Col 3:1-17. RESURRECTION WITH CHRIST MUST BE COMPLETED BY PARTICIPATION IN HIS HEAVENLY LIFE, WHICH THOUGH AT PRESENT CONCEALED, WILL NOT ALWAYS REMAIN SO. THIS LIFE WITH CHRIST IN HEAVEN DEMANDS THE DEATH OF THE MEMBERS ON THE EARTH, THE HEATHEN VICES OF IMPURITY AND COVETOUSNESS, WHICH BRING DOWN THE WRATH OF GOD. ALL SINS OF MALICE, ANGER AND ABUSE AND ALL LYING MUST BE GIVEN UP, FOR THESE BELONG TO THE OLD NATURE, AND ARE INCOMPATIBLE WITH THE NEW, WITH ITS EVER-GROWING CONFORMITY TO THE DIVINE IMAGE, AND THE CANCELLING OF ALL THOSE DISTINCTIONS WHICH MAKE MEN ALIENS TO EACH OTHER.-With Col 3:1 Paul passes to the hortatory portion of the Epistle, the attack on the false teachers ending with Col 2:23, and there is no break between Col 3:1-4 and Col 3:5. The ethical exhortation has its basis in the dogmatic exposition already given, and is therefore connected with it by οὖν.
Col 3:2. τὰ ἄνω φρονεῖτε. “Set your mind on the things above.” φρ. is wider in its sense than ζητ. It embraces, as Meyer says, “the whole practical bent of thought and disposition”.-μὴ τὰ ἐπὶ τῆς γῆς. “The things on the earth” are not in themselves sinful, but become so if sought and thought on in preference to the things above (cf. Mat 6:19-21). There seems to be no reference to the false teachers here.
Col 3:3. ἀπεθάνετε γάρ: “for ye died,” that is to their old life, at the time of their conversion. It gives the reason for Col 3:2. The exhortation is justified because they have died with Christ.-καὶ ἡ ζωὴ … ἐν τῷ Θεῷ. This risen life (ζωή not βιός) which they now enjoy through union with Christ is concealed with Him in God. By the fact that it is hidden is not meant that it is secure (Kl[16]), for the contrast to κέκ. is φαν. (Col 3:4), but that it belongs to the invisible and eternal, to which Christ belongs; perhaps not precisely “shrouded in the depths of inward experiences and the mystery of its union with the life of Christ” (Ell.). ἐν Θεῷ asserts Christ’s own union with God, and emphasises our union with God in Him. Meyer thinks ζωὴ is the “eternal life,” now hidden, but to be manifested at the second coming (Col 3:4). But this does not suit so well the language of the verse. Our life in God is opposed to life in the world (Col 2:20). The transition from the aorist to the perfect is to be noticed.
[16] Klöpper.
Col 3:4. This life is not always to remain hidden, it will be manifested at the second coming. And that not merely in union with Christ, for it is Christ Himself who is our Life. This is not to be toned down to mean that Christ is the possessor and giver of eternal life. Paul means quite literally what he says, that Christ is Himself the essence of the Christian life (cf. Php 1:21, ἐμοὶ γὰρ τὸ ζῆν Χριστὸς, also Gal 2:20). His manifestation therefore includes that of those who are one with Him. And this can only be a manifestation in glory (cf. Rom 8:17).
Col 3:5. Partially parallel to Eph 5:3-5.-νεκρώσατε οὖν. “Put to death, therefore” (cf. Rom 8:13). The aorist implies a single decisive act. Perhaps νεκ. is chosen as a weaker word than θανατόω (Cremer, Haupt), implying the cessation of functions during life, οὖν is interesting. It seems strange that the assertions in the previous verses, of their death and resurrection with Christ and hidden life with Him in God, should be followed by the exhortation to put their members to death. Clearly these assertions are idealistic. The death and resurrection potentially theirs are to be realised in the putting to death of their members,-τὰ μέλη τὰ ἐπὶ τῆς γῆς. The members are referred to in so far as they are the instruments of the σάρξ, and are included in the “things on the earth,” with which the Christian has no more concern (Col 3:2). Lightfoot places a stop at γῆς, and regards πορνείαν κ.τ.λ. as governed by ἀπόθεσθε (Col 3:8). He thinks Paul intended to make these accusatives directly dependent on ἀπ., but, owing to the intervening clauses, changed the form of the sentence. It is true that the apposition of μέλη and the list of sins that follows is strange, but not so strange as to make this very forced construction preferable. We should have expected ἀπ. at the beginning of the sentence.-καὶ τὴν πλεονεξίαν: “and covetousness,” not “impurity”. It comes fitly here, for gold provided the means for indulging these lustful passions. For the noun with the article at the end of a series without it, see Winer-Moulton,9 p. 145.-ἥτις ἐστὶν εἰδωλολατρία: “inasmuch as it is idolatry”. ἥτις refers simply to πλ., not to the whole series of vices enumerated, nor to μέλη, by attraction for ἅτινα. The lust for wealth sets riches in the place of God (cf. Mat 6:24).
Col 3:6. Parallel to Eph 5:6, from which ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας has been added in most MSS. The sentence is abrupt without them, and Col 3:7 is more easily explained if they are retained (as by Mey., Kl[17], Ol.), yet their omission in [18], combined with their presence in the parallel Eph 5:6, is too strong to admit of their retention. The verse may refer to a general principle which acts in human life, or the reference may be eschatological. The latter seems to be more in accordance with Paul’s usage. ὀργὴ is here the outward manifestation of the anger which God even now feels at sin.
[17] Klöpper.
[18] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
Col 3:7. ἐν οἶς: in which vices. If τ. υἱοὺς τ. ἀπ. be retained, the probable translation is “in whom”. Lightfoot thinks in any case the reference to the vices is to be preferred, the chief reason being that Paul could not blame his readers for living among the Gentiles. But, as Meyer points out, περιεπ. implies participation in conduct.-καὶ ὑμεῖς: you as well as those who still practise these vices.-περιεπατήσατέ: a Hebraistic metaphor expressing moral conduct.-ἐζῆτε ἐν τούτοις: “ye were living in them,” i.e., in these vices. The reference is to their pre-Christian state, in which sin was the atmosphere of their lives. The change of tense should be noticed.
Col 3:8. Col 3:8-10 are largely parallel to Eph 4:22-25; Eph 4:31.-νυνὶ δὲ: “but now,” emphatic contrast to ποτε, now that you have passed from that life of sinful conduct, see that you strip yourselves of these vices.-ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα: “do ye also put away all of them”.-κ. ὑμ.: obviously not you as well as the Ephesians (Holtzm.), but you as well as other Christians. It is not clear whether τὰ π. refers exclusively to the preceding sins, to which then ὀργ. κ.τ.λ. forms a loose apposition, or whether it includes the latter also. It seems less harsh to give the injunction a forward as well as a backward reference.-ὀργήν, θυμόν: usually the former is regarded as the settled anger, of which the latter is the sudden and passionate outburst. Cremer, however, followed by Haupt, regards θ. as the inner emotion, of which ὀρ. is the external expression. ὀρ. is certainly used of the external manifestation of wrath in Col 3:6.-κακίαν: “malignity,” the feeling which prompts a man to injure his neighbour.-βλασφημίαν: as the other sins are against men, so this, “slander” not “blasphemy”.-αἰσχρολογίαν. The word may mean “filthy speech” or “abusive speech”. Here the context decides for the latter. Lightfoot, combining both senses, translates “foulmouthed abuse,” but such combinations are generally to be distrusted.-ἐκ τοῦ στόματος ὑμῶν: probably this should be connected both with βλ. and αἰσχρ. Whether it is dependent on ἀποθ., “banish from your mouth” (Mey., Ol., Abb.), is more doubtful, since the interpolation of sins which are not sins of speech makes such a connexion awkward. Probably, then, the meaning is “proceeding out of your mouth”. ὑμ. is emphatic, and recalls the readers to their Christian profession.
Col 3:9. μὴ ψεύδεσθε εἰς ἀλλήλους: “lie not to one another”. The imperative changes its tense from aorist to present, the exhortation to the decisive act being followed by a rule for their daily life. εἰς expresses the direction of the utterance. It should not be translated “against” (Kl[19], Fr.).-ἀπεκδυσάμενοι … ἐνδυσάμενοι. These participles may be translated as part of the exhortation, “lie not one to another putting off … and putting on,” in other words, “put off … and put on … and lie not”. Or they may give a reason for the exhortation, “lie not, seeing ye have put off … and put on”. In favour of the former is the addition σὺν τ. πρ. αὐτ., for if the practices had been put off at conversion the warning might seem superfluous. ἀνακαιν. (pres.) also points to a continuous process. Either view harmonises with Paul’s theology, for he speaks of death to the old and life to the new either as ideally complete in the moment of conversion or as realised gradually in actual experience. But the latter, which is taken by most commentators, is preferable; for the reference is much wider than in the foregoing words. They refer only to the discarding of vices. Paul now emphasises the positive side also, the putting on the new as well as casting off the old.-τὸν παλαιὸν ἄνθρωπον: i.e., the old non-Christian self (cf. Rom 6:6, Eph 4:22).-πράξεσιν: “practices,” such as those already enumerated.
[19] Klöpper.
Col 3:10. τὸν νέον. In Eph 4:24 we have καινός, “fresh” (as opposed to “worn out”); νέος is new as opposed to old. The idea contained in κ. is here expressed by ἀνακ. Some (including Sod.) regard “the new man” as Christ, according to which “the old man” will be Adam. But this is negatived by the next verse, for if the new man is Christ, Χριστός would be a strange tautology. κτίς. is also against it, though we have μορφωθῇ Χ., Gal 4:19. It is the regenerate self, regenerate, of course, because united with Christ.-ἀνακαινούμενον: “being renewed,” the present expressing the continuous process of renewal (cf. 2Co 4:16). There is no reference to a restoration to a former state.-εἰς ἐπίγνωσιν: not to be connected (as by Mey. and Hofm.) with κατʼ εἰκόνα, which would give a strange and obscure thought, but to be taken as the object of the renewal. The knowledge is ethical rather than theoretical in this connexion.-κατʼ εἰκόνα: to be taken with ἀνακαιν. There is a clear allusion to Gen 1:26-28, the new self grows to be more and more the image of God. There may perhaps be a side reference to “ye shall be as gods, knowing good and evil” in εἰς ἐπίγ.-τοῦ κτίσαντος: i.e., God, not (as Chrys. and others) Christ. Some take κατʼ εἰκ. τ. κτ. α. to mean “according to Christ”. It is true that Christ is the image of God, but the parallel κατὰ Θεὸν, in Eph 4:24, makes this improbable, and we should have expected the article before εἰκ.
Col 3:11. Cf. Gal 3:28. He has been speaking of sins inconsistent with brotherly love, anger and falsehood. Such sins are incompatible with Christianity, which has abolished even those deep distinctions that divided mankind into hostile camps. In the splendid sweep of the great principle, which has cancelled the most radical differences of nationality, ceremonial status, culture and social position, all minor causes of strife are necessarily included. The solvent of national, racial and even religious hate cannot be powerless before the petty strifes of a Christian church.-ὅπου οὐκ ἔνι: “where there cannot be”, ὅπ. seems to refer to “the new man,” not to “knowledge” or “the image”. In the new man created by God all these distinctions vanish. ἔνι seems not to be for ἐνεστι, as used to be said, but, as Buttmann maintained, a form of ἐν. Winer-Schmiedel says “ἔνι is the older form of ἐν, and has the significance of ἔνεστιν”.-Ἕλλην κ.τ.λ. The first two pairs contain opposites, in race and then in religion. For the third pair Paul cannot employ an antithesis, since Ἕλλ., the contrast to βάρ., has already been used in the sense of Gentile. He therefore adds to barbarian the Scythian as the extreme example-Scythae barbaris barbariores (Beng.)-but reverts to the method of opposition in the last pair. The order Έλλ. κ. Ἰουδ. is unusual, and perhaps due to the fact that he is writing to Gentiles, but in Gal 3:28 he is writing to Gentiles too. The usual order is resumed in περ. κ. ἀκρ. In δοῦλ. ἐλεύθ. he may have a reference to Philemon and Onesimus, but the terms occur also in the Galatian list.-πάντα καὶ ἐν πᾶσιν Χριστός. This expresses the thought that Christ is all, and that He is in all the relations of life; πᾶσιν is neuter, and Χ. is placed at the end for emphasis. Since He is all, and all things are one in Him, He is the principle of unity, through whom all the distinctions that mar the oneness of mankind are done away.
Col 3:12. This verse and Col 3:13 are parallel to Eph 4:2; Eph 4:32. The ethical consequences of having put on the new man are now drawn out in detail.-ἐνδύσασθε οὖν: not since Christ has become all and in all to you (Lightf.), but since you have put on the new man.-ὡς ἐκλεκτοὶ τοῦ Θεοῦ: i.e., as conformity to your position as God’s elect demands. The election is God’s choice of them in Christ before creation (Eph 1:4).-ἅγιοι καὶ ἠγαπημένοι qualify ἐκλ., and are not vocatives. ἠλ. means, as elsewhere in N.T., beloved of God; he is speaking of their position as Christians.-σπλάγχνα οἰκτιρμοῦ: “a heart of compassion,” the σπλ. being regarded as the seat of emotion.-χρηστότητα: almost “sweetness of disposition”. It is opposed to “severity” (of God) in Rom 11:22.-ταπεινοφροσύνην, πραΰτητα: both virtues towards fellow-men, and quite different from ταπ. in Col 2:18. Neither has reference to man’s relation to God. Each is a specifically Christian virtue.
Col 3:13. χαριζόμενοι ἑαυτοῖς: “forgiving yourselves,” but while the variation from ἀλλήλ. is probably intentional, the practical difference is very slight. The thought that Christians are members one of another may underlie the choice of expression (cf. 1Pe 4:8). It may be chosen to correspond to ὑμῖν.-μομφήν may have reference to the case of Philemon and Onesimus.-ὁ Κύριος: whether this or ὁ χριστὸς be read the reference is to Christ. In the parallel Eph 4:32 we have “God in Christ,” which is Paul’s usual way of putting it. But that is no reason for referring Κύρ. to God, for Jesus when on earth forgave sins. The forgiveness they have received is used to enforce the duty of forgiving others. The best illustration is the parable in Mat 18:23-25.
Col 3:14. ἐπὶ πᾶσι δὲ τούτοις τὴν ἀγάπην: probably “over all these,” carrying on the metaphor of clothing, not “in addition to all”. These virtues are manifestations of love, but may be conceivably exhibited where love is absent, so that the mention of it is not superfluous.-ὅ ἐστιν: probably “that is,” though for criticism of Lightfoot’s examples see Abbott. The relative cannot mean τὸ ἐνδύσασθαι τ. ἀγ., for love itself is the σύνδ.-σύδεσμος τῆς τελειότητος. Generally σύνδ. is explained as that which binds together all the virtues. The genitive is variously interpreted. It has been taken as genitive of the object, but the objection (Luther, Ol., Haupt) that the bond binds the virtues into a unity but does not bind together the unity itself is forcible. It has also been taken as a genitive of quality, “the perfect bond,” which Paul would have said if he had meant it. Ellicott regards it as a subjective genitive, the bond possessed by perfectness; but this seems unlikely. Again, it is explained as the bond which produces perfection in these virtues (Ol.), or as the bond which binds these virtues together and so produces Christian perfection (Sod). If, however, we do not take τελ. as an objective genitive, there is no ground for assuming that the bond is that which binds the virtues together. The function of love as a bond is to bind Christians together, and Haupt explains the word in this way. The genitive he regards as one of apposition, the bond in which perfection consists. When love binds all Christians together, the ideal of Christian perfection is attained. This gives a natural and appropriate sense, and is probably right. The view that σύνδ. is the sum total gives a sense to the word which it does not bear; nor does it suit the context.
Col 3:15. ἡ εἰρήνη τοῦ Χριστοῦ: “the peace which Christ gives”. It might be the peace between the members of the Church bestowed by Christ (Calv., Ol., Sod.). This suits the preceding, but not the following words so well, especially, perhaps, εὐχ. γίν.-βραβευέτω: “rule” (cf. Col 2:18). The word has lost its old sense “to act as umpire,” and there is no reference to a contest or a prize. The meaning is: in deciding on any course of action, let that be chosen which does not ruffle the peace within you.-εἰς ἣν καὶ ἐκλήθητε: i.e., to the enjoyment of which ye were called.-ἐν ἑνὶ σώματι: “so that ye are in one body,” result rather than aim being expressed. Disunion in the body is incompatible with the peace of individual members.-καὶ εὐχάριστοι γίνεσθε: “and become thankful,” i.e., to God for calling you, or more probably for the peace in your hearts, which is the main thought. εὐχ. might mean “gracious” (a rare sense), but this would not be weighty enough to end these exhortations.
Col 3:16-17. Partially parallel to Eph 5:19-20.
Col 3:17. πᾶν … ἐργῷ: a nominative absolute.-πάντα is governed by ποιεῖτε (not ποιοῦντες, as Sod.), supplied from ποιῆτε.-εὐχαριστοῦντες. This is not something additional to actions done in the name of Christ; but these actions are themselves expressions of thankfulness.
Col 3:18. ἀνῆκεν has been taken as a perfect in sense of present (Luther, Bleek, Ol.), a view said by Winer to be “as unnecessary as it is grammatically inadmissible” (Winer-Moulton,9 p. 338). Usually it is taken as an imperfect, “as was fitting,” and is thought (but this is very dubious) to imply a reproach. Probably ἐν Κυρ. is to be joined to it, not to ὑποτ. (cf. Col 3:20).
Col 3:19. μὴ πικραίνεσθε: i.e., do not be harsh or irritable. Bengel defines πικρία as “odium amori mixtum,” which is acute, but “odium” is too strong.
Col 3:20. κατὰ πάντα is omitted in Eph 6:1.
Col 3:21. ἐρεθίζετε: i.e., irritate by exacting commands and perpetual faultfinding and interference for interference, sake. The consequence of such foolish exercise of authority is that the child becomes discouraged; in other words, his spirit is broken, and since what he does leads to constant blame, he loses hope of ever being able to please. “Fractus animus pestis juventutis” (Beng.).
Col 3:22. The case of slaves is treated at greater length than that of the other family relations, probably on account of Onesimus. But Paul was much possessed with the need for keeping Christianity free from the suspicion it naturally created of undermining the constitution of society. So while δοῦλος, ἐλεύθερος is a distinction which has vanished for Christianity, in the interests of Christianity as a spiritual power social freedom had to be cheerfully foregone till the new religion was able to assert its principle with success. An instructive parallel is the exhortation to submission to constituted authority in Romans 13. In Paul’s time slaves probably made up the larger part of the population of the empire.-τοῖς κατὰ σάρκα κυρίοις: opposed to their spiritual Lord.-ὁφθαλμοδουλείαις: acts of eye-service (singular in Eph 6:6), i.e., service which is most zealous when the eye of the master or overseer is upon them. The word was perhaps coined by Paul.-ὡς ἀνθρωπάρεσκοι. It is the Christian’s first duty to please the Lord, and this he can do only by conscientious performance of his tasks quite apart from the recognition he receives from men. If the principle of his conduct is the pleasing of men, he will neglect his duty where this motive cannot operate.-ἁπλότητι καρδίας: “singleness of heart,” opposed to the double-dealing of eye-service.-τὸν Κύριον: in significant contrast to the masters according to the flesh.
Col 3:23. Not only must the slave’s work be done in the fear of the Lord, but done as if it were actually for the Lord that he was doing it, and not for a mere human master. And this principle is to govern every detail of his varied service.-ἐκ ψυχῆς: heartily and with good will.-οὐκ ἀνθρώποις: their service, Paul would say, is not to be rendered at all (οὐκ not μὴ) to their earthly master, but exclusively to Christ.
Col 3:24. However their earthly master may reward their service, there is a Master who will give them a just recompense; although they cannot receive an earthly, He will give them a heavenly inheritance.-ἀπὸ Κυρίου: in Eph 6:8 παρὰ Κ. The absence of the article is noteworthy. It emphasises the position rather than identifies the Person of Him who gives the reward (cf. the anarthrous ἐν υἱῷ, Heb 1:1). Haupt thinks that there is no significance to be attached to its omission; but, as Lightfoot says, “it is studiously inserted in the context”.-ἀνταπόδοσιν τῆς κληρονομίας: the “just recompense consisting in the inheritance”. κλ. is a genitive of apposition.-δουλεύετε. This may be taken as an indicative (Lightf., Findl., Moule, Haupt) or as an imperative (Mey., Ell., Alf., Abb.). The indicative is defended on the ground that it is needed to explain who is meant by ἀπὸ Κυρίου (but this was surely obvious), and that the imperative seems to require ὡς τῷ Κ. But Lightfoot himself quotes Rom 12:11, where ὡς is absent. On the other hand the indicative gives a somewhat flat sense, and the imperative seems to yield a better connexion with Col 3:25. It is best then to take it as an imperative.
Col 3:25. This verse provides the reason (γὰρ) for δουλεύετε. It is disputed whether ὁ ἀδ. means the master who treats his slave unjustly, or the slave who by his idleness wrongs his master. To include both (Lightf., Findl., Ol.) is highly questionable, not only because a double reference is on principle to be avoided in exegesis, but because the connexion with δουλ. implies that one side of the relation only is being dealt with. It is commonly thought that the verse is an encouragement to the slave, based on the assurance that the master who ill treats him will receive his recompense in due course. In favour of this οὐκ ἔστιν προσωπ. is urged, since it implies that they are in a social position which might influence earthly courts, but cannot mitigate the judgment of God. But while a Christian writer could dissuade from vengeance by the thought that vengeance belonged to God alone, it is not credible that Paul should console the slave or encourage him in his duty by the thought that for every wrong he received his master would have to suffer. And, as Haupt says, we should have expected ὑμᾶς after ἀδικῶν and δὲ instead of γὰρ. There is also a presumption in favour of an exhortation to the slave here. If it referred to the masters it would have come more naturally after Col 4:1. Nor does προσωπ. necessarily imply that the wrongdoer is socially more highly placed. It equally well applies to favouritism that might be expected from God on the ground of religious position. So we should interpret the verse (with Weiss and Haupt) as a warning to the Christian slave not to presume on his Christianity, so as to think that God will overlook his misdeeds or idleness.
To those fruitless exercises which the false apostles urged, (429) as though perfection consisted in them, he opposes those true exercises in which it becomes Christians to employ themselves; and this has no slight bearing upon the point in hand; for when we see what God would have us do, we afterwards easily despise the inventions of men. When we perceive, too, that what God recommends to us is much more lofty and excellent than what men inculcate, our alacrity of mind increases for following God, so as to disregard men. Paul here exhorts the Colossians to meditation upon the heavenly life. And what as to his opponents? They were desirous to retain their childish rudiments. This doctrine, therefore, makes the ceremonies be the more lightly esteemed. Hence it is manifest that Paul, in this passage, exhorts in such a manner as to confirm the foregoing doctrine; for, in describing solid piety and holiness of life, his aim is, that those vain shows of human traditions may vanish. (430) At the same time, he anticipates an objection with which the false apostles might assail him. What then? “Wouldst thou rather have men be idle than addict themselves to such exercises, of whatever sort they may be?” When, therefore, he bids Christians apply themselves to exercises of a greatly superior kind, he cuts off the handle for this calumny; nay more, he loads them with no small odium, on the ground that they impede the right course of the pious by worthless amusements. (431)
1.If ye are risen with Christ. Ascension follows resurrection: hence, if we are the members of Christ we must ascend into heaven, because he, on being raised up from the dead, was received up into heaven, (Mar 16:19,) that he might draw us up with him. Now, we seek those things which are above, when in our minds (432) we are truly sojourners in this world, and are not bound to it. The word rendered think upon expresses rather assiduity and intensity of aim: “Let your whole meditation be as to this: to this apply your intellect — to this your mind.” But if we ought to think of nothing but of what is heavenly, because Christ is in heaven, how much less becoming were it to seek Christ upon the earth. Let us therefore bear in mind that that is a true and holy thinking as to Christ, which forthwith bears us up into heaven, that we may there adore him, and that our minds may dwell with him.
As to the right hand of God, it is not confined to heaven, but fills the whole world. Paul has made mention of it here to intimate that Christ encompasses us by his power, that we may not think that distance of place is a cause of separation between us and him, and that at the same time his majesty may excite us wholly to reverence him.
(430) “S’en aillent en fumee;” — “May vanish into smoke.”
(431) “Par des amusemens plus que pueriles;” — “By worse than childish amusements.”
(432) “De cœur et esprit;” — “In heart and spirit.”
2. Not the things that are on earth. He does not mean, as he does a little afterwards, depraved appetites, which reign in earthly men, nor even riches, or fields, or houses, nor any other things of the present life, which we must
use, as though we did not use them,
(1. o 7:30) (433)
but is still following out his discussion as to ceremonies, which he represents as resembling entanglements which constrain us to creep upon the ground. “Christ,” says he, “calls us upwards to himself, while these draw us downwards.” For this is the winding-up and exposition of what he had lately touched upon as to the abolition of ceremonies through the death of Christ. “The ceremonies are dead to you through the death of Christ, and you to them, in order that, being raised up to heaven with Christ, you may think only of those things that are above. Leave off therefore earthly things.” I shall not contend against others who are of a different mind; but certainly the Apostle appears to me to go on step by step, so that, in the first instance, he places traditions as to trivial matters in contrast with meditation on the heavenly life, and afterwards, as we shall see, goes a step farther.
(433) See Calvin on the Corinthians, vol. 1, p. 257.
3. For ye are dead. No one can rise again with Christ, if he has not first died with him. Hence he draws an argument from rising again to dying, as from a consequent to an antecedent, (434) meaning that we must be dead to the world that we may live to Christ. Why has he taught, that we must seek those things that are above ? It is because the life of the pious is above. Why does he now teach, that the things which are on earth are to be left off? Because they are dead to the world. “Death goes before that resurrection, of which I have spoken. Hence both of them must be seen in you.”
It is worthy of observation, that our life is said to be hid, that we may not murmur or complain if our life, being buried under the ignominy of the cross, and under various distresses, differs nothing from death, but may patiently wait for the day of revelation. And in order that our waiting may not be painful, let us observe those expressions, in God, and with Christ, which intimate that our life is out of danger, although it does not appear. For, in the first place, God is faithful, and therefore will not deny what has been committed to him, (2. i 1:12,) nor deceive in the guardianship which he has undertaken; and, secondly, the fellowship of Christ brings still greater security. For what is to be more desired by us than this — that our life remain with the very fountain of life. Hence there is no reason why we should be alarmed if, on looking around on every side, we nowhere see life. For we are
saved by hope. But those things which are already seen with our eyes are not hoped for. (Rom 8:24.)
Nor does he teach that our life is hid merely in the opinion of the world, but even as to our own view, because this is the true and necessary trial of our hope, that being encompassed, as it were, with death, we may seek life somewhere else than in the world.
(434) “C’est a dire de ce qui suit a ce qui va deuant;” — “That is to say, from what follows to what comes before.”
4. But when Christ, our life, shall appear. Here we have a choice consolation — that the coming of Christ will be the manifestation of our life. And, at the same time, he admonishes us how unreasonable were the disposition of the man, who should refuse to bear up (435) until that day. For if our life is shut up in Christ, it must be hid, until he shall appear
(435) “D’endurer et attendre;” — “To endure and wait.”
5. Mortify therefore. Hitherto he has been speaking of contempt of the world. He now proceeds further, and enters upon a higher philosophy, as to the mortification of the flesh. That this may be the better understood, let us take notice that there is a twofold mortification. The former relates to those things that are around us. Of this he has hitherto treated. The other is inward — that of the understanding and will, and of the whole of our corrupt nature. He makes mention of certain vices which he calls, not with strict accuracy, but at the same time elegantly, members. For he conceives of our nature as being, as it were, a mass made up of different vices. They are, therefore, our members, inasmuch as they in a manner stick close to us. He calls them also earthly, alluding to what he had said — not the things that are on earth, (Col 3:2,) but in a different sense. “I have admonished you, that earthly things are to be disregarded: you must, however, make it your aim to mortify those vices which detain you on the earth.” He intimates, however, that we are earthly, so long as the vices of our flesh are vigorous in us, and that we are made heavenly by the renewing of the Spirit.
After fornication he adds uncleanness, by which term he expresses all kinds of wantonness, by which lascivious persons pollute themselves. To these is added, πάθος that is, lust, which includes all the allurements of unhallowed desire. This term, it is true, denotes mental perturbations of other kinds, and disorderly motions contrary to reason; but lust is not an unsuitable rendering of this passage. As to the reason why covetousness is here spoken of as a worshipping of images, (436) consult the Epistle to the Ephesians, that I may not say the same thing twice.
(436) “Est appelee Idolatrie;” — “Is called Idolatry.”
6. On account of which things the wrath of God cometh. I do not find fault with the rendering of Erasmus — solet venire — (is wont to come,) but as the present tense is often taken in Scripture instead of the future, according to the idiom of the Hebrew language, I have preferred to leave the rendering undecided, so that it might be accommodated to either meaning. He warns the Colossians, then, either of the ordinary judgments of God, which are seen daily, or of the vengeance which he has once denounced upon the wicked, and which impends over them, but will not be manifested until the last day. I willingly, however, admit the former meaning — that God, who is the perpetual Judge of the world, is accustomed to punish the crimes in question.
He says, however, expressly, that the wrath of God will come, or is wont to come, upon the unbelieving or disobedient, instead of threatening them with anything of this nature. (437) For God would rather that we should see his wrath upon the reprobate, than feel it in ourselves. It is true, that when the promises of grace are set before us, every one of the pious ought to embrace them equally as though they were designed for himself particularly; but, on the other hand, let us dread the threatenings of wrath and destruction in such a manner, that those things which are suitable for the reprobate, may serve as a lesson to us. God, it is true, is often said to be angry even with his children, and sometimes chastens their sins with severity. Paul speaks here, however, of eternal destruction, of which a mirror is to be seen only in the reprobate. In short, whenever God threatens, he shews, as it were, indirectly the punishment, that, beholding it in the reprobate, we may be deterred from sinning.
(437) “Plustot que de menacer les Colossiens de telles choses;” — “Instead of threatening the Colossians with such things.”
7. In which ye walked. Erasmus mistakingly refers this to men, rendering it, “inter quos ,” (“among whom, ”) for there can be no doubt that Paul had in view the vices, in which he, says that the Colossians had walked, during the time that they lived in them. For living and walking differ from each other, as power does from action. Living holds the first place: walking comes afterwards, as in Gal 5:25,
If ye live in the SPIRIT, WALK also in the Spirit.
By these words he intimates, that it were an unseemly thing that they should addict themselves any more to the vices, to which they had died through Christ. See the sixth chapter of the Epistle to the Romans. It is an argument from a withdrawment of the cause to a withdrawment of the effect.
8. But now — that is, after having ceased to live in the flesh. For the power and nature of mortification are such, that all corrupt affections are extinguished in us, lest sin should afterwards produce in us its wonted fruits. What I have rendered indignationem , (indignation,) is in the Greek θυμός — a term, which denotes a more impetuous passionateness than ὀργὴ, (anger.) Here, however, he enumerates, as may easily be perceived, forms of vice that were different from those previously mentioned.
9. Lie not. When he forbids lying, he condemns every sort of cunning, and all base artifices of deception. For I do not understand the term as referring merely to calumnies, but I view it as contrasted in a general way with sincerity. Hence it might be allowable to render it more briefly, and I am not sure but that it might also be a better rendering, thus: Lie not one to another. He follows out, however, his argument as to the fellowship, which believers have in the death and resurrection of Christ, but employs other forms of expression.
The old man denotes — whatever we bring from our mother’s womb, and whatever we are by nature. (438) It is put off by all that are renewed by Christ. The new man, on the other hand, is that which is renewed by the Spirit of Christ to the obedience of righteousness, or it is nature restored to its true integrity by the same Spirit. The old man, however, comes first in order, because we are first born from Adam, and afterwards are born again through Christ. And as what we have from Adam becomes old, (439) and tends towards ruin, so what we obtain through Christ remains for ever, and is not frail; but, on the contrary, tends towards immortality. This passage is worthy of notice, inasmuch as a definition of regeneration may be gathered from it. For it contains two parts — the putting off of the old man, and the putting on of the new, and of these Paul here makes mention. It is also to be noticed, that the old man is distinguished by his works, as a tree is by its fruits. Hence it follows, that the depravity that is innate in us is denoted by the term old man
(438) See Calvin on the Romans, p. 224; also Calvin on the Corinthians, vol. 1, p. 188.
(439) “Deuient vieil et caduque;” — “Becomes old and frail.”
10. Which is renewed in knowledge. He shews in the first place, that newness of life consists in knowledge — not as though a simple and bare knowledge were sufficient, but he speaks of the illumination of the Holy Spirit, which is lively and effectual, so as not merely to enlighten the mind by kindling it up with the light of truth, but transforming the whole man. And this is what he immediately adds, that we are renewed after the image of God. Now, the image of God resides in the whole of the soul, inasmuch as it is not the reason merely that is rectified, but also the will. Hence, too, we learn, on the one hand, what is the end of our regeneration, that is, that we may be made like God, and that his glory may shine forth in us; and, on the other hand, what is the image of God, of which mention is made by Moses in Gen 9:6, (440) the rectitude and integrity of the whole soul, so that man reflects, like a mirror, the wisdom, righteousness, and goodness of God. He speaks somewhat differently in the Epistle to the Ephesians, but the meaning is the same. See the passage — Eph 4:24. Paul, at the same time, teaches, that there is nothing more excellent at which the Colossians can aspire, inasmuch as this is our highest perfection and blessedness to bear the image of God.
(440) “De laquelle Moyse fait mention au Gen 1:0, chap. c. 26, et 9, b. 6;” — “Of which Moses makes mention in Gen 1:26.”
11. Where there is neither Jew. He has added this intentionally, that he may again draw away the Colossians from ceremonies. For the meaning of the statement is this, that Christian perfection does not stand in need of those outward observances, nay, that they are things that are altogether at variance with it. For under the distinction of circumcision and uncircumcision, of Jew and Greek, he includes, by synecdoche, (441) all outward things. The terms that follow, barbarian, Scythian, (442) bond, free, are added by way of amplification.
Christ is all, and in all, that is, Christ alone holds, as they say, the prow and the stern — the beginning and the end. Farther, by Christ, he means the spiritual righteousness of Christ, which puts an end to ceremonies, as we have formerly seen. They are, therefore, superfluous in a state of true perfection, nay more, they ought to have no place, inasmuch as injustice would otherwise be done to Christ, as though it were necessary to call in those helps for making up his deficiencies.
(441) Synecdoche, a figure of speech, by which a part is taken for the whole. — Ed.
(442) Howe supposes that Paul “may possibly refer here to a Scythian who, having an inclination to learning, betook himself to Athens, to study the principles of philosophy that were taught there. But meeting one day with a person that very insolently upbraided him on the account of his country, he gave him this smart repartee: ‘True indeed it is, my country is a reproach to me; but you, for your part, are a reproach to your country.’” — Howe’s Works, (Lond. 1822,) vol. 5, p. 497. — Ed.
13. Put on therefore. As he has enumerated some parts of the old man, so he now also enumerates some parts of the new. “Then, ” says he, “will it appear that ye are renewed by Christ, when ye are merciful and kind. For these are the effects and evidences of renovation.” Hence the exhortation depends on the second clause, and, accordingly, he keeps up the metaphor in the word rendered put on
He mentions, first, bowels of mercy, by which expression he means an earnest affection, with yearnings, as it were, of the bowels: Secondly, he makes mention of kindness, (for in this manner I have chosen to render χρηστότητα,) by which we make ourselves amiable. To this he adds humility, because no one will be kind and gentle but the man who, laying aside haughtiness, and high mindedness, brings himself down to the exercise of modesty, claiming nothing for himself.
Gentleness — the term which follows — has a wider acceptation than kindness, for that is chiefly in look and speech, while this is also in inward disposition. As, however, it frequently happens, that we come in contact with wicked and ungrateful men, there is need of patience, that it may cherish mildness in us. He at length explains what he meant by long-suffering — that we embrace each other indulgently, and forgive also where any offense has been given. As, however, it is a thing that is hard and difficult, he confirms this doctrine by the example of Christ, and teaches, that the same thing is required from us, that as we, who have so frequently and so grievously offended, have nevertheless been received into favor, we should manifest the same kindness towards our neighbors, by forgiving whatever offenses they have committed against us. Hence he says,if any one have a quarrel against another. By this he means, that even just occasions of quarrel, according to the views of men, ought not to be followed out.
As the chosen of God. Elect I take here to mean, set apart. “God has chosen you to himself, has sanctified you, and received you into his love on this condition, that ye be merciful, etc. To no purpose does the man that has not these excellences boast that he is holy, and beloved of God; to no purpose does he reckon himself among the number of believers.”
14. On account of all these things. The rendering that has been given by others, “super omnia haec,” (above all these things,) instead of insuper , (over and above,) is, in my opinion, meagre. It would be more suitable to render it, Before all these things. I have chosen, however, the more ordinary signification of the word ἐπί. For as all the things that he has hitherto enumerated flow from love, he now on good grounds exhorts the Colossians to cherish love among themselves, for the sake of these things — that they may be merciful, gentle, ready to forgive, as though he had said, that they would be such only in the event of their having love. For where love is wanting, all these things are sought for in vain. That he may commend it the more, he calls it the bond of perfection, meaning by this, that the troop of all the virtues (444) is comprehended under it. For this truly is the rule of our whole life, and of all our actions, so that everything that is not regulated according to it is faulty, whatever attractiveness it may otherwise possess. This is the reason why it is called here the bond of perfection; because there is nothing in our life that is well regulated if it be not directed towards it, but everything that we attempt is mere waste.
The Papists, however, act a ridiculous part in abusing this declaration, with the view of maintaining justification by works. “Love, ” say they, “is the bond of perfection: now perfection is righteousness; therefore we are justified by love. ” The answer is twofold; for Paul here is not reasoning as to the manner in which men are made perfect in the sight of God, but as to the manner in which they may live perfectly among themselves. For the genuine exposition of the passage is this — that other things will be in a desirable state as to our life, if love be exercised among us. When, however, we grant that love is righteousness, they groundlessly and childishly take occasion from this to maintain, that we are justified by love, for where will perfect love be found? We, however, do not say that men are justified by faith alone, on the ground that the observance of the law is not righteousness, but rather on this ground, that as we are all transgressors of the law, we are, in consequence of our being destitute of any righteousness of our own, constrained to borrow righteousness from Christ. There remains nothing, therefore, but the righteousness of faith, because perfect love is nowhere to be found.
(444) Virtutum omnium chorum. See Cic. 50:3, Offic. c. ult. — Ed.
15. And the peace of God. He gives the name of the peace of God to that which God has established among us, as will appear from what follows. He would have it reign in our hearts. (445) He employs, however, a very appropriate metaphor; for as among wrestlers, (446) he who has vanquished all the others carries off the palm, so he would have the peace of God be superior to all carnal affections, which often hurry us on to contentions, disagreements, quarrels, secret grudges. He accordingly prohibits us from giving loose reins to corrupt affections of this kind. As, however it is difficult to restrain them, he points out also the remedy, that the peace of God may carry the victory, because it must be a bridle, by which carnal affections may be restrained. Hence he says, in our hearts; because we constantly feel there great conflicts, while the flesh lusteth against the Spirit. (Gal 5:17.)
The clause, to which ye are called, intimates what manner of peace this is — that unity which Christ has consecrated among us under his own direction. (447) For God has reconciled us to himself in Christ, (2. o 5:18,) with this view, that we may live in entire harmony among ourselves. He adds, in one body, meaning by this, that we cannot be in a state of agreement with God otherwise than by being united among ourselves as members of one body. When he bids us be thankful, I do not take this as referring so much to the remembrance of favors, as to sweetness of manners. Hence, with the view of removing ambiguity, I prefer to render it, “Be amiable.” At the same time I acknowledge that, if gratitude takes possession of our minds, (448) we shall without fail be inclined to cherish mutual affection among ourselves.
(445) “Rule in your hearts, (βραβεύετο.) Let the peace of Christ judge, decide, and govern in your hearts, as the brabeus, or judge, does in the Olympic contests... While peace rules, all is safe.” — Dr. A. Clarke. — Ed.
(446) “Le mot Grec signifie aucunesfois, Enclins a rendre graces, et recognoistre les benefices que nous receuons;” — “The Greek word means sometimes — having a disposition to give thanks, and to acknowledge the favors that we receive.”
(447) “En son nom et authorite;” — “In his own name and authority.”
(448) “Si nous auons les cœurs et les sens abbreuuez de ceste affection de n’estre point ingrats;” — “If we have our hearts and minds thoroughly imbued with this disposition of being not unthankful.”
16. Let the word of Christ dwell. He would have the doctrine of the gospel be familiarly known by them. Hence we may infer by what spirit those are actuated in the present day, who cruelly (449) interdict the Christian people from making use of it, and furiously vociferate, that no pestilence is more to be dreaded, than that the reading of the Scriptures should be thrown open to the common people. For, unquestionably, Paul here addresses men and women of all ranks; nor would he simply have them take a slight taste merely of the word of Christ, but exhorts that it should dwell in them; that is, that it should have a settled abode, and that largely, that they may make it their aim to advance and increase more and more every day. As, however, the desire of learning is extravagant on the part of many, while they pervert the word of the Lord for their own ambition, or for vain curiosity, or in some way corrupt it, he on this account adds, in all wisdom — that, being instructed by it, we may be wise as we ought to be.
Farther, he gives a short definition of this wisdom — that the Colossians teach one another Teaching is taken here to mean profitable instruction, which tends to edification, as in Rom 12:7 — He that teacheth, on teaching; also in Timothy — “All Scripture is profitable for teaching. ” (2. i 3:16.) This is the true use of Christ’s word. As, however, doctrine is sometimes in itself cold, and, as one says, (450) when it is simply shewn what is right, virtue is praised (451) and left to starve, (452) he adds at the same time admonition, which is, as it were, a confirmation of doctrine and incitement to it. Nor does he mean that the word of Christ ought to be of benefit merely to individuals, that they may teach themselves, but he requires mutual teaching and admonition.
Psalms, hymns. He does not restrict the word of Christ to these particular departments, but rather intimates that all our communications should be adapted to edification, that even those which tend to hilarity may have no empty savor. “Leave to unbelievers that foolish delight which they take from ludicrous and frivolous jests and witticisms; (453) and let your communications, not merely those that are grave, but those also that are joyful and exhilarating, contain something profitable. In place of their obscene, or at least barely modest and decent, songs, it becomes you to make use of hymns and songs that sound forth God’s praise.” Farther, under these three terms he includes all kinds of songs. They are commonly distinguished in this way — that a psalm is that, in the singing of which some musical instrument besides the tongue is made use of: a hymn is properly a song of praise, whether it be sung simply with the voice or otherwise; while an ode contains not merely praises, but exhortations and other matters. He would have the songs of Christians, however, to be spiritual, not made up of frivolities and worthless trifles. For this has a connection with his argument.
The clause, in grace, Chrysostom explains in different ways. I, however, take it simply, as also afterwards, in Col 4:6, where he says, “Let your speech be seasoned with salt, in grace, ” that is, by way of a dexterity that may be agreeable, and may please the hearers by its profitableness, so that it may be opposed to buffoonery and similar trifles.
Singing in your hearts. This relates to disposition; for as we ought to stir up others, so we ought also to sing from the heart, that there may not be merely an external sound with the mouth. At the same time, we must not understand it as though he would have every one sing inwardly to himself, but he would have both conjoined, provided the heart goes before the tongue.
(449) “Si estroitement et auec si grande cruaute;” — “So strictly and with such great cruelty.”
(450) “Comme a dit anciennement vn poëte Latin; — “As a Latin poet has anciently said.”
(451) “Probitas laudatur et alget;” — “Virtue is praised and starves,” — that is, is slighted. See Juv. 1:74. — Ed.
(452) “Il se trouue assez de gens qui louënt vertu, mais cependant elle se morfond: c’est a dire, il n’y en a gueres qui se mettent a l’ensuyure;” — “There are persons enough who praise virtue, but in the mean time it starves; that is to say, there are scarcely any of them that set themselves to pursue it.”
(453) “Plaisanteries pleines de vanite et niaiserie;” — “Pleasantries full of vanity and silliness.”
17. And whatsoever ye do. We have already explained these things, and what goes before, in the Epistle to the Ephesians, where the same things are said almost word for word. As he had already begun to discourse in reference to different parts of the Christian life, and had simply touched upon a few precepts, it would have been too tedious a thing to follow out the rest one by one, he therefore concludes in a summary way, that life must be regulated in such a manner, that whatever we say or do may be wholly governed by the authority of Christ, and may have an eye to his glory as the mark. (454) For we shall fitly comprehend under this term the two following things — that all our aims (455) may set out with invocation of Christ, and may be subservient to his glory. From invocation follows the act of blessing God, which supplies us with matter of thanksgiving. It is also to be observed, that he teaches that we must give thanks to the Father through Christ, as we obtain through him every good thing that God confers upon us.
(454) “Comme a son but principal;” — “As to its chief aim.”
(455) “Toutes nos œuures et entreprinses;” — “All our works and enterprises.”
18Wives, be subject. Now follow particular duties, as they are called, (456) which depend on the calling of individuals. In handling these it were superfluous to take up many words, inasmuch as I have already stated in the Epistle to the Ephesians (457) almost everything that was necessary. Here I shall only add briefly such things as are more particularly suited to an exposition of the passage before us.
He commands wives to be subject. This is clear, but what follows is of doubtful signification — as it is fit in the Lord. For some connect it thus — “Be subject in the Lord, as it is fit.” I, however, view it rather differently, — As it is fit in the Lord, that is, according to the appointment of the Lord, so that he confirms the subjection of wives by the authority of God. He requires love on the part of husbands, and that they be not bitter, because there is a danger lest they should abuse their authority in the way of tyranny.
(456) “Les enseignemens concernans le deuoir particulier d’vn chacun;” — “Instructions relating to the particular duty of each individual.”
(457) I believe Calvin is referring to his commentary on Eph 5:21, — v.41 p. 317. — fj.
20Children, obey your parents. He enjoins it upon children to obey their parents, (458) without any exception. But what if parents (459) should feel disposed to constrain them to anything that is unlawful; will they in that case, too, obey without any reservation? Now it were worse than unreasonable, that the, authority of men should prevail at the expense of neglecting God. I answer, that here, too, we must understand as implied what he expresses elsewhere, (Eph 6:1) — in the Lord. But for what purpose does he employ a term of universality? I answer again, that it is to shew, that obedience must be rendered not merely to just commands, but also to such as are unreasonable. (460) For many make themselves compliant with the wishes of their parents only where the command is not grievous or inconvenient. But, on the other hand, this one thing ought to be considered by children — that whoever may be their parents, they have been allotted to them by the providence of God, who by his appointment makes children subject to their parents.
In all things, therefore, that they may not refuse anything, however difficult or disagreeable — in all things, that in things indifferent they may give deference to the station which their parents occupy — in all things, that they may not put themselves on a footing of equality with their parents, in the way of questioning and debating, or disputing, it being always understood that conscience is not to be infringed upon. (461) He prohibits parents from exercising an immoderate harshness, lest their children should be so disheartened as to be incapable of receiving any honorable training; for we see, from daily experience, the advantage of a liberal education.
(458) “Leurs peres et meres;” — “Their fathers and mothers.”
(459) “Les peres ou les meres;” — “Fathers or mothers.”
(460) “C’est a dire, fascheux et rigoureux;” — “That is to say, grievous and rigorous.”
(461) “Ou entrant en dispute auec eux, comme compagnon a compagnon, ainsi qu’on dit. Toutesfois, que ce soit tant que faire se pourra sans offenser Dieu;” — “Or entering into dispute with them, as associate with associate, as they say. At the same time, let it be only in so far as it can be done without offending God.”
22Servants, be obedient. Anything that is stated here respecting servants requires no exposition, as it has been already expounded in commenting on Eph 6:1, with the exception of these two expressions, — For we serve the Lord Christ; and, He that will act unjustly will receive the reward of his iniquity.
By the former statement he means, that service is done to men in such a way that Christ at the same time holds supremacy of dominion, and is the supreme master. Here, truly, is choice consolation for all that are under subjection, inasmuch as they are informed that, while they willingly serve their masters, their services are acceptable to Christ, as though they had been rendered to him. From this, also, Paul gathers, that they will receive from him a reward, but it is the reward of inheritance, by which he means that the very thing that is bestowed in reward of works is freely given to us by God, for inheritance comes from adoption.
In the second clause he again comforts servants, by saying that, if they are oppressed by the unjust cruelty of their masters, God himself will take vengeance, and will not, on the ground that they are servants, overlook the injuries inflicted upon them, inasmuch as there is no respect of persons with him. For this consideration might diminish their courage, if they imagined that God had no regard for them, or no great regard, and that their miseries gave him no concern. Besides, it often happens that servants themselves endeavor to avenge injurious and cruel treatment. He obviates, accordingly, this evil, by admonishing them to wait patiently the judgment of God.
