Colossians · Chapter 3

V. 1. If ye are risen, seek the things above-As Christ being risen, immediately went to heaven.

Verse 1. If ye then] ei oun. Seeing then that ye are risen with Christ; this refers to what he had said, Colossians 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.

Verses 1, 2. If ye then be risen with Christ — From spiritual death to spiritual life, as spoken of Colossians 2:12, 13. See also notes on Ephesians 2:1, 6. If ye be not only engaged to become new creatures, but really are such: or, which seems to be also implied, If Christ’s resurrection draw after it, and ensure, the resurrection of all men, and especially of all his true disciples, and if, therefore, you be begotten again to a lively hope of rising with him, even as to your bodies, to glory and immortality; seek the things which are above — Which relate to heaven and eternal felicity; as Christ, being raised, went immediately to heaven; where he sitteth at the right hand of God — As your forerunner, having taken possession of the incorruptible inheritance for you. Seek — That is, desire and pursue them in the way which God hath appointed; namely, 1st, By the exercise of that faith which is the evidence of things not seen, (Hebrews 11:1,) having a deep conviction and lively sense of their reality and importance. For a mere idea or opinion of them, however correct, will not suffice. Who would set sail in search of new islands or continents, and encounter the storms and perils of the ocean, with his life, and property, and all embarked, if he did not believe the real existence of the objects of his search? It is necessary to be persuaded also of the excellence and attainableness of these things. 2d, By an anticipating and joyful hope of them, grounded on your being children of God, and heirs of these heavenly joys and glories. 3d, By shunning whatever you know would grieve the Spirit of God, and so prevent your attaining the objects of your pursuit, and by conscientiously using all those means which are calculated to promote and ensure your attainment of them. And especially, 4th, Set your affection on these things; for without this you will seek them in vain. Greek, froneite, discern, mind, regard, esteem, covet, delight in, things above — Things spiritual and eternal. And not on things on the earth — Things visible and temporal, things relating to this present, short, and uncertain life; things unsatisfying and transitory, which pass from you, and you from them. For remember, you cannot set your affection on things above and on things beneath also; cannot go two ways at once, nor be at the same time spiritually and carnally minded: if any man love the world, the love of the Father is not in him, 1 John 2:15.

Verse 1. If ye then be risen with Christ, above the darkness and torpor of the present world, as in Colossians 2:20, live in conformity to your hope, by seeking those things that are above. This idea often occurs, and is the more worthy of notice here, because it connects together a grand chain of argument. Christ by his resurrection was liberated from the darkness of the tomb, so believers are made light in the Lord. — He was liberated from the power of death, so are the regenerate from their spiritual death in trespasses and sins. — His resurrection was effectuated by the glory of God the Father, so is regeneration by the effectual working of the Holy Spirit. — His resurrection was the joy of heaven and earth, and angels rejoice at the conversion of a sinner. The church also blesses God that sinners are begotten again to a lively hope, to an inheritance incorruptible, undefiled, and that fadeth not away. — Christ rose to a spiritual life of communion with the Father, and with all the saints; and it is the same with all the regenerate. — Christ ascended to the right hand of the Father, the seat of power and dominion; so our love to him, amidst all the changes of the present life, teach us to be heavenly minded. See on John 20. and Acts 1:8, 9.

1. The pursuit of heavenly things based on union with the risen Christ, 1-4.

1. If ye then be risen—Better, if ye then be raised together. The reference is definitely to the period of their baptism, (Colossians 2:12,) and to the spiritual resurrection symbolized by it, and ideally coincident with it. As in Colossians 2:20, a rule of conduct is deduced from the fact of their having died with Christ, so here also another is founded on their resurrection with him. They then began a life of holiness. Thenceforth they were servants of the ascended Christ, and citizens of the heavenly kingdom. They were consecrated to the pursuit of things above, holy and heavenly. Seek—Strive earnestly to gain all that heaven has for the redeemed, its mansion, its purity, its joy, its glory. Christ sitteth—Two things are asserted: Christ is in heaven, and he is seated on the right hand of God. See on Ephesians 1:20.

Ver. 1.-4. The new life into which, by their union with Christ in His resurrection and ascension, Christians have already entered, a life utterly inconsistent with bondage to human dogmas. Thus, after bringing to bear upon the errors of Colossians 2:16-19, in Colossians 2:20-23, the believer’s union with Christ in His death, Paul now brings to bear on the same the believer’s union with Christ in His resurrection and ascension. If then ye have been raised together with Christ: more glorious counterpart of Colossians 2:20, which it recalls. It takes up a statement in Colossians 2:12 and makes it a basis of exhortation. Through the resurrection of Christ we have been made citizens of the world to which He has gone and sharers of its wealth and glory. That this resurrection with Christ includes not only new spiritual life but also a place with Christ in glory, is made clear by the exhortation which follows. The things above: the blessings of heaven. These are the reward of faithful service on earth, and are within reach of present human effort and are its noblest aim. Indeed every effort to please Christ and to advance His kingdom may be looked upon as an effort to gain the things at His right hand: for these are an inevitable and known result of such effort. Cp. Romans 2:7, seek glory and honour and incorruption. Where Christ is: cp. Revelation 22:12, My reward is with Me. Christ and the reward are together. Paul’s assertion is then further developed. Among the things above Christ is; more accurately defined, He is at the right hand of God: and He is there, not worshipping or standing, but sitting in majesty. Same teaching in Romans 8:34; Ephesians 1:20; Hebrews 1:3, 13; 8:1; 10:12; 12:2; 1 Peter 3:22; Matthew 26:64 etc. These passages reveal a thought familiar in the early Church.

Verse 2. Set your affection on things above] ta avw froneite. 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.”

Verses 1, 2. If ye then be risen with Christ — From spiritual death to spiritual life, as spoken of Colossians 2:12, 13. See also notes on Ephesians 2:1, 6. If ye be not only engaged to become new creatures, but really are such: or, which seems to be also implied, If Christ’s resurrection draw after it, and ensure, the resurrection of all men, and especially of all his true disciples, and if, therefore, you be begotten again to a lively hope of rising with him, even as to your bodies, to glory and immortality; seek the things which are above — Which relate to heaven and eternal felicity; as Christ, being raised, went immediately to heaven; where he sitteth at the right hand of God — As your forerunner, having taken possession of the incorruptible inheritance for you. Seek — That is, desire and pursue them in the way which God hath appointed; namely, 1st, By the exercise of that faith which is the evidence of things not seen, (Hebrews 11:1,) having a deep conviction and lively sense of their reality and importance. For a mere idea or opinion of them, however correct, will not suffice. Who would set sail in search of new islands or continents, and encounter the storms and perils of the ocean, with his life, and property, and all embarked, if he did not believe the real existence of the objects of his search? It is necessary to be persuaded also of the excellence and attainableness of these things. 2d, By an anticipating and joyful hope of them, grounded on your being children of God, and heirs of these heavenly joys and glories. 3d, By shunning whatever you know would grieve the Spirit of God, and so prevent your attaining the objects of your pursuit, and by conscientiously using all those means which are calculated to promote and ensure your attainment of them. And especially, 4th, Set your affection on these things; for without this you will seek them in vain. Greek, froneite, discern, mind, regard, esteem, covet, delight in, things above — Things spiritual and eternal. And not on things on the earth — Things visible and temporal, things relating to this present, short, and uncertain life; things unsatisfying and transitory, which pass from you, and you from them. For remember, you cannot set your affection on things above and on things beneath also; cannot go two ways at once, nor be at the same time spiritually and carnally minded: if any man love the world, the love of the Father is not in him, 1 John 2:15.

2. Set your affection on things above—This is broader counsel than to seek them. Think of them, care for them. Let them occupy your thoughts and affections. Two courses of life and two classes of things were before them. They are more fully described in Philippians 3:17-20, where the words they “mind earthly things” finishes the climax on the unchristian side. Only things above comport with the life upon which the Christian enters at his conversion and baptism.

Ver. 2. Mind the things above: literally the things above, make these the objects of your thought. The repetition of the things above keeps conspicuously before us the new and lofty element just introduced. Not the things on the earth: cp. Philippians 3:19, who mind the earthly things. This antithesis to the things above recalls the low aims of the false teachers. For their whole thought was, in spite of their religiousness, after the passing things of earth.

V. 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.

Verse 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.

Verses 3, 4. For ye are dead — As to sin, so to the world and all earthly things, and that both by profession as Christians, and by an indispensable obligation laid upon you by Him whose laws you have engaged to observe. Yea, and you have solemnly promised and covenanted with him, at least at your baptism, to renounce the pomps and vanities of this evil world, to conduct yourselves as strangers and pilgrims on earth, and to seek a better country, even a heavenly. You are also dead in another sense; your body is dead because of sin; (Romans 8:10;) is sentenced to die, and till that event take place, your life here on earth is hardly worthy of the name of life, compared with the life you expect. It is rather death than life, because of the imperfection, shortness, and uncertainty of it. But there is provided for you a life worthy of your whole affection, of your highest esteem, most fervent desire, most lively expectation, and most cordial delight: — a life solid, satisfying, constant, eternal! This is properly your life, procured by Christ for you, in his gospel promised to you, and in consequence of his resurrection and ascension, received and taken possession of on your account. This life at present is hid — That is, 1st, Concealed from you behind the veil of flesh and the visible heavens. Your senses can give you no information concerning it; just as the senses of the unborn child cannot discover to it the life it shall enter upon after its birth. 2d, It is laid up; reserved, kept secured, with Christ — Where he, your living Head, is, and where his members shall be. 3d, It is laid up in God, in the heart and centre, so to speak of Deity, and the infinite perfections of God, especially his wisdom, power, love, faithfulness, mercy, nay, and justice, stand engaged to confer it upon persevering believers, and upon you, if you are and continue to be such. When Christ — The abruptness of this sentence surrounds us with sudden light; who is our life — The procurer and giver of our spiritual and eternal life, yea, the fountain of our holiness and happiness in time and in eternity; shall appear — In the clouds of heaven; (which he soon shall, for behold, he says, I come quickly;) then shall ye also appear with him — He will not only come and take you hence by death, when your spirits shall be instantly with him, John 14:3; 2 Corinthians 5:6, 7; Philippians 1:21; but he will appear unto your final salvation, Hebrews 9:28; Titus 2:13; Revelation 1:7; and then especially ye shall appear with him in glory — Bearing his glorious image in soul and body, 1 Corinthians 15:49; yea, you shall be completely like him, for you shall see him as he is, Revelation 22:4; 1 John 3:2.

Ver. 3. Your life is hid with Christ in God. The world knows nothing how this spark was first kindled in your heart; they know not what were your sighs and sorrows till you found peace; they know not what transporting views you had of the Saviour, when you could fully believe with the heart unto righteousness; nor can they at all obtrude on the sweet intercourse which you have in solitude with the Lord. But soon the hidden flame shall blaze out with glory at his appearing.

3. Ye are dead—Ye died, namely, to sin, and put off the things on the earth, its pleasure, its spirit, its worldly life. This is done in repentance, and it is formally declared in the terms of the baptismal covenant:—”Dost thou renounce the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh, so that thou wilt not follow or be led by them?” A dead man has nothing to do with earthly things. But the new life, the inward and spiritual life begun under the power of the Holy Spirit in the moral resurrection which follows the dying to sin, proceeds from a vital union with Christ, and partakes of his life. It must, therefore, be heavenly in its character, and directed toward heavenly things. As yet, it is hid, or concealed, together with Christ, its source and element, in God, in whose bosom Christ is, (John 1:18,) so that it cannot be fully known until Christ is fully revealed.

Ver. 3. Reason for the foregoing exhortation, viz. that the life which-Paul’s readers once lived on earth has ceased: consequently they can no longer mind the things on the earth.

Ye-are-dead or ye-have-died: in the death implied in the burial of Colossians 2:12 and hypothetically stated in Colossians 2:20. Christians are not merely dead to the world, i.e. separated by the death of Christ from its control, but dead absolutely; i.e. their former life which was entirely earthly has come absolutely to an end. So complete is the change that Paul can describe it only by saying that they are dead. And the dead care nothing for things pertaining only to the world they have left. So, if Christians are true to their profession, will they no longer care for things merely belonging to earth.

And your life: like Christ they still live, though dead: so Revelation 1:18; living and was dead; 2 Corinthians 5:15, all died… they who live. For they share already the immortal life of the Risen One. And this is their only life. For all they have and are and do is an outflow of it. On earth they are living a life which in its essence belongs to heaven and which will develop into eternal life.

Lies-hidden: beyond human sight and beyond reach of accident and death. With Christ; for they are dead, buried, and risen with Him. Whatever Christ has and is, they share.

In God: the surrounding and life-giving element of the new life, and its impenetrable bulwark. As Christ is (John 17:21) in the Father, so are Christians with Christ in God. And, in the arms of omnipotence, their life, though apparently exposed to deadly peril, is absolutely and for ever safe. This Christian life, hidden as to its root and essence beyond reach of human intelligence and human attack, is also incomprehensible in its manifestations. For these are an outflow of its hidden essence. Thus are men on earth living a life hidden from the children of earth, a life absolutely safe, a participation of Christ’s life in heaven. For by union with Christ in His death on the cross their old life has ceased; and by union with the Risen One they have entered a life altogether new.

V. 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.

Verse 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.

Verses 3, 4. For ye are dead — As to sin, so to the world and all earthly things, and that both by profession as Christians, and by an indispensable obligation laid upon you by Him whose laws you have engaged to observe. Yea, and you have solemnly promised and covenanted with him, at least at your baptism, to renounce the pomps and vanities of this evil world, to conduct yourselves as strangers and pilgrims on earth, and to seek a better country, even a heavenly. You are also dead in another sense; your body is dead because of sin; (Romans 8:10;) is sentenced to die, and till that event take place, your life here on earth is hardly worthy of the name of life, compared with the life you expect. It is rather death than life, because of the imperfection, shortness, and uncertainty of it. But there is provided for you a life worthy of your whole affection, of your highest esteem, most fervent desire, most lively expectation, and most cordial delight: — a life solid, satisfying, constant, eternal! This is properly your life, procured by Christ for you, in his gospel promised to you, and in consequence of his resurrection and ascension, received and taken possession of on your account. This life at present is hid — That is, 1st, Concealed from you behind the veil of flesh and the visible heavens. Your senses can give you no information concerning it; just as the senses of the unborn child cannot discover to it the life it shall enter upon after its birth. 2d, It is laid up; reserved, kept secured, with Christ — Where he, your living Head, is, and where his members shall be. 3d, It is laid up in God, in the heart and centre, so to speak of Deity, and the infinite perfections of God, especially his wisdom, power, love, faithfulness, mercy, nay, and justice, stand engaged to confer it upon persevering believers, and upon you, if you are and continue to be such. When Christ — The abruptness of this sentence surrounds us with sudden light; who is our life — The procurer and giver of our spiritual and eternal life, yea, the fountain of our holiness and happiness in time and in eternity; shall appear — In the clouds of heaven; (which he soon shall, for behold, he says, I come quickly;) then shall ye also appear with him — He will not only come and take you hence by death, when your spirits shall be instantly with him, John 14:3; 2 Corinthians 5:6, 7; Philippians 1:21; but he will appear unto your final salvation, Hebrews 9:28; Titus 2:13; Revelation 1:7; and then especially ye shall appear with him in glory — Bearing his glorious image in soul and body, 1 Corinthians 15:49; yea, you shall be completely like him, for you shall see him as he is, Revelation 22:4; 1 John 3:2.

4. When Christ… shall appear—Shall be manifested at his second coming, being in hiddenness no longer. As he is now the life of all believers, they will share with him in all its ultimate developments in the resurrection and in the glorification of both soul and body.

2. General Christian duties, 5-17.

a. Avoidance of evil conduct and sinful tempers, 5-11.

Ver. 4. This life cannot be for ever hidden. Like all hidden things, it must be manifested: Mark 4:22.

When Christ etc.: or whenever Christ be manifested: suggesting uncertainty about the time of an event which itself is absolutely certain. Manifested: set publicly before the eyes of all men in the great day. So will all men themselves be manifested: 2 Corinthians 5:10. The same word is used of Christ’s self-presentation to men in His earthly life: John 21:1, 14. To describe His appearance in judgment, the word revelation is also used: 1 Corinthians 1:7; 2 Thessalonians 1:7; 1 Peter 1:7, 13. For in that day manifestation and revelation (see under Romans 1:19) will coincide i.e. Christ will be set before the eyes of all; and all will actually see Him.

Christ is our life: for we shall live (John 14:19) because He lives and because (Galatians 2:20; John 17:23) He lives in us and we in Him. Consequently, where Christ is, there is our hidden life: and when Christ is manifested to the eyes of all men, then shall we also be manifested, sharing the splendour of His manifestation.

With Him: a frequent phrase, making conspicuous the truth that we shall be all that Christ has and is.

In glory: surrounded with a splendour which will excite the admiration of all: so 2 Corinthians 3:7-9, 11; Philippians 4:19; 1 Timothy 3:16. At present the real dignity of the sons of God is hidden from the eyes of men and indeed from their own eyes, as Christ is hidden from mortal sight. In that day Christ in His essential grandeur will appear and with Him will appear also the grandeur with which He will adorn His servants. Cp. Philippians 3:21, conformed to the body of His glory, and Romans 8:19, 21, revelation of the sons of God… glory of the children of God.

The believer’s death and his pursuit only of things in heaven will in nowise unfit him for life on earth, or lessen his interest in things around. For the things of earth reach forward in their influence into the world to come. For instance, the movements of political life and the course of war have again and again helped or hindered the progress of the Gospel. Consequently, the Christian man whose eyes are open to the many spiritual issues at stake will watch these movements with deepest interest. Even the details and drudgery of common life receive thus importance and dignity. On the other hand, the new light in which he views all things will save him from the degrading tyranny which the uncertainties of earth exercise over those whom Christ has not made free.

Notice that in the phrases dead and ‘risen with Christ’ we have an ideal Christian life which is ours objectively in Christ; and which it is our privilege to make subjectively our own by faith. Hence Paul sometimes speaks as though his readers were already actually dead with Christ: at other times he urges them to appropriate the inward experience thus described. Contrast Colossians 3:5 with Colossians 3:3 and Galatians 5:24. This apparent contradiction is easily understood, and is spiritually helpful. To speak of believers as already dead with Christ, helps our faith: to urge them to put to death their members on the earth, warns us that the ideal needs to be made actual.

DIVISION III. reveals the specific occasion of the Epistle, viz. errors, or possibly one composite error, which some unknown persons were actively pressing on the Christians at Colossæ. Before mentioning this great danger, Paul armed his readers in DIV. II. with a complete protection against it, viz. a full exposition of the nature and work of Christ. He begins DIV. III. by saying in § 8 that he has written this exposition in order to guard them from seductive and perverse reasoning; and then goes on to recognise the solid front which faith enables them to present to all opponents, and to beg them, as already they have laid hold of Christ, to make Him the surrounding element, the nutritious soil, and the firm foundation, of their life and movement.

In § 9 Paul’s warning becomes more definite. The false teaching professes to be philosophy; but is really empty deception. It is such as we might expect from its outward source, viz. mere human tradition, and from its inward principle, viz. the rudiments of religion common to all mankind. And it does not take for its directive principle the one true norm, viz. the Person and Work of Christ. This norm, Paul further expounds, keeping in view the errors at Colossæ and thus to some extent indicating their nature. From § 10 we shall learn that the seducers worship angels. And in § 9 Paul says that Christ, in whom the whole nature of God finds perfect embodiment in human form and in whom His people find their full development, is Himself Lord of the successive ranks of angels. From § 10 we shall also learn that the false teachers sought to enforce the restrictions and ordinances of the Jewish Law. And Paul teaches in § 9 that in Christ His people have received the fulness of which circumcision was but an outline, and that, just as it is needless to circumcise a corpse, so they who have been spiritually laid in the grave of Christ need no circumcision. Moreover, if dead with Christ, they are also by faith sharers of His resurrection. By forgiving their sins, God raised them from the dead. He did this by nailing to the cross of Christ and thus making invalid the Law which condemned them. Thus, what the ministrations of angels could not do, God did without their aid. So conspicuously subordinate is their position in this culmination of the work of salvation, as contrasted with their more prominent place in the Old Covenant, that God may be said, by placing them in this subordinate position, to have used them simply to swell the triumphant train of the real Conqueror. Thus without exact mention of the errors he is combating, Paul has virtually overturned them by expounding more fully the relation of Christ to the work of salvation. In § 10, the errors indicated in general language in § 9 are stated without reserve. The false teachers not only maintain the abiding validity of the Law, which God had made invalid by nailing it to the cross of Christ, but add to its stringency. And other teachers, or more probably the same, amid professions of humility as unworthy directly to approach God, pretending to receive instruction from visions of the inhabitants of the unseen world, bow in worship to angels. From this it is evident that the errors which Paul combats comprise two elements, Jewish and theosophic. The former he rebuts by asserting that the Law is only an unsubstantial outline, of which the solid reality belongs to Christ. The latter element he condemns as worthless by pointing to its real source, viz. an inflated self-estimate, offspring of a mind dominated by the needs and pleasures of the bodily life, a delusion possible only to those who have no hold of Christ and who do not know that from Him is derived, by the mutual contact and close cohesion of the members of His Body, spiritual nourishment, firmness, and growth. The entire mass of restriction and ritual, resting as it does simply upon mere human assertion and pertaining only at best to the rudiments of religion common to the whole world, is for us completely set aside by the cross of Christ, which has for ever separated us from the things in which once we lived. It is far below the feet of those who are already sharers of the immortal life of the Risen Saviour and already citizens of the world in which He reigns. Our one aim now is to seek, even while we tread the soil of earth, the infinite and abiding wealth of heaven. Our thoughts and hearts go forward to that day when the inner life, hidden now not only from the world, but in great part even from us who live it, will by the appearance of Christ be manifested in the splendour of the eternal glory. Notice how in DIV. III. Paul has led us down into, and completely out of, the mist and gloom of error. Before we entered the dark valley, he had already fixed our gaze upon the Son of God, Creator of the world, crucified that He might reconcile us to God, and risen from the dead. In § 8 he warned us that danger was near. In § 9 the outlines of the enemy became discernible. In § 10 he came fully into view: and we seemed in Paul’s argument to enter into deadly conflict with him. In that conflict, death came to our rescue, even the death of Christ upon the cross. We lay dead with Him. Then burst upon us like the light of Easter morn the bright vision of Colossians 3:1ff: We saw Christ not only risen from the grave, but seated at the right hand of God. In the brightness of that vision we forgot that our bodies are still doomed to corruption and worms. These had vanished from our view. And we felt ourselves to be already where Christ is; and that henceforth the only matters worthy of our thought and effort are the realities which abide with Christ in God.

Notice how throughout DIV. III. Paul points to Christ. With Him we go down into the grave. In death we are with Him. And His presence guides us up to the light of day. As throughout this Epistle, so especially in this Division, the Son of God is All and in all.

V. 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.

Verse 5. Mortify, therefore, you members] nekrwsate. 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 Clarke’s notes on “Romans 6:11”, &c.

Inordinate affection] paqov. Unnatural and degrading passion; bestial lusts. See Romans 1:26, 27; and the notes there. Evil concupiscence] epiqumian kakhn. As epiqumia signifies strong and vehement desire of any kind, it is here joined with kakh, 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.

Verses 5-7. Mortify therefore — Put to death, slay with a continued stroke; your members — The members of the old man, which together make up the body of sin; inclinations and dispositions which spread themselves through all the members of the body, and draw even them into a compliance with themselves; which are upon the earth — Where they find their nourishment, or which are earthly, inclining to earthly things, and wholly engaged about them. Uncleanness — In act, word, or thought; inordinate affection — Every passion which does not flow from, and lead to, the love of God; evil concupiscence — Or desire, namely, the desire of the flesh, the desire of the eye, and the pride of life. Covetousness — The desire of having more, as the word signifies, or of any thing independent of God; which is idolatry — Properly and directly, for it is giving the heart to a creature, putting that trust in a creature which ought to be placed in the Creator, and seeking that happiness in a creature which can only be found in God, and ought therefore only to be sought in him. For which things’ sake — Though the carnal and sensual regard them lightly; the wrath of God cometh on the children of disobedience — Even on the heathen themselves, who bid the most open defiance even to the first principles of all true religion. The apostle speaks in this severe manner against the vices mentioned, because they were commonly practised by the heathen, and had been practised by the Colossians. In the which ye also walked — Had your conversation, partaking with your neighbours in all their enormities; when ye lived in, or among, them — Kept company with the children of disobedience. By their walking in these things, the apostle seems to have meant their committing the vices, mentioned verse 5, habitually, and with pleasure. For Colosse being a city of Phrygia, where the rites of Bacchus and those of Cybele, consisting of all sorts of lewdness in speech and action, were practised with a frantic kind of madness, the Colossians, no doubt, had been much addicted to these gross impurities in their heathen state.

Ver. 5. Mortify therefore your members. See on 1 Corinthians 6:9. Galatians 5:21.

5. Mortify—Make dead. Let nothing live that is at war with a death to sin and a true life in Christ. Kill your bodily members, so far as their action is merely earthly and sinful. Some specimens of it in this direction follow. See notes on Romans 1:24 and Ephesians 5:5. These sins of impurity, which are connected with the animal nature, have their seat in the soul. Renounced by the will, they must be unpractised in fact, and the tendencies to them destroyed by the sanctifying Spirit.

COLOSSIANS

DIVISION IV

PRACTICAL APPLICATION.

CH. 3:5-4:6.

SECTION 11. — GENERAL MORAL TEACHING:

NEGATIVE. CH. 3:5-11.

Put to death then the bodily members which are upon the earth fornication, uncleanness, passion, evil desire, and the covetousness, which is idolatry; because of which things comes the anger of God upon the sons of disobedience. Among whom ye also walked once, when ye lived in these things. But now, also ye, put away all things, anger, fury, badness, railing, shameful talking, out of your mouth: lie not one to another; having put off the old man with his actions, and having put on the new man which is being renewed for knowledge according to the image of Him that created him. Where there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bond, free, but Christ is all things and in all. In the light of the glory of the Risen Lord, which shone upon us in Colossians 3:1-4, the errors prevalent at Colossæ have utterly vanished. In the rest of the Epistle, no trace of them remains. But Paul remembers that his readers are still men on earth, exposed to the temptations incident to human life. Therefore, as he comes down from this Mount of Transfiguration, he uses the brightness of the vision as a moral influence deterring from sin, and prompting every kind of excellence. In other words, the vision of Christ in Colossians 3:1-4 is a transition from the specific errors treated in DIV. III. to the principles of general morality taught in DIV. IV. In § 11 we have negative moral teaching, i.e. a warning against various forms of sin; in § 12, positive moral teaching, i.e. incentives to various kinds of excellence; in § 13, precepts for various classes of persons; and in § 14 sundry general exhortations.

Ver. 5. Practical application of the foregoing: put-to-death then. Cp. Romans 8:13, putting to death the actions of the body. [In contrast to Romans 8:13, the Greek aorist here bids that the putting to death be at once completed so that henceforth the bodily members be not dying but dead. Similarly 2 Corinthians 7:7, let us cleanse ourselves, so that henceforth we be clean.]

The members which are upon the earth: hands, feet, lips, eyes, etc., according to Paul’s constant use of the word and his frequent reference to the immoral influence of the body. This implies that the word death is metaphorical. And it recalls the very strong metaphor of Matthew 5:29, 30, especially ‘one of thy members perish.’ The body exerts on the unsaved, through its various parts and their various functions, an active and immoral influence. Its members may therefore be represented as a living and hostile power. Not that matter or the body is essentially bad: for they are good creatures of God. But man’s body has fallen under the dominion of sin, and has thus become a fetter with which sin binds the spirit within. This hostile power, Paul bids us kill, so that the bodily senses shall no longer, clamouring for indulgence, shape our actions or even our desires. He means that we surrender ourselves to the saving influence which comes to us through the cross of Christ and appropriate by faith the deliverance from the rule of the bodily life which Christ has gained for us by His death. Thus are the members of our body, which once enslaved us, nailed to His cross and thus rendered powerless for evil. And, since this deliverance comes by our own self-surrender and faith, we may be said, as here, ourselves to put to death the members of our bodies. Thus (2 Corinthians 7:1) we cleanse ourselves from all pollution of flesh and spirit.

Upon the earth: recalls the same words in Colossians 3:2, thus bringing them to bear on this exhortation. Our bodies and all that pertains to them belong to the earth. Therefore, to allow them to rule us, whom God has raised to heaven, is to bow to the dominion of a world which God has placed far beneath our feet.

Fornication, uncleanness: as in Galatians 5:19.

Passion: an inward emotion aroused by some external object; in this case by an impure object prompting inchastity. Same word in Romans 1:26. Desire: good or bad; see under Galatians 5:17. It therefore needs to be further specified as evil desire. It is a wider term than passion, and describes a mind going out after some external object. These four terms descend from the specific to the general: intercourse with harlots, any form of outward inchastity, the inward emotion from which inchastity springs, any bad desire.

Covetousness, literally having more: desire for more than our share. The definite article raises this sin into special prominence: and this is increased by the comment which follows.

Which (or better which sort of thing) is idolatry: it belongs to a class of things all which are idolatry. Covetousness is worship of material good. And it presupposes that our well-being depends upon having the good things of earth, and that therefore created objects around are arbiters of our happiness. To suppose this, is to put the creature in the place of the Creator, and to put man under the dominion of the accidents of life. Thus (1 Timothy 6:10) love of money is a root of all the evils. That this apparently casual assertion is repeated in Ephesians 5:5, reveals its firm hold of the thought of Paul. This double warning is the more needful because the great evil of covetousness is not at once apparent. Both covetousness and sensuality are exact contraries, in different directions, to seeking the things at God’s right hand.

Notice here, as in Romans 1:29, 31; 1 Corinthians 6:9, Galatians 5:20, a catalogue of sins. This marked feature of Paul’s writings reveals a familiar student of fallen human nature. Also that, after bidding us put to death the members of our body, Paul mentions first sins directly connected with the body.

This list of sins is placed in grammatical apposition to the members which are upon the earth as something which we must put to death. Practically it is an explanation of the foregoing metaphor. Paul really wishes us to kill the various sins which once used our bodily powers as instruments of evil. This simple explanation accounts fully for the arrangement of the verse. Paul does not say that these sins are members of our bodies, nor does he ever use such a metaphor. But, looking upon the bodies of the unsaved as organs of sin, as animated by a power hostile to us, he bids us put them to death and then explains his meaning by saying that what he wishes us to kill is sin in its various forms. Thus this verse is a natural development of the teaching of Romans 6:12-19.

V. 6. For which-Though the heathens lightly regarded them.

Verse 6. The wrath of God cometh] God is angry with such persons, and he inflicts on them the punishment which they deserve.

Verses 5-7. Mortify therefore — Put to death, slay with a continued stroke; your members — The members of the old man, which together make up the body of sin; inclinations and dispositions which spread themselves through all the members of the body, and draw even them into a compliance with themselves; which are upon the earth — Where they find their nourishment, or which are earthly, inclining to earthly things, and wholly engaged about them. Uncleanness — In act, word, or thought; inordinate affection — Every passion which does not flow from, and lead to, the love of God; evil concupiscence — Or desire, namely, the desire of the flesh, the desire of the eye, and the pride of life. Covetousness — The desire of having more, as the word signifies, or of any thing independent of God; which is idolatry — Properly and directly, for it is giving the heart to a creature, putting that trust in a creature which ought to be placed in the Creator, and seeking that happiness in a creature which can only be found in God, and ought therefore only to be sought in him. For which things’ sake — Though the carnal and sensual regard them lightly; the wrath of God cometh on the children of disobedience — Even on the heathen themselves, who bid the most open defiance even to the first principles of all true religion. The apostle speaks in this severe manner against the vices mentioned, because they were commonly practised by the heathen, and had been practised by the Colossians. In the which ye also walked — Had your conversation, partaking with your neighbours in all their enormities; when ye lived in, or among, them — Kept company with the children of disobedience. By their walking in these things, the apostle seems to have meant their committing the vices, mentioned verse 5, habitually, and with pleasure. For Colosse being a city of Phrygia, where the rites of Bacchus and those of Cybele, consisting of all sorts of lewdness in speech and action, were practised with a frantic kind of madness, the Colossians, no doubt, had been much addicted to these gross impurities in their heathen state.

6. Wrath of God—Both in this world and the world to come. See on Ephesians 5:6, where the same expression occurs.

Ver. 6. Solemn assertion of the inseparable connection of sin and punishment. A frequent conclusion to Paul’s lists of sins: Ephesians 5:6; Galatians 5:21; 1 Corinthians 6:10. He was accustomed thus to guard from abuse the doctrine of Justification through Faith. This solemn assertion greatly strengthens the foregoing exhortation. Anger of God: Romans 1:18; 5:9: His determination to punish. It comes in the day of anger and of revelation of the righteous judgment of God, Romans 2:5. The certainty of future punishment makes it to Paul’s thought a present reality, as though retribution were already on the way: cp. 1 Thessalonians 1:10. It comes down from heaven upon the wicked.

Disobedience: same word in Romans 11:30, 32; Ephesians 2:2; 5:6; Hebrews 4:6, 11. It is practical unbelief.

Sons of disobedience: Ephesians 2:2; 5:6: as though the abstract principle were the source of their immoral nature. In each sinner the abstract principle of unbelief has given birth to a child. Similarly John 17:12, son of destruction; 1 John 3:10, children of the devil; Ephesians 5:8, children of light; Luke 20:36, sons of the resurrection. It is a Hebrew phrase: 1 Samuel 2:12, sons of Belial; 1 Samuel 20:31, a son of death is he. The phrase suggests how completely disobedience is a part of the nature of sinners. On the correct reading of this verse see Introd. iii. 2.

V. 7. Living denotes the inward principle; walking, the outward acts.

Verse 7. In the which ye also walked sometime] When ye were in your unconverted state, ye served divers lusts and pleasures. See Clarke on “Romans 7:5”, and “Ephesians 2:2”.

Verses 5-7. Mortify therefore — Put to death, slay with a continued stroke; your members — The members of the old man, which together make up the body of sin; inclinations and dispositions which spread themselves through all the members of the body, and draw even them into a compliance with themselves; which are upon the earth — Where they find their nourishment, or which are earthly, inclining to earthly things, and wholly engaged about them. Uncleanness — In act, word, or thought; inordinate affection — Every passion which does not flow from, and lead to, the love of God; evil concupiscence — Or desire, namely, the desire of the flesh, the desire of the eye, and the pride of life. Covetousness — The desire of having more, as the word signifies, or of any thing independent of God; which is idolatry — Properly and directly, for it is giving the heart to a creature, putting that trust in a creature which ought to be placed in the Creator, and seeking that happiness in a creature which can only be found in God, and ought therefore only to be sought in him. For which things’ sake — Though the carnal and sensual regard them lightly; the wrath of God cometh on the children of disobedience — Even on the heathen themselves, who bid the most open defiance even to the first principles of all true religion. The apostle speaks in this severe manner against the vices mentioned, because they were commonly practised by the heathen, and had been practised by the Colossians. In the which ye also walked — Had your conversation, partaking with your neighbours in all their enormities; when ye lived in, or among, them — Kept company with the children of disobedience. By their walking in these things, the apostle seems to have meant their committing the vices, mentioned verse 5, habitually, and with pleasure. For Colosse being a city of Phrygia, where the rites of Bacchus and those of Cybele, consisting of all sorts of lewdness in speech and action, were practised with a frantic kind of madness, the Colossians, no doubt, had been much addicted to these gross impurities in their heathen state.

7. Ye also walked—They had once been alive to these things, and freely practised them, as did the mass of heathens around them. But they had now become alive to God, and had put off those sins.

Ver. 7. If in Colossians 3:6 we omit upon the sons of disobedience, we must render here in which things ye walked: cp. Ephesians 2:2; 2 Corinthians 4:2; Romans 6:4. This would imply that when the Colossians lived in these things they walked in them. Now, when used of sinners, the word live can mean only the outward manner of life. Touching the inner reality, their state is not life, but death. In this sense none but believers can be said to live and to have vital surroundings: e.g. Galatians 2:20, live in faith. And, if the word live means here only the outward manner of life, it is practically the same as the word walk. Consequently, if we omit the doubtful words in Colossians 3:6, the latter part of Colossians 3:7 becomes an empty tautology. This confirms the testimony of almost all the ancient documents that these words are genuine; and suggests that this is one more of the many cases in which the Vatican MS. omits genuine words.

If we accept these words as genuine, we must render among whom also ye walked. Cp. Ephesians 2:3, among whom also we had our manner of life formerly in the desires of our flesh. They travelled in company with other sons of disobedience. All walked along the same broad way. Lived in these things: close parallel in Romans 6:2, live in it, i.e. in sin. Somewhat different is Colossians 2:20, living in the world. Formerly Paul’s readers lived in the sins mentioned above: they then went along a path trodden by those whose character is derived from, and determined by, the principle of rebellion against God. This justifies the exhortation of Colossians 3:5, and prepares a way for that of Colossians 3:8.

V. 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.

Verse 8. But now ye also put on all these] See Clarke on “Ephesians 4:22”. Being now converted, sin had no more dominion over them.

Anger, wrath, &c.] They had not only lived in the evils mentioned Colossians 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.

Verses 8-11. But now ye also — Being converted to the pure, peaceable, and devout religion of the Lord Jesus; put off — Mortify; all these corrupt passions and lusts; anger, &c. — See on Ephesians 4:31; blasphemy — Or evil speaking, as the word may be properly rendered; for it includes not only impious speeches with regard to God, which is the highest degree of malignant language, but all railing and reproachful speeches against our fellow-creatures, and even speaking of the faults of absent persons, when not necessary for the caution of others, or when no good end is likely to be answered thereby. Filthy communication — The word aiscrologia, so rendered, seems to signify the same with logov saprov, rotten discourse, mentioned Ephesians 4:29, where see the note. And was there need to warn even believers in Christ against such gross and palpable sins as are here named? O what is man, till fully renewed in the spirit of his mind! Lie not one to another — Either in trade and business, or common conversation; seeing ye have put off the old man — That which (Colossians 2:11) is called the body of the sins of the flesh, and is there said to be put off by the circumcision of Christ, by Christ’s circumcising men’s hearts, or making them new creatures. The apostle means that when they professed to believe in Christ, and to offer themselves to baptism, that they might be members of the Christian Church, they had professed to put off the old man with his deeds; that is, the evil practices belonging thereto. And have put on the new man — Have professed to receive a new nature, and to manifest it by new dispositions and a new behaviour; which is renewed in, or by the means of, knowledge — Namely, spiritual and divine knowledge, the knowledge of God and Christ, and of the divine word and will; after the image of him that created him — Even of God, who is the great standard of all moral perfection, and who, in the first creation, made man after his own image. See on Ephesians 4:22-24. 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, or Scythian — Of all barbarians most barbarous; bond — A slave, subjected to the will of his master, or freeman — Who has his actions in his own power: but Christ is in all — Who are thus renewed, and is all things to them, connected with their salvation, the source of all their wisdom and grace, holiness and happiness; he is instead of all they want, and better than all the things which they possess besides him.

8. But now—Having become alive with Christ. Ye also put off all these—The passions herein enumerated by the apostle, besides the things previously mentioned; all sins of unkindness, of which some specimens are given. Anger—Passion warmly venting itself outwardly. Wrath—Passion boiling within. Malice—Badness of heart. Blasphemy—Calumnious speech. Filthy communication—Not only obscene language, but all foul-mouthed abusiveness. These are all incompatible with a pure heart or the life of Christ.

Ver. 8.-9. But now: Paul’s frequent contrast of past and present: so Colossians 1:22, 26; Ephesians 2:13; Romans 6:22; 7:6. It introduces here, in contrast to the readers’ past life just described, a repetition in plain language of the metaphorical exhortation of Colossians 3:5.

Put-away: as in Ephesians 4:22, 25; Romans 13:12. Also ye; joins the Colossian Christians in present duty with all believers, just as the same words in Colossians 3:7 joined them with the sons of disobedience.

All things: including the list in Colossians 3:5, the further list now added, and every kind of sin. It gives to Paul’s prohibition the widest universality.

Anger: a disposition which prompts to inflict pain or injury: see under Romans 1:18.

Fury: a bursting forth of this disposition. Same words in same order in Romans 2:8, describing God’s determination to punish sin. Converse order in Ephesians 4:31. That they are here classed among sins, reminds us how easily anger oversteps the line and becomes evil. Badness: general worthlessness, in contrast to excellence: same word in Romans 1:29; 1 Corinthians 5:8; 14:20; Ephesians 4:31. Railing: the Greek original of our own word blasphemy. It denotes any hurtful or evil speaking against God or against man. See under Romans 2:24; 3:8.

Shameful speaking: foul-mouthed language of any kind. These two forms of improper speech are closely associated. For language hurtful to our neighbour easily becomes coarse abuse. And both are a frequent expression of anger and fury.

Out of your mouth; adds to the prohibition graphic definiteness. Put out of your mouth, as unworthy to be in it, every form of bad speech. To take these words merely as describing the bodily organ of speech, (cp. Ephesians 4:29,) would make them almost meaningless. Lie not: another kind of prohibited language.

One to another; recalls their close mutual relation, as (Ephesians 4:25) members one of another. This separate prohibition of falsehood reminds us of its unique wickedness: cp. Revelation 21:8.

Verse 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 neighbour, 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 neighbour.

Ye have put off the old man] See Clarke’s notes on “Romans 6:6”; and particularly on Romans 13:11-14. Ye have received a religion widely different from that ye had before; act according to its principles.

Verses 8-11. But now ye also — Being converted to the pure, peaceable, and devout religion of the Lord Jesus; put off — Mortify; all these corrupt passions and lusts; anger, &c. — See on Ephesians 4:31; blasphemy — Or evil speaking, as the word may be properly rendered; for it includes not only impious speeches with regard to God, which is the highest degree of malignant language, but all railing and reproachful speeches against our fellow-creatures, and even speaking of the faults of absent persons, when not necessary for the caution of others, or when no good end is likely to be answered thereby. Filthy communication — The word aiscrologia, so rendered, seems to signify the same with logov saprov, rotten discourse, mentioned Ephesians 4:29, where see the note. And was there need to warn even believers in Christ against such gross and palpable sins as are here named? O what is man, till fully renewed in the spirit of his mind! Lie not one to another — Either in trade and business, or common conversation; seeing ye have put off the old man — That which (Colossians 2:11) is called the body of the sins of the flesh, and is there said to be put off by the circumcision of Christ, by Christ’s circumcising men’s hearts, or making them new creatures. The apostle means that when they professed to believe in Christ, and to offer themselves to baptism, that they might be members of the Christian Church, they had professed to put off the old man with his deeds; that is, the evil practices belonging thereto. And have put on the new man — Have professed to receive a new nature, and to manifest it by new dispositions and a new behaviour; which is renewed in, or by the means of, knowledge — Namely, spiritual and divine knowledge, the knowledge of God and Christ, and of the divine word and will; after the image of him that created him — Even of God, who is the great standard of all moral perfection, and who, in the first creation, made man after his own image. See on Ephesians 4:22-24. 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, or Scythian — Of all barbarians most barbarous; bond — A slave, subjected to the will of his master, or freeman — Who has his actions in his own power: but Christ is in all — Who are thus renewed, and is all things to them, connected with their salvation, the source of all their wisdom and grace, holiness and happiness; he is instead of all they want, and better than all the things which they possess besides him.

Ver. 9, 10. Ye have put off the old man with his deeds, and have put on the new man. The old man is our corrupt nature, original sin personified, a tyrant more oppressive than Pharaoh. He is sometimes called the strong man armed — the body of the sins of the flesh — the wisdom from beneath, earthly, sensual, devilish — the carnal mind — the sin that dwelleth in us. Here is our oppressor that brings into captivity to the law of sin and death. Yet there is hope, there is deliverance through our great Redeemer. His promise is, If any man keep my word, the Father and I will love him, and come and make our abode with him. Regeneration is the cure. The whole deity will consecrate the soul to be his living temple. He will form the new man, the inner man of the heart, and cause him to grow to the stature of Christ. Faint not in the fight. Grace shall reign to eternal life, as sin has reigned unto death. He will bind the strong man and cast him out, and drive the old dragon from his seat, with his infernal crew.

9. Lie not—No lie is white in God’s sight. See on Ephesians 4:25, where the positive side of truthfulness is also enjoined. Lying was then and is now a frightfully prevalent vice of heathen communities. A converted heathen does not step at once from the vileness of his old life into the habit of the highest Christian morality. He must learn its laws. His conscience must be brought under their control. Even then he will need frequent and repeated admonition, accompanied with the motives and discipline, which the gospel so amply furnishes. This sufficiently accounts for the occurrence of such counsels against vice as are found here and in other epistles. They are a perpetual testimony against the moral debasement existing every-where and among all classes without the gospel, and a setting forth for all time of the lofty purity which Christianity forever demands. But is not the counsel needed to-day, and even among many Christians? Lying about one another is wrong; but lying to one another is the thing forbidden. Concealments and misrepresentations in trade, false colouring in narrative, exaggerations and omissions in conversation, intentional conveyance of wrong impressions, violation of pledges, disregard of promises, refusal to pay subscriptions, breaking of solemn covenants, are only specimens of the lying of the present day. Seeing that—This verse being properly separated from the eighth only by a comma, the motive here assigned applies to the entire precept in the eighth and ninth verses. The truth expressed is the same with that in verse 3, only under the different figure of a garment laid aside and another put on. The old man—The former unregenerate nature, the flesh, which they that are Christ’s have crucified. Galatians 5:24. His deeds—The outward life inspired by this sinful nature, ranging from a neglect of the salvation of Christ to the low sensuality depicted above.

Ver. 9b.- 10. Reasons, negative and positive, supporting the prohibitions of Colossians 3:8, 9a.

Put-off: as one takes off and lays aside clothing. Same word in Colossians 2:15, where see note.

The old man: same words in Romans 6:6. So complete is the change that the man himself as he formerly was is spoken of as an old garment laid aside, as though personality itself were changed. So 2 Corinthians 5:17, the old things have gone by.

Actions: same word as in Romans 8:13; 12:4. The various activities of the old life are supposed to have been laid aside together with their one personal source: the old man with his actions.

Put-on: as one puts on clothes or weapons, the exact counterpart of put-off. Same word in Matthew 6:25; 2 Corinthians 5:3; and in Romans 13:12, 14; Galatians 3:27, where we have close parallels. The new man: in marked contrast to the old man. So complete is the change, and so distinct from ourselves is the new life, that Paul speaks of it as a new personality put on as we put on clothing. This implies an inner and neutral and unchangeable personality which puts off and on, and another personality with moral qualities which is put off and on. New: recent in time: same word in 1 Corinthians 5:7; Matthew 9:17, etc.; a cognate word in Ephesians 4:23. It recalls the shortness of time since the change. The word rendered renewed comes from another root found in Ephesians 2:15; 4:24; 2 Corinthians 3:6; 5:17, and denoting that which is new in quality.

Which-is-being-renewed: a gradual renovation day by day of the new character which has once for all been put on. The old character, now put off, was day by day undergoing corruption: Ephesians 4:22. Thus the new life is represented as one definite assumption of a character which henceforth is gradually progressing. The word renewed does not necessarily mean restoration to a former state. For the New Covenant is by no means a restoration of the Old Covenant to its original form: and the New Earth and Heaven will differ greatly from the present ones. But it involves the removal of all defects. The renewal will not be complete until every trace of the damage done by sin is erased.

Knowledge, or full-knowledge: same word as in Colossians 1:9, 10; 2:2. It notes the direction and aim of this renewal, as designed to bring us into full-knowledge. As the Christian life progresses we know more and more of that which is best worth knowing.

Image: an outward manifestation of the inward reality of God. It is the nature of God as set before the eyes of men.

Him that created: the Father, as always; Romans 1:25; Ephesians 3:9. This is confirmed by Colossians 1:16, where Christ is not the Author, but the Agent, of creation.

According to the image etc.; recalls at once the same words in Genesis 1:26, 27. Cp. James 3:9. The story of creation teaches that the Creator is Himself the Archetype of His intelligent creatures. Now the Creator knows perfectly whatever He has made. And Paul says that this divine knowledge is a pattern of the knowledge which this renewal aims to impart to men: for knowledge according to the image of Him that created him: viz. the new man, the chief matter of this verse. Consequently, the word created must refer to the moral re-creation. This use of a word originally used of the old creation implies that the old and new are analogous. So are all God’s works in harmony one with another, and in proportion to the similarity of their occasion. Whether the words according to the image etc. be joined to knowledge or to being-renewed, is unimportant and was perhaps not definite to the writer’s mind. For knowledge is an aim of the renewal, and the Creator is its pattern: therefore the knowledge aimed at must be a human counterpart of the Creator’s infinite knowledge. As the renewal makes progress, we shall in greater measure share God’s knowledge of all that He has made and done. In other words, spiritual growth is growth in intelligence.

This mention of knowledge as an aim of renewal is in close harmony with Colossians 1:9, 28; 2:2, and with the general scope of this Epistle. [Grammatically, the aorist participles having-put-off and having-put-on denote only actions preceding, in act or thought, the laying aside of sin to which in Colossians 3:8 Paul exhorts; and do not say whether the putting off be something still to be done and therefore a part of the exhortation, or something already done and therefore a reason for it. Each of these expositions is in harmony with Paul’s thought elsewhere: cp. Galatians 3:27 for the latter, and Romans 13:14 for the former. The practical difference is very slight. Perhaps it is best to understand Paul to mean that by joining the company of the followers of Christ the Christians at Colossæ had already formally stripped off from themselves and laid aside their former life and character and had put on a new life; and that he appeals to this profession as a reason for now laying aside all sin. Similar appeal in Romans 6:2. This latter exposition may be embodied in translation by rendering, inasmuch as ye have put off etc.

V. 10. In knowledge-The knowledge of God, his will, his word.

Verse 10. And have put on the new man] See on Romans 12:1, 2. 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 gnwqi seauton, 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 Clarke’s notes on “Genesis 1:26”, and on Ephesians 4:23,24. 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 tou ktisantov, 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, anakainoumenon, made anew, consists in knowledge, righteousness, and true holiness.

Verses 8-11. But now ye also — Being converted to the pure, peaceable, and devout religion of the Lord Jesus; put off — Mortify; all these corrupt passions and lusts; anger, &c. — See on Ephesians 4:31; blasphemy — Or evil speaking, as the word may be properly rendered; for it includes not only impious speeches with regard to God, which is the highest degree of malignant language, but all railing and reproachful speeches against our fellow-creatures, and even speaking of the faults of absent persons, when not necessary for the caution of others, or when no good end is likely to be answered thereby. Filthy communication — The word aiscrologia, so rendered, seems to signify the same with logov saprov, rotten discourse, mentioned Ephesians 4:29, where see the note. And was there need to warn even believers in Christ against such gross and palpable sins as are here named? O what is man, till fully renewed in the spirit of his mind! Lie not one to another — Either in trade and business, or common conversation; seeing ye have put off the old man — That which (Colossians 2:11) is called the body of the sins of the flesh, and is there said to be put off by the circumcision of Christ, by Christ’s circumcising men’s hearts, or making them new creatures. The apostle means that when they professed to believe in Christ, and to offer themselves to baptism, that they might be members of the Christian Church, they had professed to put off the old man with his deeds; that is, the evil practices belonging thereto. And have put on the new man — Have professed to receive a new nature, and to manifest it by new dispositions and a new behaviour; which is renewed in, or by the means of, knowledge — Namely, spiritual and divine knowledge, the knowledge of God and Christ, and of the divine word and will; after the image of him that created him — Even of God, who is the great standard of all moral perfection, and who, in the first creation, made man after his own image. See on Ephesians 4:22-24. 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, or Scythian — Of all barbarians most barbarous; bond — A slave, subjected to the will of his master, or freeman — Who has his actions in his own power: but Christ is in all — Who are thus renewed, and is all things to them, connected with their salvation, the source of all their wisdom and grace, holiness and happiness; he is instead of all they want, and better than all the things which they possess besides him.

Ver. 9, 10. Ye have put off the old man with his deeds, and have put on the new man. The old man is our corrupt nature, original sin personified, a tyrant more oppressive than Pharaoh. He is sometimes called the strong man armed — the body of the sins of the flesh — the wisdom from beneath, earthly, sensual, devilish — the carnal mind — the sin that dwelleth in us. Here is our oppressor that brings into captivity to the law of sin and death. Yet there is hope, there is deliverance through our great Redeemer. His promise is, If any man keep my word, the Father and I will love him, and come and make our abode with him. Regeneration is the cure. The whole deity will consecrate the soul to be his living temple. He will form the new man, the inner man of the heart, and cause him to grow to the stature of Christ. Faint not in the fight. Grace shall reign to eternal life, as sin has reigned unto death. He will bind the strong man and cast him out, and drive the old dragon from his seat, with his infernal crew.

10. And have put on the new man—The regenerate nature, attained in the new birth, which is a new creation. Their action was a free submission of themselves to God’s working in them by his renewing power. This state, utterly incompatible at the outset with a life of selfishness and impurity, is one of growth and development. It is a characteristic of the new man that it is continually being renewed more and more after the image of Christ, the creator of this new man, who in himself (Colossians 1:15) “the image of the invisible God.” His likeness is more or less perfectly created in every regenerate heart. In knowledge—Rather, unto full knowledge, namely, of God. As the new birth gives us our first knowledge of him, growth increases our knowledge. As Olshausen (followed by Alford) points out, the intellectual aspect of the divine image is here put forward, while Ephesians 4:24 exhibits its ethical character. Perfect knowledge of God is, then, the end of the new creation.

Ver. 9b.- 10. Reasons, negative and positive, supporting the prohibitions of Colossians 3:8, 9a.

Put-off: as one takes off and lays aside clothing. Same word in Colossians 2:15, where see note.

The old man: same words in Romans 6:6. So complete is the change that the man himself as he formerly was is spoken of as an old garment laid aside, as though personality itself were changed. So 2 Corinthians 5:17, the old things have gone by.

Actions: same word as in Romans 8:13; 12:4. The various activities of the old life are supposed to have been laid aside together with their one personal source: the old man with his actions.

Put-on: as one puts on clothes or weapons, the exact counterpart of put-off. Same word in Matthew 6:25; 2 Corinthians 5:3; and in Romans 13:12, 14; Galatians 3:27, where we have close parallels. The new man: in marked contrast to the old man. So complete is the change, and so distinct from ourselves is the new life, that Paul speaks of it as a new personality put on as we put on clothing. This implies an inner and neutral and unchangeable personality which puts off and on, and another personality with moral qualities which is put off and on. New: recent in time: same word in 1 Corinthians 5:7; Matthew 9:17, etc.; a cognate word in Ephesians 4:23. It recalls the shortness of time since the change. The word rendered renewed comes from another root found in Ephesians 2:15; 4:24; 2 Corinthians 3:6; 5:17, and denoting that which is new in quality.

Which-is-being-renewed: a gradual renovation day by day of the new character which has once for all been put on. The old character, now put off, was day by day undergoing corruption: Ephesians 4:22. Thus the new life is represented as one definite assumption of a character which henceforth is gradually progressing. The word renewed does not necessarily mean restoration to a former state. For the New Covenant is by no means a restoration of the Old Covenant to its original form: and the New Earth and Heaven will differ greatly from the present ones. But it involves the removal of all defects. The renewal will not be complete until every trace of the damage done by sin is erased.

Knowledge, or full-knowledge: same word as in Colossians 1:9, 10; 2:2. It notes the direction and aim of this renewal, as designed to bring us into full-knowledge. As the Christian life progresses we know more and more of that which is best worth knowing.

Image: an outward manifestation of the inward reality of God. It is the nature of God as set before the eyes of men.

Him that created: the Father, as always; Romans 1:25; Ephesians 3:9. This is confirmed by Colossians 1:16, where Christ is not the Author, but the Agent, of creation.

According to the image etc.; recalls at once the same words in Genesis 1:26, 27. Cp. James 3:9. The story of creation teaches that the Creator is Himself the Archetype of His intelligent creatures. Now the Creator knows perfectly whatever He has made. And Paul says that this divine knowledge is a pattern of the knowledge which this renewal aims to impart to men: for knowledge according to the image of Him that created him: viz. the new man, the chief matter of this verse. Consequently, the word created must refer to the moral re-creation. This use of a word originally used of the old creation implies that the old and new are analogous. So are all God’s works in harmony one with another, and in proportion to the similarity of their occasion. Whether the words according to the image etc. be joined to knowledge or to being-renewed, is unimportant and was perhaps not definite to the writer’s mind. For knowledge is an aim of the renewal, and the Creator is its pattern: therefore the knowledge aimed at must be a human counterpart of the Creator’s infinite knowledge. As the renewal makes progress, we shall in greater measure share God’s knowledge of all that He has made and done. In other words, spiritual growth is growth in intelligence.

This mention of knowledge as an aim of renewal is in close harmony with Colossians 1:9, 28; 2:2, and with the general scope of this Epistle. [Grammatically, the aorist participles having-put-off and having-put-on denote only actions preceding, in act or thought, the laying aside of sin to which in Colossians 3:8 Paul exhorts; and do not say whether the putting off be something still to be done and therefore a part of the exhortation, or something already done and therefore a reason for it. Each of these expositions is in harmony with Paul’s thought elsewhere: cp. Galatians 3:27 for the latter, and Romans 13:14 for the former. The practical difference is very slight. Perhaps it is best to understand Paul to mean that by joining the company of the followers of Christ the Christians at Colossæ had already formally stripped off from themselves and laid aside their former life and character and had put on a new life; and that he appeals to this profession as a reason for now laying aside all sin. Similar appeal in Romans 6:2. This latter exposition may be embodied in translation by rendering, inasmuch as ye have put off etc.

V. 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.

Verse 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, Scythtian] 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, Saviour, and Judge of all men.

Verses 8-11. But now ye also — Being converted to the pure, peaceable, and devout religion of the Lord Jesus; put off — Mortify; all these corrupt passions and lusts; anger, &c. — See on Ephesians 4:31; blasphemy — Or evil speaking, as the word may be properly rendered; for it includes not only impious speeches with regard to God, which is the highest degree of malignant language, but all railing and reproachful speeches against our fellow-creatures, and even speaking of the faults of absent persons, when not necessary for the caution of others, or when no good end is likely to be answered thereby. Filthy communication — The word aiscrologia, so rendered, seems to signify the same with logov saprov, rotten discourse, mentioned Ephesians 4:29, where see the note. And was there need to warn even believers in Christ against such gross and palpable sins as are here named? O what is man, till fully renewed in the spirit of his mind! Lie not one to another — Either in trade and business, or common conversation; seeing ye have put off the old man — That which (Colossians 2:11) is called the body of the sins of the flesh, and is there said to be put off by the circumcision of Christ, by Christ’s circumcising men’s hearts, or making them new creatures. The apostle means that when they professed to believe in Christ, and to offer themselves to baptism, that they might be members of the Christian Church, they had professed to put off the old man with his deeds; that is, the evil practices belonging thereto. And have put on the new man — Have professed to receive a new nature, and to manifest it by new dispositions and a new behaviour; which is renewed in, or by the means of, knowledge — Namely, spiritual and divine knowledge, the knowledge of God and Christ, and of the divine word and will; after the image of him that created him — Even of God, who is the great standard of all moral perfection, and who, in the first creation, made man after his own image. See on Ephesians 4:22-24. 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, or Scythian — Of all barbarians most barbarous; bond — A slave, subjected to the will of his master, or freeman — Who has his actions in his own power: but Christ is in all — Who are thus renewed, and is all things to them, connected with their salvation, the source of all their wisdom and grace, holiness and happiness; he is instead of all they want, and better than all the things which they possess besides him.

11. Where—In this new order of humanity, of which Christ is the head and representative, no class distinction of worth, or privilege, or disability is recognized, whether based on national differences, as Greek and Jew; on previous religious forms, as circumcised and uncircumcised; on lowness in culture, as Barbarian and Scythian; or on social position, as bond and free. These differences remain as between man and man, but none of them affects their relation to Christ. He is all. Every thing centres in him, and he becomes every thing to them who love him. He is also in all believers, dwelling in them, and so bringing all into union with himself, and brotherhood with each other.

b. Duty in culture and exercise of Christian graces, 12-14.

Ver. 11. A comment on the new life just described as a new man undergoing further renewal.

Where there is etc.: the new life looked upon as a locality in which the old distinctions are no longer found. Paul cannot repress a thought very familiar to him, the great distinctions of Greek and Jew, of bond and free; and these distinctions overshadowed and set aside by Christ. Close parallels in Galatians 3:28; 1 Corinthians 12:13. The similarities and differences of these unexpected allusions to the same human distinctions as set aside in Christ reveal the hand not of a copyist but of one original author.

Greek and Jew: in this order only here; contrast even 1 Corinthians 1:22. These words embrace all mankind from the point of view of Jewish nationality: the words circumcision and uncircumcision do so from the point of view of Jewish ritual. The preposition and puts, in each pair, the two counterparts in conspicuous contrast and combination. Barbarian, Scythian: no longer an inclusive description. The word Greek, which to a Jew included usually all nations other than his own, seemed to Paul not sufficiently inclusive. He therefore adds the word Barbarian, a frequent and all-inclusive contrast to Greek: and to make his description still more specific he mentions by name one of the most barbarous of the barbarian nations. Cp. Josephus, Against Apion bk. ii. 38, “The Scythians differ little from wild beasts.” As not containing an inclusive description of mankind, these two last words are added without a connecting conjunction. And in the same loose way the words bond, free, are added, the reader being left to observe that they include the whole race. As in 1 Corinthians 12:13; Galatians 3:27, Paul declares that in the new life these wide distinctions do not exist.

But Christ etc.: a positive truth, of which Colossians 3:11a is but a negative counterpart.

All things in all persons: see under 1 Corinthians 15:28, where God is all things in all. To have Christ, is to have all things: for He is Himself all that His servants need. And in all His servants, as Himself all things to them, Christ is. In the slave Christ is, as his liberty; in the Scythian, as his civilisation and culture. And since Christ includes in Himself the whole world of man’s need, and dwells in all His servants, all human distinctions which are but embodiments of human defects, have in the new life passed utterly away. National and social barriers there cannot be where Christ is. In DIV. III. Paul dealt with the specific matter of this Epistle, viz. certain errors prevalent at Colossæ, errors derogatory to the dignity of Christ. For his refutation of these errors, he prepared a way in DIV. II. by expounding the nature and work of the Eternal Son. In DIV. IV. this refutation of specific doctrinal error is followed by the general principles of Christian morality. And this moral teaching is directly based upon the specific and exalted Christian doctrine with which DIV. III. concludes. For with Paul morality is always based upon doctrine: and doctrine is always brought to bear upon morality.

First comes, in § 11, negative moral teaching. And every line reveals the peculiar thought of Paul. The various members of the body, taken as a whole, are in his thought almost identical with various sins, of which he gives a list beginning with sins specially related to the body. All these, the members of the body metaphorically, the specific sins actually, Paul bids his readers kill. He calls special attention to the worship of material good implied in the everywhere prevalent greed for wealth; and then points to the anger of God which will fall upon those whose character is moulded by rejection of His word. After a direct exhortation to cast away everything of this sort, Paul continues his list by mentioning sins of inward passion and of its outward expression in word, noting specially among sins of the tongue the unique sin of falsehood. He strengthens his exhortation by an ideal picture of conversion which he describes as a laying aside of the old personality and its various activities as one lays aside an old garment, and as a putting on of a new personality marked by progressive renovation tending towards perfect knowledge-like that by which the Creator knows all that He has made. This ideal Christian life, Paul cannot mention without remembering the national, theocratic, and social barriers which separate men, but which are completely broken down by Christ, who dwells in all His people as the full supply of all their need.

V. 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.

Verse 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, &c.] 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 Clarke on “Ephesians 4:2”. Instead of oiktirmon mercies, in the plural, almost every MS. of importance, with many of the fathers, read oiktirmou, bowels of mercy, in the singular. This various reading makes scarcely any alteration in the sense.

Verses 12, 13. Put on therefore — In a higher degree than before; as the elect, or chosen, of God — The appellation given in the New Testament to all the true disciples of Christ, to all that so believe in him as to be pardoned and renewed; see on Ephesians 1:4: holy — Dedicated and conformed to him; and beloved — By him, or set apart to his service, and blessed with the tokens of his peculiar favour. Bowels of mercies — Oiktirmwn, of tender mercies, namely, toward all the afflicted, destitute, and distressed, especially those of the household of faith; kindness — Benevolence toward one another and all men, or sweetness of disposition, as crhstothv properly signifies; humbleness of mind — In your behaviour toward others, engaging you to condescend even to those that are in the lowest stations of life; meekness — Under whatever injuries or provocations you may receive, always restraining you from returning evil for evil, railing for railing, and from resenting any injury that may be done to you; long-suffering — Amidst the failings, weaknesses, and faults of your fellow-Christians; or when your trials, whether immediately from the hand of God or man, are either continued long, or are violent in their degree; forbearing — Or patiently bearing with one another, if any thing is now wrong; and forgiving one another — What is past; if any man have a quarrel — Momfhn, complaint; against any: even as Christ forgave you, &c. — And thereby set you an example, that you might be always disposed to forgive the faults of your offending fellow-Christians or fellow- creatures. See on Ephesians 4:32.

12. Put on—As putting off the old man carries with it his characteristic qualities, putting on the new man in like manner requires the possession of his virtues. They are to be as an outer garment, the first seen or felt in our intercourse with others. As the elect—Chosen on gospel terms, as God’s spiritual Israel, to possess and exhibit these graces. Bowels of mercies—Answering to the term tender-hearted in the parallel passage. Ephesians 4:32. Humbleness—Toward one another. Ephesians 4:2.

COLOSSIANS

SECTION 12. — GENERAL MORAL TEACHING:

POSITIVE. CH. 3:12-17.

Put on then, as chosen ones of God, holy and beloved, a heart of compassion, kindness, lowliness of mind, meekness, longsuffering; forbearing one another, and forgiving each other if any one against any have complaint. According as the Lord forgave you, so also do ye. And upon all this put on love, which is the bond of maturity. And let the peace of Christ rule in your hearts, for which also ye were called in one body: and be thankful. Let the word of Christ dwell in you richly; in all wisdom teaching and instructing yourselves with psalms, hymns, spiritual songs; with grace singing to God in your hearts. And whatever ye do in word or deed, do all things in the name of the Lord Jesus, giving thanks to God, the Father, through Him.

Ver. 12. Practical consequence of Colossians 3:10. Just as the negative participial clause, having put off etc., is introduced as a reason for the foregoing exhortation to put away all sins, of which a list is given, so now the positive participial clause, having put on the new man etc., is made the ground of an exhortation to put on all Christian virtues. In each case the ideal Christian life already accepted is made the foundation of an appeal to realize that ideal in the practical details of Christian character. If so, Colossians 3:11 is a mental parenthesis. Paul interrupts for a moment his line of thought to give expression to other thoughts deeply interwoven into the tissue of his mind and ever ready, when occasion is given, to come to the surface.

Chosen ones of God: same words in Romans 8:33; see my Romans, p. 277. These were men whom, in the sense there expounded, God had selected from the rest of mankind to be specially His own. Holy: men whom, through the death of Christ and the preached Gospel, God has claimed to stand in peculiar relation to Himself. See under Romans 1:8. The words holy and beloved take up and develop ideas already suggested by chosen ones of God. Because chosen by Him before the foundation of the world, they are now sacred persons devoted to His service: and they cannot forget that the divine choice sprang from the love of God which now embraces them. These titles are inserted as a motive for putting on all Christian virtues.

Heart: same word as in 2 Corinthians 6:12, where see note. Heart of compassion; suggests that compassion, i.e. kindness towards the needy and helpless, is fitting to man, having its seat in his natural constitution.

Kindness: as in 1 Corinthians 13:4. It is that which makes intercourse with others pleasant.

Lowliness-of-mind: <500803> Philippians 2:3: a mind which does not form lofty plans for its own aggrandisement. Cp. Matthew 11:29. Meekness: see under 1 Corinthians 4:21: absence of self-assertion. Long-suffering: see under 1 Corinthians 13:4. It is a mind which does not quickly yield to unfavourable influences. Notice here a list of virtues following a list of sins; a close coincidence with Galatians 5:22. Paul reminds his readers that they are God’s chosen ones, separated from others to be specially His, and objects of His special love; and bids them, in view of this their relation to God, to clothe themselves with compassion for the helpless and kindness toward all, with a lowly estimate of themselves, avoiding self-assertion, and refraining from anger.

V. 13. Forbearing one another-If anything is now wrong. And forgiving one another-What is past.

Verse 13. Forbearing one another] Avoid all occasions of irritating or provoking each other.

Forgiving one another] If ye receive offence, 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 offences, so those who have trespassed against their neighbour are not to expect any act of forgiveness from the person they have injured, till they acknowledge the offence. Forgive, says the apostle, kaqwv kai o cristov even as Christ forgave you-show the same disposition and the same readiness to forgive your offending brethren, as Christ showed towards you.

Verses 12, 13. Put on therefore — In a higher degree than before; as the elect, or chosen, of God — The appellation given in the New Testament to all the true disciples of Christ, to all that so believe in him as to be pardoned and renewed; see on Ephesians 1:4: holy — Dedicated and conformed to him; and beloved — By him, or set apart to his service, and blessed with the tokens of his peculiar favour. Bowels of mercies — Oiktirmwn, of tender mercies, namely, toward all the afflicted, destitute, and distressed, especially those of the household of faith; kindness — Benevolence toward one another and all men, or sweetness of disposition, as crhstothv properly signifies; humbleness of mind — In your behaviour toward others, engaging you to condescend even to those that are in the lowest stations of life; meekness — Under whatever injuries or provocations you may receive, always restraining you from returning evil for evil, railing for railing, and from resenting any injury that may be done to you; long-suffering — Amidst the failings, weaknesses, and faults of your fellow-Christians; or when your trials, whether immediately from the hand of God or man, are either continued long, or are violent in their degree; forbearing — Or patiently bearing with one another, if any thing is now wrong; and forgiving one another — What is past; if any man have a quarrel — Momfhn, complaint; against any: even as Christ forgave you, &c. — And thereby set you an example, that you might be always disposed to forgive the faults of your offending fellow-Christians or fellow- creatures. See on Ephesians 4:32.

13. Forbearing—As to present offences, thus emphasizing the last two virtues. Forgiving—The past, freely, absolutely, lovingly. Quarrel— Better, ground of complaint. Even as Christ—Here is the model for our forgiving. For the maintenance of governmental authority he must require the offender to ask forgiveness. So may we when we are, like him, upholders of law. But the spirit which led him to the cross, that he might buy the chance to forgive, will, if it be in us, beget forgiveness of our brethren without the asking.

Ver. 13. A participial clause expounding the last word of Colossians 3:12 by showing what long-suffering sometimes involves, and supporting it by the example of Christ.

Forbearing: to refrain from laying our hands on others in order either to free ourselves from annoyance or to vindicate our rights. Compare a cognate word in Romans 3:25. It gives definiteness to the word long-suffering by suggesting a probable occasion for it, viz. the unpleasant action of others.

Forgiving each other; adds still further definiteness by suggesting a special kind of forbearance, viz. towards those who have done us wrong. Each other: literally yourselves: as though the whole Church were one person, as it is actually the one Body of Christ, so that forbearance towards a fellow-Christian is forbearance towards ourselves. Same word and idea in Colossians 3:16. Since the whole Church has one interest, each member gains by every good act to another. Indeed, only when forbearance is a benefit to the whole, is it really good. And only to such forgiveness do Paul’s words refer.

Forgiving: same word as Colossians 2:13; 2 Corinthians 12:13; 2:7, 10; 1 Corinthians 2:12; Romans 8:32: it is forgiveness looked upon as an act of grace or favour.

According as etc.: Christ’s forgiveness to us the model, and therefore the motive, of our forgiveness of others. Notice that Paul assumes, as in Colossians 2:13, that his readers know that they are forgiven. This forgiveness is here attributed probably to the Lord, i.e. to Christ: in Ephesians 4:32, a close parallel to God in Christ. The distinction is unimportant; for the Father judges no one, but has committed all judgment to the Son: John 5:22. Consequently, the Father’s forgiveness is through the Son: or, leaving out of sight the ultimate source of forgiveness in the Father, we may think only, as here, of its immediate source in the Son.

So also do ye: i.e. forgiving each other. The whole verse is a participial clause expounding long-suffering in Colossians 3:12.

V. 14. The love of God contains the whole of Christian perfection, and connects all the parts of it together.

Verse 14. And above all these things] epi pasi de toutoiv. 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 neighbour 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 neighbour, the more he is enabled to do so. Love, while properly exercised, is ever increasing and reproducing itself. Instead of teleiothtov, perfection, several reputable MSS., with the Itala, read enothtov, unity; but the former is doubtless the genuine reading.

Verses 14-17. And above all these things — As including them all, and indeed being the source from whence they flow; put on charity — Thn agaphn, love, namely, to God, his people, and all mankind; which is the bond of perfectness — Which both contains the whole of Christian perfection, and connects all the parts of it together. And let the peace of God rule in your hearts — Influence and govern all your intentions, affections, and dispositions, nay, and even your thoughts. Or, it then shall rule in your hearts, and that as the reward (so the Greek word implies) of your preceding love and obedience. “Let it fill your hearts,” says Pasor, “with such a joy as victors have when they receive (to brabeion) the prize in the Olympic games.” Or rather, “let it preside in your hearts, as the master of the games does in those solemnities.” So Beza and Doddridge. To which — To the enjoyment of which inestimable blessing; ye are called — By the gospel; in one body — Not otherwise; that is, in a state of real, vital union with Christ your living Head, and one another. And be ye thankful — For the high honour and great happiness conferred upon you. Let the word of Christ — The gospel which you have received, and, as far as possible, the Holy Scriptures in general; dwell in you — In your minds and hearts, in your memories and affections, being made the matter of your daily meditation: nor let it make a short stay, or an occasional visit, but take up its stated residence in you; richly — In the largest measure, and in the greatest efficacy, so as to enlighten, quicken, and renew; to strengthen and comfort you, yea, so as to fill and govern all your powers; in all wisdom — Use your best endeavours thoroughly to understand it, and wisely to improve it to the best purposes. Teaching one another — Its important truths; and admonishing one another — Concerning its necessary duties; see on chap. 1:28; in psalms and hymns, &c. — A very engaging and pleasing way of teaching and admonishing one another, and a way the least, perhaps, liable of all others to give offence; singing with grace in your hearts to the Lord — In an humble, pious, and devout spirit, with a view to please the Lord, and expecting to receive grace from him. And whatsoever ye do in word or deed — With respect to all your discourses and actions; do all in the name of the Lord Jesus — In obedience to his will, and in imitation of his example, as your rule; from a principle of love to him as your motive; with an eye to his glory as your end; relying on the influence of his Spirit as your strength; and in dependance on his merits for acceptance; giving thanks — In your hearts, with your lips, and by your lives; to God, even the Father — That he gives you inclination and power thus to speak and act, and for all the great blessings of grace which you already enjoy, and for the greater blessings of glory which you expect hereafter to receive and possess for ever.

14. Above all… charity—Of this spiritual robing, love is the outer garment. It is the love, literally; the well-known love, often standing as the representative and sum of all the graces of the Christian, but here as a beautiful and important addition. The bond—The girdle binding together all the other graces into a perfect whole, thus keeping each article of this spiritual dress in its proper place and office. So love is both the supplement and the inspiration of all the rest.

c. Unity and mutual helpfulness, 15-17.

Ver. 14. Grand completion of the list of Christian virtues. Upon all these: as an outer garment over all the underclothing. Love: to our fellows, as always when not otherwise defined: see under 1 Corinthians 13:1, 3. Literally the love, the article making this virtue conspicuous, like the covetousness in Colossians 3:5. Bond: same word in Colossians 2:19; 4:3; Acts 8:23. Love is a virtue which binds into one harmonious whole the various virtues mentioned above.

Maturity or perfection: cognate to the word in 1 Corinthians 2:6, where see note. Perhaps it is best to understand this uniting bond as being an essential element of Christian maturity. Already from 1 Corinthians 13:1ff we have learnt that where love is there are all the virtues mentioned in Colossians 3:12. Love may therefore be called an overgarment enclosing all others, as a bond uniting them into one whole. And, since love is an infallible measure of Christian manhood, it may be called a bond of maturity.

The practical and positive exhortation of § 12 retains the metaphor of clothing assumed in Colossians 3:9, 10. Paul prefaces the exhortation by referring to God’s eternal choice of the objects of salvation, to the sacredness of their position, and to the love with which God regards them. The new man, which like a garment his readers are bidden to put on, is one of many colours, comprising many virtues, especially that of mutual forbearance and forgiveness, the latter being represented as kindness to ourselves, made binding upon us by the forgiveness we have received from Christ. These various virtues must be bound into one harmonious whole by the all-encompassing virtue of love, a uniting bond never absent from Christian manhood.

V. 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.

Verse 15. And let the peace of God] Instead of qeou, God, xristou, Christ, is the reading of ABC*D*FG, several others, both the Syriac, the Arabic of Erpen, Coptic, Æthopic, Armenian, Vulgate, and Itala, with several of the fathers; on this evidence Griesbach has inserted it in the text. Rule in your hearts] brabeuetw. 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.

Verses 14-17. And above all these things — As including them all, and indeed being the source from whence they flow; put on charity — Thn agaphn, love, namely, to God, his people, and all mankind; which is the bond of perfectness — Which both contains the whole of Christian perfection, and connects all the parts of it together. And let the peace of God rule in your hearts — Influence and govern all your intentions, affections, and dispositions, nay, and even your thoughts. Or, it then shall rule in your hearts, and that as the reward (so the Greek word implies) of your preceding love and obedience. “Let it fill your hearts,” says Pasor, “with such a joy as victors have when they receive (to brabeion) the prize in the Olympic games.” Or rather, “let it preside in your hearts, as the master of the games does in those solemnities.” So Beza and Doddridge. To which — To the enjoyment of which inestimable blessing; ye are called — By the gospel; in one body — Not otherwise; that is, in a state of real, vital union with Christ your living Head, and one another. And be ye thankful — For the high honour and great happiness conferred upon you. Let the word of Christ — The gospel which you have received, and, as far as possible, the Holy Scriptures in general; dwell in you — In your minds and hearts, in your memories and affections, being made the matter of your daily meditation: nor let it make a short stay, or an occasional visit, but take up its stated residence in you; richly — In the largest measure, and in the greatest efficacy, so as to enlighten, quicken, and renew; to strengthen and comfort you, yea, so as to fill and govern all your powers; in all wisdom — Use your best endeavours thoroughly to understand it, and wisely to improve it to the best purposes. Teaching one another — Its important truths; and admonishing one another — Concerning its necessary duties; see on chap. 1:28; in psalms and hymns, &c. — A very engaging and pleasing way of teaching and admonishing one another, and a way the least, perhaps, liable of all others to give offence; singing with grace in your hearts to the Lord — In an humble, pious, and devout spirit, with a view to please the Lord, and expecting to receive grace from him. And whatsoever ye do in word or deed — With respect to all your discourses and actions; do all in the name of the Lord Jesus — In obedience to his will, and in imitation of his example, as your rule; from a principle of love to him as your motive; with an eye to his glory as your end; relying on the influence of his Spirit as your strength; and in dependance on his merits for acceptance; giving thanks — In your hearts, with your lips, and by your lives; to God, even the Father — That he gives you inclination and power thus to speak and act, and for all the great blessings of grace which you already enjoy, and for the greater blessings of glory which you expect hereafter to receive and possess for ever.

15. The peace of God—Rather, of Christ. The peace which he breathes into the soul, reigning in and governing their affections toward one another, becomes the blessed bond of their Church unity. Be ye thankful—Grateful to God for the calling into his Church.

Ver. 15. The peace of Christ: cp. John 14:27. Practically the same as the peace of God in Philippians 4:7: a close parallel. This profound rest of spirit, like all else in the Kingdom of God, is from the Father through the Son; and is therefore the peace of God and of Christ. Rule: literally award-the-prize: same word in Wisdom x. 12, and cognate to the word prize in 1 Corinthians 9:24; Philippians 3:14. In later Greek it is frequently used in the sense of rule: for a conspicuous part of a ruler’s work is to pronounce decision in matters open to question. This general sense of rule or arbitrate is all that we can attach to the word here: for nothing in the context suggests a definite prize to be awarded. In all details of life the inward rest which Christ gives is to be the principle determining what we are to be and to do.

In your hearts: the home and throne and ward of the peace of God: Philippians 4:7.

To which ye were also called: the peace of Christ enjoyed by all who believe is an integral part of the purpose for which the Gospel call is proclaimed to men.

In one body: the Church, as in Colossians 1:18, 24. This is the locality in which is to be enjoyed the peace to which God has summoned us. This reminds us that the profound inward rest which Christ gives is a sure source of harmony with our fellow-Christians, and is impossible without such harmony.

Be thankful: cp. Philippians 4:7. Gratitude to God is a fertile source of peace. Acknowledgment of what He has done for us removes all fear that He will forsake us in the future.

Notice two sides of the Christian life. Paul bids us put on all Christian virtues in our dealings with others; and desires that divinely-given peace be the ruling principle within us, nourishing, and itself nourished by, gratitude to God.

V. 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.

Verse 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: שם hrwthc µwqm lb hm[ שם hnybv; 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 Clarke’s note on “Ephesians 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?

Verses 14-17. And above all these things — As including them all, and indeed being the source from whence they flow; put on charity — Thn agaphn, love, namely, to God, his people, and all mankind; which is the bond of perfectness — Which both contains the whole of Christian perfection, and connects all the parts of it together. And let the peace of God rule in your hearts — Influence and govern all your intentions, affections, and dispositions, nay, and even your thoughts. Or, it then shall rule in your hearts, and that as the reward (so the Greek word implies) of your preceding love and obedience. “Let it fill your hearts,” says Pasor, “with such a joy as victors have when they receive (to brabeion) the prize in the Olympic games.” Or rather, “let it preside in your hearts, as the master of the games does in those solemnities.” So Beza and Doddridge. To which — To the enjoyment of which inestimable blessing; ye are called — By the gospel; in one body — Not otherwise; that is, in a state of real, vital union with Christ your living Head, and one another. And be ye thankful — For the high honour and great happiness conferred upon you. Let the word of Christ — The gospel which you have received, and, as far as possible, the Holy Scriptures in general; dwell in you — In your minds and hearts, in your memories and affections, being made the matter of your daily meditation: nor let it make a short stay, or an occasional visit, but take up its stated residence in you; richly — In the largest measure, and in the greatest efficacy, so as to enlighten, quicken, and renew; to strengthen and comfort you, yea, so as to fill and govern all your powers; in all wisdom — Use your best endeavours thoroughly to understand it, and wisely to improve it to the best purposes. Teaching one another — Its important truths; and admonishing one another — Concerning its necessary duties; see on chap. 1:28; in psalms and hymns, &c. — A very engaging and pleasing way of teaching and admonishing one another, and a way the least, perhaps, liable of all others to give offence; singing with grace in your hearts to the Lord — In an humble, pious, and devout spirit, with a view to please the Lord, and expecting to receive grace from him. And whatsoever ye do in word or deed — With respect to all your discourses and actions; do all in the name of the Lord Jesus — In obedience to his will, and in imitation of his example, as your rule; from a principle of love to him as your motive; with an eye to his glory as your end; relying on the influence of his Spirit as your strength; and in dependance on his merits for acceptance; giving thanks — In your hearts, with your lips, and by your lives; to God, even the Father — That he gives you inclination and power thus to speak and act, and for all the great blessings of grace which you already enjoy, and for the greater blessings of glory which you expect hereafter to receive and possess for ever.

Ver. 16. Let the word of Christ dwell in you richly in all wisdom. This will be the case, if we read and study it daily with deep attention. The good man meditates in the law of the Lord both day and night, and delights in blessing and praising God. The hymns of the primitive church are often mentioned in ecclesiastical history. Eusebius refers to them as the composition of faithful brethren, which celebrate the divinity of Christ, the Word of God. Senensius says that the hymns of St. Hilary were sung all over France. Chrysostom likewise says, that God has given us those sweet psalms and hymns, to raise our spirits above the sorrows of life.

16. The word… dwell—So that the individual members of the Church shall have a perfect familiarity with the teaching of Christ as given by the evangelists and apostles. Ellicott and Alford, following Bengel and others, agree that this clause properly ends with the word richly. The remaining clauses will then correspond: in all wisdom teaching, etc., almost identical with Colossians 1:28, and in grace… singing, etc. The former refers to their singing to each other in public and social worship, and for their mutual edification; the latter is a singing silently, in their hearts, when alone, and to God. See on Ephesians 5:19.

Ver. 16. The word of Christ: the Gospel proclaimed by Christ. So 2 Thessalonians 3:1, the word of the Lord; and John 5:24, My word. Dwell: same word in Romans 8:11; 2 Corinthians 6:16; 2 Timothy 1:5, 14.

In you: i.e. either within or among. Which of these was in the writer’s thought, must be determined by the context. Probably the latter chiefly: for the word teaching shows that Paul thinks of the word of Christ as spoken by one to others. But, as the spoken word must come from the speaker’s heart, the former sense, which is also suggested by the Greek word rendered dwell, is not altogether absent.

Richly; suggests abundance and enrichment. Paul desires the spoken word of Christ to have a permanent and abundant place in the Church at Colossæ, and in the lips and thoughts of its members, thus making them truly rich.

In all wisdom: to be joined probably to the words following as specifying the manner of teaching, rather than to those foregoing which have already a modal adverb, richly.

Teaching, admonishing: as in Colossians 1:28. Teaching is here put first, because the phrase word of Christ suggests first the actual impartation of knowledge.

Yourselves: same word in Colossians 3:13. It describes a reflex action of the Church upon itself, building up itself by teaching the word of Christ. That this self-edification may he effective, the teaching must be in all wisdom. So Colossians 1:28; Cp. Colossians 4:5: contrast 2 Corinthians 1:12. It must be accompanied, as its surrounding element, by knowledge of that which is best worth knowing, and by all sorts of such knowledge.

Psalms: as in 1 Corinthians 14:15, sacred poems like those of the Book of Psalms.

Hymns: an English form of the not uncommon Greek word here used, which denotes apparently a short poetical composition in praise to God. Songs: literally odes: apparently a wider term denoting any kind of poetry to be sung. Hence it was needful to add the word spiritual: i.e. prompted and permeated by the Spirit of God. The three Greek words are fairly represented by their English equivalents; the psalms recalling the sacred songs of the Old Testament, the hymns any song of praise to God, and the spiritual songs including any song prompted by the Holy Spirit. With grace singing: a second participial clause, expounding the cognate word song in the foregoing clause.

With grace: literally in grace: cp. 2 Corinthians 1:12, in the grace of God. We are to sing in the sunshine of the smile and favour of God, our songs prompted by His smile.

In your hearts: the melody of the lips coming from, and filling, the heart. To God: the Object and Auditor of these songs. And whatever goes up to God must first fill the heart.

In all ages, songs of praise to God have been an important element of worship. So Philo, vol. ii. 484: “Then some one rising up sings a hymn made in honour of God, either himself having made it new or an old hymn of the poets of former days,… all others listening except when it is needful to sing the responses: then all, both men and women, sing.” Cp. p. 485, where we have a long account of Jewish sacred singing. Of Christian song, even Pliny, in his letter to the Emperor Trajan, bears witness: “They were wont on a certain day to sing a hymn to Christ as God.” Paul speaks here of sacred song as a means of Christian instruction. And in all ages popular songs, sacred and secular, have been the most effective teachers.

V. 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.

Verse 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:—

[Arabic]

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, &c., begin thus; nay, it is prefixed to the [Arabic] 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 Elegantiæ Latini Sermonis, falsely attributed to John Meursius, has been among some called Christians. Of both, with a trifling hyberbole, 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.

Verses 14-17. And above all these things — As including them all, and indeed being the source from whence they flow; put on charity — Thn agaphn, love, namely, to God, his people, and all mankind; which is the bond of perfectness — Which both contains the whole of Christian perfection, and connects all the parts of it together. And let the peace of God rule in your hearts — Influence and govern all your intentions, affections, and dispositions, nay, and even your thoughts. Or, it then shall rule in your hearts, and that as the reward (so the Greek word implies) of your preceding love and obedience. “Let it fill your hearts,” says Pasor, “with such a joy as victors have when they receive (to brabeion) the prize in the Olympic games.” Or rather, “let it preside in your hearts, as the master of the games does in those solemnities.” So Beza and Doddridge. To which — To the enjoyment of which inestimable blessing; ye are called — By the gospel; in one body — Not otherwise; that is, in a state of real, vital union with Christ your living Head, and one another. And be ye thankful — For the high honour and great happiness conferred upon you. Let the word of Christ — The gospel which you have received, and, as far as possible, the Holy Scriptures in general; dwell in you — In your minds and hearts, in your memories and affections, being made the matter of your daily meditation: nor let it make a short stay, or an occasional visit, but take up its stated residence in you; richly — In the largest measure, and in the greatest efficacy, so as to enlighten, quicken, and renew; to strengthen and comfort you, yea, so as to fill and govern all your powers; in all wisdom — Use your best endeavours thoroughly to understand it, and wisely to improve it to the best purposes. Teaching one another — Its important truths; and admonishing one another — Concerning its necessary duties; see on chap. 1:28; in psalms and hymns, &c. — A very engaging and pleasing way of teaching and admonishing one another, and a way the least, perhaps, liable of all others to give offence; singing with grace in your hearts to the Lord — In an humble, pious, and devout spirit, with a view to please the Lord, and expecting to receive grace from him. And whatsoever ye do in word or deed — With respect to all your discourses and actions; do all in the name of the Lord Jesus — In obedience to his will, and in imitation of his example, as your rule; from a principle of love to him as your motive; with an eye to his glory as your end; relying on the influence of his Spirit as your strength; and in dependance on his merits for acceptance; giving thanks — In your hearts, with your lips, and by your lives; to God, even the Father — That he gives you inclination and power thus to speak and act, and for all the great blessings of grace which you already enjoy, and for the greater blessings of glory which you expect hereafter to receive and possess for ever.

17. Whatsoever—In the relations mentioned, though the rule may properly enough cover our entire conduct. In the name—As Christians, bearing his name, having his Spirit, moving in his presence. Giving thanks—Making the whole life abound in thanksgiving. To God… the Father—Omitting and with the oldest MSS.; and always through Christ, as our only way of approach to him.

3. Special social duties, 18-4:1.

a. Wives and husbands, 18, 19.

Ver. 17. An all-embracing exhortation concluding the general moral teaching.

Whatever, or literally everything whatever; looks upon the entirety of man’s conduct as one whole. This is then distinguished into word and deed, the two great factors of human life. And these are summed up, and the idea of entirety is again expressed, the repetition giving it great emphasis, in the word all-things.

The name of the Lord Jesus: the outward expression of the sovereignty of Christ. Paul bids us do all things as His professed servants. It is practically the same as 2 Thessalonians 1:12, that the name of the Lord Jesus may be glorified in you.

Giving thanks to God: as an accompaniment of their entire activity. A close coincidence in thought and expression with Colossians 2:7; 4:2, Ephesians 5:4, 20; 1 Thessalonians 5:18. Abiding gratitude is a constant mark of the thought of Paul.

To God, the Father: of Christ as of us. So closely related are these two aspects of the fatherhood of God, that we can not determine which of them held the first place in Paul’s thought here. Gratitude reminds us that God is our Father. And the foregoing mention of Christ reminds us that He is also the Father of Christ.

After, in § 11, bidding his readers lay aside every form of sin as unworthy of those who have stripped off as an old garment their former self and have put on a new self which is daily growing in likeness to God, Paul now proceeds to urge them in detail to put on the virtues belonging to this new life. Thus a negative warning is followed by a description of positive Christian excellence. And rightly: for mere negations never satisfy. He prepares a way for this positive exhortation by pointing to the choice of God which has consecrated all Christians to His service and selected them as objects of His special love. They must therefore act to each other with kindness and forbearance, even where injury has been received. As the crown of all virtues, giving to them unity and ripeness, there must be Christian love. And Paul prays that in their hearts may reign as an arbiter, pronouncing judgment in every doubtful point, the peace which Christ gives. He also desires that in the Church at Colossæ the good word spoken by Christ may ever be abundantly re-echoed in words of instruction and in sacred song. This outline of Christian excellence, necessarily scanty, yet rich, is concluded by an exhortation touching everything in life, viz. that it be done by them as bearers of the one Name which is above every name; with thanks to God, presented through the Master whose name they bear. The prominence here given to gentleness and forbearance prompted by the love of God and by the example of Christ is worthy of special attention. Mere uprightness, although absolutely essential, can never reveal the full beauty of the Christian character.

V. 18. Wives, submit-Or be subject to. It is properly a military term, alluding to that entire submission that soldiers pay to their general. Ephesians 5:22, &c.

Verse 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 Ephesians 5:22-33; 6:1-9, 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.

Verses 18-25. Wives, submit yourselves — Or be subject; to your own husbands — Whether they be Christians or heathen. See on Ephesians 5:22. As it is fit — Both in regard of God’s command, and the evil that would arise from the neglect of this duty; in the Lord — In obedience to the Lord, and in all lawful things. Husbands, love your wives — As yourselves, and as Christ loved the church: see Ephesians 5:25, 28. And be not bitter — Harsh and rigorous, either in spirit, word, or deed; against them(Which may be the case without any manifest appearance of anger,) but kind and obliging. Children, obey your parents — See on Ephesians 6:1; in all things — Namely, lawful; for this is well-pleasing unto the Lord — The Lord Christ, who, when he dwelt in flesh, was a constant example of filial piety, not only to his real mother, but to him who was only his supposed father, Luke 2:51. Fathers, provoke not your children — Deal not harshly or severely with them, so as to alienate their affections from you; lest they be discouraged — From attempting to please you, when it shall seem to be an impossible task. See on Ephesians 6:4. Rigorous treatment may also occasion their becoming stupid. Servants, obey in all things — That are lawful, 1 Peter 2:18; your masters according to the flesh — See on Ephesians 6:5: Obey even their rigorous commands; not with eye-service — Being more attentive to their orders, and diligent, when under their eye, than at other times; as men- pleasers — As persons who are solicitous only to please men; but in singleness of heart — With a simple intention of pleasing God by doing right, without looking any further; fearing God — That is, acting from this principle. And whatsoever ye do — Whatever ye are employed in; do it heartily — Cheerfully, diligently; as to the Lord — Whose eye, you know, is upon you. Men-pleasers 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. Knowing that of the Lord (see on Ephesians 6:8) ye shall receive the reward, &c. — Be rewarded with the inheritance of eternal life. For ye serve the Lord Christ — Namely, in serving your masters according to his command. But he that doeth wrong — Whether master or servant; shall receive for the wrong, &c. — A just punishment. The greatness of the temptations to which rich men are exposed, by their opulence and high station, will be no excuse for their tyranny and oppression; and, on the other hand, the temptations which the insolence and severity of a tyrannical master hath laid in the way of his servant, will be no excuse for his idleness and unfaithfulness; and there is no respect of persons — With him: that is, in passing sentence, and distributing rewards and punishments, God does not consider men according to their outward condition, nation, descent, wealth, temporal dignity, &c, but only according to their spirit and conduct. “Though the word doulov, here and elsewhere used by St. Paul, properly signifies a slave, our English translators, in all places, when the duties of slaves are inculcated, have justly translated it servant; because, anciently, the Greeks and Romans had scarce any servants but slaves, and because the duties of the hired servant, during the time of his service, are the same with those of the slave. So that what the apostle said to the slave, was in effect said to the hired servant. Upon these principles, in translations of the Scriptures designed for countries where slavery is abolished, and servants are free men, the word doulov may with truth be translated a servant. In this, and the parallel passage, (Ephesians 6:5,) the apostle is very particular in his precepts to slaves and lords, because in all the countries where slavery was established, many of the slaves were exceedingly addicted to fraud, lying, and stealing; and many of the masters were tyrannical and cruel to their slaves.” — Macknight.

Ver. 18-22. Wives, submit yourselves to your own husbands. See notes on Ephesians 5:22-25. 6:1-5.

18. Wives—This and the following verses have their parallels nearly verbatim, though often expanded by argument or illustration, in Ephesians 5:22, etc., where see the notes. Fit in the Lord—In their relation as Christians, for in a Christian marriage the husband is the divinely ordained head of the wife.

COLOSSIANS

SECTION 13. DIRECTIONS TO SPECIFIC CLASSES

OF PERSONS. CH. 3:18-4:1.

Wives, be in subjection to your husbands as is fitting in the Lord. Husbands, love your wives, and be not bitter towards them. Children, obey your parents in all things: for this is well-pleasing in the Lord. Fathers, provoke not your children, that they be not discouraged.

Servants, obey in all things your lords according to flesh, not with eye-service as men-pleasers, but in singleness of heart, fearing the Lord. Whatever ye do, work from the heart as for the Lord and not for men; knowing that from the Lord ye shall receive the recompense of the inheritance. The Lord Christ, ye serve. For he that acts unjustly will receive the injustice he has done: and there is no respect of persons. Masters, the just thing and equality render to your servants, knowing that ye have a Master in heaven.

After putting before his readers in § 12 virtues appropriate to, and binding upon, all Christians alike, Paul remembers that many of his readers bear one to another special relations, involving special and mutual obligations. Of these mutual relations of certain classes of his readers, he now speaks: viz. of wives and husbands in Colossians 3:18, 19; of children and fathers, in Colossians 3:20, 21; of servants and masters, in Colossians 3:22-4:1. In each pair of relations, the subordinate member is put first as being under a more conspicuous obligation.

Ver. 18.-19. Literally, Women, be in subjection to the men: for the Greek language has no distinctive terms corresponding to our words wife, husband. But the reference to married persons is unmistakable. Be-in-subjection: not worse in quality but lower in position. Same word in Luke 2:51; 1 Corinthians 15:28, the divine pattern of subordination; and in Titus 2:5, 9; 1 Corinthians 14:34; Romans 13:1, 5, etc. It suggests arrangement and order. Fitting in the Lord: such subordination being an appropriate acceptance on their part of the position given by Christ to women. A fuller account of this suitability is given in Ephesians 5:22-24. Literally, as above, Men, love the women.

Bitter: contrasted in James 3:11 with sweet. Cognate word in Revelation 8:11; 10:9, 10. Similar words in all languages denote acute unpleasantness of word, demeanour, or thought. The stronger party, having nothing to fear from the weaker, is frequently in danger of acting or speaking harshly. To refrain from such harshness, even towards those we love, is sometimes, amid the irritations of life, no easy task. But it is binding upon the Christian.

V. 19. Be not bitter-(Which may be without any appearance of anger) either in word or spirit.

Verse 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.

Verses 18-25. Wives, submit yourselves — Or be subject; to your own husbands — Whether they be Christians or heathen. See on Ephesians 5:22. As it is fit — Both in regard of God’s command, and the evil that would arise from the neglect of this duty; in the Lord — In obedience to the Lord, and in all lawful things. Husbands, love your wives — As yourselves, and as Christ loved the church: see Ephesians 5:25, 28. And be not bitter — Harsh and rigorous, either in spirit, word, or deed; against them(Which may be the case without any manifest appearance of anger,) but kind and obliging. Children, obey your parents — See on Ephesians 6:1; in all things — Namely, lawful; for this is well-pleasing unto the Lord — The Lord Christ, who, when he dwelt in flesh, was a constant example of filial piety, not only to his real mother, but to him who was only his supposed father, Luke 2:51. Fathers, provoke not your children — Deal not harshly or severely with them, so as to alienate their affections from you; lest they be discouraged — From attempting to please you, when it shall seem to be an impossible task. See on Ephesians 6:4. Rigorous treatment may also occasion their becoming stupid. Servants, obey in all things — That are lawful, 1 Peter 2:18; your masters according to the flesh — See on Ephesians 6:5: Obey even their rigorous commands; not with eye-service — Being more attentive to their orders, and diligent, when under their eye, than at other times; as men- pleasers — As persons who are solicitous only to please men; but in singleness of heart — With a simple intention of pleasing God by doing right, without looking any further; fearing God — That is, acting from this principle. And whatsoever ye do — Whatever ye are employed in; do it heartily — Cheerfully, diligently; as to the Lord — Whose eye, you know, is upon you. Men-pleasers 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. Knowing that of the Lord (see on Ephesians 6:8) ye shall receive the reward, &c. — Be rewarded with the inheritance of eternal life. For ye serve the Lord Christ — Namely, in serving your masters according to his command. But he that doeth wrong — Whether master or servant; shall receive for the wrong, &c. — A just punishment. The greatness of the temptations to which rich men are exposed, by their opulence and high station, will be no excuse for their tyranny and oppression; and, on the other hand, the temptations which the insolence and severity of a tyrannical master hath laid in the way of his servant, will be no excuse for his idleness and unfaithfulness; and there is no respect of persons — With him: that is, in passing sentence, and distributing rewards and punishments, God does not consider men according to their outward condition, nation, descent, wealth, temporal dignity, &c, but only according to their spirit and conduct. “Though the word doulov, here and elsewhere used by St. Paul, properly signifies a slave, our English translators, in all places, when the duties of slaves are inculcated, have justly translated it servant; because, anciently, the Greeks and Romans had scarce any servants but slaves, and because the duties of the hired servant, during the time of his service, are the same with those of the slave. So that what the apostle said to the slave, was in effect said to the hired servant. Upon these principles, in translations of the Scriptures designed for countries where slavery is abolished, and servants are free men, the word doulov may with truth be translated a servant. In this, and the parallel passage, (Ephesians 6:5,) the apostle is very particular in his precepts to slaves and lords, because in all the countries where slavery was established, many of the slaves were exceedingly addicted to fraud, lying, and stealing; and many of the masters were tyrannical and cruel to their slaves.” — Macknight.

Ver. 18-22. Wives, submit yourselves to your own husbands. See notes on Ephesians 5:22-25. 6:1-5.

19. Love your wives—As their head and protector, with Christ’s love for the Church as the model. Be not bitter—Sharp, exasperated, the exact opposite and ruin of love.

b. Children and parents, 20, 21.

COLOSSIANS

SECTION 13. DIRECTIONS TO SPECIFIC CLASSES

OF PERSONS. CH. 3:18-4:1.

Wives, be in subjection to your husbands as is fitting in the Lord. Husbands, love your wives, and be not bitter towards them. Children, obey your parents in all things: for this is well-pleasing in the Lord. Fathers, provoke not your children, that they be not discouraged.

Servants, obey in all things your lords according to flesh, not with eye-service as men-pleasers, but in singleness of heart, fearing the Lord. Whatever ye do, work from the heart as for the Lord and not for men; knowing that from the Lord ye shall receive the recompense of the inheritance. The Lord Christ, ye serve. For he that acts unjustly will receive the injustice he has done: and there is no respect of persons. Masters, the just thing and equality render to your servants, knowing that ye have a Master in heaven.

After putting before his readers in § 12 virtues appropriate to, and binding upon, all Christians alike, Paul remembers that many of his readers bear one to another special relations, involving special and mutual obligations. Of these mutual relations of certain classes of his readers, he now speaks: viz. of wives and husbands in Colossians 3:18, 19; of children and fathers, in Colossians 3:20, 21; of servants and masters, in Colossians 3:22-4:1. In each pair of relations, the subordinate member is put first as being under a more conspicuous obligation.

Ver. 18.-19. Literally, Women, be in subjection to the men: for the Greek language has no distinctive terms corresponding to our words wife, husband. But the reference to married persons is unmistakable. Be-in-subjection: not worse in quality but lower in position. Same word in Luke 2:51; 1 Corinthians 15:28, the divine pattern of subordination; and in Titus 2:5, 9; 1 Corinthians 14:34; Romans 13:1, 5, etc. It suggests arrangement and order. Fitting in the Lord: such subordination being an appropriate acceptance on their part of the position given by Christ to women. A fuller account of this suitability is given in Ephesians 5:22-24. Literally, as above, Men, love the women.

Bitter: contrasted in James 3:11 with sweet. Cognate word in Revelation 8:11; 10:9, 10. Similar words in all languages denote acute unpleasantness of word, demeanour, or thought. The stronger party, having nothing to fear from the weaker, is frequently in danger of acting or speaking harshly. To refrain from such harshness, even towards those we love, is sometimes, amid the irritations of life, no easy task. But it is binding upon the Christian.

Verse 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.

Verses 18-25. Wives, submit yourselves — Or be subject; to your own husbands — Whether they be Christians or heathen. See on Ephesians 5:22. As it is fit — Both in regard of God’s command, and the evil that would arise from the neglect of this duty; in the Lord — In obedience to the Lord, and in all lawful things. Husbands, love your wives — As yourselves, and as Christ loved the church: see Ephesians 5:25, 28. And be not bitter — Harsh and rigorous, either in spirit, word, or deed; against them(Which may be the case without any manifest appearance of anger,) but kind and obliging. Children, obey your parents — See on Ephesians 6:1; in all things — Namely, lawful; for this is well-pleasing unto the Lord — The Lord Christ, who, when he dwelt in flesh, was a constant example of filial piety, not only to his real mother, but to him who was only his supposed father, Luke 2:51. Fathers, provoke not your children — Deal not harshly or severely with them, so as to alienate their affections from you; lest they be discouraged — From attempting to please you, when it shall seem to be an impossible task. See on Ephesians 6:4. Rigorous treatment may also occasion their becoming stupid. Servants, obey in all things — That are lawful, 1 Peter 2:18; your masters according to the flesh — See on Ephesians 6:5: Obey even their rigorous commands; not with eye-service — Being more attentive to their orders, and diligent, when under their eye, than at other times; as men- pleasers — As persons who are solicitous only to please men; but in singleness of heart — With a simple intention of pleasing God by doing right, without looking any further; fearing God — That is, acting from this principle. And whatsoever ye do — Whatever ye are employed in; do it heartily — Cheerfully, diligently; as to the Lord — Whose eye, you know, is upon you. Men-pleasers 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. Knowing that of the Lord (see on Ephesians 6:8) ye shall receive the reward, &c. — Be rewarded with the inheritance of eternal life. For ye serve the Lord Christ — Namely, in serving your masters according to his command. But he that doeth wrong — Whether master or servant; shall receive for the wrong, &c. — A just punishment. The greatness of the temptations to which rich men are exposed, by their opulence and high station, will be no excuse for their tyranny and oppression; and, on the other hand, the temptations which the insolence and severity of a tyrannical master hath laid in the way of his servant, will be no excuse for his idleness and unfaithfulness; and there is no respect of persons — With him: that is, in passing sentence, and distributing rewards and punishments, God does not consider men according to their outward condition, nation, descent, wealth, temporal dignity, &c, but only according to their spirit and conduct. “Though the word doulov, here and elsewhere used by St. Paul, properly signifies a slave, our English translators, in all places, when the duties of slaves are inculcated, have justly translated it servant; because, anciently, the Greeks and Romans had scarce any servants but slaves, and because the duties of the hired servant, during the time of his service, are the same with those of the slave. So that what the apostle said to the slave, was in effect said to the hired servant. Upon these principles, in translations of the Scriptures designed for countries where slavery is abolished, and servants are free men, the word doulov may with truth be translated a servant. In this, and the parallel passage, (Ephesians 6:5,) the apostle is very particular in his precepts to slaves and lords, because in all the countries where slavery was established, many of the slaves were exceedingly addicted to fraud, lying, and stealing; and many of the masters were tyrannical and cruel to their slaves.” — Macknight.

Ver. 18-22. Wives, submit yourselves to your own husbands. See notes on Ephesians 5:22-25. 6:1-5.

20. Children—The precept notes no exceptions. While obedience to parents is the natural duty of children, the reason here assigned is its acceptableness as befitting their relation as Christians. Most MSS. read en kuriw, in the Lord.

Ver. 20.-21. Obey: literally, listen from below, i.e. listen to, and obey, their commands. The wife must place herself in a lower position as compared with her husband: children must pay attention to their parents’ bidding.

In all things; cannot include sinful commands: for even a parent’s command cannot excuse sin, although it may mitigate the blame attaching to the child. Sometimes, but very seldom, a command evidently unwise is not binding on a child. But such cases are abnormal and do not come within the horizon of Paul’s thought. The universality here asserted embraces the entire activity of the child in all ordinary cases. A sinful command lays no obligation upon wife, child, or servant. This exception reveals the imperfection of all verbal precepts. They must be interpreted, not always according to the letter, but in the light of the inborn moral sense. This is specially true of positive commands.

Well-pleasing: without any limitation as to the person pleased. (So Titus 2:9.) Obedience is beautiful in itself and therefore pleasant to God and man.

In the Lord: as in Colossians 3:18. The child’s obedience to his parents must have Christ for its encompassing and permeating element. See further under Ephesians 6:1.

Then follows the corresponding obligation to the fathers. These only are mentioned, as being the chief depositaries of parental authority. Provoke: conduct calculated to arouse either action or emotion. In the former and in a good sense, in 2 Corinthians 9:2: here in the latter and in a bad sense. Paul forbids irritating commands or action. Close parallel with the injunction in Colossians 3:19. It notes in each case a frequent fault of the stronger party.

That they be not discouraged: motive for the foregoing. Irritating commands cause little ones to lose heart: and than this nothing is more fatal to their moral development.

Such are the duties involved in the tender relations of life. Wives must take a lower place, and children must listen to their parents’ commands. And in each case this must be in the Lord, i.e. as part of their service of Christ. Such conduct befits the wife’s actual position, and is beautiful in the child. It is, to both wives and children, the real place of honour. But they to whom this submission is due are themselves bound by corresponding obligations. They must pay the debt of love; and must refrain from making their superior strength a means of gratifying a vexatious spirit, and thus causing pain.

V. 21. Lest they be discouraged-Which may occasion their turning either desperate or stupid.

Verse 21. Fathers, provoke not] See Clarke’s notes on “Ephesians 6:4”.

Verses 18-25. Wives, submit yourselves — Or be subject; to your own husbands — Whether they be Christians or heathen. See on Ephesians 5:22. As it is fit — Both in regard of God’s command, and the evil that would arise from the neglect of this duty; in the Lord — In obedience to the Lord, and in all lawful things. Husbands, love your wives — As yourselves, and as Christ loved the church: see Ephesians 5:25, 28. And be not bitter — Harsh and rigorous, either in spirit, word, or deed; against them(Which may be the case without any manifest appearance of anger,) but kind and obliging. Children, obey your parents — See on Ephesians 6:1; in all things — Namely, lawful; for this is well-pleasing unto the Lord — The Lord Christ, who, when he dwelt in flesh, was a constant example of filial piety, not only to his real mother, but to him who was only his supposed father, Luke 2:51. Fathers, provoke not your children — Deal not harshly or severely with them, so as to alienate their affections from you; lest they be discouraged — From attempting to please you, when it shall seem to be an impossible task. See on Ephesians 6:4. Rigorous treatment may also occasion their becoming stupid. Servants, obey in all things — That are lawful, 1 Peter 2:18; your masters according to the flesh — See on Ephesians 6:5: Obey even their rigorous commands; not with eye-service — Being more attentive to their orders, and diligent, when under their eye, than at other times; as men- pleasers — As persons who are solicitous only to please men; but in singleness of heart — With a simple intention of pleasing God by doing right, without looking any further; fearing God — That is, acting from this principle. And whatsoever ye do — Whatever ye are employed in; do it heartily — Cheerfully, diligently; as to the Lord — Whose eye, you know, is upon you. Men-pleasers 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. Knowing that of the Lord (see on Ephesians 6:8) ye shall receive the reward, &c. — Be rewarded with the inheritance of eternal life. For ye serve the Lord Christ — Namely, in serving your masters according to his command. But he that doeth wrong — Whether master or servant; shall receive for the wrong, &c. — A just punishment. The greatness of the temptations to which rich men are exposed, by their opulence and high station, will be no excuse for their tyranny and oppression; and, on the other hand, the temptations which the insolence and severity of a tyrannical master hath laid in the way of his servant, will be no excuse for his idleness and unfaithfulness; and there is no respect of persons — With him: that is, in passing sentence, and distributing rewards and punishments, God does not consider men according to their outward condition, nation, descent, wealth, temporal dignity, &c, but only according to their spirit and conduct. “Though the word doulov, here and elsewhere used by St. Paul, properly signifies a slave, our English translators, in all places, when the duties of slaves are inculcated, have justly translated it servant; because, anciently, the Greeks and Romans had scarce any servants but slaves, and because the duties of the hired servant, during the time of his service, are the same with those of the slave. So that what the apostle said to the slave, was in effect said to the hired servant. Upon these principles, in translations of the Scriptures designed for countries where slavery is abolished, and servants are free men, the word doulov may with truth be translated a servant. In this, and the parallel passage, (Ephesians 6:5,) the apostle is very particular in his precepts to slaves and lords, because in all the countries where slavery was established, many of the slaves were exceedingly addicted to fraud, lying, and stealing; and many of the masters were tyrannical and cruel to their slaves.” — Macknight.

Ver. 18-22. Wives, submit yourselves to your own husbands. See notes on Ephesians 5:22-25. 6:1-5.

21. Provoke not—Do not irritate your children, by unreasonableness, undue severity, perpetual faultfinding, or passionate speech and conduct. Many a child becomes discouraged in the performance of his filial duty, and reckless of results, by the sad home treatment to which he is subjected. And if he be ruined forever, a share of the responsibility belongs to the irritating father.

c. Servants and masters, 22-4:1.

Ver. 20.-21. Obey: literally, listen from below, i.e. listen to, and obey, their commands. The wife must place herself in a lower position as compared with her husband: children must pay attention to their parents’ bidding.

In all things; cannot include sinful commands: for even a parent’s command cannot excuse sin, although it may mitigate the blame attaching to the child. Sometimes, but very seldom, a command evidently unwise is not binding on a child. But such cases are abnormal and do not come within the horizon of Paul’s thought. The universality here asserted embraces the entire activity of the child in all ordinary cases. A sinful command lays no obligation upon wife, child, or servant. This exception reveals the imperfection of all verbal precepts. They must be interpreted, not always according to the letter, but in the light of the inborn moral sense. This is specially true of positive commands.

Well-pleasing: without any limitation as to the person pleased. (So Titus 2:9.) Obedience is beautiful in itself and therefore pleasant to God and man.

In the Lord: as in Colossians 3:18. The child’s obedience to his parents must have Christ for its encompassing and permeating element. See further under Ephesians 6:1.

Then follows the corresponding obligation to the fathers. These only are mentioned, as being the chief depositaries of parental authority. Provoke: conduct calculated to arouse either action or emotion. In the former and in a good sense, in 2 Corinthians 9:2: here in the latter and in a bad sense. Paul forbids irritating commands or action. Close parallel with the injunction in Colossians 3:19. It notes in each case a frequent fault of the stronger party.

That they be not discouraged: motive for the foregoing. Irritating commands cause little ones to lose heart: and than this nothing is more fatal to their moral development.

Such are the duties involved in the tender relations of life. Wives must take a lower place, and children must listen to their parents’ commands. And in each case this must be in the Lord, i.e. as part of their service of Christ. Such conduct befits the wife’s actual position, and is beautiful in the child. It is, to both wives and children, the real place of honour. But they to whom this submission is due are themselves bound by corresponding obligations. They must pay the debt of love; and must refrain from making their superior strength a means of gratifying a vexatious spirit, and thus causing pain.

V. 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.

Verse 22. Servants, obey] See on Ephesians 6:5-8.

Verses 18-25. Wives, submit yourselves — Or be subject; to your own husbands — Whether they be Christians or heathen. See on Ephesians 5:22. As it is fit — Both in regard of God’s command, and the evil that would arise from the neglect of this duty; in the Lord — In obedience to the Lord, and in all lawful things. Husbands, love your wives — As yourselves, and as Christ loved the church: see Ephesians 5:25, 28. And be not bitter — Harsh and rigorous, either in spirit, word, or deed; against them(Which may be the case without any manifest appearance of anger,) but kind and obliging. Children, obey your parents — See on Ephesians 6:1; in all things — Namely, lawful; for this is well-pleasing unto the Lord — The Lord Christ, who, when he dwelt in flesh, was a constant example of filial piety, not only to his real mother, but to him who was only his supposed father, Luke 2:51. Fathers, provoke not your children — Deal not harshly or severely with them, so as to alienate their affections from you; lest they be discouraged — From attempting to please you, when it shall seem to be an impossible task. See on Ephesians 6:4. Rigorous treatment may also occasion their becoming stupid. Servants, obey in all things — That are lawful, 1 Peter 2:18; your masters according to the flesh — See on Ephesians 6:5: Obey even their rigorous commands; not with eye-service — Being more attentive to their orders, and diligent, when under their eye, than at other times; as men- pleasers — As persons who are solicitous only to please men; but in singleness of heart — With a simple intention of pleasing God by doing right, without looking any further; fearing God — That is, acting from this principle. And whatsoever ye do — Whatever ye are employed in; do it heartily — Cheerfully, diligently; as to the Lord — Whose eye, you know, is upon you. Men-pleasers 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. Knowing that of the Lord (see on Ephesians 6:8) ye shall receive the reward, &c. — Be rewarded with the inheritance of eternal life. For ye serve the Lord Christ — Namely, in serving your masters according to his command. But he that doeth wrong — Whether master or servant; shall receive for the wrong, &c. — A just punishment. The greatness of the temptations to which rich men are exposed, by their opulence and high station, will be no excuse for their tyranny and oppression; and, on the other hand, the temptations which the insolence and severity of a tyrannical master hath laid in the way of his servant, will be no excuse for his idleness and unfaithfulness; and there is no respect of persons — With him: that is, in passing sentence, and distributing rewards and punishments, God does not consider men according to their outward condition, nation, descent, wealth, temporal dignity, &c, but only according to their spirit and conduct. “Though the word doulov, here and elsewhere used by St. Paul, properly signifies a slave, our English translators, in all places, when the duties of slaves are inculcated, have justly translated it servant; because, anciently, the Greeks and Romans had scarce any servants but slaves, and because the duties of the hired servant, during the time of his service, are the same with those of the slave. So that what the apostle said to the slave, was in effect said to the hired servant. Upon these principles, in translations of the Scriptures designed for countries where slavery is abolished, and servants are free men, the word doulov may with truth be translated a servant. In this, and the parallel passage, (Ephesians 6:5,) the apostle is very particular in his precepts to slaves and lords, because in all the countries where slavery was established, many of the slaves were exceedingly addicted to fraud, lying, and stealing; and many of the masters were tyrannical and cruel to their slaves.” — Macknight.

Ver. 18-22. Wives, submit yourselves to your own husbands. See notes on Ephesians 5:22-25. 6:1-5.

22. Servants—See notes on 1 Corinthians 8:21, and Ephesians 6:5.

Ver. 22. From relations implying social equality, Paul now passes to a most important social relation implying inferiority; a relation already treated casually but forcibly in 1 Corinthians 7:21f. Servants, or slaves: see under Romans 1:1.

Obey: a duty binding alike on children and slaves.

In all things: same words and compass and limitation as in Colossians 3:20.

Lords: ordinary Greek term for masters. Cp. Galatians 4:1; 1 Peter 3:6. It is the exact correlative to servants. The one works at the bidding and for the profit of the other. See under Romans 1:1. This common use of the word lord gives definiteness to it when applied to Christ. He is the Master whose word we obey and whose work we are doing. See especially Colossians 4:1.

Lords according to flesh: their domain being determined and limited by the outward bodily life. Same phrase in Romans 9:3, 5; 1 Corinthians 10:18. This limitation suggests that there is another department of the slave’s life not controlled by an earthly master. Not with etc.: description, negative and positive, of the kind of service to be rendered.

Eye-service: found only here and Ephesians 6:6. It is work done only to please the master’s eye. All such servants look upon themselves as men-pleasers. To please men, is their aim: and therefore naturally their work is only such as falls within the range of human observation. Such merely external service is utterly unworthy of the Christian. For it brings him down to the level of those whose well-being depends on the smile of their fellows. A close parallel from the pen of Paul in Galatians 1:10. Singleness of heart: exact opposite of eye-service, which is a hollow deception and does not come from the heart.

Fearing the Lord: i.e. Christ, the One Master. Where true reverence of the Master is, there is singleness of heart: for His eye searches the heart. Where the all-seeing Master is forgotten, we seek as our highest good the favour of men: and our service sinks down to the external forms which alone lie open to the eye of man. Thus fear of the Supreme Lord saves even the slave from degrading bondage to man.

V. 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.

Verses 18-25. Wives, submit yourselves — Or be subject; to your own husbands — Whether they be Christians or heathen. See on Ephesians 5:22. As it is fit — Both in regard of God’s command, and the evil that would arise from the neglect of this duty; in the Lord — In obedience to the Lord, and in all lawful things. Husbands, love your wives — As yourselves, and as Christ loved the church: see Ephesians 5:25, 28. And be not bitter — Harsh and rigorous, either in spirit, word, or deed; against them(Which may be the case without any manifest appearance of anger,) but kind and obliging. Children, obey your parents — See on Ephesians 6:1; in all things — Namely, lawful; for this is well-pleasing unto the Lord — The Lord Christ, who, when he dwelt in flesh, was a constant example of filial piety, not only to his real mother, but to him who was only his supposed father, Luke 2:51. Fathers, provoke not your children — Deal not harshly or severely with them, so as to alienate their affections from you; lest they be discouraged — From attempting to please you, when it shall seem to be an impossible task. See on Ephesians 6:4. Rigorous treatment may also occasion their becoming stupid. Servants, obey in all things — That are lawful, 1 Peter 2:18; your masters according to the flesh — See on Ephesians 6:5: Obey even their rigorous commands; not with eye-service — Being more attentive to their orders, and diligent, when under their eye, than at other times; as men- pleasers — As persons who are solicitous only to please men; but in singleness of heart — With a simple intention of pleasing God by doing right, without looking any further; fearing God — That is, acting from this principle. And whatsoever ye do — Whatever ye are employed in; do it heartily — Cheerfully, diligently; as to the Lord — Whose eye, you know, is upon you. Men-pleasers 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. Knowing that of the Lord (see on Ephesians 6:8) ye shall receive the reward, &c. — Be rewarded with the inheritance of eternal life. For ye serve the Lord Christ — Namely, in serving your masters according to his command. But he that doeth wrong — Whether master or servant; shall receive for the wrong, &c. — A just punishment. The greatness of the temptations to which rich men are exposed, by their opulence and high station, will be no excuse for their tyranny and oppression; and, on the other hand, the temptations which the insolence and severity of a tyrannical master hath laid in the way of his servant, will be no excuse for his idleness and unfaithfulness; and there is no respect of persons — With him: that is, in passing sentence, and distributing rewards and punishments, God does not consider men according to their outward condition, nation, descent, wealth, temporal dignity, &c, but only according to their spirit and conduct. “Though the word doulov, here and elsewhere used by St. Paul, properly signifies a slave, our English translators, in all places, when the duties of slaves are inculcated, have justly translated it servant; because, anciently, the Greeks and Romans had scarce any servants but slaves, and because the duties of the hired servant, during the time of his service, are the same with those of the slave. So that what the apostle said to the slave, was in effect said to the hired servant. Upon these principles, in translations of the Scriptures designed for countries where slavery is abolished, and servants are free men, the word doulov may with truth be translated a servant. In this, and the parallel passage, (Ephesians 6:5,) the apostle is very particular in his precepts to slaves and lords, because in all the countries where slavery was established, many of the slaves were exceedingly addicted to fraud, lying, and stealing; and many of the masters were tyrannical and cruel to their slaves.” — Macknight.

Ver. 23. Another exhortation, without connecting particle, expounding and supporting the exhortation of Colossians 3:22. Whatever ye do, or be doing: emphatic assertion of a universal obligation. From the heart: literally from the soul, i.e. the seat of life. Same phrase in Ephesians 6:6; Mark 12:30; Deuteronomy 6:5. That which we work with our hands must not be mechanical but must flow from the animating principle within.

As for the Lord: the worker’s view of his own work, in contrast to a lower view of the same, as men-pleasers. Our work must be done to please the One Master, and not men, each of whom is but one among many. [The negative ouk, where we might expect mh, embeds in an exhortation a virtual assertion. The work ye do is not for men.]

Verse 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.

Verses 18-25. Wives, submit yourselves — Or be subject; to your own husbands — Whether they be Christians or heathen. See on Ephesians 5:22. As it is fit — Both in regard of God’s command, and the evil that would arise from the neglect of this duty; in the Lord — In obedience to the Lord, and in all lawful things. Husbands, love your wives — As yourselves, and as Christ loved the church: see Ephesians 5:25, 28. And be not bitter — Harsh and rigorous, either in spirit, word, or deed; against them(Which may be the case without any manifest appearance of anger,) but kind and obliging. Children, obey your parents — See on Ephesians 6:1; in all things — Namely, lawful; for this is well-pleasing unto the Lord — The Lord Christ, who, when he dwelt in flesh, was a constant example of filial piety, not only to his real mother, but to him who was only his supposed father, Luke 2:51. Fathers, provoke not your children — Deal not harshly or severely with them, so as to alienate their affections from you; lest they be discouraged — From attempting to please you, when it shall seem to be an impossible task. See on Ephesians 6:4. Rigorous treatment may also occasion their becoming stupid. Servants, obey in all things — That are lawful, 1 Peter 2:18; your masters according to the flesh — See on Ephesians 6:5: Obey even their rigorous commands; not with eye-service — Being more attentive to their orders, and diligent, when under their eye, than at other times; as men- pleasers — As persons who are solicitous only to please men; but in singleness of heart — With a simple intention of pleasing God by doing right, without looking any further; fearing God — That is, acting from this principle. And whatsoever ye do — Whatever ye are employed in; do it heartily — Cheerfully, diligently; as to the Lord — Whose eye, you know, is upon you. Men-pleasers 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. Knowing that of the Lord (see on Ephesians 6:8) ye shall receive the reward, &c. — Be rewarded with the inheritance of eternal life. For ye serve the Lord Christ — Namely, in serving your masters according to his command. But he that doeth wrong — Whether master or servant; shall receive for the wrong, &c. — A just punishment. The greatness of the temptations to which rich men are exposed, by their opulence and high station, will be no excuse for their tyranny and oppression; and, on the other hand, the temptations which the insolence and severity of a tyrannical master hath laid in the way of his servant, will be no excuse for his idleness and unfaithfulness; and there is no respect of persons — With him: that is, in passing sentence, and distributing rewards and punishments, God does not consider men according to their outward condition, nation, descent, wealth, temporal dignity, &c, but only according to their spirit and conduct. “Though the word doulov, here and elsewhere used by St. Paul, properly signifies a slave, our English translators, in all places, when the duties of slaves are inculcated, have justly translated it servant; because, anciently, the Greeks and Romans had scarce any servants but slaves, and because the duties of the hired servant, during the time of his service, are the same with those of the slave. So that what the apostle said to the slave, was in effect said to the hired servant. Upon these principles, in translations of the Scriptures designed for countries where slavery is abolished, and servants are free men, the word doulov may with truth be translated a servant. In this, and the parallel passage, (Ephesians 6:5,) the apostle is very particular in his precepts to slaves and lords, because in all the countries where slavery was established, many of the slaves were exceedingly addicted to fraud, lying, and stealing; and many of the masters were tyrannical and cruel to their slaves.” — Macknight.

Ver. 24. Knowing that etc.: a favourite phrase of Paul, e.g. Romans 5:3; 1 Corinthians 15:58. It introduces a reason for the foregoing, based on known reality.

From the Lord ye shall receive: counterpart to for the Lord. The inheritance: eternal life, looked upon as awaiting the slave in virtue of his filial relation to God. So Romans 8:17. And inasmuch as the blessings of eternal life are in proportion (2 Corinthians 5:10) to the faithfulness of his service of Christ, they are spoken of as the recompense of the inheritance. This will come from the one Master. Knowing this, and doing all our work for Him, we do it from the heart.

Ye-serve or serve-ye the Lord Christ: either an emphatic reassertion of an objective truth underlying Colossians 3:22-24, or an exhortation to make this truth subjectively the principle of our own life. The former exposition tells the slave his privilege: the latter bids him claim it; cp. 1 Corinthians 7:23. As Colossians 3:24a is a statement of known fact, perhaps the former exposition is better: but the practical difference is slight.

Verse 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 defence 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.

COLOSSIANS

Verses 18-25. Wives, submit yourselves — Or be subject; to your own husbands — Whether they be Christians or heathen. See on Ephesians 5:22. As it is fit — Both in regard of God’s command, and the evil that would arise from the neglect of this duty; in the Lord — In obedience to the Lord, and in all lawful things. Husbands, love your wives — As yourselves, and as Christ loved the church: see Ephesians 5:25, 28. And be not bitter — Harsh and rigorous, either in spirit, word, or deed; against them(Which may be the case without any manifest appearance of anger,) but kind and obliging. Children, obey your parents — See on Ephesians 6:1; in all things — Namely, lawful; for this is well-pleasing unto the Lord — The Lord Christ, who, when he dwelt in flesh, was a constant example of filial piety, not only to his real mother, but to him who was only his supposed father, Luke 2:51. Fathers, provoke not your children — Deal not harshly or severely with them, so as to alienate their affections from you; lest they be discouraged — From attempting to please you, when it shall seem to be an impossible task. See on Ephesians 6:4. Rigorous treatment may also occasion their becoming stupid. Servants, obey in all things — That are lawful, 1 Peter 2:18; your masters according to the flesh — See on Ephesians 6:5: Obey even their rigorous commands; not with eye-service — Being more attentive to their orders, and diligent, when under their eye, than at other times; as men- pleasers — As persons who are solicitous only to please men; but in singleness of heart — With a simple intention of pleasing God by doing right, without looking any further; fearing God — That is, acting from this principle. And whatsoever ye do — Whatever ye are employed in; do it heartily — Cheerfully, diligently; as to the Lord — Whose eye, you know, is upon you. Men-pleasers 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. Knowing that of the Lord (see on Ephesians 6:8) ye shall receive the reward, &c. — Be rewarded with the inheritance of eternal life. For ye serve the Lord Christ — Namely, in serving your masters according to his command. But he that doeth wrong — Whether master or servant; shall receive for the wrong, &c. — A just punishment. The greatness of the temptations to which rich men are exposed, by their opulence and high station, will be no excuse for their tyranny and oppression; and, on the other hand, the temptations which the insolence and severity of a tyrannical master hath laid in the way of his servant, will be no excuse for his idleness and unfaithfulness; and there is no respect of persons — With him: that is, in passing sentence, and distributing rewards and punishments, God does not consider men according to their outward condition, nation, descent, wealth, temporal dignity, &c, but only according to their spirit and conduct. “Though the word doulov, here and elsewhere used by St. Paul, properly signifies a slave, our English translators, in all places, when the duties of slaves are inculcated, have justly translated it servant; because, anciently, the Greeks and Romans had scarce any servants but slaves, and because the duties of the hired servant, during the time of his service, are the same with those of the slave. So that what the apostle said to the slave, was in effect said to the hired servant. Upon these principles, in translations of the Scriptures designed for countries where slavery is abolished, and servants are free men, the word doulov may with truth be translated a servant. In this, and the parallel passage, (Ephesians 6:5,) the apostle is very particular in his precepts to slaves and lords, because in all the countries where slavery was established, many of the slaves were exceedingly addicted to fraud, lying, and stealing; and many of the masters were tyrannical and cruel to their slaves.” — Macknight.

Ver. 25. He that acts-unjustly; seems to refer specially to unjust masters, although it would include slaves. The same word in Philemon 1:18 refers to a slave’s dishonesty. But that Paul refers here to the master’s injustice, is made likely by the fact that this assertion of just recompense is given to support the foregoing assertion that Christian slaves are servants of Christ: for he that etc. That they are such, is more easily understood if they remember that even their master, at whose caprice they sometimes seem to be, will himself receive exact retribution for whatever injustice he has done. A very close coincidence of thought and phrase in 2 Corinthians 5:10. This chief reference to the master is also supported by the word respect-of persons: same word in same connection in Romans 2:11. For the master has very much more of the outward aspect which might seem to claim exemption from just retribution than has the slave. Moreover, a reference to masters is a convenient stepping stone to Colossians 4:1, where we learn that even slaves have claims upon their masters’ justice.