of life. Covetousness - According to the derivation of the word, means the desire of having more, or of any thing independent on God. Which is idolatry - Properly and directly; for it is giving the heart to a creature.
Robert Jamieson, A. R. Fausset and David Brown
3:5 Mortify--Greek, "make a corpse of"; "make dead"; "put to death."
therefore--(See on Col 3:3). Follow out to its necessary consequence the fact of your having once for all died with Christ spiritually at your regeneration, by daily "deadening your members," of which united "the body of the sins of the flesh" consists (compare Col 2:11). "The members" to be mortified are the fleshly instruments of lust, in so far as the members of the body are abused to such purposes. Habitually repress and do violence to corrupt desires of which the members are the instruments (compare Rom 6:19; Rom 8:13; Gal 5:24-25).
upon the earth--where they find their support [BENGEL] (Compare Col 3:2, "things on earth"). See Eph 5:3-4.
inordinate affection--"lustful passion."
evil concupiscence--more general than the last [ALFORD], the disorder of the external senses; "lustful passion," lust within [BENGEL].
covetousness--marked off by the Greek article as forming a whole genus by itself, distinct from the genus containing the various species just enumerated. It implies a self-idolizing, grasping spirit; far worse than another Greek term translated "the love of money" (Ti1 6:10).
which is--that is, inasmuch as it is "idolatry." Compare Note, see on Eph 4:19, on its connection with sins of impurity. Self and mammon are deified in the heart instead of God (Mt 6:24; see on Eph 5:5).
3:63:6: վասն որոյ գա՛յ բարկութիւն Աստուծոյ ՚ի վերայ որդւոցն անհաւանութեան[4519], [4519] Օրինակ մի. ՚Ի վերայ որդւոց անհաւատութեան։
6 Դրա համար է, որ անհնազանդ որդիների վրայ գալիս է Աստծու բարկութիւնը:
6 Որոնց համար Աստուծոյ բարկութիւնը անհնազանդութեան որդիներուն վրայ կու գայ.
վասն [27]որոյ գայ բարկութիւն Աստուծոյ ի վերայ որդւոցն անհաւանութեան:

3:6: վասն որոյ գա՛յ բարկութիւն Աստուծոյ ՚ի վերայ որդւոցն անհաւանութեան[4519],
[4519] Օրինակ մի. ՚Ի վերայ որդւոց անհաւատութեան։
6 Դրա համար է, որ անհնազանդ որդիների վրայ գալիս է Աստծու բարկութիւնը:
6 Որոնց համար Աստուծոյ բարկութիւնը անհնազանդութեան որդիներուն վրայ կու գայ.
zohrab-1805▾ eastern-1994▾ western am▾
3:66: за которые гнев Божий грядет на сынов противления,
3:6  δι᾽ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ [ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας]·
3:6. δι' (through) ἃ ( to-which ) ἔρχεται ( it-cometh ,"ἡ (the-one) ὀργὴ (a-stressing) τοῦ (of-the-one) θεοῦ: (of-a-Deity)
3:6. propter quae venit ira Dei super filios incredulitatisFor which things the wrath of God cometh upon the children of unbelief.
6. for which things’ sake cometh the wrath of God upon the sons of disobedience;
3:6. the wrath of God has overwhelmed the sons of unbelief.
3:6. For which things’ sake the wrath of God cometh on the children of disobedience:
For which things' sake the wrath of God cometh on the children of disobedience:

6: за которые гнев Божий грядет на сынов противления,
3:6  δι᾽ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ [ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας]·
3:6. propter quae venit ira Dei super filios incredulitatis
For which things the wrath of God cometh upon the children of unbelief.
3:6. the wrath of God has overwhelmed the sons of unbelief.
3:6. For which things’ sake the wrath of God cometh on the children of disobedience:
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Adam Clarke: Commentary on the Bible - 1831
3:6: The wrath of God cometh - God is angry with such persons, and he inflicts on them the punishment which they deserve.
Albert Barnes: Notes on the Bible - 1834
3:6: For which things' sake ... - See the notes at Eph 5:6, where the same expression occurs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: which: Rom 1:18; Eph 5:6; Rev 22:15
children: Isa 57:4; Eze 16:45, Eze 16:46; Eph 2:2, Eph 2:3; Pe1 1:14; Pe2 2:14 *Gr.
Geneva 1599
3:6 For which things' sake the wrath of God (d) cometh on the children of disobedience:
(d) Used to come.
John Gill
3:6 For which things' sake,.... Those sins above mentioned, Col 3:5,
the wrath of God; the effects of it in temporal judgments, and eternal ruin and destruction, the wrath to come, which all are deserving of, and there is only deliverance from by Christ:
cometh upon the children of disobedience: who are disobedient both to the law of God, and Gospel of Christ: who are unbelievers in him, are rebellious and gainsaying, reject his calls, the persuasions of his ministers, set at nought his counsel, and will have none of his reproof. There have been already instances of God's displeasure at sin, his indignation against it, and his judgments on account of it: his wrath is revealed from heaven, and it will come down from thence on disobedient and rebellious sinners, and that suddenly, and with great power, like a mighty torrent, that there will be no standing before it. This is a reason why such who have life in Christ should mortify, repress, and abstain from the above sins; for though this regards sinners, and ungodly persons, yet the effects of God's wrath on such show how much such sins are displeasing to him, and detested by him, and therefore to be avoided by the saints.
John Wesley
3:6 For which - Though the heathens lightly regarded them.
Robert Jamieson, A. R. Fausset and David Brown
3:6 (See on Eph 5:6.)
3:73:7: որովք եւ դուք երբեմն գնայիք՝ մինչ կենդանիքն էիք ՚ի նոսա[4520]։ [4520] Ոմանք. Որով եւ դուք. կենդանիք էիք։
7 Դուք էլ էիք մի ժամանակ ընթանում այդ մեղքերով, երբ ապրում էիք դրանց մէջ:
7 Որոնց մէջ ատեն մը դո՛ւք ալ կը քալէիք, երբ անոնց մէջ կ’ապրէիք։
որովք եւ դուք երբեմն գնայիք, մինչ կենդանիքն էիք ի նոսա:

3:7: որովք եւ դուք երբեմն գնայիք՝ մինչ կենդանիքն էիք ՚ի նոսա[4520]։
[4520] Ոմանք. Որով եւ դուք. կենդանիք էիք։
7 Դուք էլ էիք մի ժամանակ ընթանում այդ մեղքերով, երբ ապրում էիք դրանց մէջ:
7 Որոնց մէջ ատեն մը դո՛ւք ալ կը քալէիք, երբ անոնց մէջ կ’ապրէիք։
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3:77: в которых и вы некогда обращались, когда жили между ними.
3:7  ἐν οἷς καὶ ὑμεῖς περιεπατήσατέ ποτε ὅτε ἐζῆτε ἐν τούτοις.
3:7. ἐν (in) οἷς ( unto-which ) καὶ (and) ὑμεῖς (ye) περιεπατήσατέ (ye-treaded-about-unto) ποτε (whither-also) ὅτε (which-also) ἐζῆτε (ye-were-lifing-unto) ἐν (in) τούτοις: (unto-the-ones-these)
3:7. in quibus et vos ambulastis aliquando cum viveretis in illisIn which you also walked some time, when you lived in them.
7. in the which ye also walked aforetime, when ye lived in these things.
3:7. You, too, walked in these things, in times past, when you were living among them.
3:7. In the which ye also walked some time, when ye lived in them.
In the which ye also walked some time, when ye lived in them:

7: в которых и вы некогда обращались, когда жили между ними.
3:7  ἐν οἷς καὶ ὑμεῖς περιεπατήσατέ ποτε ὅτε ἐζῆτε ἐν τούτοις.
3:7. in quibus et vos ambulastis aliquando cum viveretis in illis
In which you also walked some time, when you lived in them.
3:7. You, too, walked in these things, in times past, when you were living among them.
3:7. In the which ye also walked some time, when ye lived in them.
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Adam Clarke: Commentary on the Bible - 1831
3:7: In the which ye also walked sometime - When ye were in your unconverted state, ye served divers lusts and pleasures. See on Rom 7:5 (note), and Eph 2:2 (note).
Albert Barnes: Notes on the Bible - 1834
3:7: In the which - In all which evil passions.
Ye also walked sometime - You formerly lived. These were the common vices of the pagan; Eph 5:8, note; Co1 6:10-11, notes; compare Rom 1:24-32, notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: Col 2:13; Rom 6:19, Rom 6:20, Rom 7:5; Co1 6:11; Eph 2:2; Tit 3:3; Pe1 4:3, Pe1 4:4
John Gill
3:7 In the which ye also walked some time,.... Either in or among the children of disobedience, Col 3:6, or rather in the afore mentioned sins, Col 3:5. Sin is a road or path, in which sinners walk a way of their own, or of their own choosing and approving, though a dark and crooked one, and which leads to destruction: walking herein denotes a continued series of sinning, a persisting in it, a progress therein, a proceeding from evil to evil, taking pleasure, and going on securely in it; and which is the case and state of God's elect before conversion, which is a turning of them from darkness to light, from the power of Satan to God, and out of the ways of sin, into the paths of righteousness, when the course of their walk, of their lives and conversations, is altered; and which is suggested here, and made use of as another reason for the mortification of the deeds of the body of sin, taken from their former state, and their deliverance out of it; and therefore the time past of their lives, when they walked in these things, should suffice, and they should now cease from sin, from a series and course of sinning:
when ye lived in them; in sins, and were dead in them; for to be dead in sin, and to live in sin, is the same thing; living in sin is the death of sin. To live in sin is to live after the flesh, after the dictates of corrupt nature, to live a sinful course of life; it is for a man to give up himself to sin, be wholly bent upon it, take delight in it, and make it his work and business. This had been the case of these believers, but now they were dead to sin, and it became them to live no longer therein, but to mortify it by denying it, and abstaining from it, and living soberly, righteously, and godly.
John Wesley
3:7 Living denotes the inward principle; walking, the outward acts.
Robert Jamieson, A. R. Fausset and David Brown
3:7 sometime--"once."
walked . . . when ye lived in them--These sins were the very element in which ye "lived" (before ye became once for all dead with Christ to them); no wonder, then, that ye "walked" in them. Compare on the opposite side, "living in the Spirit," having as its legitimate consequence, "walking in the Spirit" (Gal 5:25). The "living" comes first in both cases, the walking follows.
3:83:8: Արդ՝ ՚ի բա՛ց թօթափեցէք եւ դուք զայն ամենայն, զբարկութիւն, զսրտմտութիւն, զչարութիւն, զհայհոյութիւն, զխեղկատակութիւն ՚ի բերանոց ձերոց։
8 Այժմ դուք եւս թօթափեցէ՛ք այդ բոլորը՝ բարկութիւն, զայրոյթ, չարութիւն, հայհոյութիւն եւ խեղկատակութիւն՝ ձեր բերաններից:
8 Բայց հիմա մէկդի՛ ձգեցէք դուք ալ այն ամէնը՝ բարկութիւնը, սրտմտութիւնը, չարութիւնը, հայհոյութիւնը, անհամեստ խօսքերը ձեր բերաններէն։
Արդ ի բաց թօթափեցէք եւ դուք զայն ամենայն. զբարկութիւն, զսրտմտութիւն, զչարութիւն, զհայհոյութիւն, զխեղկատակութիւն ի բերանոց ձերոց:

3:8: Արդ՝ ՚ի բա՛ց թօթափեցէք եւ դուք զայն ամենայն, զբարկութիւն, զսրտմտութիւն, զչարութիւն, զհայհոյութիւն, զխեղկատակութիւն ՚ի բերանոց ձերոց։
8 Այժմ դուք եւս թօթափեցէ՛ք այդ բոլորը՝ բարկութիւն, զայրոյթ, չարութիւն, հայհոյութիւն եւ խեղկատակութիւն՝ ձեր բերաններից:
8 Բայց հիմա մէկդի՛ ձգեցէք դուք ալ այն ամէնը՝ բարկութիւնը, սրտմտութիւնը, չարութիւնը, հայհոյութիւնը, անհամեստ խօսքերը ձեր բերաններէն։
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3:88: А теперь вы отложите все: гнев, ярость, злобу, злоречие, сквернословие уст ваших;
3:8  νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν·
3:8. νυνὶ (unto-now) δὲ (moreover) ἀπόθεσθε ( ye-should-have-had-placed-off ) καὶ (and) ὑμεῖς (ye) τὰ (to-the-ones) πάντα , ( to-all ,"ὀργήν, (to-a-stressing,"θυμόν, (to-a-passion,"κακίαν, (to-a-disrupting-unto,"βλασφημίαν, (to-a-harmful-declaring-unto,"αἰσχρολογίαν (to-an-en-shamed-fortheeing-unto) ἐκ (out) τοῦ (of-the-one) στόματος (of-a-mouth) ὑμῶν: (of-ye)
3:8. nunc autem deponite et vos omnia iram indignationem malitiam blasphemiam turpem sermonem de ore vestroBut now put you also all away: anger, indignation, malice, blasphemy, filthy speech out of your mouth.
8. But now put ye also away all these; anger, wrath, malice, railing, shameful speaking out of your mouth:
3:8. But now you must set aside all these things: anger, indignation, malice, blasphemy, and indecent speech from your mouth.
3:8. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.
But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth:

8: А теперь вы отложите все: гнев, ярость, злобу, злоречие, сквернословие уст ваших;
3:8  νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν·
3:8. nunc autem deponite et vos omnia iram indignationem malitiam blasphemiam turpem sermonem de ore vestro
But now put you also all away: anger, indignation, malice, blasphemy, filthy speech out of your mouth.
3:8. But now you must set aside all these things: anger, indignation, malice, blasphemy, and indecent speech from your mouth.
3:8. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Отложите - как негодную грязную одежду. - Гнев, ярость - см. Еф 4:31.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Necessity of Mortifying Sin.A. D. 62.
8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him: 11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

As we are to mortify inordinate appetites, so we are to mortify inordinate passions (v. 8): But now you also put off all these, anger wrath, malice; for these are contrary to the design of the gospel, as well as grosser impurities; and, though they are more spiritual wickedness, have not less malignity in them. The gospel religion introduces a change of the higher as well as the lower powers of the soul, and supports the dominion of right reason and conscience over appetite and passion. Anger and wrath are bad, but malice is worse, because it is more rooted and deliberate; it is anger heightened and settled. And, as the corrupt principles in the heart must be cut off, so the product of them in the tongue; as blasphemy, which seems there to mean, not so much speaking ill of God as speaking ill of men, giving ill language to them, or raising ill reports of them, and injuring their good name by any evil arts,--filthy communication, that is, all lewd and wanton discourse, which comes from a polluted mind in the speaker and propagates the same defilements in the hearers,--and lying: Lie not one to another (v. 9), for it is contrary both to the law of truth and the law of love, it is both unjust and unkind, and naturally tends to destroy all faith and friendship among mankind. Lying makes us like the devil (who is the father of lies), and is a prime part of the devil's image upon our souls; and therefore we are cautioned against this sin by this general reason: Seeing you have put off the old man with his deeds, and have put on the new man, v. 10. The consideration that we have by profession put away sin and espoused the cause and interest of Christ, that we have renounced all sin and stand engaged to Christ, should fortify us against this sin of lying. Those who have put off the old man have put it off with its deeds; and those who have put on the new man must put on all its deeds--not only espouse good principles but act them in a good conversation. The new man is said to be renewed in knowledge, because an ignorant soul cannot be a good soul. Without knowledge the heart cannot be good, Prov. xix. 2. The grace of God works upon the will and affections by renewing the understanding. Light is the first thing in the new creation, as it was in the first: after the image of him who created him. It was the honour of man in innocence that he was made after the image of God; but that image was defaced and lost by sin, and is renewed by sanctifying grace: so that a renewed soul is something like what Adam was in the day he was created. In the privilege and duty of sanctification there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, v. 11. There is now no difference arising from different country or different condition and circumstance of life: it is as much the duty of the one as of the other to be holy, and as much the privilege of the one as of the other to receive from God the grace to be so. Christ came to take down all partition-walls, that all might stand on the same level before God, both in duty and privilege. And for this reason, because Christ is all in all. Christ is a Christian's all, his only Lord and Saviour, and all his hope and happiness. And to those who are sanctified, one as well as another and whatever they are in other respects, he is all in all, the Alpha and Omega, the beginning and the end: he is all in all things to them.
Adam Clarke: Commentary on the Bible - 1831
3:8: But now ye also put on all these - See on Eph 4:22 (note). Being now converted, sin had no more dominion over them.
Anger, wrath, etc - They had not only lived in the evils mentioned Col 3:5, but also in those enumerated here; and they had not only laid aside the former, but they had laid aside the latter also. They retained no bosom, no easily besetting, sin. They were risen with Christ, and they sought the things which were above.
Blasphemy - The word seems here to mean injurious and calumnious speaking.
Albert Barnes: Notes on the Bible - 1834
3:8: But now ye also put off all these - All these which follow, as being also inconsistent with the Christian calling.
Anger, wrath - Notes, Eph 4:26.
Malice - Notes, Eph 4:31.
Blasphemy - Notes, Mat 9:3. The word here seems to mean all injurious and calumnious speaking - whether against God or man.
Filthy communication out of your mouth - Lewd, indecent, and immodest discourse; Notes, Eph 4:29. The conversation of the pagan everywhere abounds with this. A pure method of conversation among men is the fruit of Christianity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: put: Col 3:5, Col 3:9; Eph 4:22; Heb 12:1; Jam 1:21; Pe1 2:1
anger: Psa 37:8; Pro 17:14, Pro 19:19, Pro 29:22; Mat 5:22; Rom 13:13; Co1 3:3; Co2 12:20; Gal 5:15, Gal 5:20, Gal 5:26; Eph 4:26, Eph 4:31, Eph 4:32; Ti2 2:23, Ti2 2:24; Jam 1:20; Jam 3:14-16
blasphemy: Lev 24:11-16; Mar 7:22; Ti1 1:13, Ti1 1:20; Jam 2:7; Jde 1:8; Rev 16:9
filthy: Eph 4:29, Eph 5:4; Jam 3:4-6; Pe2 2:7, Pe2 2:18; Jde 1:8, Jde 1:13
John Gill
3:8 But now you also put off all these,.... Intimating, that now since they were converted and delivered out of the former state in which they were once, and professed not to walk and live in sin, it became them to separate, remove, and put at a distance from them all sins, and every vice, to lay them aside as dead weights upon them, and put them off as filthy garments; for such sins are never to be put on, and cleaved to again as formerly; and that not only those, the above mentioned, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, but the following also,
anger, wrath, malice, blasphemy, or "evil speaking"; what vices are here intended; see Gill on Eph 4:31; to which is added,
filthy communication, which comes
out of the mouth: and is to be removed and put out of it, or abstained from; and which is to be understood also of blasphemy, or evil speaking of one another, whereby the credit and reputation of each other may be hurt. "Filthy communication" is the same with that which is said to be corrupt, Eph 4:29; and which, though it is applicable to all speech that is unsavoury, unedifying, idle, and useless, and may be properly enough said of flattery, lying, cursing, and swearing; yet chiefly regards obscene language, unchaste words, and filthy talking, which tend to encourage and cherish the sin of uncleanness in any of its branches, flattery, lying, cursing, and swearing; yet chiefly regards obscene language, unchaste words, and filthy talking, which tend to encourage and cherish the sin of uncleanness in any of its branches.
John Wesley
3:8 Wrath - Is lasting anger. Filthy discourse - And was there need to warn even these saints of God against so gross and palpable a sin as this? O what is man, till perfect love casts out both fear and sin.
Robert Jamieson, A. R. Fausset and David Brown
3:8 But now--that ye are no longer living in them.
ye also--like other believers; answering to "ye also" (Col 3:7) like other unbelievers formerly.
put off--"Do ye also put away all these," namely, those just enumerated, and those which follow [ALFORD].
anger, wrath--(See on Eph 4:31).
blasphemy--rather, "reviling," "evil-speaking," as it is translated in Eph 4:31.
filthy communication--The context favors the translation, "abusive language," rather than impure conversation. "Foul language" best retains the ambiguity of the original.
3:93:9: Մի՛ ստէք միմեանց. մերկացարո՛ւք զհին մարդն գործովքն իւրովք[4521]. [4521] Ոմանք. Մերկասցուք զհին։
9 Մի՛ ստէք միմեանց. հանեցէ՛ք ձեր վրայից հին մարդուն իր գործերով
9 Իրարու սուտ մի՛ խօսիք. հին մարդը իր գործերովը ձեր վրայէն հանեցէ՛ք
Մի՛ ստէք միմեանց. մերկացարուք զհին մարդն գործովքն իւրովք:

3:9: Մի՛ ստէք միմեանց. մերկացարո՛ւք զհին մարդն գործովքն իւրովք[4521].
[4521] Ոմանք. Մերկասցուք զհին։
9 Մի՛ ստէք միմեանց. հանեցէ՛ք ձեր վրայից հին մարդուն իր գործերով
9 Իրարու սուտ մի՛ խօսիք. հին մարդը իր գործերովը ձեր վրայէն հանեցէ՛ք
zohrab-1805▾ eastern-1994▾ western am▾
3:99: не говорите лжи друг другу, совлекшись ветхого человека с делами его
3:9  μὴ ψεύδεσθε εἰς ἀλλήλους, ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ,
3:9. μὴ (lest) ψεύδεσθε ( ye-should-falsify ) εἰς (into) ἀλλήλους: (to-one-to-other) ἀπεκδυσάμενοι ( having-vested-out-off ) τὸν (to-the-one) παλαιὸν (to-past-belonged) ἄνθρωπον (to-a-mankind) σὺν (together) ταῖς (unto-the-ones) πράξεσιν (unto-practices) αὐτοῦ, (of-it,"
3:9. nolite mentiri invicem expoliantes vos veterem hominem cum actibus eiusLie not one to another: stripping yourselves of the old man with his deeds,
9. lie not one to another; seeing that ye have put off the old man with his doings,
3:9. Do not lie to one another. Strip yourselves of the old man, with his deeds,
3:9. Lie not one to another, seeing that ye have put off the old man with his deeds;
Lie not one to another, seeing that ye have put off the old man with his deeds:

9: не говорите лжи друг другу, совлекшись ветхого человека с делами его
3:9  μὴ ψεύδεσθε εἰς ἀλλήλους, ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ,
3:9. nolite mentiri invicem expoliantes vos veterem hominem cum actibus eius
Lie not one to another: stripping yourselves of the old man with his deeds,
3:9. Do not lie to one another. Strip yourselves of the old man, with his deeds,
3:9. Lie not one to another, seeing that ye have put off the old man with his deeds;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Не говорите лжи - см. Еф 4:25. - Совлекшись... См. Еф 4:22.
Adam Clarke: Commentary on the Bible - 1831
3:9: Lie not one to another - Do not deceive each other; speak the truth in all your dealings; do not say, "My goods are so and so," when you know them to be otherwise; do not undervalue the goods of your neighbor, when your conscience tells you that you are not speaking the truth. It is naught, it is naught, saith the buyer; but afterwards he boasteth; i.e. he underrates his neighbour's property till he gets him persuaded to part with it for less than its worth; and when he has thus got it, he boasts what a good bargain he has made. Such a knave speaks not truth with his neighbor.
Ye have put off the old man - See the notes on Rom 6:6; and particularly on Rom 13:11-14 (note). Ye have received a religion widely different from that ye had before; act according to its principles.
Albert Barnes: Notes on the Bible - 1834
3:9: Lie not one to another - Notes, Eph 4:25.
Seeing that ye have put off the old man with his deeds - Your former corrupt and evil nature; Notes, Eph 4:22. The reason for putting away lying, stated in Eph 4:25, is, that we "are members one of another" - or are brethren. The reason assigned here is, that we have put off the old man with his deeds. The sense is, that lying is one of the fruits of sin. It is that which the corrupt nature of man naturally produces; and when that is put off, then all that that nature produces should be also put off with it. The vice of lying is a universal fruit of sin, and seems to exist everywhere where the gospel does not pRev_ail; compare the notes at Tit 1:12. There is, perhaps, no single form of sin that reigns so universally in the pagan world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: Lie: Lev 19:11; Isa 63:8; Jer 9:3-5; Zep 3:13; Zac 8:16; Joh 8:44; Eph 4:25; Ti1 1:10; Tit 1:12, Tit 1:13; Rev 21:8, Rev 21:27, Rev 22:15
ye: Col 3:8; Rom 6:6; Eph 4:22
Geneva 1599
3:9 Lie not one to another, (7) seeing that ye have put off the old man with his deeds;
(7) A definition of our new birth taken from the parts of it, which are the putting off of the old man, that is to say, of the wickedness which is in us by nature, and the restoring and repairing of the new man, that is to say, of the pureness which is given us by grace. However, both the putting off and the putting on are only begun in us in this present life, and by certain degrees finished, the one dying in us by little and little, and the other coming to the perfection of another life, by little and little.
John Gill
3:9 Lie not one to another.... Which is another vice of the tongue, and to which mankind are very prone, and ought not to be done to any, and particularly to one another; since the saints are members one of another, and of the same body, which makes the sin the more unnatural; of this vice; see Gill on Eph 4:25, and is another sin that is to be put off, or put away; that is to be abstained from, and not used. The arguments dissuading from this, and the rest, follow,
seeing that ye have put off the old man, with his deeds. The Syriac, Arabic, and Ethiopic versions read this as an exhortation, as they do the next verse also. Who is meant by the old man; see Gill on Rom 6:6, and what by putting him off; see Gill on Eph 4:22, and as for "his deeds", they are the same with the deceitful lusts there mentioned, and the works of the flesh in Gal 5:19 and with the members of the body of sin in the context, Col 3:5. Some, as Beza, think, that here is an allusion to the rite of baptism in the primitive church; which, as he truly observes, was performed not by aspersion, but immersion; and which required a putting off, and a putting on of clothes, and when the baptized persons professed to renounce the sins of the flesh, and their former conversation, and to live a new life.
Robert Jamieson, A. R. Fausset and David Brown
3:9 (Eph 4:25.)
put off--Greek, "wholly put off"; utterly renounced [TITTMANN]. (Eph 4:22).
the old man--the unregenerate nature which ye had before conversion.
his deeds--habits of acting.
3:103:10: եւ զգեցարո՛ւք զնո՛րն նորոգեալ ՚ի գիտութիւն, ըստ պատկերի Արարչին իւրոյ[4522]. [4522] Ոմանք. Նորոգել ՚ի գիտութիւն։
10 եւ հագէ՛ք նորը, այն, որ նորոգուած է գիտութեամբ, ըստ իր Արարչի պատկերի.
10 Եւ հագէ՛ք այն նորը գիտութիւնով նորոգուած՝ իր Ստեղծողին պատկերին պէս
եւ զգեցարուք զնորն` նորոգեալ ի գիտութիւն ըստ պատկերի Արարչին իւրոյ:

3:10: եւ զգեցարո՛ւք զնո՛րն նորոգեալ ՚ի գիտութիւն, ըստ պատկերի Արարչին իւրոյ[4522].
[4522] Ոմանք. Նորոգել ՚ի գիտութիւն։
10 եւ հագէ՛ք նորը, այն, որ նորոգուած է գիտութեամբ, ըստ իր Արարչի պատկերի.
10 Եւ հագէ՛ք այն նորը գիտութիւնով նորոգուած՝ իր Ստեղծողին պատկերին պէս
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: и облекшись в нового, который обновляется в познании по образу Создавшего его,
3:10  καὶ ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ᾽ εἰκόνα τοῦ κτίσαντος αὐτόν,
3:10. καὶ (and) ἐνδυσάμενοι ( having-vested-in ) τὸν (to-the-one) νέον (to-new) τὸν (to-the-one) ἀνακαινούμενον (to-being-en-freshed-up) εἰς (into) ἐπίγνωσιν (to-an-acquainting-upon) κατ' ( down ) εἰκόνα ( to-a-resemblance ) τοῦ ( of-the-one ) κτίσαντος ( of-having-created-to ) αὐτόν, (to-it,"
3:10. et induentes novum eum qui renovatur in agnitionem secundum imaginem eius qui creavit eumAnd putting on the new, him who is renewed unto knowledge, according to the image of him that created him.
10. and have put on the new man, which is being renewed unto knowledge after the image of him that created him:
3:10. and clothe yourself with the new man, who has been renewed by knowledge, in accord with the image of the One who created him,
3:10. And have put on the new [man], which is renewed in knowledge after the image of him that created him:
And have put on the new [man], which is renewed in knowledge after the image of him that created him:

10: и облекшись в нового, который обновляется в познании по образу Создавшего его,
3:10  καὶ ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ᾽ εἰκόνα τοῦ κτίσαντος αὐτόν,
3:10. et induentes novum eum qui renovatur in agnitionem secundum imaginem eius qui creavit eum
And putting on the new, him who is renewed unto knowledge, according to the image of him that created him.
3:10. and clothe yourself with the new man, who has been renewed by knowledge, in accord with the image of the One who created him,
3:10. And have put on the new [man], which is renewed in knowledge after the image of him that created him:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: См. Еф 4:24. - В познании - правильнее: "в познание". Следствием обновления является обогащение человека познаниями о Боге.
Adam Clarke: Commentary on the Bible - 1831
3:10: And have put on the new man - See on Rom 12:1-2 (note).
Is renewed in knowledge - Ignorance was the grand characteristic of the heathen state; Knowledge, of the Christian. The utmost to which heathenism could pretend was a certain knowledge of nature. How far this went, and how much it fell short of the truth, may be seen in the writings of Aristotle and Pliny. Christianity reveals God himself, the author of nature; or, rather, God has revealed himself, in the Christian system with which he has blessed mankind. Christianity teaches a man the true knowledge both of himself and of God; but it is impossible to know one's self but in the light of God; the famous γνωθι σεαυτον, know thyself, was practicable only under the Christian religion.
After the image of him that created him - We have already seen that God made man in his own image; and we have seen in what that image consisted. See the notes on Gen 1:26, and on Eph 4:23 (note), Eph 4:24 (note). Does not the apostle refer here to the case of an artist, who wishes to make a perfect resemblance of some exquisite form or person? God in this case is the artist, man is the copy, and God himself the original from which this copy is to be taken. Thus, then, man is made by his Creator, not according to the image or likeness of any other being, but according to his own; the image του Κτισαντος, of the Creator. And as the Divine nature cannot exist in forms or fashions, moral qualities alone are those which must be produced. Hence the apostle, interpreting the words of Moses, says that the image in which man was made, and in which he must be remade, ανακαινουμενον, made anew, consists in knowledge, righteousness, and true holiness.
Albert Barnes: Notes on the Bible - 1834
3:10: Which is renewed in knowledge - In Eph 4:24, it is said that the new man is "created after God in righteousness and true holiness." In this place it is added that to the renewed soul knowledge is imparted, and it is made in that respect as man was when he was first created. This passage, in connection with Eph 4:24, proves that before man fell he was endowed with "righteousness, true holiness, and knowledge." The knowledge here referred to, is not the knowledge of everything, but the knowledge of God. Man was acquainted with his Creator. He resembled him in his capacity for knowledge. He was an intelligent being, and he had an acquaintance with the divine existence and perfections; compare the notes at Rom 5:12. But especially had he that knowledge which is the fear of the Lord; that knowledge of God which is the result of love. Piety, in the Scriptures, is often represented as the "knowledge" of God; see the notes at Joh 17:3; compare the notes at Eph 3:19.
After the image of him that created him - So as to resemble God. In knowledge he was made in the likeness of his Maker.%%
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: put: Col 3:12, Col 3:14; Job 29:14; Isa 52:1, Isa 59:17; Rom 13:12, Rom 13:14; Co1 15:53, Co1 15:54; Gal 3:27; Eph 4:24
the new: Eze 11:19, Eze 18:31, Eze 36:26; Co2 5:17; Gal 6:15; Eph 2:10, Eph 2:15, Eph 4:24; Rev 21:5
renewed: Psa 51:10; Rom 12:2; Eph 4:23; Heb 6:6
knowledge: Joh 17:3; Co2 3:18, Co2 4:6; Jo1 2:3, Jo1 2:5
after: Gen 1:26, Gen 1:27; Eph 2:10, Eph 4:23, Eph 4:24; Pe1 1:14, Pe1 1:15
Geneva 1599
3:10 And have put on the new [man], (8) which is renewed in (e) knowledge after the image of him that created him:
(8) Newness of life consists in knowledge which transforms man to the image of God his maker, that is to say to the sincerity and pureness of the whole soul.
(e) He speaks of an effectual knowledge.
John Gill
3:10 And have put on the new man,.... Concerning which, and the putting it on; see Gill on Eph 4:24,
which is renewed in knowledge; this man, or principle of grace in the soul, is a new one, which never was there before; and there is a daily renovation of it in the spirit of the mind, by the Spirit of God; for as the outward man decays, the inward man, which is the same with this new man, is renewed day by day, increases in holiness and righteousness, grows in grace, and particularly in "knowledge"; light and knowledge of a man's self, of his lost state and condition by nature, of his need of Christ, and of his salvation, is what appears at the first formation of this new man; and the daily renovation of him lies in an increase of spiritual, experimental, and saving knowledge of God, and Christ, and divine things; and indeed, until a man becomes a new creature, he neither knows, nor is he capable of knowing, the things of the Spirit of God; so that this new man, or principle of grace, begins with spiritual knowledge, and is formed in order to it, and its increase lies in it:
after the image of him that created him; the new man; for this is a creation work, and so not man's, but God's; and is made not after the image of the first man, no not as innocent, and much less as fallen; but after the image of Christ, to which the elect of God are predestinated to he conformed, and which is stamped in regeneration; and more and more appears by every transforming view of Christ, and will be perfected in heaven, when they shall see him as he is, and be perfectly like him, who is not only the pattern, but the Creator of it, even the author and finisher of faith.
John Wesley
3:10 In knowledge - The knowledge of God, his will, his word.
Robert Jamieson, A. R. Fausset and David Brown
3:10 the new man--(See on Eph 4:23). Here (neon) the Greek, means "the recently-put-on nature"; that lately received at regeneration (see on Eph 4:23-24).
which is renewed--Greek, "which is being renewed" (anakainottmenou); namely, its development into a perfectly renewed nature is continually progressing to completion.
in knowledge--rather as the Greek, "unto perfect knowledge" (see on Col 1:6; Col 1:9-10). Perfect knowledge of God excludes all sin (Jn 17:3).
after the image of him that created him--namely, of God that created the new man (Eph 2:10; Eph 4:24). The new creation is analogous to the first creation (2Cor 4:6). As man was then made in the image of God naturally, so now spiritually. But the image of God formed in us by the Spirit of God, is as much more glorious than that borne by Adam, as the Second Man, the Lord from heaven, is more glorious than the first man. Gen 1:26, "Let us make man in our image, after our likeness." The "image" is claimed for man, 1Cor 11:7; the "likeness," Jas 3:9. ORIGEN [On First Principles, 3:6] taught, the image was something in which all were created, and which continued to man after the fall (Gen 9:6). The likeness was something towards which man was created, that he might strive after it and attain it. TRENCH thinks God in the double statement (Gen 1:26), contemplates both man's first creation and his being "renewed in knowledge after the image of Him that created Him."
3:113:11: ուր ո՛չ է Հրեայ, եւ ո՛չ հեթանոս, թլփատութիւն, եւ անթլփատութիւն, խուժ, դուժ, Սկիւթացի, ծառայ, ազատ. այլ ամենայն եւ յամենայնի Քրիստոս[4523]։ [4523] Ոմանք. Որ ո՛չ է Հրէայ, եւ։
11 այլեւս չկայ հրեայ, ոչ էլ հեթանոս, թլփատութիւն եւ անթլփատութիւն, բարբարոս, սկիւթացի, ծառայ, ազատ, այլ՝ Քրիստոս, որ ամէն ինչ է ամէն բանի մէջ:
11 Ուր Յոյն ու Հրեայ, թլփատութիւն ու անթլփատութիւն, Բարբարոս, Սկիւթացի, ծառայ կամ ազատ չկայ. հապա Քրիստոս է ամէնը՝ ամէն բանի մէջ։
ուր ոչ է Հրեայ եւ ոչ հեթանոս, թլփատութիւն եւ անթլփատութիւն, խուժ, դուժ, Սկիւթացի, ծառայ, ազատ. այլ ամենայն եւ յամենայնի Քրիստոս:

3:11: ուր ո՛չ է Հրեայ, եւ ո՛չ հեթանոս, թլփատութիւն, եւ անթլփատութիւն, խուժ, դուժ, Սկիւթացի, ծառայ, ազատ. այլ ամենայն եւ յամենայնի Քրիստոս[4523]։
[4523] Ոմանք. Որ ո՛չ է Հրէայ, եւ։
11 այլեւս չկայ հրեայ, ոչ էլ հեթանոս, թլփատութիւն եւ անթլփատութիւն, բարբարոս, սկիւթացի, ծառայ, ազատ, այլ՝ Քրիստոս, որ ամէն ինչ է ամէն բանի մէջ:
11 Ուր Յոյն ու Հրեայ, թլփատութիւն ու անթլփատութիւն, Բարբարոս, Սկիւթացի, ծառայ կամ ազատ չկայ. հապա Քրիստոս է ամէնը՝ ամէն բանի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: где нет ни Еллина, ни Иудея, ни обрезания, ни необрезания, варвара, Скифа, раба, свободного, но все и во всем Христос.
3:11  ὅπου οὐκ ἔνι ἕλλην καὶ ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ [τὰ] πάντα καὶ ἐν πᾶσιν χριστός.
3:11. ὅπου (to-which-of-whither) οὐκ (not) ἔνι (it-be-in) Ἕλλην (a-Hellian) καὶ (and) Ἰουδαῖος, (Iouda-belonged,"περιτομὴ (a-cutting-about) καὶ (and) ἀκροβυστία, (an-extremity-stuffing-unto,"βάρβαρος, (aliened) Σκύθης, (a-rogue,"δοῦλος, (a-bondee,"ἐλεύθερος, (en-freed,"ἀλλὰ (other) πάντα ( all ) καὶ (and) ἐν (in) πᾶσιν ( unto-all ) Χριστός. (Anointed)
3:11. ubi non est gentilis et Iudaeus circumcisio et praeputium barbarus et Scytha servus et liber sed omnia et in omnibus ChristusWhere there is neither Gentile nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, bond nor free. But Christ is all and in all.
11. where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman: but Christ is all, and in all.
3:11. where there is neither Gentile nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, servant nor free. Instead, Christ is everything, in everyone.
3:11. Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.
Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all:

11: где нет ни Еллина, ни Иудея, ни обрезания, ни необрезания, варвара, Скифа, раба, свободного, но все и во всем Христос.
3:11  ὅπου οὐκ ἔνι ἕλλην καὶ ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ [τὰ] πάντα καὶ ἐν πᾶσιν χριστός.
3:11. ubi non est gentilis et Iudaeus circumcisio et praeputium barbarus et Scytha servus et liber sed omnia et in omnibus Christus
Where there is neither Gentile nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, bond nor free. But Christ is all and in all.
3:11. where there is neither Gentile nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, servant nor free. Instead, Christ is everything, in everyone.
3:11. Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: См. Гал 4:28. При обновлении себя христианину нужно забыть о своих национальных и общественных преимуществах: один Христос должен стоять у него пред лицом, как высший образец; во Христе должны быть для него сосредоточены все его интересы.
Adam Clarke: Commentary on the Bible - 1831
3:11: Where there is neither Greek nor Jew - In which new creation no inquiry is made what nation the persons belonged to, or from what ancestry they had sprung, whether in Judea or Greece.
Circumcision nor uncircumcision - Nor is their peculiar form of religion of any consideration, whether circumcised like the Jews, or uncircumcised like the heathens.
Barbarian, Scythian - Nor whether of the more or less tractable of the nations of the world; for although knowledge, and the most refined and sublime knowledge, is the object to be attained, yet, under the teaching and influence of the blessed Spirit, the most dull and least informed are perfectly capable of comprehending this Divine science, and becoming wise unto salvation.
Bond nor free - Nor does the particular state or circumstances in which a man may be found, either help him to or exclude him from the benefit of this religion; the slave having as good a title to salvation by grace as the freeman.
But Christ is all, and in all - All mankind are his creatures, all conditions are disposed and regulated by his providence, and all human beings are equally purchased by his blood. He alone is the source whence all have proceeded, and to him alone all must return. He is the Maker, Preserver, Savior, and Judge of all men.
Albert Barnes: Notes on the Bible - 1834
3:11: Where there is neither Greek nor Jew - See this fully explained in the notes at Gal 3:28. The meaning here is, that all are on a level; that there is no distinction of nation in the church; that all are to be regarded and treated as brethren, and that therefore no one should be false to another, or lie to another.
Circumcision nor uncircumcision - No one is admitted into that blessed society because he is circumcised; no one is excluded because he is uncircumcised. That distinction is unknown, and all are on a level.
Barbarian - No one is excluded because he is a barbarian, or because he lives among those who are uncivilized, and is unpolished in his manners; see the word "barbarian" explained in the notes at Rom 1:14.
Scythian - This word does not occur elsewhere in the New Testament. The name Scythian is applied in ancient geography to the people who lived on the north and northeast of the Black and Caspian seas, a region stretchings indefinitely into the unknown countries of Asia. They occupied the lands now peopled by the Monguls and Tartars. The name was almost synonymous with barbarian, for they were regarded as a wild and savage race. The meaning here is, that even such a ferocious and uncivilized people were not excluded from the gospel, but they were as welcome as any other, and were entitled to the same privileges as others. No one was excluded because he belonged to the most rude and uncivilized portion of mankind.
Bond nor free - See the notes at Gal 3:28.
But Christ is all, and in all - The great thing that constitutes the uniqueness of the church is, that Christ is its Saviour, and that all are his friends and followers. Its members lay aside all other distinctions, and are known only as his friends. They are not known as Jews and Gentiles; as of this nation or that; as slaves or freemen, but they are known as Christians; distinguished from all the rest of mankind as the united friends of the Redeemer; compare the notes at Gal 3:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: there: Psa 117:2; Isa 19:23-25, Isa 49:6, Isa 52:10, Isa 66:18-22; Jer 16:19; Hos 2:23; Amo 9:12; Mic 4:2; Zac 2:11, Zac 8:20-23; Mal 1:11; Mat 12:18-21; Act 10:34, Act 10:35, Act 13:46-48, Act 15:17, Act 26:17, Act 26:18; Rom 3:29, Rom 4:10, Rom 4:11, Rom 9:24-26; Rom 9:30, Rom 9:31, Rom 10:12, Rom 15:9-13; Co1 12:13; Gal 3:28; Eph 3:6
circumcision: Co1 7:19; Gal 5:6, Gal 6:15
Barbarian: Act 28:2, Act 28:4; Rom 1:14; Co1 14:11
bond: Co1 7:21, Co1 7:22; Eph 6:8
but: Col 2:10; Co1 1:29, Co1 1:30, Co1 3:21-23; Gal 3:29, Gal 6:14; Phi 3:7-9; Jo1 5:11, Jo1 5:12; Jo2 1:9
and: Joh 6:56, Joh 6:57, Joh 14:23, Joh 15:5, Joh 17:23; Rom 8:10, Rom 8:11; Gal 2:20; Eph 1:23, Eph 3:17; Jo1 5:20
Geneva 1599
3:11 (9) Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.
(9) He tells them again that the Gospel does not refer to those external things, but true justification and sanctification in Christ alone, which have many fruits, as he reckons them up here: but he commends two things especially, that is, godly harmony, and continual study of God's word.
John Gill
3:11 Where there is neither Greek nor Jew,.... That is, either in Christ, after whose image the new man is created; see Gal 5:6 or in the new man, and with respect to
regeneration; or in the whole business of salvation: it matters not of what nation a man is; this has no influence on his new birth, either to forward or hinder it; for he is never the more a new creature, a regenerate man, and interested in salvation, because he is a Jew, which he may be outwardly, and not inwardly; and he may be born again, though he is a Greek or Gentile, as the Syriac version reads; for God of his own will, and abundant mercy, and not out of respect to nations and persons, begets souls again to a lively hope of the heavenly inheritance:
circumcision or uncircumcision; a man's being circumcised in the flesh signifies nothing; this he may be, and not a new creature; for that is not true circumcision, but that which is of the heart, and in the spirit: and, on the other hand, it is no objection to a man's being born again, that he is uncircumcised in the flesh; this may be his case, and yet may be circumcised with the circumcision made without hands; neither one nor the other is of any account with God, nor makes the man either better or worse.
Barbarian, Scythian; all such were Barbarians to the Romans, that did not speak their language; and as were such also to the Greeks, who were not of their nation, and therefore Greeks and Barbarians are opposed to each other, see Rom 1:14 and so they are here in the Syriac version, which reads "Greek" and "Barbarian". The Arabic version, instead of "Barbarian", reads "Persian", because it may be, a Persian is so accounted by the Arabians; and because the Scythians were, of all people, the most barbarous and unpolished (z), and were had in great disdain by others, therefore the apostle mentions them, as being within the reach of the powerful and efficacious grace of God; nor were the fierceness of their dispositions, and the impoliteness of their manners, any bar unto it. Remarkable is the saying of Anacharsis the Scythian, who being reproached by a Grecian, because he was a Scythian, replied (a),
"my country is a reproach to me, but thou art a reproach to thy country.''
Tit matters not of what nation a man is, so be it he is but a good man; especially in Christianity, all distinctions of this kind cease. It is added,
bond or free; the grace of God in regeneration is not bestowed upon a man because he is a free man, or withheld from another because he is a bond servant. Onesimus, a fugitive servant, was converted by the Apostle Paul in prison; and whoever is called by grace, if he is a free man in a civil sense, he is Christ's servant in a religious one; and if he is a servant of men, he is, in a spiritual sense, the Lord's free man. It is not nation, nor outward privileges, nor the civil state and condition of men, which are regarded by God, or are any motive to him, or have any influence upon the salvation of men:
but Christ is all, and in all; he is "all" efficiently; he is the first cause of all things, the beginning of the creation of God, the author of the old, and of the new creation, of the regeneration of his people, and of their whole salvation: he is all comprehensively; has all the fulness of the Godhead, all the perfections of deity in him; he is possessed of all spiritual blessings for his people; and has all the promises of the covenant of grace in his hands for them; yea, all fulness of grace dwells in him, in order to be communicated to them: and he is all communicatively; he is their light and life, their wisdom, righteousness, sanctification, and redemption, their food and clothing, their strength and riches, their joy, peace, and comfort, who gives them grace here, and glory hereafter, So, with the Jews, the Shekinah is called "all" (b): and this likewise, with the Cabalists (c), is one of the names of the living God, and well agrees with Christ, who has all things in him; and is the reason they give for this divine appellation: and Christ is "in all"; in all places, being infinite, immense, and incomprehensible, as God, and so is everywhere by his power, upholding all things by it; and in all his churches, by his gracious presence, and in the hearts of all his regenerate ones, of whatsoever nation, state, and condition they be: he is revealed in them, formed within them, and dwells in their hearts by faith; and is all in all to them, exceeding precious, altogether lovely, the chiefest among ten thousands, and whom they esteem above all creatures and things. The Arabic version reads, "Christ is above all, and in all".
(z) Vid. Justin. l. 2. c. 1, 2, 3. Plin. l. 4. c. 12. & 6. 17. Herodot. l. 4. c. 46. (a) Laertius in Vita Anacharsis. (b) Tzeror Hammot, fol. 28. 2. (c) Shaare Ora, fol. 6. 1. & 22. 2. & 25. 3.
John Wesley
3:11 Where - In which case, it matters not what a man is externally, whether Jew or gentile, circumcised, or uncircumcised, barbarian, void of all the advantages of education, yea, Scythian, of all barbarians most barbarous. But Christ is in all that are thus renewed, and is all things in them and to them.
Robert Jamieson, A. R. Fausset and David Brown
3:11 Where--Translate, "Wherein," namely, in the sphere of the renewed man.
neither . . . nor . . . nor . . . nor--Translate as Greek, "There is no such thing as Greek and Jew (the difference of privilege between those born of the natural seed of Abraham and those not, is abolished), circumcision and uncircumcision (the difference of legal standing between the circumcised and uncircumcised is done away, Gal 6:15) --bondman, freeman." The present Church is one called out of the flesh, and the present world-course (Eph 2:2), wherein such distinctions exist, to life in the Spirit, and to the future first resurrection: and this because Satan has such power now over the flesh and the world. At Christ's coming when Satan shall no longer rule the flesh and the world, the nations in the flesh, and the word in millennial felicity, shall be the willing subjects of Christ and His glorified saints (Dan 7:14, Dan 7:22, Dan 7:27; Lk 19:17, Lk 19:19; Rev_ 20:1-6; Rev_ 3:21). Israel in Canaan was a type of that future state when the Jews, so miraculously preserved distinct now in their dispersion, shall be the central Church of the Christianized world. As expressly as Scripture abolishes the distinction of Jew and Greek now as to religious privileges, so does it expressly foretell that in the coming new order of things, Israel shall be first of the Christian nations, not for her own selfish aggrandizement, but for their good, as the medium of blessing to them. Finally, after the millennium, the life that is in Christ becomes the power which transfigures nature, in the time of the new heaven and the new earth; as, before, it first transfigured the spiritual, then the political and social world.
Scythian--heretofore regarded as more barbarian than the barbarians. Though the relation of bond and free actually existed, yet in relation to Christ, all alike were free in one aspect, and servants of Christ in another (1Cor 7:22; Gal 3:28).
Christ is all--Christ absorbs in Himself all distinctions, being to all alike, everything that they need for justification, sanctification, and glorification (1Cor 1:30; 1Cor 3:21-23; Gal 2:20).
in all--who believe and are renewed, without distinction of person; the sole distinction now is, how much each draws from Christ. The unity of the divine life shared in by all believers, counterbalances all differences, even as great as that between the polished "Greek" and the rude "Scythian." Christianity imparts to the most uncivilized the only spring of sound, social and moral culture.
3:123:12: Զգեցարո՛ւք այսուհետեւ իբրեւ ընտրեալք Աստուծոյ՝ սուրբք եւ սիրեցեալք, զգո՛ւթ, զողորմութիւն, զքաղցրութիւն, զխոնարհութիւն, զհեզութիւն, զերկայնմտութիւն,
12 Որպէս Աստծու ընտրեալներ, սրբեր եւ սիրելիներ, հագէ՛ք, ուրեմն, գութ, ողորմութիւն, քաղցրութիւն, խոնարհութիւն, հեզութիւն, համբերատարութիւն՝
12 Ուստի Աստուծոյ ընտրեալ սուրբերու եւ սիրելիներու պէս ձեր վրայ հագէ՛ք գութը, ողորմութիւնը եւ քաղցրութիւնը, խոնարհութիւնը, հեզութիւնը, երկայնմտութիւնը,
Զգեցարուք այսուհետեւ իբրեւ ընտրեալք Աստուծոյ, սուրբք եւ սիրեցեալք, զգութ, զողորմութիւն, զքաղցրութիւն, զխոնարհութիւն, զհեզութիւն, զերկայնմտութիւն:

3:12: Զգեցարո՛ւք այսուհետեւ իբրեւ ընտրեալք Աստուծոյ՝ սուրբք եւ սիրեցեալք, զգո՛ւթ, զողորմութիւն, զքաղցրութիւն, զխոնարհութիւն, զհեզութիւն, զերկայնմտութիւն,
12 Որպէս Աստծու ընտրեալներ, սրբեր եւ սիրելիներ, հագէ՛ք, ուրեմն, գութ, ողորմութիւն, քաղցրութիւն, խոնարհութիւն, հեզութիւն, համբերատարութիւն՝
12 Ուստի Աստուծոյ ընտրեալ սուրբերու եւ սիրելիներու պէս ձեր վրայ հագէ՛ք գութը, ողորմութիւնը եւ քաղցրութիւնը, խոնարհութիւնը, հեզութիւնը, երկայնմտութիւնը,
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: Итак облекитесь, как избранные Божии, святые и возлюбленные, в милосердие, благость, смиренномудрие, кротость, долготерпение,
3:12  ἐνδύσασθε οὗν ὡς ἐκλεκτοὶ τοῦ θεοῦ, ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν,
3:12. Ἐνδύσασθε ( Ye-should-have-vested-in ) οὖν (accordingly) ὡς (as) ἐκλεκτοὶ ( forthed-out ) τοῦ (of-the-one) θεοῦ, (of-a-Deity," ἅγιοι ( hallow-belonged ) καὶ (and) ἠγαπημένοι , ( having-had-come-to-be-excessed-off-unto ,"σπλάγχνα (to-bowels) οἰκτιρμοῦ, (of-a-sympathying-of,"χρηστότητα, (to-an-affordedness,"ταπεινοφροσύνην, (to-a-lowed-centeredness,"πραΰτητα, (to-a-mildness,"μακροθυμίαν, (to-a-long-passioning-unto,"
3:12. induite vos ergo sicut electi Dei sancti et dilecti viscera misericordiae benignitatem humilitatem modestiam patientiamPut ye on therefore, as the elect of God, holy and beloved, the bowels of mercy, benignity, humility, modesty, patience:
12. Put on therefore, as God’s elect, holy and beloved, a heart of compassion, kindness, humility, meekness, longsuffering;
3:12. Therefore, clothe yourselves like the elect of God: holy and beloved, with hearts of mercy, kindness, humility, modesty, and patience.
3:12. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering:

12: Итак облекитесь, как избранные Божии, святые и возлюбленные, в милосердие, благость, смиренномудрие, кротость, долготерпение,
3:12  ἐνδύσασθε οὗν ὡς ἐκλεκτοὶ τοῦ θεοῦ, ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν,
3:12. induite vos ergo sicut electi Dei sancti et dilecti viscera misericordiae benignitatem humilitatem modestiam patientiam
Put ye on therefore, as the elect of God, holy and beloved, the bowels of mercy, benignity, humility, modesty, patience:
3:12. Therefore, clothe yourselves like the elect of God: holy and beloved, with hearts of mercy, kindness, humility, modesty, and patience.
3:12. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Итак т. е. в виду того, что вы сложили с себя старую одежду. - Облекитесь - т. е. вам необходима новая одежда, а такою могут быть только различные христианские добродетели. - Избранные, святы, возлюбленные - см. Еф 1:4, 11.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Love Recommended.A. D. 62.
12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; 13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. 14 And above all these things put on charity, which is the bond of perfectness. 15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. 16 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. 17 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.

The apostle proceeds to exhort to mutual love and compassion: Put on therefore bowels of mercy, v. 12. We must not only put off anger and wrath (as v. 8), but we must put on compassion and kindness; not only cease to do evil, but learn to do well; not only not do hurt to any, but do what good we can to all.

I. The argument here used to enforce the exhortation is very affecting: Put on, as the elect of God, holy and beloved. Observe, 1. Those who are holy are the elect of God; and those who are the elect of God, and holy, are beloved--beloved of God, and ought to be so of all men. 2. Those who are the elect of God, holy and beloved, ought to conduct themselves in every thing as becomes them, and so as not to lose the credit of their holiness, nor the comfort of their being chosen and beloved. It becomes those who are holy towards God to be lowly and loving towards all men. Observe, What we must put on in particular. (1.) Compassion towards the miserable: Bowels of mercy, the tenderest mercies. Those who owe so much to mercy ought to be merciful to all who are proper objects of mercy. Be you merciful, as your Father is merciful, Luke vi. 36. (2.) Kindness towards our friends, and those who love us. A courteous disposition becomes the elect of God; for the design of the gospel is not only to soften the minds of men, but to sweeten them, and to promote friendship among men as well as reconciliation with God. (3.) Humbleness of mind, in submission to those above us, and condescension to those below us. There must not only be a humble demeanour, but a humble mind. Learn of me, for I am meek and lowly in heart, Matt. xi. 29. (4.) Meekness towards those who have provoked us, or been any way injurious to us. We must not be transported into any indecency by our resentment of indignities and neglects: but must prudently bridle our own anger, and patiently bear the anger of others. (5.) Long-suffering towards those who continue to provoke us. Charity suffereth long, as well as is kind, 1 Cor. xiii. 4. Many can bear a short provocation who are weary of bearing when it grows long. But we must suffer long both the injuries of men and the rebukes of divine Providence. If God is long-suffering to us, under all our provocations of him, we should exercise long-suffering to others in like cases. (6.) Mutual forbearance, in consideration of the infirmities and deficiencies under which we all labour: Forbearing one another. We have all of us something which needs to be borne with, and this is a good reason why we should bear with others in what is disagreeable to us. We need the same good turn from others which we are bound to show them. (7.) A readiness to forgive injuries: Forgiving one another, if any man have a quarrel against any. While we are in this world, where there is so much corruption in our hearts, and so much occasion of difference and contention, quarrels will sometimes happen, even among the elect of God, who are holy and beloved, as Paul and Barnabas had a sharp contention, which parted them asunder one from the other (Acts xv. 39), and Paul and Peter, Gal. ii. 14. But it is our duty to forgive one another in such cases; not to bear any grudge, but put up with the affront and pass it by. And the reason is: Even as Christ forgave you, so also do you. The consideration that we are forgiven by Christ so many offences is a good reason why we should forgive others. It is an argument of the divinity of Christ that he had power on earth to forgive sins; and it is a branch of his example which we are obliged to follow, if we ourselves would be forgiven. Forgive us our trespasses, as we forgive those who trespass against us, Matt. vi. 12.

II. In order to all this, we are exhorted here to several things:-- 1. To clothe ourselves with love (v. 14): Above all things put on charity: epi pasi de toutois--over all things. Let this be the upper garment, the robe, the livery, the mark of our dignity and distinction. Or, Let this be principal and chief, as the whole sum and abstract of the second table. Add to faith virtue, and to brotherly-kindness charity, 2 Pet. i. 5-7. He lays the foundation in faith, and the top-stone in charity, which is the bond of perfectness, the cement and centre of all happy society. Christian unity consists of unanimity and mutual love. 2. To submit ourselves to the government of the peace of God (v. 15): Let the peace of God rule in your hearts, that is, God's being at peace with you, and the comfortable sense of his acceptance and favour: or, a disposition to peace among yourselves, a peaceable spirit, that keeps the peace, and makes peace. This is called the peace of God, because it is of his working in all who are his. The kingdom of God is righteousness and peace, Rom. xiv. 17. "Let this peace rule in your heart--prevail and govern there, or as an umpire decide all matters of difference among you."--To which you are called in one body. We are called to this peace, to peace with God as our privilege and peace with our brethren as our duty. Being united in one body, we are called to be at peace one with another, as the members of the natural body; for we are the body of Christ, and members in particular, 1 Cor. xii. 27. To preserve in us this peaceable disposition, we must be thankful. The work of thanksgiving to God is such a sweet and pleasant work that it will help to make us sweet and pleasant towards all men. "Instead of envying one another upon account of any particular favours and excellence, be thankful for his mercies, which are common to all of you." 3. To let the word of Christ dwell in us richly, v. 16. The gospel is the word of Christ, which has come to us; but that is not enough, it must dwell in us, or keep house--enoikeito, not as a servant in a family, who is under another's control, but as a master, who has a right to prescribe to and direct all under his roof. We must take our instructions and directions from it, and our portion of meat and strength, of grace and comfort, in due season, as from the master of the household. It must dwell in us; that is, be always ready and at hand to us in every thing, and have its due influence and use. We must be familiarly acquainted with it, and know it for our good, Job v. 27. It must dwell in us richly: not only keep house in our hearts, but keep a good house. Many have the word of Christ dwelling in them, but it dwells in them but poorly; it has no mighty force and influence upon them. Then the soul prospers when the word of God dwells in us richly, when we have abundance of it in us, and are full of the scriptures and of the grace of Christ. And this in all wisdom. The proper office of wisdom is to apply what we know to ourselves, for our own direction. The word of Christ must dwell in us, not in all notion and speculation, to make us doctors, but in all wisdom, to make us good Christians, and enable us to conduct ourselves in every thing as becomes Wisdom's children. 4. To teach and admonish one another. This would contribute very much to our furtherance in all grace; for we sharpen ourselves by quickening others, and improve our knowledge by communicating it for their edification. We must admonish one another in psalms and hymns. Observe, Singing of psalms is a gospel ordinance: psalmois kai hymnois kai odais--the Psalms of David, and spiritual hymns and odes, collected out of the scripture, and suited to special occasions, instead of their lewd and profane songs in their idolatrous worship. Religious poesy seems countenanced by these expressions and is capable of great edification. But, when we sing psalms, we make no melody unless we sing with grace in our hearts, unless we are suitably affected with what we sing and go along in it with true devotion and understanding. Singing of psalms is a teaching ordinance as well as a praising ordinance; and we are not only to quicken and encourage ourselves, but to teach and admonish one another, mutually excite our affections, and convey instructions. 5. All must be done in the name of Christ (v. 17): And whatsoever you do in word or deed, do all in the name of the Lord Jesus, according to his command and in compliance with his authority, by strength derived from him, with an eye to his glory, and depending upon his merit for the acceptance of what is good and the pardon of what is amiss, Giving thanks to God and the Father by him. Observe, (1.) We must give thanks in all things; whatsoever we do, we must still give thanks, Eph. v. 20, Giving thanks always for all things. (2.) The Lord Jesus must be the Mediator of our praises as well as of our prayers. We give thanks to God and the Father in the name of the Lord Jesus Christ, Eph. v. 20. Those who do all things in Christ's name will never want matter of thanksgiving to God, even the Father.
Adam Clarke: Commentary on the Bible - 1831
3:12: Put on - as the elect of God - As the principal design of the apostle was to show that God had chosen the Gentiles, and called them to the same privileges as the Jews, and intended to make them as truly his people as the Jews ever were, he calls them the elect or chosen of God; and as the Jews, who were formerly the elect, were still beloved, and called to be holy, so he calls the Colossians beloved, and shows them that they are called with the same holy calling.
Bowels of mercies, etc - Be merciful, not in act merely, but in spirit and affection. In all cases of this kind let your heart dictate to your hand; be clothed with bowels of mercy - let your tenderest feelings come in contact with the miseries of the distressed as soon as ever they present themselves. Though I know that to put on, and to be clothed with, are figurative expressions, and mean to assume such and such characters and qualities; yet there may be a higher meaning here. The apostle would have them to feel the slightest touch of another's misery; and, as their clothes are put over their body, so their tenderest feeling should be always within the reach of the miserable. Let your feelings be at hand, and feel and commiserate as soon as touched. See on Eph 4:2 (note). Instead of οικτιρμον mercies, in the plural, almost every MS. of importance, with many of the fathers, read οικτιρμου, bowels of mercy, in the singular. This various reading makes scarcely any alteration in the sense.
Albert Barnes: Notes on the Bible - 1834
3:12: Put on, therefore, as the elect of God - The fact that you thus belong to one and the same church; that you have been redeemed by the sameblood, and chosen by the same grace, and that you are all brethren, should lead you to manifest a spirit of kindness, gentleness, and love.
Bowels of mercies - Notes, Phi 2:1.
Kindness ... - See the notes at Eph 4:32. The language here is a little different from what it is there, but the sentiment is the same.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: Put: Col 3:10; Eph 4:24
as: Isa 42:1, Isa 45:4, Isa 65:9, Isa 65:22; Mat 24:22, Mat 24:24, Mat 24:31; Mar 13:20, Mar 13:22, Mar 13:27; Luk 18:7; Rom 8:29-33, Rom 9:11, Rom 11:5-7; Ti2 2:10; Tit 1:1; Pe1 1:2; Pe2 1:10; Jo2 1:13; Rev 17:14
holy: Rom 8:29; Eph 1:4; Th1 1:3-6; Th2 2:13, Th2 2:14
beloved: Jer 31:3; Eze 16:8; Rom 1:7; Eph 2:4, Eph 2:5; Ti2 1:9; Tit 3:4-6; Jo1 4:19
bowels: Isa 63:15; Jer 31:20; Luk 1:78 *marg. Phi 1:8, Phi 2:1; Jo1 3:17
mercies: Rom 12:9, Rom 12:10; Gal 5:6, Gal 5:22, Gal 5:23; Eph 4:2, Eph 4:32; Phi 2:2-4; Th1 5:15; Jam 3:17, Jam 3:18; Pe1 3:8-11; Pe2 1:5-8; Jo1 3:14-20
Geneva 1599
3:12 (f) Put on therefore, as the elect of God, holy and beloved, (g) bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
(f) Put on in such a way, that you never put off.
(g) Those most tender affections of exceeding compassion.
John Gill
3:12 Put on therefore,.... As the apostle had argued for the putting off of the members of the body, from their having put off the old man himself; so he now argues from their having put on the new man, to their putting on of his members; that is, to the exercise of the various graces of the Spirit, and the discharge of the several duties of religion; which though they would not be a robe of righteousness, or garments of salvation to them, yet would be very becoming conversation garments, such as would be adorning to themselves, to the doctrine of Christ, and their profession of it, without which they would be naked in their walk, and exposed to shame, , "to be clothed with the Holy Spirit", is a phrase used by the Cabalistic doctors (d); and is indeed a Scripture phrase, "the Spirit of the Lord came upon", clothed Zechariah, 2Chron 24:20 and so Esther is said, by the Jewish writers (e), to be "clothed with the Holy Ghost" Here the metaphor is taken from the putting off of clothes; and what is here directed to, is like Joseph's coat, a coat of many colours. The arguments made use of lie in the characters under which the saints are addressed,
as the elect of God, holy and beloved; that is, "as becomes the elect of God", as the Arabic version renders it; as such who were chosen in Christ from eternity, according to the sovereign will and pleasure of God, and his free grace unto salvation and eternal life; which carries in it a strong argument to enforce the performance of good works, since men are hereby chosen unto holiness, and good works are what God has foreordained that they should walk in, and especially to mercy, and acts of it; since hereby their salvation appears to be not of man's will and works, but of God, that shows mercy; and such who are the objects of this grace are vessels of mercy. The apostle calls all the members of this church by this name, though every individual of them might not be chosen of God; but because they were all under a visible profession of faith and holiness, and the greater part of them were truly believers, he in a judgment of charity gives them all this appellation, and upon the same foot, the next, "holy"; not by birth, for they were by nature unclean and filthy, conceived in sin, and shapen in iniquity; nor by baptism, which takes away neither original nor actual sin, but leaves men as it finds them, and who ought to be holy before they partake of that; but in Christ imputatively, as he was made of God unto them sanctification; and by him efficaciously, in virtue of his blood, righteousness, and sacrifice, by which he sanctifies his people; and by his spirit inherently and internally, who is the author of the work of sanctification in the heart; and they were likewise so externally in a professional way, and therefore it highly became them to exercise and practise the following graces and duties, to which they were still more obliged, inasmuch as they were "beloved"; that is, of God, as appeared both from their election and sanctification. God had loved them, and therefore had chosen them in his Son, and had given his Son to die for them, that he might sanctify them; and because of his great love to them, had quickened them when dead in sin, and sanctified them by his spirit: wherefore, since God had so loved them, they ought to show love again to him, and to one another, and put on
bowels of mercies; a sympathizing spirit with saints in distress, weeping with them that weep, suffering with them that suffer, being touched, as their high priest is, with a feeling of their sorrows and weaknesses: it denotes inward pity and compassion to distressed objects, the most tender regard to persons in misery, and such compassion as is free from all hypocrisy and deceit, and therefore is expressed by "bowels"; and what is very large, and reaches to multitudes of objects, and is displayed and exerted various ways, and therefore signified by "mercies". Now such a spirit is a very beautiful one; the apostle begins with the innermost of these garments, adding to it
kindness, which is this inward, tender, unfeigned, and abundant mercy put into act and exercise; this is doing good to all men, especially to the household of faith, distributing to the necessities of the saints, and a showing mercy with cheerfulness, and is very ornamental to a Christian professor: as is also
humbleness of mind; which lies in the saints entertaining mean thoughts of themselves, looking upon themselves as the chief of sinners, and less than the least of all saints; as inferior to others in knowledge, experience, gifts, and graces; in esteeming others better than themselves; in ascribing all they have, and are, to the grace of God; in doing works of mercy and righteousness without ostentation, and boasting of them, or depending on them; owning, that when they have done all they can, they are but unprofitable servants; and this is a beautiful dress for a believer to appear in: be ye clothed with humility; see 1Pet 5:5. And of the like nature is
meekness; which shows itself in not envying the gifts and graces, the usefulness and happiness of others, but rejoicing therein; in quietly submitting to the will of God in all adverse dispensations of Providence, and patiently bearing what he is pleased to lay on them; and in enduring all the insults, reproaches, and indignities of men with calmness. This ornament of a meek and quiet, spirit is in the sight of God of great price, 1Pet 3:4. And what follows is natural to it, and explanative of it,
longsuffering: whereby a person patiently bears the evil words and actions of others, and is not easily provoked to wrath by them, but puts up with injuries, and sits down contented with the ill usage he meets with.
(d) Sepher Jetzirah, Nethib, 17. p. 136, (e) T. Megilla, fol. 14. 2. & 15. 1. Zohar in Numb. fol. 70. 3. & 76. 2. & Raya Mehimna in Zohar in Lev. fol. 38. 3.
John Wesley
3:12 All who are thus renewed are elected of God, holy, and therefore the more beloved of him. Holiness is the consequence of their election, and God's superior love, of their holiness.
Robert Jamieson, A. R. Fausset and David Brown
3:12 the elect of God--There is no "the" in the Greek, "God's elect" (compare Rom 8:3; Th1 1:4). The order of the words "elect, holy, beloved," answers to the order of the things. Election from eternity precedes sanctification in time; the sanctified, feeling God's love, imitate it [BENGEL].
bowels of mercies--Some of the oldest manuscripts read singular, "mercy." Bowels express the yearning compassion, which has its seat in the heart, and which we feel to act on our inward parts (Gen 43:30; Jer 31:20; Lk 1:78, Margin).
humbleness of mind--True "lowliness of mind"; not the mock "humility" of the false teachers (Col 2:23; Eph 4:2, Eph 4:32).
3:133:13: ներե՛լ միմեանց, շնորհե՛լ իրերաց, եթէ ուրուք զումեքէ տրտունջ ինչ իցէ. որպէս Աստուած Քրիստոսի՛ւ շնորհեաց ձեզ, նոյնպէս եւ դուք[4524]։ [4524] Ոմանք. Եթէ ոք զումեքէ տրտունջ ինչ ունիցի, որպէս եւ Աստուած Քրիստոսիւ շնորհեաց մեզ։
13 հանդուրժելով միմեանց, ներելով միմեանց, եթէ մէկը միւսի դէմ գանգատ ունի. ինչպէս Աստուած Քրիստոսով ներեց ձեզ[102], նոյն ձեւով արէ՛ք եւ դուք:[102] Յուն. լաւ բն. ունեն... ինչպէս Տէրը ներեց ձեզ...
13 Իրարու համբերելով եւ իրարու ներելով՝ եթէ մէկը մէկուն դէմ տրտունջ մը ունենայ. ինչպէս Քրիստոս ձեզի ներեց, նոյնպէս ալ՝ դո՛ւք։
ներել միմեանց, շնորհել իրերաց, եթէ ուրուք զումեքէ տրտունջ ինչ իցէ. որպէս [28]Աստուած Քրիստոսիւ`` շնորհեաց ձեզ, նոյնպէս եւ դուք:

3:13: ներե՛լ միմեանց, շնորհե՛լ իրերաց, եթէ ուրուք զումեքէ տրտունջ ինչ իցէ. որպէս Աստուած Քրիստոսի՛ւ շնորհեաց ձեզ, նոյնպէս եւ դուք[4524]։
[4524] Ոմանք. Եթէ ոք զումեքէ տրտունջ ինչ ունիցի, որպէս եւ Աստուած Քրիստոսիւ շնորհեաց մեզ։
13 հանդուրժելով միմեանց, ներելով միմեանց, եթէ մէկը միւսի դէմ գանգատ ունի. ինչպէս Աստուած Քրիստոսով ներեց ձեզ[102], նոյն ձեւով արէ՛ք եւ դուք:
[102] Յուն. լաւ բն. ունեն... ինչպէս Տէրը ներեց ձեզ...
13 Իրարու համբերելով եւ իրարու ներելով՝ եթէ մէկը մէկուն դէմ տրտունջ մը ունենայ. ինչպէս Քրիստոս ձեզի ներեց, նոյնպէս ալ՝ դո՛ւք։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: снисходя друг другу и прощая взаимно, если кто на кого имеет жалобу: как Христос простил вас, так и вы.
3:13  ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ κύριος ἐχαρίσατο ὑμῖν οὕτως καὶ ὑμεῖς·
3:13. ἀνεχόμενοι ( holding-up ) ἀλλήλων ( of-one-to-other ) καὶ (and) χαριζόμενοι ( granting-to ) ἑαυτοῖς (unto-selves) ἐάν (if-ever) τις (a-one) πρός (toward) τινα (to-a-one) ἔχῃ (it-might-hold) μομφήν: (to-a-blaming) καθὼς (down-as) καὶ (and) ὁ (the-one) κύριος (Authority-belonged) ἐχαρίσατο ( it-granted-to ) ὑμῖν (unto-ye) οὕτως (unto-the-one-this) καὶ (and) ὑμεῖς: (ye)
3:13. subportantes invicem et donantes vobis ipsis si quis adversus aliquem habet querellam sicut et Dominus donavit vobis ita et vosBearing with one another and forgiving one another, if any have a complaint against another. Even as the Lord hath forgiven you, so do you also.
13. forbearing one another, and forgiving each other, if any man have a complaint against any; even as the Lord forgave you, so also do ye:
3:13. Support one another, and, if anyone has a complaint against another, forgive one another. For just as the Lord has forgiven you, so also must you do.
3:13. Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also [do] ye.
Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also [do] ye:

13: снисходя друг другу и прощая взаимно, если кто на кого имеет жалобу: как Христос простил вас, так и вы.
3:13  ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ κύριος ἐχαρίσατο ὑμῖν οὕτως καὶ ὑμεῖς·
3:13. subportantes invicem et donantes vobis ipsis si quis adversus aliquem habet querellam sicut et Dominus donavit vobis ita et vos
Bearing with one another and forgiving one another, if any have a complaint against another. Even as the Lord hath forgiven you, so do you also.
3:13. Support one another, and, if anyone has a complaint against another, forgive one another. For just as the Lord has forgiven you, so also must you do.
3:13. Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also [do] ye.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: См. Еф 4:2. - Как Христос простил вас - конечно на кресте, когда молился за Своих врагов (Лк 23:34).
Adam Clarke: Commentary on the Bible - 1831
3:13: Forbearing one another - Avoid all occasions of irritating or provoking each other.
Forgiving one another - If ye receive offense, be instantly ready to forgive on the first acknowledgment of the fault.
Even as Christ forgave you - Who required no satisfaction, and sought for nothing in you but the broken, contrite heart, and freely forgave you as soon as you returned to Him. No man should for a moment harbour ill will in his heart to any; but the offended party is not called actually to forgive, till the offender, with sorrow, acknowledges his fault. He should be ready to forgive, and while he is so, he can neither feel hatred nor malice towards the offender; but, as Christ does not forgive us till with penitent hearts we return unto him, acknowledging our offenses, so those who have trespassed against their neighbor are not to expect any act of forgiveness from the person they have injured, till they acknowledge the offense. Forgive, says the apostle, καθως και ὁ Χριστος even as Christ forgave you - show the same disposition and the same readiness to forgive your offending brethren, as Christ showed towards you.
Albert Barnes: Notes on the Bible - 1834
3:13: Forbearing one another - Notes, Eph 4:2.
And forgiving one another - Notes, Mat 6:12, Mat 6:14.
If any man have a quarrel against any - Margin, "or complaint." The word used here - μομφή momphē - occurs nowhere else in the New Testament. It means, "fault found, blame, censure;" and here denotes occasion of complaint. The idea is, that if another one has given us just occasion of complaint, we are to forgive him; that is, we are:
(1) to harbor no malice against him;
(2) we are to be ready to do him good as if he had not given us occasion of complaint;
(3) we are to be willing to declare that we forgive him when be asks it; and,
(4) we are always afterward to treat him as kindly as if he had not injured us - as God treats us when he forgives us; see the notes at Mat 18:21.
Even as Christ forgave you, so also do ye - Learn here that Christ has power to forgive sin; compare the Mat 9:6 note; Act 5:31 note. Christ forgave us:
(1) freely - he did not hesitate or delay when we asked him;
(2) entirely - he pardoned all our offences;
(3) foRev_er - he did it so as to remember our sins no more, and to treat us ever onward as if we had not sinned.
So we should forgive an offending brother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: Forbearing: Rom 15:1, Rom 15:2; Co2 6:6; Gal 6:2; Eph 4:2, Eph 4:32
forgiving: Mat 5:44, Mat 6:12, Mat 6:14, Mat 6:15, Mat 18:21-35; Mar 11:25; Luk 6:35-37, Luk 11:4, Luk 17:3, Luk 17:4; Luk 23:34; Jam 2:13
quarrel: or complaint, Mat 18:15-17; Co1 6:7, Co1 6:8
even: Luk 5:20-24, Luk 7:48-50; Co2 2:10; Eph 4:32, Eph 5:2; Pe1 2:21
John Gill
3:13 Forbearing one another,.... Not only bearing one another's burdens, and with one another's weaknesses, but forbearing to render evil for evil, or railing for railing, or to seek revenge for affronts given, in whatsoever way, whether by words or deeds:
and forgiving one another; all trespasses and offences, so far as committed against themselves, and praying to God to forgive them, as committed against him:
if any man have a quarrel against any; let him be who he will, high or low, rich or poor, of whatsoever age, state, or condition, and let his quarrel or complaint be what it will, ever so great, or ever so just and well founded, yet let him put up with it, and forgive it:
even as Christ forgave you, so also do ye; what God is said to do for Christ's sake; see Gill on Eph 4:32, what here Christ is said to do: as Mediator, he has procured the remission of sins by the shedding of his blood; and as God he forgives sins freely, fully, forgetting the injuries done, not upbraiding with former offences, and that too without asking, and before there is any appearance of repentance; and so should the saints forgive one another, as they expect to have an application and manifestation of forgiveness to themselves.
John Wesley
3:13 Forbearing one another - If anything is now wrong. And forgiving one another - What is past.
Robert Jamieson, A. R. Fausset and David Brown
3:13 Forbearing--as to present offenses.
forgiving--as to past offenses.
quarrel--rather as Greek, "cause of blame," "cause of complaint."
Christ--who had so infinitely greater cause of complaint against us. The oldest manuscripts and Vulgate read "the Lord." English Version is supported by one very old manuscript and old versions. It seems to have crept in from Eph 4:32.
3:143:14: Եւ ՚ի վերայ ամենայնի զսէ՛րն, որ է զօդ կատարմանն[4525]. [4525] Բազումք. Եւ ՚ի վերայ այս ամենայնի։ Ոմանք. Որ է զարդ կատարման։
14 Եւ այս բոլորի վրայ հագէ՛ք սէրը, որ կապն է կատարելութեան:
14 Եւ այս բոլոր բաներուն վրայ սէրը հագէք, որ կատարելութեան կապն է։
Եւ ի վերայ այսր ամենայնի զսէրն` որ է զօդ կատարմանն:

3:14: Եւ ՚ի վերայ ամենայնի զսէ՛րն, որ է զօդ կատարմանն[4525].
[4525] Բազումք. Եւ ՚ի վերայ այս ամենայնի։ Ոմանք. Որ է զարդ կատարման։
14 Եւ այս բոլորի վրայ հագէ՛ք սէրը, որ կապն է կատարելութեան:
14 Եւ այս բոլոր բաներուն վրայ սէրը հագէք, որ կատարելութեան կապն է։
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: Более же всего [облекитесь] в любовь, которая есть совокупность совершенства.
3:14  ἐπὶ πᾶσιν δὲ τούτοις τὴν ἀγάπην, ὅ ἐστιν σύνδεσμος τῆς τελειότητος.
3:14. ἐπὶ (upon) πᾶσι ( unto-all ) δὲ (moreover) τούτοις (unto-the-ones-these) τὴν (to-the-one) ἀγάπην, (to-an-excessing-off,"ὅ (which) ἐστιν (it-be) σύνδεσμος (a-tying-together) τῆς (of-the-one) τελειότητος. (of-a-finished-belongness)
3:14. super omnia autem haec caritatem quod est vinculum perfectionisBut above all these things have charity, which is the bond of perfection.
14. and above all these things love, which is the bond of perfectness.
3:14. And above all these things have charity, which is the bond of perfection.
3:14. And above all these things [put on] charity, which is the bond of perfectness.
And above all these things [put on] charity, which is the bond of perfectness:

14: Более же всего [облекитесь] в любовь, которая есть совокупность совершенства.
3:14  ἐπὶ πᾶσιν δὲ τούτοις τὴν ἀγάπην, ὅ ἐστιν σύνδεσμος τῆς τελειότητος.
3:14. super omnia autem haec caritatem quod est vinculum perfectionis
But above all these things have charity, which is the bond of perfection.
3:14. And above all these things have charity, which is the bond of perfection.
3:14. And above all these things [put on] charity, which is the bond of perfectness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Правильнее: "над всем (вышеописанным одеянием ст. 12) вы наденьте любовь, которая есть связь, дающая совершенство всему одеянию". Ап. сравнивает любовь христианскую с поясом, который стягивает все одежды человека и дает стройность его фигуре. В самом деле, без любви не имеют значения никакие добродетели (ср. 1Кор.13:1: и сл.).
Adam Clarke: Commentary on the Bible - 1831
3:14: And above all these things - Επι πασι δε τουτοις· Upon all, over all; as the outer garment envelopes all the clothing, so let charity or love invest and encompass all the rest. Even bowels of mercy are to be set in motion by love; from love they derive all their feeling, and all their power and promptitude to action. Let this, therefore, be as the upper garment; the surtout that invests the whole man.
Which is the bond of perfectness - Love to God and man is not only to cover all, but also to unite and consolidate the whole. It is therefore represented here under the notion of a girdle, by which all the rest of the clothing is bound close about the body. To love God with all the heart, soul, mind, and strength, and one's neighbor as one's self, is the perfection which the new covenant requires, and which the grace and Spirit of Christ work in every sincerely obedient, humble believer; and that very love, which is the fulfilling of the law and the perfection itself which the Gospel requires, is also the bond of that perfection. It is by love to God and man that love is to be preserved. Love begets love; and the more a man loves God and his neighbor, the more he is enabled to do so. Love, while properly exercised, is ever increasing and reproducing itself.
Instead of τελειοτητος, perfection, several reputable MSS., with the Itala, read ἑνοτητος, unity; but the former is doubtless the genuine reading.
Albert Barnes: Notes on the Bible - 1834
3:14: And above all these things - Over, or upon all these things; compare the notes at Eph 6:16.
Charity - Love. Notes, Co1 13:1.
Which is the bond of perfectness - The bond of all perfection; the thing which will unite all other things, and make them complete; compare the parallel place in Eph 4:3. The idea seems to be that love will bind all the other graces fast together, and render the whole system complete. Without love, though there might be other graces and virtues, there would be a want of harmony and compactness in our Christian graces, and this was necessary to unite and complete the whole. There is great beauty in the expression, and it contains most important truth. If it were possible to conceive that the other graces could exist among a Christian people, yet there would be a sad incompleteness, a painful want of harmony and union, if love were not the reigning principle. Nor faith, nor zeal, nor prophecy, nor the power of speaking with the tongue of angels, would answer the purpose. See this sentiment expressed in Co1 13:1-13, and the effect of love more fully explained in the notes at that chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: charity: Col 2:2; Joh 13:34, Joh 15:12; Rom 13:8; Co1 13:1-13; Eph 5:2; Th1 4:9; Ti1 1:5; Pe1 4:8; Pe2 1:7; Jo1 3:23, Jo1 4:21
the: Eph 1:4, Eph 4:3; Jo1 4:7-12
Geneva 1599
3:14 And above all these things [put on] charity, which is the (h) bond of perfectness.
(h) Which bonds and knits together all the duties that take place between men.
John Gill
3:14 And above all these things,.... Bowels of mercies, kindness, &c.
put on charity, or brotherly love, for without this all is nothing; they will only be done in show and appearance, in mere guise and hypocrisy, if love is wanting; this actuates and exercises all the rest; it is only from this principle that true sympathy, real kindness, undisguised humility, and meekness, patient longsuffering, and forbearance, and hearty forgiveness proceeds: this is greater, and more excellent, than all the other, and adds a glory, lustre, and beauty to them; this is the upper garment that covers all the rest, for so the words may be rendered, "upon all these things put on charity"; whereby a disciple of Christ is visible, and distinguished, and is known to be what he is; this is like a strait and upper garment, keeps close all that is under it, and within it: and it is called
the bond of perfectness; either of the law, and the duties of religion, which it is said to be the fulfilling of; or rather of the saints, for this is the bond of union between them, which knits and cements them together, so that they are perfectly joined together, and are of one mind and one heart: it is the bond of peace among them, of perfect unity and brotherly love; and a most beautiful and pleasant thing it is for brethren to live and dwell together in unity; such are beautiful as Tirzah, comely as Jerusalem among themselves, and terrible to their enemies as an army with banners, being not to be divided or broken by them. The Claromontane exemplar reads, "the bond of unity".
John Wesley
3:14 The love of God contains the whole of Christian perfection, and connects all the parts of it together.
Robert Jamieson, A. R. Fausset and David Brown
3:14 above--rather "over," as in Eph 6:16. Charity, which is the crowning grace, covering the multitude of others' sins (1Pet 4:8), must overlie all the other graces enumerated.
which is--that is, "for it is"; literally, "which thing is."
bond of perfectness--an upper garment which completes and keeps together the rest, which, without it, would be loose and disconnected. Seeming graces, where love is wanting, are mere hypocrisy. Justification by faith is assumed as already having taken place in those whom Paul addresses, Col 3:12, "elect of God, holy . . . beloved," and Col 2:12; so that there is no plea here for Rome's view of justification by works. Love and its works "perfect," that is, manifest the full maturity of faith developed (Mt 5:44, Mt 5:48). Love . . . be ye perfect, &c. (Jas 2:21-22; 1Jn 2:5). "If we love one another, God's love is perfected in us" (Rom 13:8; 1Cor 13:1-13; Ti1 1:5; 1Jn 4:12). As to "bond," compare Col 2:2, "knit together in love" (Eph 4:3), "keep the unity of the Spirit in the bond of peace."
3:153:15: եւ խաղաղութիւնն Քրիստոսի հաստատեսցի ՚ի սիրտս ձեր, յոր եւ կոչեցարուքն միով մարմնով։ Եւ գոհացօ՛ղք լինիջիք[4526]. աե [4526] Ոմանք. Եւ խաղաղութիւնն Աստուծոյ հաստա՛՛... կոչեցարուք միով։
15 Եւ ձեր սրտերում թող հաստատուի Քրիստոսի խաղաղութիւնը, որին եւ կոչուեցիք մէկ մարմնով. եւ գոհութի՛ւն մատուցեցէք:
15 Ու Աստուծոյ* խաղաղութիւնը ձեր սրտերուն մէջ թագաւորէ, որուն դուք կանչուեցաք մէկ մարմնով ու գոհացէք։
եւ խաղաղութիւնն [29]Քրիստոսի հաստատեսցի ի սիրտս ձեր, յոր եւ կոչեցարուքն միով մարմնով. եւ գոհացողք լինիջիք:

3:15: եւ խաղաղութիւնն Քրիստոսի հաստատեսցի ՚ի սիրտս ձեր, յոր եւ կոչեցարուքն միով մարմնով։ Եւ գոհացօ՛ղք լինիջիք[4526]. աե
[4526] Ոմանք. Եւ խաղաղութիւնն Աստուծոյ հաստա՛՛... կոչեցարուք միով։
15 Եւ ձեր սրտերում թող հաստատուի Քրիստոսի խաղաղութիւնը, որին եւ կոչուեցիք մէկ մարմնով. եւ գոհութի՛ւն մատուցեցէք:
15 Ու Աստուծոյ* խաղաղութիւնը ձեր սրտերուն մէջ թագաւորէ, որուն դուք կանչուեցաք մէկ մարմնով ու գոհացէք։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: И да владычествует в сердцах ваших мир Божий, к которому вы и призваны в одном теле, и будьте дружелюбны.
3:15  καὶ ἡ εἰρήνη τοῦ χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι· καὶ εὐχάριστοι γίνεσθε.
3:15. καὶ (And) ἡ (the-one) εἰρήνη (a-peace) τοῦ (of-the-one) χριστοῦ (of-Anointed) βραβευέτω (it-should-award-of) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) ὑμῶν, (of-ye,"εἰς (into) ἣν (to-which) καὶ (and) ἐκλήθητε (ye-were-called-unto) ἐν (in) [ἑνὶ] "[unto-one]"σώματι: (unto-a-body) καὶ (and) εὐχάριστοι ( goodly-grantable ) γίνεσθε . ( ye-should-become )
3:15. et pax Christi exultet in cordibus vestris in qua et vocati estis in uno corpore et grati estoteAnd let the peace of Christ rejoice in your hearts, wherein also you are called in one body: and be ye thankful.
15. And let the peace of Christ rule in your hearts, to the which also ye were called in one body; and be ye thankful.
3:15. And let the peace of Christ lift up your hearts. For in this peace, you have been called, as one body. And be thankful.
3:15. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.
And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful:

15: И да владычествует в сердцах ваших мир Божий, к которому вы и призваны в одном теле, и будьте дружелюбны.
3:15  καὶ ἡ εἰρήνη τοῦ χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι· καὶ εὐχάριστοι γίνεσθε.
3:15. et pax Christi exultet in cordibus vestris in qua et vocati estis in uno corpore et grati estote
And let the peace of Christ rejoice in your hearts, wherein also you are called in one body: and be ye thankful.
3:15. And let the peace of Christ lift up your hearts. For in this peace, you have been called, as one body. And be thankful.
3:15. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Ап. желает христианам мира Божия или идущего от Бога (ср. Фил. 4:7). Этот мир должен владычествовать в сердце христианина, т. е. решать, что нам избрать в сомнительном случае и таким образом помогать нам добиться небесной награды (brabeuetw ср. II:18). - В одном теле - ср. Еф 4:4.
Adam Clarke: Commentary on the Bible - 1831
3:15: And let the peace of God - Instead of Θεου, God, Χριστου, Christ, is the reading of ABC*D*FG, several others, both the Syriac, the Arabic of Erpen, Coptic, Ethopic, Armenian, Vulgate, and Itala, with several of the fathers; on this evidence Griesbach has inserted it in the text.
Rule in your hearts - Βραβευετω· Let the peace of Christ judge, decide, and govern in your hearts, as the brabeus, or judge, does in the Olympic contests. No heart is right with God where the peace of Christ does not rule; and the continual prevalence of the peace of Christ is the decisive proof that the heart is right with God. When a man loses his peace, it is an awful proof that he has lost something else; that he has given way to evil, and grieved the Spirit of God. While peace rules, all is safe.
In one body - Ye cannot have peace with God, in yourselves, nor among each other, unless ye continue in unity; and, as one body, continue in connection and dependence on him who is your only head: to this ye are called; it is a glorious state of salvation, and ye should be for ever thankful that ye are thus privileged.
Albert Barnes: Notes on the Bible - 1834
3:15: And let the peace of God - The peace which God gives; Notes, Phi 4:7.
Rule in your hearts - Preside in your hearts; sit as umpire there (Doddridge); govern and control you. The word rendered here "rule" - βραβεύετω brabeuetō - is commonly used in reference to the Olympic and other games. It means, to be a director, or arbiter of the public games; to preside over them and preserve order, and to distribute the prizes to the victors. The meaning here is, that the peace which God gives to the soul is to be to us what the brabeutes, or governor at the games was to those who contended there. It is to preside over and govern the mind; to preserve every thing in its place; and to save it from tumult, disorder, and irregularity. The thought is a very beautiful one. The soul is liable to the agitations of passion and excitement - like an assembled multitude of men. It needs something to preside over it, and keep its various faculties in place and order; and nothing is so well fitted to do this as the calm peace which religion gives, a deep sense of the presence of God, the desire and the evidence of his friendship, the hope of his favor, and the belief that he has forgiven all our sins. The "peace of God" will thus calm down every agitated element of the soul; subdue the tumult of passion, and preserve the mind in healthful action and order - as a ruler sways and controls the passions of assembled multitudes of people.
To the which ye are also called - To which peace.
In one body - To be one body; or to be united as one; notes, Eph 4:4-6.
And be ye thankful - For all mercies, and especially for your privileges and hopes as Christians. A spirit of thankfulness, also, would tend much to promote harmony and peace. An ungrateful people is commonly a tumultuous, agitated, restless, and dissatisfied people. Nothing better tends to promote peace and order than gratitude to God for his mercies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: the peace: Psa 29:11; Isa 26:3, Isa 27:5, Isa 57:15, Isa 57:19; Joh 14:27, Joh 16:33; Rom 5:1, Rom 14:17; Rom 15:13; Co2 5:19-21; Eph 2:12-18, Eph 5:1; Phi 4:7
to the: Co1 7:15; Eph 2:16, Eph 2:17, Eph 4:4, Eph 4:16
and be: Col 3:17, Col 1:12, Col 2:7; Psa 100:4, Psa 107:22, Psa 116:17; Jon 2:9; Luk 17:16-18; Rom 1:21; Co2 4:15, Co2 9:11; Eph 5:20; Phi 4:6; Th1 5:18; Ti1 2:1; Heb 13:15; Rev 7:12
Geneva 1599
3:15 And let the peace of God (i) rule in your hearts, to the which also ye are called in (k) one body; and be ye thankful.
(i) Rule and govern all things.
(k) You are joined together into one body through God's goodness, so that you might help one another, as fellow members.
John Gill
3:15 And let the peace of God rule in your hearts,.... By "the peace of God" is meant, either the peace believers have with God, which is his gift, and passes all understanding, and flows from a comfortable apprehension of interest in the blood, righteousness, and atonement of Christ; or rather that peace which does, or should subsist among the saints themselves, which God is the author of, calls for, and requires, and encourages in them. The Vulgate Latin, Syriac, and, Ethiopic versions, read, "the peace of Christ"; and so the Alexandrian copy, and some others. This may be said to "reign" in their hearts, when it is the governing principle there; when it restrains the turbulent passions of anger, wrath, and revenge, allays undue heats, moderates the spirits, and composes differences. The metaphor is taken from the judge in the Olympic games, who was the umpire, the moderator, and who determined whose the victory was, and to whom the crown belonged; the apostle would have no other umpire among the saints than the peace of God: and the arguments he uses follow,
to the which also you are called in one body; the saints in their effectual calling are called to peace by God, who is the God of peace; by Christ, who is the Prince of peace; and by the Spirit, whose fruit is peace; and through the Gospel, which is the Gospel of peace, and into a Gospel state, which lies in peace, righteousness, and joy in the Holy Ghost: and they are not only called to this, but they are called "in one body"; though they are many members, yet they are but one body; and therefore ought to be in peace, and that should bear the sway in them, seeing it is unnatural for members of the same body to quarrel with each other.
And be ye thankful; which intends either gratitude to men, to fellow creatures, for any service or kindness done by them, especially to the saints, the members of the same body, who are placed in a subservience, and in order to be useful to each other; or else to God, for all spiritual blessings in Christ, and particularly the peace he gives, for the effectual calling, and a place in the body, the church; and "to Christ", as the Syriac version reads, for all those graces which come from him, and strength to exercise them, and for himself, and an interest in him, who is all in all; and a grateful spirit, both for spiritual and temporal mercies, is a very becoming and beautiful one, and is another part of the ornament of a Christian: this last is added to make way for what follows.
John Wesley
3:15 And then the peace of God shall rule in your hearts - Shall sway every temper, affection, thought, as the reward (so the Greek word implies) of your preceding love and obedience.
Robert Jamieson, A. R. Fausset and David Brown
3:15 peace of God--The oldest manuscripts and versions read, "The peace of CHRIST" (compare Phil 4:7). "The peace of GOD." Therefore Christ is God. Peace was His legacy to His disciples before He left them (Jn 14:27), "MY peace I give unto you." Peace is peculiarly His to give. Peace follows love (Col 3:14; Eph 4:2-3).
rule--literally, "sit as umpire"; the same Greek verb simple, as appears compounded (Col 2:18). The false teacher, as a self-constituted umpire, defrauds you of your prize; but if the peace of Christ be your umpire ruling in your hearts, your reward is sure. "Let the peace of Christ act as umpire when anger, envy, and such passions arise; and restrain them." Let not those passions give the award, so that you should be swayed by them, but let Christ's peace be the decider of everything.
in your hearts--Many wear a peaceful countenance and speak peace with the mouth, while war is in their hearts (Ps 28:3; Ps 55:21).
to the which--that is, with a view to which state of Christian peace (Is 26:3); 1Cor 7:15, "God hath called us to peace."
ye are called--Greek, "ye were also called." The "also" implies that besides Paul's exhortation, they have also as a motive to "peace," their having been once for all called.
in one body-- (Eph 4:4). The unity of the body is a strong argument for "peace" among the members.
be ye thankful--for your "calling." Not to have "peace ruling in your hearts" would be inconsistent with the "calling in one body," and would be practical unthankfulness to God who called us (Eph 5:4, Eph 5:19-20).
3:163:16: զի բանն Քրիստոսի բնակեսցէր՛ ՚ի ձեզ առատապէս. ամենայն իմաստութեամբ ուսուցանել եւ խրատե՛լ զմիմեանս. սաղմոսիւք եւ օրհնութեամբք, եւ երգովք հոգեւորօք՝ եւ շնորհօք օրհնե՛լ ՚ի սիրտս ձեր զԱստուած[4527]։ [4527] Ոմանք. Եւ օրհնութեամբ եւ եր՛՛... օրհնել զԱստուած ՚ի սիրտս։
16 Թող Քրիստոսի խօսքը բնակուի ձեր մէջ առատապէս, որ կատարեալ իմաստութեամբ ուսուցանէք եւ խրատէք միմեանց՝ սաղմոսներով, օրհներգութիւններով, հոգեւոր երգերով եւ երախտագիտութեամբ օրհնելով ձեր սրտերում Աստծուն:
16 Քրիստոսին խօսքը ձեր մէջ բնակի առատապէս ամէն իմաստութիւնով՝ իրարու սորվեցնելու ու խրատելու՝ սաղմոսներով եւ օրհնութիւններով ու հոգեւոր երգերով ձեր սրտերուն մէջ շնորհքով Աստուած օրհնելու։
[30]Զի բանն Քրիստոսի բնակեսցէ ի ձեզ առատապէս, ամենայն իմաստութեամբ ուսուցանել եւ խրատել զմիմեանս, սաղմոսիւք եւ օրհնութեամբք եւ երգովք հոգեւորօք` [31]եւ շնորհօք օրհնել ի սիրտս ձեր զԱստուած:

3:16: զի բանն Քրիստոսի բնակեսցէր՛ ՚ի ձեզ առատապէս. ամենայն իմաստութեամբ ուսուցանել եւ խրատե՛լ զմիմեանս. սաղմոսիւք եւ օրհնութեամբք, եւ երգովք հոգեւորօք՝ եւ շնորհօք օրհնե՛լ ՚ի սիրտս ձեր զԱստուած[4527]։
[4527] Ոմանք. Եւ օրհնութեամբ եւ եր՛՛... օրհնել զԱստուած ՚ի սիրտս։
16 Թող Քրիստոսի խօսքը բնակուի ձեր մէջ առատապէս, որ կատարեալ իմաստութեամբ ուսուցանէք եւ խրատէք միմեանց՝ սաղմոսներով, օրհներգութիւններով, հոգեւոր երգերով եւ երախտագիտութեամբ օրհնելով ձեր սրտերում Աստծուն:
16 Քրիստոսին խօսքը ձեր մէջ բնակի առատապէս ամէն իմաստութիւնով՝ իրարու սորվեցնելու ու խրատելու՝ սաղմոսներով եւ օրհնութիւններով ու հոգեւոր երգերով ձեր սրտերուն մէջ շնորհքով Աստուած օրհնելու։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: Слово Христово да вселяется в вас обильно, со всякою премудростью; научайте и вразумляйте друг друга псалмами, славословием и духовными песнями, во благодати воспевая в сердцах ваших Господу.
3:16  ὁ λόγος τοῦ χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως, ἐν πάσῃ σοφίᾳ διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν [τῇ] χάριτι ᾄδοντες ἐν ταῖς καρδίαις ὑμῶν τῶ θεῶ·
3:16. ὁ (The-one) λόγος (a-forthee) τοῦ (of-the-one) χριστοῦ (of-Anointed) ἐνοικείτω (it-should-house-in-unto) ἐν (in) ὑμῖν (unto-ye) πλουσίως (unto-wealth-belonged) ἐν (in) πάσῃ (unto-all) σοφίᾳ: (unto-a-wisdoming-unto) διδάσκοντες ( teaching ) καὶ (and) νουθετοῦντες ( mind-placing-unto ) ἑαυτοὺς (to-selves) ψαλμοῖς, (unto-psalms,"ὕμνοις, (unto-hymns,"ᾠδαῖς (unto-songs) πνευματικαῖς ( unto-currenting-to-belonged-of ) ἐν (in) χάριτι, (unto-a-granting," ᾄδοντες ( singing ) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) ὑμῶν (of-ye) τῷ (unto-the-one) θεῷ: (unto-a-Deity)
3:16. verbum Christi habitet in vobis abundanter in omni sapientia docentes et commonentes vosmet ipsos psalmis hymnis canticis spiritalibus in gratia cantantes in cordibus vestris DeoLet the word of Christ dwell in you abundantly: in all wisdom, teaching and admonishing one another in psalms, hymns and spiritual canticles, singing in grace in your hearts to God.
16. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another with psalms hymns spiritual songs, singing with grace in your hearts unto God.
3:16. Let the word of Christ live in you in abundance, with all wisdom, teaching and correcting one another, with psalms, hymns, and spiritual canticles, singing to God with the grace in your hearts.
3:16. 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 in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord:

16: Слово Христово да вселяется в вас обильно, со всякою премудростью; научайте и вразумляйте друг друга псалмами, славословием и духовными песнями, во благодати воспевая в сердцах ваших Господу.
3:16  ὁ λόγος τοῦ χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως, ἐν πάσῃ σοφίᾳ διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν [τῇ] χάριτι ᾄδοντες ἐν ταῖς καρδίαις ὑμῶν τῶ θεῶ·
3:16. verbum Christi habitet in vobis abundanter in omni sapientia docentes et commonentes vosmet ipsos psalmis hymnis canticis spiritalibus in gratia cantantes in cordibus vestris Deo
Let the word of Christ dwell in you abundantly: in all wisdom, teaching and admonishing one another in psalms, hymns and spiritual canticles, singing in grace in your hearts to God.
3:16. Let the word of Christ live in you in abundance, with all wisdom, teaching and correcting one another, with psalms, hymns, and spiritual canticles, singing to God with the grace in your hearts.
3:16. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: При обновлении человека в христианстве большую пользу приносит Слово Христово или Евангелие царствия Божия, и Ап. советует читателям как можно чаще прибегать к этому истинному средству. Когда это Слово вселится в них обильно, то они будут в состоянии со всякою премудростью вразумлять и научать друг друга (премудрость в этом деле необходима), а средствами этого взаимного научения будут служить для них различные произведения христианского поэтического вдохновения (псалмы... ср. Еф 5:19). - Во благодати воспевая, т. е. с особенным христианским благодатным настроением. Ап. вероятно, говорит здесь о вне богослужебных собраниях верующих, когда действительно христиане могли назидать друг друга: в богослужебных же собраниях это назидание лежало на обязанности предстоятелей Церкви.
Adam Clarke: Commentary on the Bible - 1831
3:16: Let the word of Christ dwell in you richly - I believe the apostle means that the Colossians should be well instructed in the doctrine of Christ; that it should be their constant study; that it should be frequently preached, explained, and enforced among them; and that all the wisdom comprised in it should be well understood. Thus the doctrine of God would dwell richly, that is, abundantly, among them. But there appears to be here an allusion to the Shechinah, or symbol of the Divine presence, which dwelt in the tabernacle and first temple; and to an opinion common among the Jews, which is thus expressed in Melchita, fol. 38, 4: כל מקום שהתורה שם שבינה שם עמה; In whatever place the Law is, there the Shechinah is present with it. Nor is this a vain supposition; wherever God's word is seriously read, heard, or preached, there is God himself; and in that Church or religious society where the truth of God is proclaimed and conscientiously believed, there is the constant dwelling of God. Through bad pointing this verse is not very intelligible; the several members of it should be distinguished thus: Let the doctrine of Christ dwell richly among you; teaching and admonishing each other in all wisdom; singing with grace in your hearts unto the Lord, in psalms, hymns, and spiritual songs. This arrangement the original will not only bear, but it absolutely requires it, and is not sense without it. See the note on Eph 5:19.
The singing which is here recommended is widely different from what is commonly used in most Christian congregations; a congeries of unmeaning sounds, associated to bundles of nonsensical, and often ridiculous, repetitions, which at once both deprave and disgrace the Church of Christ. Melody, which is allowed to be the most proper for devotional music, is now sacrificed to an exuberant harmony, which requires, not only many different kinds of voices, but different musical instruments to support it. And by these preposterous means the simplicity of the Christian worship is destroyed, and all edification totally prevented. And this kind of singing is amply proved to be very injurious to the personal piety of those employed in it; even of those who enter with a considerable share of humility and Christian meekness, how few continue to sing with Grace in their hearts unto the Lord?
Albert Barnes: Notes on the Bible - 1834
3:16: Let the word of Christ - The doctrine of Christ.
Dwell in you richly in all wisdom - Abundantly, producing the spirit of true wisdom. That doctrine is adapted to make you wise. The meaning is, that they were to lay up the doctrines of the gospel in their hearts, to meditate upon them; to allow them to be their guide, and to endearor wisely to improve them to the best purpose.
Teaching and admonishing ... - See this explained in the notes at Eph 5:19-20. The only additional thought here is, that their psalms and hymns were to be regarded as a method of "teaching" and "admonishing;" that is, they were to be imbued with truth, and to be such as to elevate the mind, and withdraw it from error and sin. Dr. Johnson once said, that if he were allowed to make the ballads of a nation, he cared not who made the laws. It is true in a more important sense that he who is permitted to make the hymns of a church, need care little who preaches, or who makes the creed. He will more effectually mould the sentiments of a church than they who preach or make creeds and confessions. Hence, it is indispensable, in order to the preservation of the truth, that the sacred songs of a church should be imbued with sound evangelical sentiment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: the word: Joh 5:39, Joh 5:40; Ti2 3:15; Heb 4:12, Heb 4:13; Pe1 1:11, Pe1 1:12; Rev 19:10
dwell: Deu 6:6-9, Deu 11:18-20; Job 23:12; Psa 119:11; Jer 15:16; Luk 2:51; Joh 15:7; Jo1 2:14, Jo1 2:24, Jo1 2:27; Jo2 1:2
richly: Ti1 6:17; Tit 3:6 *marg.
all: Col 1:9; Kg1 3:9-12, Kg1 3:28; Pro 2:6, Pro 2:7, Pro 14:8, Pro 18:1; Isa 10:2; Eph 1:17, Eph 5:17; Jam 1:5, Jam 3:17
teaching: Col 1:28; Rom 15:14; Th1 4:18, Th1 5:11, Th1 5:12; Th2 3:15; Heb 12:12-15
in psalms: Mat 26:30; Co1 14:26; Eph 5:19; Jam 5:13
and spiritual: Ch1 25:7; Neh 12:46; Psa 32:7, Psa 119:54; Sol 1:1; Isa 5:1, Isa 26:1, Isa 30:29; Rev 5:9, Rev 14:3, Rev 15:3
singing: Col 4:6; Psa 28:7, Psa 30:11, Psa 30:12, Psa 47:6, Psa 47:7, Psa 63:4-6, Psa 71:23, Psa 103:1, Psa 103:2, Psa 138:1; Co1 14:15
to the: Col 3:23
Geneva 1599
3:16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in (l) psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
(l) By "psalms" he means all godly songs which were written upon various occasions, and by "hymns", all such as contain the praise of God, and by "spiritual songs", other more special and artful songs which were also in praise of God, but they were made fuller of music.
John Gill
3:16 Let the word of Christ dwell in you,.... The Alexandrian copy and Arabic version read, "the word of God"; by which may be meant the whole Scripture, all the writings of the Old and New Testament, which are by inspiration of God, were endited by the spirit of Christ, speak and testify of him, and were written for his sake, and on his account, and therefore may be called his word; and are what should be searched into, carefully attended to, diligently read, and frequently meditated upon; and which are able, under a divine blessing, to furnish with all spiritual wisdom, or to make men wise unto salvation: or by the word of Christ may be meant more especially the Gospel, which Christ is the author of as God, the preacher of as man, and the subject matter of as God-man and Mediator: it is the word concerning him, his person and offices; concerning peace and pardon by his blood, justification by his righteousness, and complete salvation through his obedience, sufferings and death. The exhortation to let it
dwell in them, supposes that it had entered into them, and had a place in them through the spirit and power of Christ; and that it should have a constant and fixed place there, and not be like a stranger or wayfaring man, that tarries but for a night, or like a sojourner, that continues but for a while; but as an inhabitant that takes up its residence and abode, never more to depart; and intends not only a frequent reading, and hearing of, and meditating upon the word of God but continuance in the doctrines of the Gospel, with a steady faith in them, and a hearty affection for them; for such an inhabitation imports a very exact knowledge of the Gospel, and familiarity with it, and affectionate respect for it; as persons that dwell in a house, they are well known by those of the family, they are familiarly conversed with, and are treated with love and respect by them: and so the word of Christ, when it has a fixed and established abode in a man's heart, he has an inward, spiritual, experimental knowledge of it; he is continually conversant with it; this word of Christ is his delight, and the men of his counsel his guide, his acquaintance, with whom he takes sweet counsel together, and esteems it above the most valuable things in the world, and receives and retains it as the word of God. The manner in which the apostle would have it dwell is
richly; that is, largely, plentifully, in an abundant manner, as this word signifies; see Ti1 6:17 and so the Vulgate Latin version renders it here, "abundantly"; and to the same sense the Arabic version. His meaning is, that not one part of the Scripture only should be regarded and attended to but the whole of it, every truth and doctrine in it, even the whole counsel of God; which as it is to be declared and preached in its utmost compass, so all and every part of it is to be received in the love of it, and to be abode in and by; there is a fulness in the Scriptures, an abundance of truth in the Gospel, a large affluence of it; it is a rich treasure, an invaluable mine of precious truths; all which should have a place to their full extent, in both preacher and hearer: and that
in all wisdom; or, "unto all wisdom"; in order to attain to all wisdom; not natural wisdom, which is not the design of the Scriptures, nor of the Gospel of Christ; but spiritual wisdom, or wisdom in spiritual things, in things relating to salvation; and which is, and may be arrived unto through attendance to the word of Christ, reading and hearing of it, meditating on it; and especially when accompanied with the spirit of wisdom and revelation in the knowledge of Christ, and which is to be desired and prayed for.
Teaching and admonishing one another. The Syriac version renders it, "teach and instruct yourselves"; and may regard not only publicly teaching Christ, his Gospel, the truths and doctrines of it, and all his commands and ordinances, for which he qualifies men, and sends them forth in his name; but private teaching, by conference, prayer, and singing the praises of God, according to the measure of the gift of grace bestowed on everyone: and so admonishing may not only respect that branch of the public ministry, which is so called, and intends a putting into the mind, or putting persons in mind both of their privilege and duty; nor only that part of church discipline which lies in the admonition of a delinquent, but private reproofs, warnings, and exhortations; and as by other ways, so, among the rest,
in psalms, and hymns, and spiritual songs; referring very probably to the title of several of David's psalms, "Maschil", which signifies giving instruction, or causing to understand; these psalms, and the singing of them, being appointed as an ordinance, of God to teach, instruct, admonish, and edify the saints; for the meaning of these three words, and the difference between them; see Gill on Eph 5:19.
singing with grace in your hearts to the Lord; that is, singing psalms, hymns, and spiritual songs; and what is meant by singing of them, see the note on the above place: the manner in which they are to be sung is, "with grace"; meaning either by the assistance of the spirit and grace of God, without which no ordinance can be performed aright, to the glory of God, and to spiritual profit and edification, see 1Cor 14:15, or with grace in the heart in exercise, particularly faith, without which it is impossible to please God, see Heb 11:6 or with gratitude to God, with thankfulness of heart for his mercies, and under a grateful sense of them; or in such a manner as will minister grace unto the hearers, be both amiable and edifying, see Col 4:6 all these senses may be taken in: that the phrase, "in your hearts"; does not mean mental singing, or what is opposed to singing with the voice; see Gill on Eph 5:19. The object here, as there, is "to the Lord"; the Lord Jesus Christ, to the glory, of his person and grace: the Alexandrian copy, and the Vulgate Latin, Syriac, and Ethiopic versions read, "to God": and indeed God, in the three divine Persons, and in all his perfections and works, is the object of praise, and his glory is the end of singing praise.
John Wesley
3:16 Let the word of Christ - So the apostle calls the whole scripture, and thereby asserts the divinity of his Master. Dwell - Not make a short stay, or an occasional visit, but take up its stated residence. Richly - In the largest measure, and with the greatest efficacy; so as to fill and govern the whole soul.
Robert Jamieson, A. R. Fausset and David Brown
3:16 The form which "thankfulness" (Col 3:15) ought to take.
Let the word of Christ--the Gospel word by which ye have been called.
richly-- (Col 2:2; Rom 15:14).
in all wisdom--ALFORD joins this clause with "teaching," &c., not with "dwell in you," as English Version, for so we find in Col 1:28, "teaching in all wisdom," and the two clauses will thus correspond, "In all wisdom teaching," and "in grace singing in your hears" (so the Greek order).
and . . . and--The oldest manuscripts read "psalms, hymns, spiritual songs" (see on Eph 5:19). At the AgapÃ&brvbr; or love-feasts, and in their family circles, they were to be so full of the Word of Christ in the heart that the mouth should give it utterance in hymns of instruction, admonition, and praise (compare Deut 6:7). TERTULLIAN [Apology, 39], records that at the love-feasts, after the water had been furnished for the hands and the lights had been literally, according as any had the power, whether by his remembrance of Scripture, or by his powers of composition, he used to be invited to sing praises to God for the common good. Paul contrasts (as in Eph 5:18-19) the songs of Christians at their social meetings, with the bacchanalian and licentious songs of heathen feasts. Singing usually formed part of the entertainment at Greek banquets (compare Jas 5:13).
with grace--Greek, "IN grace," the element in which your singing is to be: "the grace" of the indwelling Holy Spirit. This clause expresses the seat and source of true psalmody, whether in private or public, namely, the heart as well as the voice; singing (compare Col 3:15, "peace . . . rule in your hearts"), the psalm of love and praise being in the heart before it finds vent by the lips, and even when it is not actually expressed by the voice, as in closet-worship. The Greek order forbids English Version, "with grace in your hearts"; rather, "singing in your hearts."
to the Lord--The oldest manuscripts read, "to God."
3:173:17: Եւ զամենայն զոր եւ առնիցէք բանի՛ւք եւ արդեամբք, զամենայն յանո՛ւն Տեառն Յիսուսի արասջիք. գոհացօ՛ղք լինիջի՛ք զԱստուծոյ եւ զՀօրէ նովաւ[4528]։[4528] Ոմանք. Բանիւք եւ գործովք, զամենայն։
17 Եւ ինչ որ անէք խօսքով եւ գործով, բոլորն արէ՛ք Տէր Յիսուսի անունով. գոհութի՛ւն մատուցեցէք նրանով Աստծուն եւ Հօրը:
17 Ամէն ինչ որ կ’ընէք թէ՛ խօսքով եւ թէ՛ գործով՝ բոլորը Տէր Յիսուսին անունովը ըրէք, Աստուծոյ ու Հօրը գոհութիւն մատուցանելով անոր ձեռքով։
Եւ զամենայն զոր եւ առնիցէք բանիւք եւ արդեամբք, զամենայն յանուն Տեառն Յիսուսի արասջիք. գոհացողք լինիջիք զԱստուծոյ եւ զՀօրէ նովաւ:

3:17: Եւ զամենայն զոր եւ առնիցէք բանի՛ւք եւ արդեամբք, զամենայն յանո՛ւն Տեառն Յիսուսի արասջիք. գոհացօ՛ղք լինիջի՛ք զԱստուծոյ եւ զՀօրէ նովաւ[4528]։
[4528] Ոմանք. Բանիւք եւ գործովք, զամենայն։
17 Եւ ինչ որ անէք խօսքով եւ գործով, բոլորն արէ՛ք Տէր Յիսուսի անունով. գոհութի՛ւն մատուցեցէք նրանով Աստծուն եւ Հօրը:
17 Ամէն ինչ որ կ’ընէք թէ՛ խօսքով եւ թէ՛ գործով՝ բոլորը Տէր Յիսուսին անունովը ըրէք, Աստուծոյ ու Հօրը գոհութիւն մատուցանելով անոր ձեռքով։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: И всё, что вы делаете, словом или делом, всё [делайте] во имя Господа Иисуса Христа, благодаря через Него Бога и Отца.
3:17  καὶ πᾶν ὅ τι ἐὰν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι κυρίου ἰησοῦ, εὐχαριστοῦντες τῶ θεῶ πατρὶ δι᾽ αὐτοῦ.
3:17. καὶ (and) πᾶν (to-all) ὅτι (to-which-to-a-one) ἐὰν (if-ever) ποιῆτε (ye-might-do-unto) ἐν (in) λόγῳ (unto-a-forthee) ἢ (or) ἐν (in) ἔργῳ, (unto-a-work," πάντα ( to-all ) ἐν (in) ὀνόματι (unto-a-name) κυρίου (of-Authority-belonged) Ἰησοῦ, (of-an-Iesous," εὐχαριστοῦντες ( goodly-granting-unto ) τῷ (unto-the-one) θεῷ (unto-a-Deity) πατρὶ (unto-a-Father) δι' (through) αὐτοῦ. (of-it)
3:17. omne quodcumque facitis in verbo aut in opere omnia in nomine Domini Iesu gratias agentes Deo et Patri per ipsumAll whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God and the Father by him.
17. And whatsoever ye do, in word or in deed, all in the name of the Lord Jesus, giving thanks to God the Father through him.
3:17. Let everything whatsoever that you do, whether in word or in deed, be done all in the name of the Lord Jesus Christ, giving thanks to God the Father through him.
3:17. 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.
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:

17: И всё, что вы делаете, словом или делом, всё [делайте] во имя Господа Иисуса Христа, благодаря через Него Бога и Отца.
3:17  καὶ πᾶν ὅ τι ἐὰν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι κυρίου ἰησοῦ, εὐχαριστοῦντες τῶ θεῶ πατρὶ δι᾽ αὐτοῦ.
3:17. omne quodcumque facitis in verbo aut in opere omnia in nomine Domini Iesu gratias agentes Deo et Patri per ipsum
All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God and the Father by him.
3:17. Let everything whatsoever that you do, whether in word or in deed, be done all in the name of the Lord Jesus Christ, giving thanks to God the Father through him.
3:17. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Кроме того и вся жизнь верующего должна освящаться руководством слова Христова и христиане обязаны все делать во славу Божию. По толкованию Иоанна Златоуста, призывать имя Господа нужно при начале всякого дела, в частности "мы в своих письмах наперед поставляем имя Господа, ибо где есть имя Господа, там все благоугодно".
Adam Clarke: Commentary on the Bible - 1831
3:17: Whatsoever ye do in word or deed - Let your words be right, and your actions upright.
Do all in the name of the Lord Jesus - Begin with him, and end with him; invoke his name, and pray for his direction and support, in all that ye do; and thus every work will be crowned with all requisite success. Doing every thing in the name of God, and referring every thing to his glory, is as rational as it is pious. Could it be ever supposed that any person would begin a bad work in God's name? However, it is so. No people in the universe more strictly adhere to the letter of this advice than the Mohammedans; for they never undertake a work, eat meat, nor write a book, without prefacing all with: -
Bismillahi, Arrahmani, Arraheemi;
"In the name of the most merciful and compassionate God."
Not only books of devotion, but books on all arts and sciences, books of tales and romances, books of poetry, and those on the elements of reading, etc., begin thus; nay, it is prefixed to the Lizit un Nissa, one of the most abominable productions that ever came from the pen of man, and is precisely the same among the Mohammedans, as the infamous work of Nicholas Chorier, called Elegantiae Latini Sermonis, falsely attributed to John Meursius, has been among some called Christians. Of both, with a trifling hyperbole, it may be said: "Surely these books were written in hell, and the author of them must certainly be the devil."
Giving thanks to God - Even praises, as well as prayers, must ascend to God through this Mediator. We have no authority to say that God will accept even our thanksgiving, unless it ascend to him through Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
3:17: And whatsoever ye do in word or deed - Whatever ye say or do - whether relating to temporal affairs or to religion. The command here extends to all that we do.
Do all in the name of the Lord Jesus - Do it all because he requires and commands it, and with a desire to honor him. His authority should be the warrant; his glory the aim of all our actions and words. See the general sentiment here expressed, fully illustrated in the notes at Co1 10:31.
Giving thanks to God and the Father by him - Through him; or in his name. All our actions are to be accompanied with thanksgiving; Notes, Phi 4:6. We are to engage in every duty, not only in the name of Christ, but with thankfulness for strength and reason; for the privilege of acting so that we may honor him; and with a grateful remembrance of the mercy of God that gave us such a Saviour to be an example and guide. He is most likely to do his duty well who goes to it with a heart overflowing with gratitude to God for his mercies, and he who is likely to perform his duties with the most cheerful fidelity, is he who has the deepest sense of the divine goodness in providing a Saviour for his lost and ruined soul; see the notes at Co2 5:14-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: whatsoever: Col 3:23; Ch2 31:20, Ch2 31:21; Pro 3:6; Rom 14:6-8; Co1 10:31
in word: Th2 2:17; Jo1 3:18
in the: Mic 4:5; Mat 28:19; Act 4:30, Act 19:17; Phi 1:11; Th1 4:1, Th1 4:2
giving: Col 1:12, Col 2:7; Rom 1:8; Eph 5:20; Th1 5:18; Heb 13:15; Pe1 2:5, Pe1 2:9, Pe1 4:11
God: Eph 1:17; Phi 2:11; Th1 1:1; Heb 1:5; Jo1 2:23
Geneva 1599
3:17 And whatsoever ye do in word or deed, [do] all in the (m) name of the Lord Jesus, giving thanks to God and the Father by him.
(m) Call upon the name of Christ when you do it, or do it to Christ's praise and glory.
John Gill
3:17 And whatsoever ye do in word or deed,.... Whether in preaching the word of Christ, in hearing the Gospel, in singing psalms, hymns, and spiritual songs, and in conference and conversation with each other; or in whatsoever action, civil or religious throughout the whole life and conversation, in the performance of things natural, moral, and evangelical, relating to God or man, or one another, in the world or church:
do all in the name of the Lord Jesus; both in the strength of Christ, without whom nothing can be well said or done; and according to the mind and will of Christ declared in the Gospel, which is his name; and calling upon his name for assistance in the ministration of his word, administration of his ordinances, and in the performance of every duty, directing all to, and having solely in view his honour and glory:
giving thanks to God, and the Father by him; this shows, that singing of psalms, hymns, and spiritual songs, is a distinct thing from giving of thanks, mentioned in the preceding verse. The things for which thanks are to be given, are "all things"; and the time when, always, as in See Gill on Eph 5:20. The person to whom they are to be given is God the Father, the Father of our spirits, and of our mercies, the Father of our Lord Jesus Christ, and of us in him; and the person by whom they are to be given, is Christ, which is just and proper, since all mercies come from, and through him; nor is there any other way of bringing and offering the sacrifices of praise and thanksgiving to God; nor are they, nor can they be acceptable to God by, and through any other, but by him alone.
John Wesley
3:17 In the name - In the power and Spirit of the Lord Jesus. Giving thanks unto God - The Holy Ghost. And the Father through him - Christ.
Robert Jamieson, A. R. Fausset and David Brown
3:17 Literally, "And everything whatsoever ye do . . . do all," &c.; this includes words as well as deeds.
in the name of the Lord Jesus--as disciples called by His name as His, seeking His guidance and help, and desiring to act so as to gain His approval (Rom 14:8; 1Cor 10:31; 2Cor 5:15; 1Pet 4:11). Compare "in the Lord," Col 3:18, and "Christ is all," Col 3:11.
God and the Father--The oldest manuscripts omit "and," which seems to have crept in from Eph 5:20.
by him--Greek, "through Him" as the channel of His grace to us, and of our thanksgiving to Him (Jn 14:6, end).
3:183:18: Կա՛նայք՝ հնազա՛նդ լերուք արանց ձերոց. որպէս եւ վայել է ՚ի Տէր[4529]։ [4529] Ոմանք. Տերանց ձերոց, որպէս վայե՛լ է ՚ի Տէր։
18 Կանա՛յք, հնազա՛նդ եղէք ձեր մարդկանց, ինչպէս որ վայել է ի Տէր:
18 Կի՛ներ, հնազանդ եղէք ձեր այրերուն, ինչպէս կը վայլէ Տէրոջմով։
Կանայք, հնազանդ լերուք արանց ձերոց, որպէս եւ վայել է ի Տէր:

3:18: Կա՛նայք՝ հնազա՛նդ լերուք արանց ձերոց. որպէս եւ վայել է ՚ի Տէր[4529]։
[4529] Ոմանք. Տերանց ձերոց, որպէս վայե՛լ է ՚ի Տէր։
18 Կանա՛յք, հնազա՛նդ եղէք ձեր մարդկանց, ինչպէս որ վայել է ի Տէր:
18 Կի՛ներ, հնազանդ եղէք ձեր այրերուն, ինչպէս կը վայլէ Տէրոջմով։
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: Жены, повинуйтесь мужьям своим, как прилично в Господе.
3:18  αἱ γυναῖκες, ὑποτάσσεσθε τοῖς ἀνδράσιν, ὡς ἀνῆκεν ἐν κυρίῳ.
3:18. Αἱ (The-ones) γυναῖκες, (women," ὑποτάσσεσθε ( ye-should-arrange-under ) τοῖς (unto-the-ones) ἀνδράσιν, (unto-men,"ὡς (as) ἀνῆκεν (it-was-arriving-up) ἐν (in) κυρίῳ. (unto-Authority-belonged)
3:18. mulieres subditae estote viris sicut oportet in DominoWives, be subject to your husbands, as it behoveth in the Lord.
18. Wives, be in subjection to your husbands, as is fitting in the Lord.
3:18. Wives, be submissive to your husbands, as is proper in the Lord.
3:18. Wives, submit yourselves unto your own husbands, as it is fit in the Lord.
Wives, submit yourselves unto your own husbands, as it is fit in the Lord:

18: Жены, повинуйтесь мужьям своим, как прилично в Господе.
3:18  αἱ γυναῖκες, ὑποτάσσεσθε τοῖς ἀνδράσιν, ὡς ἀνῆκεν ἐν κυρίῳ.
3:18. mulieres subditae estote viris sicut oportet in Domino
Wives, be subject to your husbands, as it behoveth in the Lord.
3:18. Wives, be submissive to your husbands, as is proper in the Lord.
3:18. Wives, submit yourselves unto your own husbands, as it is fit in the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: См. Еф 5: 22.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Relative Duties.A. D. 62.
18 Wives, submit yourselves unto your own husbands, as it is fit in the Lord. 19 Husbands, love your wives, and be not bitter against them. 20 Children, obey your parents in all things: for this is well pleasing unto the Lord. 21 Fathers, provoke not your children to anger, lest they be discouraged. 22 Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: 23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.

The apostle concludes the chapter with exhortations to relative duties, as before in the epistle to the Ephesians. The epistles which are most taken up in displaying the glory of divine grace, and magnifying the Lord Jesus, are the most particular and distinct in pressing the duties of the several relations. We must never separate the privileges and duties of the gospel religion.

I. He begins with the duties of wives and husbands (v. 18): Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Submission is the duty of wives, hypotassesthe. It is the same word which is used to express our duty to magistrates (Rom. xiii. 1, Let every soul be subject to the higher powers), and is expressed by subjection and reverence, Eph. v. 24, 33. The reason is that Adam was first formed, then Eve: and Adam was not deceived, but the woman, being deceived, was in the transgression, 1 Tim. ii. 13, 14. He was first in the creation and last in the transgression. The head of the woman is the man; and the man is not of the woman, but the woman of the man; neither was the man created for the woman, but the woman for the man, 1 Cor. xi. 3, 8, 9. It is agreeable to the order of nature and the reason of things, as well as the appointment and will of God. But then it is submission, not to a rigorous lord or absolute tyrant, who may do his will and is without restraints, but to a husband, and to her own husband, who stands in the nearest relation, and is under strict engagements to proper duty too. And this is fit in the Lord, it is becoming the relation, and what they are bound in duty to do, as an instance of obedience to the authority and law of Christ. On the other hand, husbands must love their wives, and not be bitter against them, v. 19. They must love them with tender and faithful affection, as Christ loved the church, and as their own bodies, and even as themselves (Eph. v. 25, 28, 33), with a love peculiar to the nearest relation and the greatest comfort and blessing of life. And they must not be bitter against them, not use them unkindly, with harsh language or severe treatment, but be kind and obliging to them in all things; for the woman was made for the man, neither is the man without the woman, and the man also is by the woman, 1 Cor. xi. 9, 11, 12.

II. The duties of children and parents: Children, obey your parents in all things, for this is well-pleasing unto the Lord, v. 20. They must be willing to do all their lawful commands, and be at their direction and disposal; as those who have a natural right and are fitter to direct them than themselves. The apostle (Eph. vi. 2) requires them to honour as well as obey their parents; they must esteem them and think honourably of them, as the obedience of their lives must proceed from the esteem and opinion of their minds. And this is well-pleasing to God, or acceptable to him; for it is the first commandment with promise (Eph. vi. 2), with an explicit promise annexed to it, namely, That it shall be well with them, and they shall live long on the earth. Dutiful children are the most likely to prosper in the world and enjoy long life. And parents must be tender, as well as children obedient (v. 21): "Fathers, provoke not your children to anger, lest they be discouraged. Let not your authority over them be exercised with rigour and severity, but with kindness and gentleness, lest you raise their passions and discourage them in their duty, and by holding the reins too tight make them fly out with greater fierceness." The bad temper and example of imprudent parents often prove a great hindrance to their children and a stumbling-block in their way; see Eph. vi. 4. And it is by the tenderness of parents, and dutifulness of children, that God ordinarily furnishes his church with a seed to serve him, and propagates religion from age to age.

III. Servants and masters: Servants, obey your masters in all things according to the flesh, v. 22. Servants must do the duty of the relation in which they stand, and obey their master's commands in all things which are consistent with their duty to God their heavenly Master. Not with eye-service, as men-pleasers--not only when their master's eye is upon them, but when they are from under their master's eye. They must be both just and diligent. In singleness of heart, fearing God--without selfish designs, or hypocrisy and disguise, as those who fear God and stand in awe of him. Observe, The fear of God ruling in the heart will make people good in every relation. Servants who fear God will be just and faithful when they are from under their master's eye, because they know they are under the eye of God. See Gen. xx. 11, Because I thought, Surely the fear of God is not in this place. Neh. v. 15, But so did not I, because of the fear of God. "And whatsoever you do, do it heartily (v. 23), with diligence, not idly and slothfully:" or, "Do it cheerfully, not discontented at the providence of God which put you in that relation."--As to the Lord, and not as to men. It sanctifies a servant's work when it is done as unto God--with an eye to his glory and in obedience to his command, and not merely as unto men, or with regard to them only. Observe, We are really doing our duty to God when we are faithful in our duty to men. And, for servants' encouragement, let them know that a good and faithful servant is never the further from heaven for his being a servant: "Knowing that of the Lord you shall receive the reward of the inheritance, for you serve the Lord Christ, v. 24. Serving your masters according to the command of Christ, you serve Christ, and he will be your paymaster: you will have a glorious reward at last. Though you are now servants, you will receive the inheritance of sons. But, on the other hand, He who does wrong will receive for the wrong which he has done," v. 25. There is a righteous God, who, if servants wrong their masters, will reckon with them for it, though they may conceal it from their master's notice. And he will be sure to punish the unjust as well as reward the faithful servant: and so if masters wrong their servants.--And there is no respect of persons with him. The righteous Judge of the earth will be impartial, and carry it with an equal hand towards the master and servant; not swayed by any regard to men's outward circumstances and condition of life. The one and the other will stand upon a level at his tribunal.

It is probable that the apostle has a particular respect, in all these instances of duty, to the case mentioned 1 Cor. vii. of relations of a different religion, as a Christian and heathen, a Jewish convert and an uncircumcised Gentile, where there was room to doubt whether they were bound to fulfil the proper duties of their several relations to such persons. And, if it hold in such cases, it is much stronger upon Christians one towards another, and where both are of the same religion. And how happy would the gospel religion make the world, if it every where prevailed; and how much would it influence every state of things and every relation of life!
Adam Clarke: Commentary on the Bible - 1831
3:18: Wives, submit yourselves - Having done with general directions, the apostle comes to particular duties, which are commonly called relative; because they only belong to persons in certain situations; and are not incumbent on all. No woman has the duty of a wife to perform but she who is one, and no man has the duty of a husband to perform but he who is married.
The directions here to wives, husbands, children, parents, servants, and masters, are so exactly the same in substance with those in Eph 5:22-33 (note); Eph 6:1-9 (note), that there is no need to repeat what has been said on those passages; and to the notes there the reader is requested to refer.
As it is fit in the Lord - God commands it; and it is both proper and decent.
Albert Barnes: Notes on the Bible - 1834
3:18: Wives, submit yourselves ... - Notes on the parallel passage in Eph 5:21-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: submit: Gen 3:16; Est 1:20; Co1 11:3, Co1 14:34; Eph 5:22-24, Eph 5:33; Ti1 2:12; Tit 2:4, Tit 2:5; Pe1 3:1-6
as: Act 5:29; Eph 5:3, Eph 6:1
Geneva 1599
3:18 (10) Wives, submit yourselves unto your own husbands, as it is (n) fit in the Lord.
(10) He goes from precepts which concern the whole civil life of man, to precepts pertaining to every man's family, and requires of wives subjection in the Lord.
(n) For those wives do poorly, that do not set God in Christ before them in their love; but this philosophy does not know.
John Gill
3:18 Wives, submit yourselves unto your own husbands,.... The apostle proceeds from those duties which related to them as church members one towards another, for their mutual good and edification, and the glory of God, to such as concerned them in their own houses and families, as in a natural relation to each other; as husbands and wives, parents and children, masters and servants; showing hereby, that the Gospel does not at all break in upon, but establishes the duties of common and civil life. Concerning the duty wives to their husbands, here exhorted to; see Gill on Eph 5:22. The reason urging to a regard to it is,
as it is fit in the Lord; that is, Christ, as the Syriac version reads it. Subjection of wives to their own husbands is "fit" and proper in its own nature, by reason of the original creation of man, and of the woman from him: man was made first, and then the woman; and the woman was made out of the man, out of one of his ribs; and so, though not to be trampled under his feet, but to be by his side, and an help meet to him, yet not to be head, or to rule over him. Moreover, the woman was made for the man, and not the man for the woman; add to this, that the woman was in the transgression, and the means of the fall of man, which gave a fresh reason for, and made the obligation to subjection to him the stronger: and it is also a "decent" and becoming thing for wives to be subject to their husbands; for as it is giving honour to them, it is a real ornament to themselves, and is one of those good works which women professing godliness should adorn themselves with; and makes more comely and beautiful than broidered hair; gold, pearls, or costly array, yea, than their natural favour and beauty: it is what is fitting "in the Lord": it is what he requires, not only what the law of God requires, see 1Cor 14:34 and which was enjoined originally, see Gen 3:16 and was charged as a duty under the legal dispensation; but is what is commanded by Christ under the Gospel dispensation, and is to be observed by all those that are "in" him, that profess to be new creatures, converted persons, that so the word of God be not blasphemed, and the enemy have no occasion to reproach, see Tit 2:5 though this phrase may also be considered as a restriction and limitation of this subjection; that though it reaches to all things, yet only to such as are agreeable to the will of the Lord, and not contrary to the Gospel of Christ; for in these they are not to be subject to them, but to Christ the Lord; but in all other things they are, even as the church is subject to Christ: and when this is the case, such subjection is regarded by Christ as if it was done to himself; and indeed his honour and glory should be the governing view in it; see Eph 5:22.
John Wesley
3:18 Wives, submit - Or be subject to. It is properly a military term, alluding to that entire submission that soldiers pay to their general. Eph 5:22, &c.
Robert Jamieson, A. R. Fausset and David Brown
3:18 unto your own husbands--The oldest manuscripts omit "own," which crept in from Eph 5:22.
as it is fit in the Lord--Greek, "was fit," implying that there was at Colosse some degree of failure in fulfilling this duty, "as it was your duty to have done as disciples of the Lord."
3:193:19: Ա՛րք՝ սիրեցէ՛ք զկանայս ձեր, եւ մի՛ դառնացուցանէք զնոսա։
19 Մարդի՛կ, սիրեցէ՛ք ձեր կանանց եւ մի՛ դառնացրէք նրանց:
19 Այրե՛ր, սիրեցէք ձեր կիները ու դառն մի՛ ըլլաք անոնց։
Արք, սիրեցէք զկանայս ձեր, եւ [32]մի՛ դառնացուցանէք զնոսա:

3:19: Ա՛րք՝ սիրեցէ՛ք զկանայս ձեր, եւ մի՛ դառնացուցանէք զնոսա։
19 Մարդի՛կ, սիրեցէ՛ք ձեր կանանց եւ մի՛ դառնացրէք նրանց:
19 Այրե՛ր, սիրեցէք ձեր կիները ու դառն մի՛ ըլլաք անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
3:1919: Мужья, любите своих жен и не будьте к ним суровы.
3:19  οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας καὶ μὴ πικραίνεσθε πρὸς αὐτάς.
3:19. Οἱ (The-ones) ἄνδρες, (men,"ἀγαπᾶτε (ye-should-excess-off-unto) τὰς (to-the-ones) γυναῖκας (to-women) καὶ (and) μὴ (lest) πικραίνεσθε (ye-should-be-bittered) πρὸς (toward) αὐτάς. (to-them)
3:19. viri diligite uxores et nolite amari esse ad illasHusbands, love your wives and be not bitter towards them.
19. Husbands, love your wives, and be not bitter against them.
3:19. Husbands, love your wives, and do not be bitter toward them.
3:19. Husbands, love [your] wives, and be not bitter against them.
Husbands, love [your] wives, and be not bitter against them:

19: Мужья, любите своих жен и не будьте к ним суровы.
3:19  οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας καὶ μὴ πικραίνεσθε πρὸς αὐτάς.
3:19. viri diligite uxores et nolite amari esse ad illas
Husbands, love your wives and be not bitter towards them.
3:19. Husbands, love your wives, and do not be bitter toward them.
3:19. Husbands, love [your] wives, and be not bitter against them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: См. Еф 5:25: и 33.
Adam Clarke: Commentary on the Bible - 1831
3:19: Be not bitter against them - Wherever bitterness is, there love is wanting. And where love is wanting in the married life, there is hell upon earth.
Albert Barnes: Notes on the Bible - 1834
3:19: Husbands, love your wives ... - Notes, Eph 4:25-29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: love: Gen 2:23, Gen 2:24, Gen 24:67; Pro 5:18, Pro 5:19; Ecc 9:9; Mal 2:14-16; Luk 14:26; Eph 5:25, Eph 5:28, Eph 5:29, Eph 5:33; Pe1 3:7
bitter: Col 3:21; Rom 3:14; Eph 4:31; Jam 3:14
Geneva 1599
3:19 (11) Husbands, love [your] wives, and be not bitter against them.
(11) He requires of husbands that they love their wives, and treat them gently.
John Gill
3:19 Husbands, love your wives,.... See Gill on Eph 5:25.
and be not bitter against them; turning love into hatred of their persons; ruling with rigour, and in a tyrannical manner; behaving towards them in a morose, churlish, and ill natured way; giving them either bitter words, or blows, and denying them their affection, care, provision, protection, and assistance, but using them as servants, or worse. All which is barbarous, brutish, and unchristian, and utterly unbecoming the Gospel.
John Wesley
3:19 Be not bitter - (Which may be without any appearance of anger) either in word or spirit.
Robert Jamieson, A. R. Fausset and David Brown
3:19 (Eph 5:22-33.)
be not bitter--ill-tempered and provoking. Many who are polite abroad, are rude and bitter at home because they are not afraid to be so there.
3:203:20: Ո՛րդիք՝ հնազա՛նդ լերուք ծնողաց ձերոց յամենայնի, զի ա՛յն է հաճոյ առաջի Տեառն։
20 Որդինե՛ր, ամէն ինչում հնազա՛նդ եղէք ձեր ծնողներին, որովհետեւ հաճելին այդ է Տիրոջ առաջ:
20 Ո՛րդիներ, ամէն բանի մէջ հնազանդ եղէք ձեր ծնողներուն, վասն զի այն է Տէրոջը առջեւ հաճելի։
Որդիք, հնազանդ լերուք ծնողաց ձերոց յամենայնի, զի այն է հաճոյ առաջի Տեառն:

3:20: Ո՛րդիք՝ հնազա՛նդ լերուք ծնողաց ձերոց յամենայնի, զի ա՛յն է հաճոյ առաջի Տեառն։
20 Որդինե՛ր, ամէն ինչում հնազա՛նդ եղէք ձեր ծնողներին, որովհետեւ հաճելին այդ է Տիրոջ առաջ:
20 Ո՛րդիներ, ամէն բանի մէջ հնազանդ եղէք ձեր ծնողներուն, վասն զի այն է Տէրոջը առջեւ հաճելի։
zohrab-1805▾ eastern-1994▾ western am▾
3:2020: Дети, будьте послушны родителям вашим во всем, ибо это благоугодно Господу.
3:20  τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν κατὰ πάντα, τοῦτο γὰρ εὐάρεστόν ἐστιν ἐν κυρίῳ.
3:20. Τὰ (The-ones) τέκνα, (producees,"ὑπακούετε (ye-should-hear-under) τοῖς (unto-the-ones) γονεῦσιν (unto-generators-of) κατὰ (down) πάντα , ( to-all ,"τοῦτο (the-one-this) γὰρ (therefore) εὐάρεστόν (goodly-pleasable) ἐστιν (it-be) ἐν (in) κυρίῳ. (unto-Authority-belonged)
3:20. filii oboedite parentibus per omnia hoc enim placitum est in DominoChildren, obey your parents in all things: for this is well pleasing to the Lord.
20. Children, obey your parents in all things, for this is well-pleasing in the Lord.
3:20. Children, obey your parents in all things. For this is well-pleasing to the Lord.
3:20. Children, obey [your] parents in all things: for this is well pleasing unto the Lord.
Children, obey [your] parents in all things: for this is well pleasing unto the Lord:

20: Дети, будьте послушны родителям вашим во всем, ибо это благоугодно Господу.
3:20  τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν κατὰ πάντα, τοῦτο γὰρ εὐάρεστόν ἐστιν ἐν κυρίῳ.
3:20. filii oboedite parentibus per omnia hoc enim placitum est in Domino
Children, obey your parents in all things: for this is well pleasing to the Lord.
3:20. Children, obey your parents in all things. For this is well-pleasing to the Lord.
3:20. Children, obey [your] parents in all things: for this is well pleasing unto the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: См. Еф 6:1.
Adam Clarke: Commentary on the Bible - 1831
3:20: Children, obey - in all things - That is, in the Lord - in every thing that your parents command you, which is not contrary to the will or word of God.
Albert Barnes: Notes on the Bible - 1834
3:20: Children, obey your parents ... - Notes, Eph 6:1-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: obey: Gen 28:7; Exo 20:12; Lev 19:3; Deu 21:18-21, Deu 27:16; Pro 6:20, Pro 20:20; Pro 30:11, Pro 30:17; Eze 22:7; Mal 1:6; Mat 15:4-6, Mat 19:19; Eph 6:1-3
in: Col 3:22; Eph 5:24; Tit 2:9
well pleasing: Col 1:10; Phi 4:18; Heb 13:21
Geneva 1599
3:20 (12) Children, obey [your] parents in (o) all things: for this is well pleasing unto the Lord.
(12) He requires of children, that according to God's commandment they are obedient to their parents.
(o) In the Lord; and so it is expounded in (Eph 6:1).
John Gill
3:20 Children, obey your parents,.... Both father and mother; See Gill on Eph 6:1.
in all things; not in things sinful, which are contrary to the law of God, and Gospel of Christ; in things repugnant to the duties of religion, the ordinances of the Gospel, and the doctrines of Christ, parents are to be neglected and disobeyed. God is to be regarded, and not men; but in all things good and lawful, and in all things that are of an indifferent nature, which may, or may not be done, in these things the will of earthly parents is to be attended to; of which there is a considerable instance in the Rechabites, see Jer 35:6 and even they are to be obeyed in things that are hard and difficult to be complied with, and which are disagreeable to flesh and blood, as the cases of Isaac and Jephthah's daughter show.
For this is well pleasing unto the Lord; and is a reason sufficient to engage to the performance of the duty; for whatever is grateful and well pleasing to God ought to be done with pleasure by us, from a principle of love to him, by faith in him, and with a view to his glory; and then such an action is acceptable in his sight through Jesus Christ our Lord. The Alexandrian copy reads, "in the Lord"; and so the Vulgate Latin version.
Robert Jamieson, A. R. Fausset and David Brown
3:20 (Eph 6:1.)
unto the Lord--The oldest manuscripts read, "IN the Lord," that is, this is acceptable to God when it is done in the Lord, namely, from the principle of faith,and as disciples in union with the Lord.
3:213:21: Հա՛րք՝ մի՛ զայրացուցանէք զորդիս ձեր, զի մի՛ տրտմեսցին[4530]։ [4530] Ոմանք. Զի մի՛ տրտմիցին։
21 Հայրե՛ր, մի՛ զայրացրէք ձեր որդիներին, որ չյուսալքուեն:
21 Հա՛յրեր, ձեր որդիները մի՛ բարկացնէք, որպէս զի չվհատին։
Հարք, մի՛ զայրացուցանէք զորդիս ձեր, զի մի՛ տրտմեսցին:

3:21: Հա՛րք՝ մի՛ զայրացուցանէք զորդիս ձեր, զի մի՛ տրտմեսցին[4530]։
[4530] Ոմանք. Զի մի՛ տրտմիցին։
21 Հայրե՛ր, մի՛ զայրացրէք ձեր որդիներին, որ չյուսալքուեն:
21 Հա՛յրեր, ձեր որդիները մի՛ բարկացնէք, որպէս զի չվհատին։
zohrab-1805▾ eastern-1994▾ western am▾
3:2121: Отцы, не раздражайте детей ваших, дабы они не унывали.
3:21  οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν.
3:21. Οἱ (The-ones) πατέρες, (fathers,"μὴ (lest) ἐρεθίζετε (ye-should-provoke-to) τὰ (to-the-ones) τέκνα (to-producees) ὑμῶν, (of-ye,"ἵνα (so) μὴ (lest) ἀθυμῶσιν. (they-might-un-passion-unto)
3:21. patres nolite ad indignationem provocare filios vestros ut non pusillo animo fiantFathers, provoke not your children to indignation, lest they be discouraged.
21. Fathers, provoke not your children, that they be not discouraged.
3:21. Fathers, do not provoke your children to indignation, lest they lose heart.
3:21. Fathers, provoke not your children [to anger], lest they be discouraged.
Fathers, provoke not your children [to anger], lest they be discouraged:

21: Отцы, не раздражайте детей ваших, дабы они не унывали.
3:21  οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν.
3:21. patres nolite ad indignationem provocare filios vestros ut non pusillo animo fiant
Fathers, provoke not your children to indignation, lest they be discouraged.
3:21. Fathers, do not provoke your children to indignation, lest they lose heart.
3:21. Fathers, provoke not your children [to anger], lest they be discouraged.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: См. Еф 6:4.
Adam Clarke: Commentary on the Bible - 1831
3:21: Fathers, provoke not - See the notes on Eph 6:4.
Albert Barnes: Notes on the Bible - 1834
3:21: Fathers, provoke not ... - Notes, Eph 6:4.
Lest they be discouraged - Lest, by your continually finding fault with them, they should lose all courage, and despair of ever pleasing you. There is much sound sense and practical wisdom in this observation of the apostle. Children should not be flattered, but they should be encouraged. They should not be so praised as to make them vain and proud, but they should be commended when they do well. The desire of praise should not be the principle from which they should be taught to act, but they should feel that the approbation of parents is a desirable thing, and when they act so as to deserve that approbation, no injury is done them by their understanding it. He who always finds fault with a child; who is never satisfied with what he does; who scolds and frets and complains, let him do as he will, breaks his spirit, and soon destroys in the delicate texture of his soul all desire of doing well. The child in despair soon gives over every effort to please. He becomes sullen, morose, stupid, and indifferent to all the motives that can be presented to him, and becomes to a great extent indifferent as to what he does - since all that he does meets with the same reception from the parent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: Psa 103:13; Pro 3:12, Pro 4:1-4; Eph 6:4; Th1 2:11; Heb 12:5-11
Geneva 1599
3:21 (13) Fathers, provoke not your children [to anger], lest they be discouraged.
(13) Of parents, that they are gentle towards their children.
John Gill
3:21 Fathers, provoke not your children to anger,.... See Gill on Eph 6:4.
lest they be discouraged; or disheartened and dispirited; their spirits be broke through grief and trouble, and they become indolent, sluggish, and unfit for business; or, despairing of having any share in the affections of their parents, disregard their commands, instructions, and corrections, and grow obdurate, stubborn, and rebellious.
John Wesley
3:21 Lest they be discouraged - Which may occasion their turning either desperate or stupid.
Robert Jamieson, A. R. Fausset and David Brown
3:21 (Eph 6:4.) It is a different Greek verb, therefore translate here, "irritate not." By perpetual fault-finding "children" are "discouraged" or "disheartened." A broken-down spirit is fatal to youth [BENGEL].
3:223:22: Ծա՛ռայք՝ հնազա՛նդ լերուք տերանց ձերոց յամենայնի. մի՛ առականէ՛ ծառայութեամբ իբրեւ մարդահաճոյք. այլ միամտութեամբ սրտի երկնչե՛լ ՚ի Տեառնէ[4531]. [4531] Ոմանք. Առականէ ծառայել իբրեւ... սրտիւ. կամ՝ սրտիւք, երկնչել։
22 Ծառանե՛ր, ամէն ինչում հնազա՛նդ եղէք ձեր մարմնաւոր տէրերին, ոչ թէ մարդահաճոյ կերպով, ցուցադրական ծառայութեամբ, այլ սրտի անկեղծութեամբ՝ երկիւղ կրելով Տիրոջից:
22 Ծա՛ռաներ, ամէն բանի մէջ հնազանդ եղէք ձեր մարմնաւոր տէրերուն, ոչ թէ աչքի առջեւ ծառայելով մարդահաճոներու պէս, հապա սրտի միամտութեամբ՝ Տէրոջմէ վախնալով.
Ծառայք, հնազանդ լերուք տերանց ձերոց յամենայնի, մի՛ առ ականէ ծառայութեամբ իբրեւ մարդահաճոյք, այլ միամտութեամբ սրտի երկնչել ի Տեառնէ:

3:22: Ծա՛ռայք՝ հնազա՛նդ լերուք տերանց ձերոց յամենայնի. մի՛ առականէ՛ ծառայութեամբ իբրեւ մարդահաճոյք. այլ միամտութեամբ սրտի երկնչե՛լ ՚ի Տեառնէ[4531].
[4531] Ոմանք. Առականէ ծառայել իբրեւ... սրտիւ. կամ՝ սրտիւք, երկնչել։
22 Ծառանե՛ր, ամէն ինչում հնազա՛նդ եղէք ձեր մարմնաւոր տէրերին, ոչ թէ մարդահաճոյ կերպով, ցուցադրական ծառայութեամբ, այլ սրտի անկեղծութեամբ՝ երկիւղ կրելով Տիրոջից:
22 Ծա՛ռաներ, ամէն բանի մէջ հնազանդ եղէք ձեր մարմնաւոր տէրերուն, ոչ թէ աչքի առջեւ ծառայելով մարդահաճոներու պէս, հապա սրտի միամտութեամբ՝ Տէրոջմէ վախնալով.
zohrab-1805▾ eastern-1994▾ western am▾
3:2222: Рабы, во всем повинуйтесь господам вашим по плоти, не в глазах только служа [им], как человекоугодники, но в простоте сердца, боясь Бога.
3:22  οἱ δοῦλοι, ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν ὀφθαλμοδουλίᾳ ὡς ἀνθρωπάρεσκοι, ἀλλ᾽ ἐν ἁπλότητι καρδίας, φοβούμενοι τὸν κύριον.
3:22. Οἱ (The-ones) δοῦλοι, (bondees,"ὑπακούετε (ye-should-hear-under) κατὰ (down) πάντα ( to-all ) τοῖς (unto-the-ones) κατὰ (down) σάρκα (to-a-flesh) κυρίοις , ( unto-authority-belonged ,"μὴ (lest) ἐν (in) ὀφθαλμοδουλίαις, (unto-eye-bondeeings-unto,"ὡς (as) ἀνθρωπάρεσκοι , ( mankind-pleased ,"ἀλλ' (other) ἐν (in) ἁπλότητι (unto-a-folded-alongness) καρδίας, (of-a-heart) φοβούμενοι ( feareeing-unto ) τὸν (to-the-one) κύριον. (to-Authority-belonged)
3:22. servi oboedite per omnia dominis carnalibus non ad oculum servientes quasi hominibus placentes sed in simplicitate cordis timentes DominumServants, obey in all things your masters according to the flesh: not serving to the eye, as pleasing men: but in simplicity of heart, fearing God.
22. Servants, obey in all things them that are your masters according to the flesh; not with eyeservice, as men-pleasers, but in singleness of heart, fearing the Lord:
3:22. Servants, obey, in all things, your lords according to the flesh, not serving only when seen, as if to please men, but serving in simplicity of heart, fearing God.
3:22. Servants, obey in all things [your] masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:
Servants, obey in all things [your] masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:

22: Рабы, во всем повинуйтесь господам вашим по плоти, не в глазах только служа [им], как человекоугодники, но в простоте сердца, боясь Бога.
3:22  οἱ δοῦλοι, ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν ὀφθαλμοδουλίᾳ ὡς ἀνθρωπάρεσκοι, ἀλλ᾽ ἐν ἁπλότητι καρδίας, φοβούμενοι τὸν κύριον.
3:22. servi oboedite per omnia dominis carnalibus non ad oculum servientes quasi hominibus placentes sed in simplicitate cordis timentes Dominum
Servants, obey in all things your masters according to the flesh: not serving to the eye, as pleasing men: but in simplicity of heart, fearing God.
3:22. Servants, obey, in all things, your lords according to the flesh, not serving only when seen, as if to please men, but serving in simplicity of heart, fearing God.
3:22. Servants, obey in all things [your] masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-24: См. Еф 6:5-8.
Adam Clarke: Commentary on the Bible - 1831
3:22: Servants, obey - See on Eph 6:5-8 (note).
Albert Barnes: Notes on the Bible - 1834
3:22: Servants, obey in all things ... - ; see the notes at Eph 6:5-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: obey: Col 3:20; Psa 123:2; Mal 1:6; Mat 8:9; Luk 6:46, Luk 7:8; Eph 6:5-7; Ti1 6:1, Ti1 6:2; Tit 2:9, Tit 2:10; Plm 1:16; Pe1 2:18, Pe1 2:19
menpleasers: Gal 1:10; Th1 2:4
in singleness: Mat 6:22; Act 2:46; Eph 6:5
fearing: Gen 42:18; Neh 5:9, Neh 5:15; Ecc 5:7, Ecc 8:12, Ecc 12:13; Co2 7:1
Geneva 1599
3:22 (14) Servants, obey in all things [your] masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:
(14) Of servants, that fearing God himself to whom their obedience is acceptable, they reverently, faithfully, and from the heart, obey their masters.
John Gill
3:22 Servants, obey in all things your masters,.... That is, in all things relating to the body, and bodily service; not to the conscience, and religious worship; in things worldly, and not spiritual; in all things that are within a master's power, and it is lawful for him to command; and in all things that are fitting and proper that a servant should do; and even in such things as may be difficult, troublesome, and disagreeable to the flesh unto them; see Lk 17:7 who those servants are that are to obey, and who their masters, said to be according to the flesh, to whom they are to be subject; see Gill on Eph 6:5.
not with eyeservice, as menpleasers, but in singleness of heart; See Gill on Eph 6:5, Eph 6:6.
fearing God; who sees and knows all things, what servants do when their masters are absent from them, and to whom they are accountable; and a servant that fears God will make conscience of discharging his service faithfully, will not misspend his master's time, nor embezzle his goods, or waste his substance; but from a principle of reverential affection for God, and fear of him, with a concern for his name, and a view to his glory, will with all diligence, uprightness, faithfulness, and sincerity, do his duty, seek his master's good and interest, and cheerfully obey all his lawful commands. The Alexandrian copy reads, "fearing the Lord"; and so the Syriac version, "in the fear of the Lord".
John Wesley
3:22 Eyeservice - Being more diligent under their eye than at other times. Singleness of heart - A simple intention of doing right, without looking any farther. Fearing God - That is, acting from this principle.
Robert Jamieson, A. R. Fausset and David Brown
3:22 (Eph 6:5-6.) This is to fear God, when, though none sees us, we do no evil: but if we do evil, it is not God, but men, whom we fear.
singleness--"simplicity of heart."
fearing God--The oldest manuscripts read, "the Lord."
3:233:23: զոր ինչ առնիցէք՝ սրտի մտօ՛ք գործեսջի՛ք իբրեւ Տեառն, եւ ո՛չ իբրեւ մարդկան[4532]։ [4532] Ոմանք. Եւ ո՛չ որպէս մարդկան։
23 Ինչ որ անէք, արէք սրտա՛նց, որպէս թէ Տիրոջ համար էք անում եւ ոչ թէ՝ մարդկանց համար:
23 Ինչ որ կ’ընէք՝ սրտանց ըրէք, որպէս թէ Տէրոջը ու ոչ թէ մարդոց,
զոր ինչ առնիցէք` սրտի մտօք գործեսջիք, իբրեւ Տեառն եւ ոչ իբրեւ մարդկան:

3:23: զոր ինչ առնիցէք՝ սրտի մտօ՛ք գործեսջի՛ք իբրեւ Տեառն, եւ ո՛չ իբրեւ մարդկան[4532]։
[4532] Ոմանք. Եւ ո՛չ որպէս մարդկան։
23 Ինչ որ անէք, արէք սրտա՛նց, որպէս թէ Տիրոջ համար էք անում եւ ոչ թէ՝ մարդկանց համար:
23 Ինչ որ կ’ընէք՝ սրտանց ըրէք, որպէս թէ Տէրոջը ու ոչ թէ մարդոց,
zohrab-1805▾ eastern-1994▾ western am▾
3:2323: И всё, что делаете, делайте от души, как для Господа, а не для человеков,
3:23  ὃ ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε, ὡς τῶ κυρίῳ καὶ οὐκ ἀνθρώποις,
3:23. ὃ (To-which) ἐὰν (if-ever) ποιῆτε, (ye-might-do-unto,"ἐκ (out) ψυχῆς (of-a-breathing) ἐργάζεσθε , ( ye-should-work-to ,"ὡς (as) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) καὶ (and) οὐκ (not) ἀνθρώποις, (unto-mankinds,"
3:23. quodcumque facitis ex animo operamini sicut Domino et non hominibusWhatsoever you do, do it from the heart, as to the Lord, and not to men:
23. whatsoever ye do, work heartily, as unto the Lord, and not unto men;
3:23. Whatever you do, do it from the heart, as for the Lord, and not for men.
3:23. And whatsoever ye do, do [it] heartily, as to the Lord, and not unto men;
And whatsoever ye do, do [it] heartily, as to the Lord, and not unto men:

23: И всё, что делаете, делайте от души, как для Господа, а не для человеков,
3:23  ὃ ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε, ὡς τῶ κυρίῳ καὶ οὐκ ἀνθρώποις,
3:23. quodcumque facitis ex animo operamini sicut Domino et non hominibus
Whatsoever you do, do it from the heart, as to the Lord, and not to men:
3:23. Whatever you do, do it from the heart, as for the Lord, and not for men.
3:23. And whatsoever ye do, do [it] heartily, as to the Lord, and not unto men;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: whatsoever: Col 3:17; Ch2 31:21; Psa 47:6, Psa 47:7, Psa 103:1, Psa 119:10, Psa 119:34, Psa 119:145; Ecc 9:10; Jer 3:10; Pe1 1:22
as: Zac 7:5-7; Mat 6:16; Rom 14:6, Rom 14:8; Eph 5:22, Eph 6:6, Eph 6:7; Pe1 2:13, Pe1 2:15
John Gill
3:23 And whatsoever ye do,.... Some have thought that these words, and the two following verses, regard the Colossians in general, and the performance of any, and all good works by them; but by their connection with the preceding verse, and with the beginning of the next chapter, they appear to concern servants only, and what they do under that character, and under the discharge of their duty:
do it heartily, not by mere force and necessity, grudgingly, and with murmurings, but from the heart, and with good will, having a true, real, and hearty affection for their masters, having their good and interest at heart, and a delight in their service; like the Hebrew servant, that loved his master, as also his wife and children, and therefore would not depart from him, see Ex 21:5,
as to the Lord, and not unto men; See Gill on Eph 6:7.
John Wesley
3:23 Heartily - Cheerfully, diligently. Menpleasers are soon dejected and made angry: the single - hearted are never displeased or disappointed; because they have another aim, which the good or evil treatment of those they serve cannot disappoint.
Robert Jamieson, A. R. Fausset and David Brown
3:23 And--omitted in the oldest manuscripts (compare Eph 6:7-8). Compare the same principle in the case of all men, Hezekiah (2Chron 31:21; Rom 12:11).
do, do it--two distinct Greek verbs, "Whatsoever ye do, work at it" (or "labor at" it).
heartily--not from servile constraint, but with hearty good will.
3:243:24: Գիտասջի՛ք զի ՚ի Տեառնէ՛ առնուցուք զհատուցումն ժառանգութեան ձերոյ. քանզի Տեառն Քրիստոսի ծառայէք[4533]։ [4533] Ոմանք. Քանզի Տեառն Յիսուսի ծառա՛յ էք։
24 Իմացէ՛ք, որ Տիրոջից պիտի ստանաք ձեր ժառանգութեան հատուցումը, քանզի Տէր Քրիստոսին էք ծառայում:
24 Գիտնալով որ ժառանգութեան հատուցումը Տէրոջմէն պիտի առնէք. վասն զի Տէր Քրիստոսին կը ծառայէք.
Գիտասջիք զի ի Տեառնէ առնուցուք զհատուցումն ժառանգութեան [33]ձերոյ. քանզի Տեառն Քրիստոսի ծառայէք:

3:24: Գիտասջի՛ք զի ՚ի Տեառնէ՛ առնուցուք զհատուցումն ժառանգութեան ձերոյ. քանզի Տեառն Քրիստոսի ծառայէք[4533]։
[4533] Ոմանք. Քանզի Տեառն Յիսուսի ծառա՛յ էք։
24 Իմացէ՛ք, որ Տիրոջից պիտի ստանաք ձեր ժառանգութեան հատուցումը, քանզի Տէր Քրիստոսին էք ծառայում:
24 Գիտնալով որ ժառանգութեան հատուցումը Տէրոջմէն պիտի առնէք. վասն զի Տէր Քրիստոսին կը ծառայէք.
zohrab-1805▾ eastern-1994▾ western am▾
3:2424: зная, что в воздаяние от Господа получите наследие, ибо вы служите Господу Христу.
3:24  εἰδότες ὅτι ἀπὸ κυρίου ἀπολήμψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας. τῶ κυρίῳ χριστῶ δουλεύετε·
3:24. εἰδότες ( having-had-come-to-see ) ὅτι (to-which-a-one) ἀπὸ (off) κυρίου (of-Authority-belonged) ἀπολήμψεσθε ( ye-shall-take-off ) τὴν (to-the-one) ἀνταπόδοσιν (to-an-ever-a-one-giving) τῆς (of-the-one) κληρονομίας: (of-a-lot-parceeling-unto) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) Χριστῷ (unto-Anointed) δουλεύετε: (ye-should-bondee-of)
3:24. scientes quod a Domino accipietis retributionem hereditatis Domino Christo serviteKnowing that you shall receive of the Lord the reward of inheritance. Serve ye the Lord Christ.
24. knowing that from the Lord ye shall receive the recompense of the inheritance: ye serve the Lord Christ.
3:24. For you know that you will receive from the Lord the repayment of an inheritance. Serve Christ the Lord.
3:24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.
Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ:

24: зная, что в воздаяние от Господа получите наследие, ибо вы служите Господу Христу.
3:24  εἰδότες ὅτι ἀπὸ κυρίου ἀπολήμψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας. τῶ κυρίῳ χριστῶ δουλεύετε·
3:24. scientes quod a Domino accipietis retributionem hereditatis Domino Christo servite
Knowing that you shall receive of the Lord the reward of inheritance. Serve ye the Lord Christ.
3:24. For you know that you will receive from the Lord the repayment of an inheritance. Serve Christ the Lord.
3:24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:24: The reward of the inheritance - Here, ye have neither lands nor property; ye are servants or slaves; be not discouraged, ye have an inheritance in store; be faithful unto God and to your employers, and Christ will give you a heavenly inheritance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:24: ye shall: Col 2:18; Gen 15:1; Rut 2:12; Pro 11:18; Mat 5:12, Mat 5:46, Mat 6:1, Mat 6:2, Mat 6:5, Mat 6:16, Mat 10:41; Luk 6:35, Luk 14:14; Rom 2:6, Rom 2:7, Rom 4:4, Rom 4:5; Co1 3:8, Co1 9:17, Co1 9:18; Eph 6:8; Heb 9:15, Heb 10:35, Heb 11:6
for: Joh 12:26; Rom 1:1, Rom 14:18; Co1 7:22; Gal 1:10; Eph 6:6; Pe2 1:1; Jde 1:1
Geneva 1599
3:24 Knowing that of the Lord ye shall receive the (p) reward of the inheritance: for ye serve the Lord Christ.
(p) Because you will have duly obeyed your masters, the time will come, that you will be changed from servants to sons, and you will know this for certain, which will be when you are made partakers of the heavenly inheritance.
John Gill
3:24 Knowing that of the Lord ye shall receive the reward of the inheritance,.... This is said for the encouragement of Christian servants, who, though they may receive little or nothing from their earthly and carnal masters; yet they shall be used and treated as children by the Lord, and by whom they will be possessed of an eternal inheritance, after their work and labour is over: by "the reward of the inheritance" is meant the heavenly glory, called a reward, because the apostle is speaking to servants and therefore uses language agreeable to them; and who, though they may have no reward in this world, yet as there is a God that judgeth in the earth, there is verily one for them in the world to come: and though it is not given for working, yet it is given to those that do good, and continue in well doing; whose works follow, though they do not go before them; and is enjoyed after their work is over, as the servant receives his wages at evening and when he has done his work; though this will not be received as a reward of debt, but of grace; it cannot be of merit, as is clear from the nature of good works themselves, which are all due, to God, prior to the performance of them; and when done in the best manner, are no more than a man's duty, and are done not in his own strength, but by the grace of God; and in many things, yea in everything, he comes short of performing what is incumbent on him; and besides, there is no manner of proportion between: the best services of the saints, and eternal glory: to which may be added, that eternal life is the free gift of their heavenly Father to them, and is here called an inheritance, which never becomes the property of servants in a way of merit, but is the portion of children, from their Father's good pleasure. Wherefore the heavenly glory is such a reward as that it is an "inheritance"; or, as the Syriac version renders it, "in an inheritance"; it lies in an inheritance, an inheritance incorruptible and undefiled, that fades not away, reserved in the heavens; and which is not got by industry, or obtained by the works of the law, nor bought with a price, but is a free bequest of God as a Father to his children; for an inheritance is peculiar to children, and this to the children of God, as these believing servants were; and which comes to them by and through the death of the testator; and it may be called an inheritance, because the heavenly glory is substantial, it is substance, a better and a more enduring substance than any inheritance in this world; and is a very plentiful possession and estate, it consists of all things, yea, God himself is the portion of his people, and they that are his children are heirs of God; there is not only a glory, but riches of glory, a plenty, a fulness of it in this inheritance; the way in which they come by it, is receiving it from Christ; "of the Lord ye shall receive it". It is in a way of receiving, and so by gift, as a man can receive nothing but what is given him; and as all grace is in a way of receiving, and therefore boasting in it is excluded, so glory is enjoyed in the same way, and from the same hands, even from Christ, the righteous Judge, that will give it; it is in him they obtain this inheritance, and are in him chosen and predestinated unto it; it is by his resurrection from the dead, and in consequence of it, that they through the power of his Spirit and grace are begotten unto it; it is his grace that makes them meet for it; and he has it in his hands for them; he is a feoffee in trust on their behalf, and is able to give it to them; and will at the last day introduce them into the full possession of it. Now these Christian servants "knowing" all this, having a lively hope of this inheritance, a full persuasion, and a firm faith of right unto it, and meetness for it, and having the Spirit of God as an earnest and pledge of it; the consideration of it must greatly tend to make them quiet and easy in their present servitude, and to encourage them, to the discharge of their duty with diligence, faithfulness, and cheerfulness: since they might assure themselves of the inheritance hereafter, how small soever their reward was now:
for ye serve the Lord Christ; who is a good master, and faithful to all his engagements and promises, all whose servants are respected by him, and honoured by his Father, and shall be for ever where he is.
Robert Jamieson, A. R. Fausset and David Brown
3:24 the reward of the inheritance--"Knowing that it is from the Lord (the ultimate source of reward), ye shall receive the compensation (or recompense, which will make ample amends for your having no earthly possession as slaves now) consisting of the inheritance" (a term excluding the notion of meriting it by works: it is all of grace, Rom 4:14; Gal 3:18).
for ye serve--The oldest manuscripts omit "for," then translate as Vulgate, "Serve ye the Lord Christ;" compare Col 3:23, "To the Lord and not unto men" (1Cor 7:22-23).
3:253:25: Իսկ ապիրատն ընկալցի՛ ըստ իւրում ապիրատութեանն. զի չի՛ք ակնառութիւն առաջի Աստուծոյ[4534]։[4534] Ոմանք. Ըստ իւրումն ապիրատութեան, քանզի չի՛ք։
25 Իսկ անիրաւը պիտի պատժուի ըստ իր անիրաւութեան, քանի որ Աստծու առաջ աչառութիւն չկայ:
25 Բայց անօրէնը իր անօրէնութեան պատիժը պիտի ընդունի եւ աչառութիւն չկայ։
Իսկ ապիրատն ընկալցի ըստ իւրում ապիրատութեանն, զի չիք ակնառութիւն [34]առաջի Աստուծոյ:

3:25: Իսկ ապիրատն ընկալցի՛ ըստ իւրում ապիրատութեանն. զի չի՛ք ակնառութիւն առաջի Աստուծոյ[4534]։
[4534] Ոմանք. Ըստ իւրումն ապիրատութեան, քանզի չի՛ք։
25 Իսկ անիրաւը պիտի պատժուի ըստ իր անիրաւութեան, քանի որ Աստծու առաջ աչառութիւն չկայ:
25 Բայց անօրէնը իր անօրէնութեան պատիժը պիտի ընդունի եւ աչառութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:2525: А кто неправо поступит, тот получит по своей неправде, [у Него] нет лицеприятия.
3:25  ὁ γὰρ ἀδικῶν κομίσεται ὃ ἠδίκησεν, καὶ οὐκ ἔστιν προσωπολημψία.
3:25. ὁ (the-one) γὰρ (therefore) ἀδικῶν (un-coursing-unto) κομίσεται ( it-shall-tend-to ) ὃ (to-which) ἠδίκησεν, (it-un-coursed-unto,"καὶ (and) οὐκ (not) ἔστιν (it-be) προσωπολημψία. (a-looking-toward-taking-unto)
3:25. qui enim iniuriam facit recipiet id quod inique gessit et non est personarum acceptioFor he that doth wrong shall receive for that which he hath done wrongfully. And there is no respect of persons with God.
25. For he that doeth wrong shall receive again for the wrong that he hath done: and there is no respect of persons.
3:25. For whoever causes injury shall be repaid for what he has wrongfully done. And there no favoritism with God.
3:25. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.
But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons:

25: А кто неправо поступит, тот получит по своей неправде, [у Него] нет лицеприятия.
3:25  ὁ γὰρ ἀδικῶν κομίσεται ὃ ἠδίκησεν, καὶ οὐκ ἔστιν προσωπολημψία.
3:25. qui enim iniuriam facit recipiet id quod inique gessit et non est personarum acceptio
For he that doth wrong shall receive for that which he hath done wrongfully. And there is no respect of persons with God.
3:25. For whoever causes injury shall be repaid for what he has wrongfully done. And there no favoritism with God.
3:25. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Русский перевод, по-видимому, относит это наставление к рабам: они не должны поступать неправо, потому что и им Бог отплатит по справедливости, не смотря на то, что и при жизни они находились в тяжелом положении. Но лучше этот стих относить к следующему далее увещанию к господам, потому что и в послании к Ефесянам (6:9) эти слова внесены в увещание, обращенное к господам. По-славянски поэтому правильно первое выражение стиха o gar adikwn передано словом: "обидяй", которое может характеризовать только отношение господина к рабу, а не раба к господину.
Adam Clarke: Commentary on the Bible - 1831
3:25: But he that doeth wrong - It is possible for an unfaithful servant to wrong and defraud his master in a great variety of ways without being detected; but let all such remember what is here said: He that doeth wrong shall receive for the wrong which he has done; God sees him, and will punish him for his breach of honesty and trust. Wasting, or not taking proper care of the goods of your master, is such a wrong as God will resent. He that is unfaithful in that which is little, will be unfaithful in much, if he have opportunity; and God alone is the defense against an unfaithful servant.
There is no respect - God neither esteems nor despises any man because of his outward condition and circumstances; for there is no respect of persons with him. Every man is, in the eye of God, what he is in his soul: if holy, loved; if wicked, despised and rejected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:25: he that: Co1 6:7, Co1 6:8; Th1 4:6; Plm 1:18
receive: Co2 5:10; Heb 2:2
and: Col 4:1; Lev 19:15; Deu 1:17, Deu 10:17; Sa2 14:14; Ch2 19:7; Job 34:19, Job 37:24; Luk 20:21; Act 10:34; Rom 2:11; Eph 6:9; Pe1 1:17; Jde 1:16
Geneva 1599
3:25 (15) But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.
(15) He requires of masters, that being mindful how they themselves also will render an account before that heavenly Lord and Master, who will avenge wrongful deeds without any respect of masters or servants, they show themselves just and upright with fairness to their servants.
John Gill
3:25 But he that doth wrong,.... Which may be understood, both of servants that do wrong to their masters through sloth and idleness, neglecting their business, embezzling their masters' goods, and defrauding them of their substance; and of masters that injure their servants by withholding from them proper food, and raiment; by cheating them of their wages, either giving them none at all, or too little, or detaining them too long, and by giving them bad language, and hard blows, and such like severe usage:
shall receive for the wrong which he hath done; either in this world, or in the other; God will avenge all such injuries, sooner or later; so that these words may be considered either as said with a view to deter servants from evil practices, or to comfort them under the maltreatment they may meet with from cruel masters:
and there is no respect of persons. The Vulgate Latin and Arabic Versions add, "with God"; which undoubtedly is the sense; he regards not the rich more than the poor; he makes no difference between bond and free, the servant and the master; he will not take the part of the one, because he is a master, nor neglect, the other, because he is a servant, but will do that which is just and right with regard to them both; See Gill on Eph 6:9.
Robert Jamieson, A. R. Fausset and David Brown
3:25 But--The oldest manuscripts read, "for," which accords with "serve ye," &c. (Col 3:24), the oldest reading: the for here gives a motive for obeying the precept. He addresses the slaves: Serve ye the Lord Christ, and leave your wrongs in His hands to put to rights: (translate), "For he that doeth wrong shall receive back the wrong which he hath done (by just retribution in kind), and there is no respect of persons" with the Great Judge in the day of the Lord. He favors the master no more than the slave (Rev_ 6:15).