JOHN LELAND CENTER FOR THEOLOGICAL STUDIES
PAUL’S THEOLOGY OF THE NEW MAN FOUND IN COLOSSIANS 3
SUBMITTED TO DR. ERIC SPANO
IN PARTIAL FULFILLMENT OF
B1502-SW-1 – NEW TESTAMENT INTERPRETATION II
BY
WENDY CHINN
MAY 5, 2017
PAUL’S THEOLOGY OF THE NEW MAN FOUND IN COLOSSIANS 3
INTRODUCTION
This paper will explore the theological theme of the new man, as covered by Paul in the context
of Colossians 3: 9-14. Traditional views of the new man will be discussed from existing
literature. To fully consider the theology of the new man, one must also consider the old man, as
many scholars consider these two terms together. Another connected theological concept is
regeneration. These theologies will be discussed prior to engaging in an exegetical analysis of
the aforementioned passage from Colossians 3. Finally, following the exegetical analysis of the
text, application points will be made about its implications for the theology of the new man.
THEOLOGY OF THE NEW MAN
Terminology
The primary term being discussed, , is translated differently depending on what
translation of the Bible one is reading. Some translate this as “nature”, others “self”, and still
others “man.”1 There are 4 primary texts of scripture often linked with this concept: Romans 6:6,
Ephesians 2:15, Ephesians 4:22-24, and Colossians 3:9-10.2 Although the primary context for
this paper is Colossians 3, the other 3 scriptures will be referenced along the way.
1
Gerald F. Hawthorne, Ralph P. Martin, Daniel G. Reid, Editors. Dictionary of Paul and His Letters.
(Downers Grove, IVP Academic, 1993), 628.
John Grassmick, “The Old Man and the New Man: a study in Pauline theology,” unpublished Doctoral
Dissertation (Glasgow, UK: University of Glasgow, 2000), 3-4.
2
2
3
In the Beginning
The doctrine of man in many theology books includes an understanding of man created in the
image of God, followed by the fall of man, followed by the redemption of man in Christ.3
Therefore to get to the theology of the new man, one must start with the old man. The idea of
the old man comes from an understanding of the sinfulness of each individual man (and
mankind, in general, from birth). This is a result of the fall – even thought man is still created in
the image of God, in every aspect of life some parts of that image have been lost or distorted.4
Regeneration and It’s Result
Regeneration, according to Titus 3:5, is the rebirth of a redeemed person. Different from a
moment of conversion, which is a human’s response to God’s offer for salvation, regeneration is
the other side of conversion, and is God’s response to the human.5 Enns states, “to regenerate
means ‘to impart life.’ Regeneration is the act whereby God imparts life to the one who
believes.”6 Regeneration is instantaneous and “is not something the person does but something
that is done to the person.”7
The result of regeneration is a new nature.8 According to Ephesians 4:24 (NASB), this is
a “new self, which in the likeness of God has been created in righteousness and holiness of the
3
Wayne A. Grudem, Bible Doctrine: Essential Teachings of the Christian Faith. (Grand Rapids, MI:
Zondervan, 1999), 189-191.
4
Ibid.
5
Paul Enns, The Moody Handbook of Theology. (Chicago: Moody Press, 1989), 338.
6
Ibid., 338.
7
Ibid., 339.
8
Ibid., 340.
4
truth.” Colossians 3:10 also uses the phrase “new self” while 2 Corinthians 5:17 uses the term
“new creature.” Although different terms, the concepts behind these terms are connected, and are
connected to the investigation of this paper into the specific meaning of “new man.”
What does “new man” mean?
According to Elwell and Beitzel, an initial working definition of “new man” would be an
expression used by Paul to refer to Jesus Christ and his body, the church (Eph 2:15).9 When
combined with old man, they suggest these terms describe “the state of man in relation to
Christ.”10 Yet scholars differ in how the define specifically what “old man” and “new man” refer
to.11 We will explore that further in this paper.
Origin of Terms
Before jumping in to what “old man/new man” might mean, we must first investigate the origin
of the terminology. To our knowledge, an exact antecedent parallel to the metaphorical use of the
terms “old man/new man” has not been found in extant pre-Pauline literature.12
P.W. van der Horst claims to have found an exception to this, citing a fragment of
Aristocles of Messene, a Peripatetic philosopher of the second century AD.13 Through a series of
saved fragments that date back to the third century BC, there is some evidence that suggests an
Walter A. Elwell and Barry J. Beitzel, “New Man,” Baker Encyclopedia of the Bible (Grand Rapids, MI:
Baker Book House, 1988), 1547.
9
10
Elwell and Beitzel, “Man, Old and New,” Baker Encyclopedia, 1388-1389.
11
Grassmick, Old Man and New Man, 52-53.
12
J. Jeremias, “”, Theological Dictionary of the New Testament. Edited by Gerhard Kittel.
Translator and Editor: Geoffrey W. Bromiley. Vol. 1, (Grand Rapids, MI: Eerdmans, 1968), 364-67.
13
P. W. Van Der Horst, "Observations On a Pauline Expression," New Testament Studies 19, no. 02
(1973): 181.
5
expression by Pyrrho of Elis, founder of the Sceptic philosophical school, who is recorded as
having said, “It is difficult to put off the man.”14 Van der Horst then concludes that the
expression was used “in philosophical language to denote the transition from…the unenlightened
state to the enlightened state”15 and suggests that Paul, being acquainted with philosophy of his
day, would have been aware of this statement. Grassmick disputes this suggestion, noting that
it’s obscure location and due to lack of references in other literature, there is no reason to believe
that Pyrrho’s statement would have been well known, especially to Paul.16 He also follows that
this statement has no addition of “old” or “new” and therefore, it also truly has no parallel to this
obscure statement of Pyrrho.17
While there is no mention of the “old man/new man” metaphor in Hellenistic or Jewish
texts prior to Paul, there is a Jewish atmosphere related to the Hebrew scriptures that do provide
a conceptual background for this motif in Paul’s thought.18 Grassmick states:
It appears [Paul] draws on the Adam/Christ typology and its corporate associations within
his distinctive eschatological framework to formulate the “old man/new man”
terminology. Then he takes up a common clothing metaphor representing a change of
condition and character and attaches these two objects from his own thinking in order to
capture in summary fashion some central ideas in his theology. If so, this motif may well
be an original formulation that Paul contributed to Christian thought.19
Accepting that this framework originated with Paul leads us to further explore the use of these
terms against the backdrop of Paul’s overall theology.
14
Ibid., 185.
15
Ibid., 186.
16
Grassmick, Old Man and New Man, 46.
17
Ibid.
18
Ibid., 52.
19
Ibid.
6
Different Angles on Pauline Theology
In the last few hundred years, there has been an emphasis on studying Pauline theology through
varying lenses that impact one’s understanding of Paul’s theology. Beginning with the
enlightenment of the 18th century, scholars focused on a historical-critical exegesis of Paul that
was centered in his socio-historical setting.20 This included an awareness that Paul was not
merely a systematic theologian, but that really his theology and anthropology “needed to be
interpreted in light of his own historical and cultural milieu.”21
In the mid-19th century, several schools of thought took over regarding studies of Pauline
epistles. F. C. Baur, under the influence of Georg W. F. Hegel, taught that the conflict between
the flesh and spirit represented the conflict between “anything merely outward, sensuous and
material” and the “principle of consciousness” that forms the link between man and God.22
However, this idealist tradition was largely dismantled in scholarly circles by the "history of
religions" school near the end of the 19th century, in large part to historical data that disputed
many of Baur’s assumptions.23
Just a few years later, in 1872, Hermann Ludemann divided Pauline anthropology into
two parts: “outer man” which included soul, flesh and body and “inner man” which included
spirit, mind, and heart.24 Because of Ludemann’s distinction between Paul’s Jewish notion of
20
Grassmick, Old Man and New Man, 22.
21
Ibid., 22-23.
22
F.C. Baur, Paul. The Apostle of Jesus Christ, trans. A. Menzies, 2 vols. (London: Williams and Norgate,
1876) 2:126-28.
23
24
Grassmick, Old Man and New Man, 23.
H. Ludemann, Die Anthropologie des Apostels Paulus und ihre Stellung innerhalb seiner Heilslehre
(Kiel: Universitats-Buchhandlung [P. Toeche],1872).
7
‘flesh’ and his Hellenistic conception of ‘flesh’, “many subsequent studies assumed a
fundamental distinction between Hellenistic (partitive and dualistic) and Hebraic (aspective and
holistic) views of the human person.”25 Scholars then began to debate whether Paul was
influenced by one more than the other – Jewish or Hellenistic thought.26 By the mid-20th
century, some scholars even believed there may have been a Gnostic influence on Paul. However
in recent decades, scholars have generally agreed to not force rigid distinctions between
Hellenistic and Jewish influences regarding Paul and his theology.27
Another aspect of Pauline theology that scholars consider before interpreting specific
scriptures is the overall eschatological framework for Paul’s theological thinking. C. H. Dodd
suggested Paul’s eschatological framework be interpreted as an expression of Paul’s belief that
history had reached its fulfillment in Christ’s death and resurrection.28 Dodd believed that Paul
shifted from “futuristic” to “realized” eschatology, which he then brought to full development by
emphasizing “Christ-mysticism” (one’s consciousness of spiritual union with Christ) and on the
Church as the sphere of divine grace and life.
Rudolf Bultmann picked up the focus on eschatology for Paul, and according to him, Paul
“moved the interpretation of the earliest kerygma beyond mythology to an anthropologically
construed doctrine of justification by faith.”29 Bultmann believed that for Paul, the eschatological
25
Grassmick, Old Man and New Man, 23.
26
W.D. Stacey, The Pauline View of Man in Relation to its Judaic and Hellenistic Background (London:
Macmillan and Co., 1956) 40-55.
27
Grassmick, Old Man and New Man, 24.
28
C. H. Dodd, The Apostolic Preaching and Its Developments, 2nd ed. (New York: Harper & Row, 1951
[1936]) 44, 63-65.
29
R. Bultmann, The Presence of Eternity: History and Eschatology (New York: Harper & Brothers, 1957)
33-50; id., "History and Eschatology in the New Testament, " NTS 1 (1954) 5-16; id., Theology, 191.
8
moment of salvation is “neither a space-time event in the past nor an event yet to occur in the
future but an existential happening that takes place in each individual’s confrontation with the
claims of the gospel and consequent decision for faith.”30 Eventually, the discovery of the
Qumran documents and their apocalyptic nature brought ideas about Paul back to a Hebraic
thought of focusing on the age to come, and this allowed scholars studying Paul to assert a firm
belief that Paul shared the view modified by the coming of Jesus Christ and the split between the
“already” past and present, and the "not yet" future.31 The implication of this “already and not
yet” theology connects directly to several interpretations of the theology of the new man.
Variations of Interpretations of Old Man/New Man
Grassmick acknowledges in his dissertation that “various attempts have been made to explain the
meaning and function of this double Pauline metaphor.” Markus Barth summarizes various
views of these terms under three headings: The individual view, the corporate view, and the
representative view.32 Because the representative view is a quintessential element of the
corporate view, we will discuss these together. In general, it is also important to remember that
these viewpoints are not mutually exclusive.
Individual View
Interpreters who hold the individual view treat the terms “old man” and “new man” as a
reference to the life experience of each individual person, maintaining that every person has to
put off his own old man to put on his own new man. This viewpoint has been held faithfully by
30
Grassmick, Old Man and New Man, 34.
31
Ibid., 35.
32
M. Barth, Ephesians. AB 34, 34A. (Garden City, NY:Doubleday, 1974), 2:537-40.
9
many scholars since the time of the reformation, including by Martin Luther33 and also by John
Calvin.34 Some understand the contrast as a conflict between the old nature derived from Adam
and the new nature derived from Christ, citing Romans 6:6 to conclude that the “old man” is
judged and crucified along with Christ, rendering this old man powerless yet still alive on in the
physical life on earth. Therefore the old man becomes a metaphor for the corrupt, sinful nature,
sometimes described as the rebellious nature, the sinful disposition or sin nature, or even at times
the “flesh.”35 This old man is in conflict with the new man, which is a metaphor for the sinless
nature implanted in the Christian at conversion, creating a whole person under the lordship of
Christ. This new man is also described as the new nature, the spiritual nature, the inner man of
the heart.36 Proponents of the individual view hold that when someone under the lordship of
Christ sins, he is acting out of the old man and conversely, when he does right, he is acting out
the new man. This sets up the moral struggle of the Christian life to be primarily a struggle
between these two natures within a believer’s being.37
This struggle is often connected to the “put off/put on” constructions in Colossians 3:9-10
and Ephesians 4:22-24. Although we will discuss this further in the exegetical analysis, many
scholars believe these commands are imperative in force. They demand an ethical response and
refer to a progressive renewal in the Christian that involves a continual “putting off of the old
33
M. Luther. Lectures on Romans. Translated and edited by W. Pauck. LCC- (Philadelphia: Westminster
Press, 1961) 15:82.
34
J. Calvin. The Epistles of Paul the Apostle to the Romans and to the Thessalonians. Translated by R.
Mackenzie. Edited by D. W. Torrance and T. F. Torrance. Vol. 8. (Grand Rapids: Eerdmans, 1961) .
35
Grassmick, Old Man and New Man, 54.
36
Ibid.
37
Ibid.
10
man” and a “putting on of the new man” for as long as a person is alive on earth, which is
essentially the process of sanctification.38
Corporate View
Interpreters who hold the corporate view maintain that the “old man” represents sinful
humanity as a whole, and the “new man” represents redeemed humanity as a whole (the Church,
which is the Body of Christ).39 Such theologians believe the death and resurrection of Christ are
the dividing line between the “old” and the “new.” New creation has dawned, representing the
incoming of new creation and a new order for all humans.40 This view arises out of the AdamChrist typology in that the old man refers to sinful humanity (Adam) and that the new man refers
to redeemed humanity (Christ). It is reinforced by the expression “one new man” in Ephesians
2:15, which is viewed as a designation for the Church, the corporate Body of Christ. This is also
supported elsewhere in Ephesians through the descriptions of the Church as “one body” (2:16), a
“mature man” (4:13) and “the bride of Christ” (5:22-23) appear to uphold a corporate view.41
Hermann Ridderbos argues that the contrast between the “old man” and the “new man” is
not only a change that comes about through faith/baptism in the life of the individual Christian,
but also is a one-time event in history with the death and resurrection of Christ.42 Therefore, the
38
H. Bavinck, Magnalia Dei, 2nd ed. (Kampen: Kok, 1931), 474-75. and W. Hendriksen, Exposition of
Ephesians (Grand Rapids, MI: Baker 1967) 213-14.
39
C.F.D. Moule, The Epistles to the Colossians and to Philemon, 3rd ed., CGTSC (Cambridge: Cambridge
University Press, 1968), 119, and C.K. Barrett, From First Adam to Last. A Study in Pauline Theology. (New York:
Charles Scribner's Sons, 1962), 92-99.
40
Grassmick, Old Man and New Man, 58.
41
Ibid.
42
H. Ridderbos, Paul: An Outline of His Theology. Translated by J. R. de Witt. (Grand Rapids: Eerdmans,
1975), 63.
11
existence of all Christians has been impacted because their “old man” was crucified with Christ
on the cross (Rom 6:6). In the death and bodily resurrection of Jesus Christ, believers are
“transferred to the new order of life — the life order of the new creation, the new man.”43
At the same time, the “put off/put on” imagery in Colossians 3:9-10 and Ephesians 4:2224 refers to the transition that came for an individual follower of Jesus by faith/baptism. Still,
even here these terms “retain a supra-individual significance because in faith/baptism believers
apply to themselves that which has already taken place in Christ.”44 In faith/baptism they bid
farewell to the old mode of existence (“old man”) and become incorporated into the new mode of
existence, the Church, which Christ has created in Himself as “one new man”(Eph 2:15).45
Summary of Existing Viewpoints
In summary, some scholars explain the “old/new man” in individual salvation-historical terms;
some as metaphors related to the “once/now” conversion transfer only, others as encompassing
both the “once/now” and the “already/not yet” of Christian existence, and still others emphasize
a corporate redemptive-historical dimension where there is only one “old man” (Adam) and one
“new man” (Jesus Christ).46 In light of these options and the integrative nature of Paul’s
theology, it is not surprising that some scholars understand this double Pauline metaphor in a
multi-dimensional sense that is contextually defined. Thus they subscribe to a combination of the
views presented above without being confined to any one line of interpretation.47
43
Ibid., 208.
44
Grassmick, Old Man and New Man, 59.
45
Ridderbos, Paul, 213-214.
46
Grassmick, Old Man and New Man, 59.
47
Barrett, First Adam to Last, 92-99.
12
EXEGETICAL ANALYSIS
The words “having put off the old man…and having put on the new [man]” occur in Colossians
3:9-10. This text is a primary reference to the “old man” and the “new man” in Pauline theology
and likely the first place to mention both the terms together alongside the “put off/put on”
imagery. An exegetical study of this text within its context is important to the overall
conversation regarding the Pauline theology of the new man. To start, we will assume Pauline
authorship of this passage. There is not enough space in this paper to undergo a thorough
discussion of this issue, but while some scholars debate the authorship of Colossians as being
Pauline, we will adhere to the text in the “I, Paul” of Colossians 1:23 and the “I, Paul, write this
greeting in my own hand,” text of 4:18 as sufficient evidence.48 This claim was typically
accepted through the centuries and after careful study, many modern scholars and theologians
continue to accept this letter as authentic to Paul.49
Historical Setting
Colossae was one of three towns (along with Laodicea and Hierapolis) that lay along the banks
of the Lycus river in Western Phrygia, the Roman province of Asia (which is today the western
part of modern Turkey).50 Colossae was the least commercially influential of the three cities in
Paul’s day and according to one first-century geographer was a “small city.”51 This is in contrast
to several hundred years earlier when it was considered a “great” and “populous city, both
wealthy and large.”
48
Donald A. Carson and Douglas J. Moo, An Introduction to the New Testament (Grand Rapids, MI:
Zondervan, 2008), 517.
49
Ibid., 517-521
50
Hugh D. McDonald, Commentary on Colossians and Philemon (Waco, TX: Word Books, 1982), 11.
51
Ibid., 12
13
The Church in Colossae
The Gospel of Jesus Christ was introduced to Colossae likely during the time of Paul’s ministry
in Ephesus. It is most likely that Epaphras, a native of the city (Colossians 4:12) was the one who
himself was converted by Paul in Ephesus and later brought the news to his hometown
(Colossians 1:7).52 Scholars have long held there was a specific problem that Paul was writing to
the young Church in Colossae about, although there is no agreement on the identity of what the
false teaching or problem may have been.53
The Text
Colossians 3:9-14 (NASB) states:
Do not lie to one another, since you laid aside the old self with its evil practices,10 and
have put on the new self who is being renewed to a true knowledge according to the
image of the One who created him— 11 a renewal in which there is no distinction
between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and
freeman, but Christ is all, and in all.
9
So, as those who have been chosen of God, holy and beloved, put on a heart of
compassion, kindness, humility, gentleness and patience; 13 bearing with one another,
and forgiving each other, whoever has a complaint against anyone; just as the Lord
forgave you, so also should you. 14 Beyond all these things put on love, which is the
perfect bond of unity.
12
This text combines both the concept of laying aside the “old self” (v. 9) and the
putting on of the “new self” in (v 10). While the primary focus of this paper remains the theology
of the new man, again, one cannot consider the new man without also considering the old man.
One issue to address are the commands found in Col 3:9-10. Many interpreters take these
verses as imperative in force, seeing Paul as urging his readers to bring their daily conduct into
52
Ralph P. Martin, Colossians and Philemon: based on the Revised Standard Version. NCBC. (Grand
Rapids: Eerdmans, 1981), 6.
53
N. T. Wright, The Epistles of Paul to the Colossians and Philemon: an introduction and commentary.
TNTC. (Grand Rapids, MI: Eerdmans, 1986), 23.
14
correspondence with the conversion-initiation position by exhorting them to “put off the old
man” and “put on the new man.”54 In this way, the terms are applied to the Christian’s ethical
situation such that he is to turn from the old, pre-conversion life of sin and error to the new, postconversion life of righteousness and truth. Paul, therefore, is urging the believers in this church
to replace the conduct (vices) of the “old man” with the conduct (virtues) of the “new man.” In
this way, the dual metaphor is not only the “once/now” transfer of conversion but also represents
the “already/not yet” tension of Christian existence on this side of heaven.55
However, other interpreters take this passage (often along with Ephesians 4:22-24) as
indicative in force. Paul is not exhorting believers to “put off the old man” and “put on the new
man,” but rather he is urging them to stop committing various sins in light of the fact that this is
already an accomplished reality because of salvation in Jesus.56 “Putting off the old man is
neither a gradual, continuous process nor a present duty, it is an accomplished reality of
salvation. The dual metaphor, then applies only to the “once/now” transfer of conversion.”57
Another way to describe it that the old man was the believer in his/her conversion mode
of existence — a person constantly deceived by the desires of the flesh. He/she was in the state
of being “dead in sin” and “without God.” The “new man” is the same person in his/her new
post-conversion mode of existence — the believer who lives on the basis of the gospel and is
being renewed in the image of Christ. He/she is in the state of being “dead to sin” and “alive to
54
H. A.W Meyer, Critical and Exegetical Handbook to the Epistle to the Romans, trans. J.C. Moore, 5th
ed. (Edinburgh: T & T. Clark, 1881) 1:288; Douglas Moo, The Epistle to the Romans, NICNT (Grand Rapids:
Eerdmans, 1996) 372-75.
55
Grassmick, Old Man and New Man, 56.
56
D.M. Lloyd-Jones, Romans: An Exposition of Chapter 6, The New Man (Grand Rapids: Zondervan,
1973) 62 and van Roon, 325-49.
57
Grassmick, Old Man and New Man, 57.
15
God.” In this way, the terms apply both to a state of existence and to a way of life within that
state.58
Grassmick concludes:
It must be admitted that conceptually either view can be harmonized with Paul’s attested
teaching because he uses the "put off / put on" clothing metaphor with both an aorist
indicative pointing to conversion-initiation and an aorist imperative pointing to
subsequent ethical conduct (cf. Gal. 3:27 with Rom. 13:12-14). The context of this
passage, then, must determine his meaning here.59
This forces us to make an interpretive decision focused on the context and not the grammatical
nuances which can be argued either way.
Focusing on the phrase “putting off” in Colossians 9, we find a term () that
is used in only 3 places in the entire New Testament – 3:9, 2:11, and 2:15. The meaning of the
two verbs can be represented by the English expressions "to put off” and "to strip off.” Because
the context of Colossians 2:11-15 is Jesus Christ’s death and resurrection and a believer’s dying
and rising with Him, it makes sense to think that Paul is continuing this thought in the next
chapter in 3:9ff.60
Now that one has put off the old man, the believer has been clothed with the new man.
This includes the verses that follow, with the call in 3:12-14 to “put on a heart of compassion,
kindness, humility, gentleness and patience; bearing with one another, and forgiving each other,
whoever has a complaint against anyone; just as the Lord forgave you, so also should you.
Beyond all these things put on love, which is the perfect bond of unity.”
58
A. van Roon, The Authenticity of Ephesians. Translated by S. Prescod-Jokel. NovTSup 39.( Leiden: Brill,
1975), 336-40 and Ernst Käsemann, “On Paul’s Anthropology,” in Perspectives on Paul. (trans. Margaret Kohl;
Philadelphia: Fortress Press, 1971), 1-31.
59
Grassmick, Old Man and New Man, 219.
60
Ibid., 222.
16
CONCLUSION
The meaning of the "new man" has been understood and expressed in various ways by
interpreters of Paul, always in accordance with the “old man.”61 Based on the factors discussed
above in this paper, we conclude the meaning of the “new man” to be the already attained status
of someone who believes in Christ Jesus as Lord, and as such lives under the reign and rule of
the new creation which is in the space of the “already but not yet.” At the moment of conversion,
believers have put off the old man by being crucified and buried with Christ (Col 2:11 and Rom.
6:6).
61
Grassmick, Old Man and New Man, 231.
17
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Scribner's Sons, 1962
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Williams and Norgate, 1876, 2:126-28.
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18
Kittel, Gerhard, ed. Theological Dictionary of the New Testament. Translated by G. W.
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Martin, Ralph P. Colossians and Philemon: based on the Revised Standard Version. NCBC.
Grand Rapids: Eerdmans, 1981.
McDonald, Hugh D. Commentary on Colossians and Philemon. Waco, TX: Word Books, 1982.
Meyer, H. A. W. Critical and Exegetical Handbook to the Epistle to the Romans. Translated by
J. C. Moore and E. Johnson from the 5th German edition. Edited and revised by W. P.
Dickson with supplementary notes by T. Dwight. New York: Funk & Wagnalls, 1884.
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Moo, D. J. The Epistle to the Romans. NICNT. Grand Rapids: Eerdmans, 1996
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Ridderbos, H. Paul: An Outline of His Theology. Translated by J. R. de Witt. Grand Rapids:
Eerdmans, 1975.
Stacey, Walter David. The Pauline View of Man: In Relation to Its Judaic and Hellenistic
Background. London: Macmillan, 1956.
Van der Horst, Pieter Willem. "Observations on a Pauline Expression." New Testament
Studies 19, no. 02 (1973): 181-187.
Van Roon, A. The Authenticity of Ephesians. Translated by S. Prescod-Jokel.
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19
Exegetical Outline for Preaching: Colossians 3:9-14
Do not lie to one another, since you laid aside the old self with its evil practices,10 and
have put on the new self who is being renewed to a true knowledge according to the
image of the One who created him— 11 a renewal in which there is no distinction
between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and
freeman, but Christ is all, and in all.
9
So, as those who have been chosen of God, holy and beloved, put on a heart of
compassion, kindness, humility, gentleness and patience; 13 bearing with one another,
and forgiving each other, whoever has a complaint against anyone; just as the Lord
forgave you, so also should you. 14 Beyond all these things put on love, which is the
perfect bond of unity.
12
 Introduction
 Brief historical setting of Colossae (occasion)
 Context of letter to Colossians
 Doctrine
 Theology of “old man/new man” – mention 4 texts where this appears in Pauline
corpus (Romans 6:6, Ephesians 2:15, Ephesians 4:22-24, Colossians 3:9-10)
 Context of chapter 3:1-8 – setting mind on Christ and things above, putting aside vices
 Verse 9 – laying aside the old self
 Verses 10-11 – putting on the new self according to the “image of the One who created
him” (reference what it means to be an image-bearer in Genesis 1:27)
 Verses 12-14 – the actual qualities we are putting on and the attitudes with which we
clothe ourselves
 Possibly insert a background of clothing imagery in the Hebrew scriptures
 Conclusion – finish up with verses 15-17 – how all that we do is done to glorify Jesus
and to give thanks to the Father , which can only occur when we allow the peace of
Christ to rule us and the word of Christ to richly dwell within us