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The word "where" normally refers to a place. However, here it refers to the condition of the "new man" (v. 10). We could understand it as "within the new, here are the circumstances..." In this new man, Paul says, there is "neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free." This means the individual characteristics of the person in the flesh are now gone, and the individual is hidden in Christ. Thus, "Christ is all, and in all."
In the context of ancient history, "Barbarians" referred to people who were not part of the Greek or Roman civilizations. The term was often used by the Greeks to describe people who spoke languages other than Greek and were considered uncivilized in comparison to the sphere of Greek culture.
The "Scythians" were a specific group of people from the region north of the Black Sea, known for their nomadic lifestyle and exceptional skills in horseback riding and archery. They were often viewed as fierce and warlike. By mentioning Barbarians and Scythians, Paul emphasizes that in the new man, cultural or social distinctions, no matter how significant they were in the past, no longer create barriers between individuals. In Christ, these distinctions are erased, and all are unified.
Paul's perspective in Colossians 3:11 represents a radical departure from the views found in the Torah, the Prophets, and even from the teachings of Jesus. The Torah and the Prophets often emphasize the distinctiveness of the Jewish people, setting them apart from other nations through laws, customs, and rituals. The concept of being a "chosen people" is central, with a clear delineation between Jews and Gentiles.
Jesus, during His earthly ministry, also operated within the framework of Jewish tradition and law. His mission was to the "lost sheep of Israel" (Matthew 15:24). Jesus even implied that a Gentile woman was on par with the dogs (Matt. 15:26).
In contrast, Paul's message in Colossians 3:11 is one of complete equality and unity in Christ. He asserts that cultural, social, and ethnic distinctions no longer matter within the “new man” created in Christ. This concept can only be true in a new, Pauline outlook and dispensation.
The heart of this sentence is "Put on...bowels of mercies, kindness, humbleness of mind, meekness, longsuffering..." The sentence includes a parenthetical adverbial clause which modifies the basic instruction. The adverbial clause is "as the elect of God" who are further modified as "holy and beloved." It is extremely important to note that the word "as" in the clause is an adverb, and thus by its very nature tells HOW to "put on." Grammatically, the phrase "as the elect of God" is not at all in any manner whatsoever describing those Paul is speaking to. Adjectives can describe individuals but adverbs describe actions. Therefore, anyone who uses this verse to claim that the body of Christ is "the elect of God" is simply ignoring good grammar.
The "elect of God" are defined in Scripture as Israel, those called and set apart. This concept is supported by numerous passages in the Bible:
These verses collectively highlight that the term "elect of God" is scripturally associated with Israel, a nation called and set apart by God. Since we allow Scripture to interpret itself, we really are bound to the conclusion that Israel is the elect of God.
Additional Examples of "ὡς" Instructions in the Bible
The following examples further illustrate how the word "as" (Greek: ὡς) functions adverbially, describing the manner of an action without implying identity: