返回Chapter 3
Chapter 3
Chapter Three
Col. 3:1. Therefore, if you have been raised with Christ, seek the things above, where Christ sits at the right hand of God;
Col. 3:2. Set your mind on things above, not on things on the earth.
Having said "having been buried with Him," namely through baptism, and having made clear what is left unsaid, that is, that they also rose with Him (for baptism depicts death through immersion in water, and resurrection through rising from the water), he now also persuades them that if you have risen with Christ, then after this you must be on high, there where He also is, where there are no observances, you must think about heavenly things. For these observances concerning food and days are earthly and bodily and have nothing lofty and spiritual about them, since they are commandments of earthly people. And he was not satisfied with having said "the things above" and "where Christ is," but added "sits at the right hand of God," in order to turn our mind even further away from earthly things.
Col. 3:3. For you have died, and your life is hidden with Christ in God.
From both sides he urges them not to seek the things here below — both from death and from life. You have died, he says, to what is below; therefore you ought not to seek these things. Again, your life, he says, is above; and so mind the things above. The Apostle strives to show that they abide above and live another life, which is in God and invisible to bodily eyes. Christ does not appear; therefore your life has not yet begun in heaven either. So why seek the visible? By this he prepares them to pass immediately to moral teaching. Such is his custom — having taught one thing, he passes to another. So he does, for example, in the Epistle to the Corinthians: speaking of those who were eating ahead at the meal, he suddenly passed to the tradition of the mysteries.
Col. 3:4. When Christ, your life, shall appear, then you also shall appear with Him in glory.
At the second coming, Christ will appear to all as God, coming in glory, with angels. Now He is so hidden that even His name is condemned. Then you too will appear, and not simply, but "in glory." Therefore seek that day, not this one: strive for that life. For then true life will come for you. The present life is death, since it consists of corruption, of flowing forward and backward. Therefore do not seek honors and glory here; for your glory is there. A pearl is hidden while it is in its shell, but when the shell is broken, it shines in glory. So we too, while we remain in this corruptible body, must live hidenly, shunning glory. But when this corruptible body is destroyed, then our glory will come as well, if we prove worthy of it by our deeds.
Col. 3:5. Therefore, put to death your earthly members:
He did not say "cast off," but "put to death," so that they might no longer rise again. By "earthly members" he probably means our bodily members: if they do not contribute to the acquisition of heavenly things, then they are earthly, but if heavenly things are accomplished through them, then they are no longer earthly, just as we ourselves become, as it were, not of the earth if we neither see nor hear anything evil. Perhaps by "earthly members" are meant the sins committed by our bodily members, which remain on the earth and perish right there, whereas the members of the body, though they are from the earth, will not remain on the earth forever nor decay, but at the resurrection will receive incorruption. But why, having said above that you were buried with Christ and put off the body of the sins of the flesh, does he now say again "put to death"? Because the first putting to death was a gift of baptism, which took away the original sin existing in us; but the putting to death now proposed is a matter also of our own will, consisting in effacing the sins that occur after baptism, and even more in not allowing them to come alive in us at all, cutting off their inception through the putting to death of carnal-mindedness. This is like someone who, having cleaned a tarnished bronze statue and restored its luster, would ask the owner of the statue to more carefully cleanse it of rust — not from the rust he had already removed, but from that which would appear afterward.
Col. 3:5. fornication,
Here he explains what these members are. And first of all he mentions "fornication," because this passion has the greatest power.
Col. 3:5. uncleanness, passion,
He leaves aside speaking in detail about that which it is indecent to say; and by the words "uncleanness" and "passion" he gives a view of all kinds of shameful unions. For indeed passion is a frenzy of the body, like a fever, or a wound, or another disease.
Col. 3:5. evil desire
Here again he spoke generally about everything; for all is evil desire. But there is also a good desire, which expresses the striving toward God and toward divine things, according to which Daniel too was a man of desires (Dan. 9:23).
Col. 3:5. and covetousness, which is idolatry,
The firstborn of evil desire is "covetousness." He called it idolatry, since it is the service of silver and gold. "The idols of the nations are silver and gold" (Ps. 113:12).
Col. 3:6. Because of which the wrath of God is coming upon the sons of disobedience,
The wrath to come often punishes such people even in the present age. He calls them "sons of disobedience," depriving them of all leniency and showing that they remain in their passions not out of ignorance but out of obstinacy (εξ απείθειας), to which they have so given themselves over that they have, as it were, adopted themselves to it, receiving from it their distinctive and characteristic features.
Col. 3:7. In which you also once walked, when you lived among them.
This word is not without praise, because now they no longer live in lusts; but there was a time when they did live so, for they were pagans.
Col. 3:8. But now you also put off all these things:
How is this? He just said: "you once walked," showing by this that they no longer live that way, and suddenly he says again: put off all these things! How can they put off what they no longer have? To this one can answer that the phrase "you once walked" serves for the understanding of what is now being said. For by this it is suggested that "once," that is, before baptism, sin ruled in you, possessed your entire life, and tyrannized over you, and freedom from the passions was impossible for you; but now, when through baptism sin has been put to death in you, it has become easy for you to put off the passions like a garment. And you cannot put forward as an excuse that you live under the power of sin and the passions, for you have died to them.
Col. 3:8. wrath, fury, malice,
By "malice" he means bearing grudges, which some have called resentment, when someone holds malice within himself against another, as if to take revenge.
Col. 3:8. slander,
The apostle speaks about abusive speeches.
Col. 3:8. filthy language from your mouths;
Expressively he said: "your mouths," for your mouths are sanctified by partaking of the body of the Lord. Therefore it is extremely unfitting for you to defile with slander and foul language the mouths that receive Christ the Lord.
Col. 3:9. Do not lie to one another
You have clothed yourselves in Christ, who said: "I am the truth" (John 14:6). How then can you now clothe yourselves in another form of garment, the form of falsehood? Then it will be evident that you are casting off that form (as it were, the uniform) which characterizes you with the mark of truth.
Col. 3:9. Having put off the old man with his deeds
Why did he, having named the members, the body, and the man of a corrupt life, again call the same thing virtuous? To show that freedom in man is more important than essence, that we are named rather by it than by essence. For Scripture calls horses, dogs, and foxes those who by their own will have made themselves like such animals. And it is freedom, not essence, that leads us into Gehenna or the Kingdom of God. Thus, by the old man he means a corrupted will. Therefore he also added: "with its deeds," meaning freedom and its deeds. He called it old, wishing to show its vileness, ugliness, and weakness. See how he composed the members of the old man: his mind consists of falsehood, his heart of fury, his mouth of lying and slander, his eyes and hidden members of fornication, his liver of evil desire, his hands of covetousness.
Col. 3:10. and having put on the new, which is renewed in knowledge
The new man is the will according to God; it does not grow old, but more and more blossoms and grows in the knowledge of God and of divine things, always and ever appearing more youthful and yet all the more strengthened, the fuller the knowledge it acquires and the greater the things of which it is deemed worthy.
Col. 3:10. "according to the image of Him who created him,"
That is, Christ. Christ did not come into old age, but was always so beautiful that it is impossible to express, "fairer than the sons of men" (Ps. 45:2). For He committed no sin, which ages and corrupts. And we, created by Him in His image, must cut off from ourselves every sinful corruption and aging. By "creation" the apostle means both that which occurs in baptism and that which comes from a beautiful way of life.
Col. 3:11. where there is neither Greek nor Jew,
That is, a proselyte and a Jew of noble birth.
Col. 3:11. Neither circumcision, nor uncircumcision, barbarian, Scythian, slave, free, but Christ is all and in all.
Here is yet another praiseworthy distinction of the new man in Christ: that in him nothing external is taken into account—neither lineage, nor rank, nor ancestors—but that Christ is his mark of distinction, his character. In all who have been formed according to the spirit of a truly virtuous life, Christ is everything—that is, both lineage and rank. Or it can be said another way: you are all one Christ, being His body.
Col. 3:12. Therefore put on, as the elect of God, holy and beloved,
By this word he shows the ease of virtue: for just as we easily put on a garment, so we can readily take up virtue as well, but virtue must be held constantly, and used as the greatest adornment: he who does not have it is unsightly. The exhortation is joined with praise, and excessive praise at that. For there were, he says, saints, but not chosen and not beloved, yet you have all of this.
Col. 3:12. in mercy,
He did not say: clothe yourselves in compassion, but "in mercy." This is so as not to humiliate those who are worthy of pity, and at the same time to show that one must condescend to them out of an inner disposition, not as brothers to brothers, but as fathers to children. Lest you say that the brother has sinned, the apostle says: I require of you wholehearted mercy – σπλάγχνα.
Col. 3:12. goodness, humility, gentleness, longsuffering,
He who has clothed himself, he says, in "compassion," in him all the other virtues appear of their own accord. For what father is not kindhearted toward his son and does not practice humility, providing him everything without dispute? And notice what a beautiful order there is in all this! Goodness, born of compassion, gives birth to humility, for he who is kindhearted is also humble-minded. From humility comes meekness, for the proud man is also wrathful. From meekness comes long-suffering, which is magnanimity.
Col. 3:13. Bearing with one another and forgiving each other, if anyone has a complaint against someone:
Condescending (ἀνεχόμενοι) – is the same as bearing (βασάζοντες) one another – you him, and he you. Do not judge strictly the faults and failings of one another, but, considering them trifles, pass them over without attention. And see how he himself showed their insignificance by calling them a "complaint."
Col. 3:13. As Christ forgave you, so also you.
Paul, as always, exhorts them by the example of Christ. Above he showed that one should consider mutual faults as trivial, calling them a "complaint"; but when he brought Christ as an example, he urges to forgive everything equally, even serious offenses, even if we were benefactors of those who insult us, even if we were great people and they insignificant. And not only this, but also to die and after death to do good, just as Christ does good to us even after death. The conjunction "as" demands precisely such an understanding.
Col. 3:14. But above all these things, put on love,
Since it is possible to please one another not out of pure love, but only in appearance and hypocritically, he shows the way by which we can attain true pleasing of others. One may be both meek and humble-minded, and yet not with love. Therefore he also says: "but above all these things put on love."
Col. 3:14. which is the bond of perfection.
All the aforementioned virtues love binds together by its presence. When love is absent, everything vanishes and in reality nothing remains but hypocrisy. For just as in a house, if there were no crossbeams, commonly called ties, or if in a body there were no ligaments, then everything else would be useless: so too love unites all that contributes to perfection, and without it there is no perfection; although it may seem that someone possesses it, it is not perfection at all.
Col. 3:15. And let the peace of God rule in your hearts,
Often we are offended by someone, and then two thoughts struggle within us, one of which urges revenge, while the other urges long-suffering. If the peace of God stands within you as the distributor of rewards, that is, as judge and recompenser, then it gives the reward to the thought which commands endurance, and silences the other. Therefore, let the peace of God be the distributor of rewards in you, and not anger, nor contentiousness, nor human peace: for human peace comes from vengeance and retaliation. But the peace of God, constant and inviolable, is not concluded for the sake of any worldly good, just as in relation to us the peace of God was not concluded for the sake of any merits, but simply out of mercy and love He destroyed the enmity that existed against us. Why then, having reminded us of love, does he again begin to speak about peace? It would seem to be a superfluous exhortation, since peace is already contained in love. Perhaps this is said because often even a friend accuses his friend, and from excessive love disputes, offenses, and clashes frequently arise. This is not what I want, he says, but with love have the peace of God, which orders all things and resolves all things.
Col. 3:15. "to which you are also called in one body,"
That is, Christ, calling us to peace, made us one body, Himself becoming the Head. For what other reason are we one body, if not so that, being members of one body to each other, we would keep peace among ourselves and not be divided? Or because you are called to peace, that is, deemed worthy through peace of countless blessings. For if we had not been reconciled with God, we would not have been called to be His servants and partakers of His blessings.
Col. 3:15. and be friendly.
A person is friendly who acts in the same way toward his fellow servants as God acts toward him. One who confesses the grace of God and thanks God for the forgiveness of his sins will not take revenge on the one who did not justify him; and conversely, the one who takes revenge clearly does not remember what a great benefaction he himself received in the forgiveness of sins, like the one who received the remission of ten thousand talents and was unwilling to forgive a hundred denarii (Matt. 18:24). Therefore, let us be grateful for everything, whatever we may suffer and from whomever we may suffer it, and we shall receive the crown of martyrdom.
Col. 3:16. Let the word of Christ dwell in you richly,
He shows the way by which we can be thankful. For if the word of Christ dwells in you, that is, His teaching, doctrines, and convictions by which He taught us to despise the present life and the blessings of this world, then we will not yield to any difficulties; on the contrary, manfully enduring all things, we will be thankful for everything that may happen to us. He did not simply say "let it be in you," but "let it dwell" and "richly." If we are rich in the knowledge of the Scriptures, then we will bear all misfortunes with equanimity, just as a rich man can bear a loss of money.
Col. 3:16. with all wisdom;
That is, in every virtue. He calls virtue "wisdom," just as David calls sin "folly": "The fool has said in his heart" (Ps. 13:1), and: "My wounds stink and are corrupt because of my foolishness" (Ps. 37:5).
Col. 3:16. Teach and admonish one another with psalms, hymns, and spiritual songs,
Since reading requires labor and quickly tires one out, as guidance he pointed them not to narratives but to psalms, so that together with singing they might gladden the soul and not notice the labors. After the psalms, he placed hymns (τους ύμνους) as something more perfect. To sing psalms is a human matter, but to sing hymns (ύμνεΐν) is angelic.
Col. 3:16. "singing in grace"
With joy and spiritual delight. For, just as human songs aim to provide delight, though not spiritual, so divine songs aim to provide spiritual delight. Or: so that from the spiritual gift, they may receive what they sing.
Col. 3:16. in your hearts to the Lord.
Not simply with the lips, but "in your hearts," that is, with attention. For this means to sing to God, whereas the other is to sing into the air. Otherwise: "in your hearts" means not for show. Even if you are in the marketplace, you can sing to yourself, without being heard by anyone.
Col. 3:17. And whatever you do, in word or in deed, do all in the name of the Lord Jesus Christ,
Whether you eat, drink, or set out on a journey, do everything in the name of God, that is, call upon Him for help, turn to Him first of all with prayers, and in this way undertake your tasks. The name of God drives away demons — will it not also lighten your labors? Or here is what he is saying: call upon the Lord Jesus, and do not introduce angels.
Col. 3:17. Giving thanks through Him to God and the Father.
If we call upon the Son, through Him we call upon the Father also. If you give thanks to the Son, through Him you give thanks to the Father also. Or, just as the Son Himself brought us to the Father, so too He brings our thanksgiving to the Father, being the mediator for us in all good things.
Col. 3:18. Wives, submit yourselves unto your own husbands, as it is fitting in the Lord.
Why does Paul command this not in all epistles, but in this one and also in the epistles to the Ephesians, to Timothy, and to Titus? Probably because in these cities there were disagreements of this kind. Or because the Church here was firm, and everything else was good, but about this they disputed. In the epistles to other churches, which needed the exposition of higher doctrines, it was necessary to write about those doctrines, and there was no need to touch upon these instructions. The Epistle to the Colossians in this regard is very similar to the Epistle to the Ephesians. What does "in the Lord" mean? This is put in place of: obey for the sake of the Lord. For I require not merely the submission that is according to nature (the latter is clear from the words: "as is fitting," that is, as is proper), but preeminently for the sake of God.
Col. 3:19. Husbands, love your wives and do not be harsh with them.
See how he impresses upon each sex what is proper to it: upon wives — submission, upon husbands — love. For love is not so much required from the subordinate toward the superior as from the superior toward the subordinate. The wife, because she is loved, herself reciprocates with love in return. But when she submits to her husband, she renders him what is due. However, since it happens that even with love a person becomes embittered (and enmity with loved ones is especially bitter), therefore he also says: "do not be harsh toward them." For in reality it is from great bitterness that one rises up against his own member.
Col. 3:20. Children, obey your parents in all things, for this is well-pleasing to the Lord.
Again he says: "to the Lord" (Κυρίω). The Apostle desires that we do this not by nature alone, but also because it is pleasing to God, so that we may receive a reward as those who act for God's sake. Addressing children of pious parents, he said: "in all things," since impious fathers should not be obeyed in all things; one should not listen to them when they begin to forcefully draw others into their impiety.
Col. 3:21. Fathers, do not provoke your children, lest they become discouraged.
That is, do not pursue with bitterness everything they do. Some things must be overlooked without attention, so as not to make them contradictory and not to subject them to despondency. See what wisdom; how he inclines the heart of parents, and how he draws their inward parts, saying: "lest they become discouraged." For the entire concern of fathers is that their children not become discouraged.
Col. 3:22. Slaves, obey your masters according to the flesh in all things,
He immediately brings forward the legal basis of obedience, namely the name of slave. But, so as not to grieve them, he adds: "your masters according to the flesh." For your better part, he says, the soul, is free; slavery is only temporary. Therefore it is better to submit your soul as well, so that the slavery may be voluntary.
Col. 3:22. not serving them only when they are watching, as people-pleasers,
Make it, he says, so that slavery by the requirement of the law becomes slavery out of fear of Christ. For when you faithfully fulfill your duties without the oversight of your master, it is clear that you fulfill them before the eyes of God. But if you fulfill them only in the presence of your master, then you are a people-pleaser. And being such, you will harm yourself: "for God shall scatter the bones of those who please men" (Ps. 52:6).
Col. 3:22. But in simplicity of heart, fearing God.
To fear God means to do nothing evil even when no one sees us. Simplicity of heart consists precisely in not looking to people. Consequently, the people-pleaser does not act in simplicity of heart.
Col. 3:23. And whatever you do, do it heartily, as for the Lord and not for men,
He desires that they be free not only from hypocrisy, but also from carelessness. Or better, instead of slaves he makes them free, if they have no need of oversight from masters. The expression "from the soul" means to do with good will, not with slavish necessity, but freely and voluntarily.
Col. 3:24. knowing that from the Lord you will receive the inheritance as a reward,
Masters do not often make slaves their heirs, even if they have served them immeasurably well. But the Lord will undoubtedly give you as a reward an inheritance in heaven, if you maintain goodwill toward your masters.
Col. 3:24. For you serve the Lord Christ.
For He established this order and subordination. And that you are working for Christ is clear from the fact that He is our rewarder.
Col. 3:25. But he who does wrong will receive back for the wrong he has done, and there is no partiality with Him.
A servant who acts unjustly toward his master, either by working negligently or by pilfering his master's goods, will receive punishment from God. For God is no respecter of persons, so as to show mercy to the servant as the weaker party, since even in the Law He commanded not to do unrighteousness in judgment (Lev. 19:15). Or thus: a Christian servant who does not treat his pagan master justly, let him not think that he will escape condemnation. For Christ is no respecter of persons, so as to forgive his sin against his pagan master simply because he is a Christian. However, although the apostle appears to be speaking to servants when he says that there is no respect of persons with God, masters should take these words as very much applying to themselves.
Col. 3:1. Therefore, if you have been raised with Christ, seek the things above, where Christ sits at the right hand of God;
Col. 3:2. Set your mind on things above, not on things on the earth.
Having said "having been buried with Him," namely through baptism, and having made clear what is left unsaid, that is, that they also rose with Him (for baptism depicts death through immersion in water, and resurrection through rising from the water), he now also persuades them that if you have risen with Christ, then after this you must be on high, there where He also is, where there are no observances, you must think about heavenly things. For these observances concerning food and days are earthly and bodily and have nothing lofty and spiritual about them, since they are commandments of earthly people. And he was not satisfied with having said "the things above" and "where Christ is," but added "sits at the right hand of God," in order to turn our mind even further away from earthly things.
Col. 3:3. For you have died, and your life is hidden with Christ in God.
From both sides he urges them not to seek the things here below — both from death and from life. You have died, he says, to what is below; therefore you ought not to seek these things. Again, your life, he says, is above; and so mind the things above. The Apostle strives to show that they abide above and live another life, which is in God and invisible to bodily eyes. Christ does not appear; therefore your life has not yet begun in heaven either. So why seek the visible? By this he prepares them to pass immediately to moral teaching. Such is his custom — having taught one thing, he passes to another. So he does, for example, in the Epistle to the Corinthians: speaking of those who were eating ahead at the meal, he suddenly passed to the tradition of the mysteries.
Col. 3:4. When Christ, your life, shall appear, then you also shall appear with Him in glory.
At the second coming, Christ will appear to all as God, coming in glory, with angels. Now He is so hidden that even His name is condemned. Then you too will appear, and not simply, but "in glory." Therefore seek that day, not this one: strive for that life. For then true life will come for you. The present life is death, since it consists of corruption, of flowing forward and backward. Therefore do not seek honors and glory here; for your glory is there. A pearl is hidden while it is in its shell, but when the shell is broken, it shines in glory. So we too, while we remain in this corruptible body, must live hidenly, shunning glory. But when this corruptible body is destroyed, then our glory will come as well, if we prove worthy of it by our deeds.
Col. 3:5. Therefore, put to death your earthly members:
He did not say "cast off," but "put to death," so that they might no longer rise again. By "earthly members" he probably means our bodily members: if they do not contribute to the acquisition of heavenly things, then they are earthly, but if heavenly things are accomplished through them, then they are no longer earthly, just as we ourselves become, as it were, not of the earth if we neither see nor hear anything evil. Perhaps by "earthly members" are meant the sins committed by our bodily members, which remain on the earth and perish right there, whereas the members of the body, though they are from the earth, will not remain on the earth forever nor decay, but at the resurrection will receive incorruption. But why, having said above that you were buried with Christ and put off the body of the sins of the flesh, does he now say again "put to death"? Because the first putting to death was a gift of baptism, which took away the original sin existing in us; but the putting to death now proposed is a matter also of our own will, consisting in effacing the sins that occur after baptism, and even more in not allowing them to come alive in us at all, cutting off their inception through the putting to death of carnal-mindedness. This is like someone who, having cleaned a tarnished bronze statue and restored its luster, would ask the owner of the statue to more carefully cleanse it of rust — not from the rust he had already removed, but from that which would appear afterward.
Col. 3:5. fornication,
Here he explains what these members are. And first of all he mentions "fornication," because this passion has the greatest power.
Col. 3:5. uncleanness, passion,
He leaves aside speaking in detail about that which it is indecent to say; and by the words "uncleanness" and "passion" he gives a view of all kinds of shameful unions. For indeed passion is a frenzy of the body, like a fever, or a wound, or another disease.
Col. 3:5. evil desire
Here again he spoke generally about everything; for all is evil desire. But there is also a good desire, which expresses the striving toward God and toward divine things, according to which Daniel too was a man of desires (Dan. 9:23).
Col. 3:5. and covetousness, which is idolatry,
The firstborn of evil desire is "covetousness." He called it idolatry, since it is the service of silver and gold. "The idols of the nations are silver and gold" (Ps. 113:12).
Col. 3:6. Because of which the wrath of God is coming upon the sons of disobedience,
The wrath to come often punishes such people even in the present age. He calls them "sons of disobedience," depriving them of all leniency and showing that they remain in their passions not out of ignorance but out of obstinacy (εξ απείθειας), to which they have so given themselves over that they have, as it were, adopted themselves to it, receiving from it their distinctive and characteristic features.
Col. 3:7. In which you also once walked, when you lived among them.
This word is not without praise, because now they no longer live in lusts; but there was a time when they did live so, for they were pagans.
Col. 3:8. But now you also put off all these things:
How is this? He just said: "you once walked," showing by this that they no longer live that way, and suddenly he says again: put off all these things! How can they put off what they no longer have? To this one can answer that the phrase "you once walked" serves for the understanding of what is now being said. For by this it is suggested that "once," that is, before baptism, sin ruled in you, possessed your entire life, and tyrannized over you, and freedom from the passions was impossible for you; but now, when through baptism sin has been put to death in you, it has become easy for you to put off the passions like a garment. And you cannot put forward as an excuse that you live under the power of sin and the passions, for you have died to them.
Col. 3:8. wrath, fury, malice,
By "malice" he means bearing grudges, which some have called resentment, when someone holds malice within himself against another, as if to take revenge.
Col. 3:8. slander,
The apostle speaks about abusive speeches.
Col. 3:8. filthy language from your mouths;
Expressively he said: "your mouths," for your mouths are sanctified by partaking of the body of the Lord. Therefore it is extremely unfitting for you to defile with slander and foul language the mouths that receive Christ the Lord.
Col. 3:9. Do not lie to one another
You have clothed yourselves in Christ, who said: "I am the truth" (John 14:6). How then can you now clothe yourselves in another form of garment, the form of falsehood? Then it will be evident that you are casting off that form (as it were, the uniform) which characterizes you with the mark of truth.
Col. 3:9. Having put off the old man with his deeds
Why did he, having named the members, the body, and the man of a corrupt life, again call the same thing virtuous? To show that freedom in man is more important than essence, that we are named rather by it than by essence. For Scripture calls horses, dogs, and foxes those who by their own will have made themselves like such animals. And it is freedom, not essence, that leads us into Gehenna or the Kingdom of God. Thus, by the old man he means a corrupted will. Therefore he also added: "with its deeds," meaning freedom and its deeds. He called it old, wishing to show its vileness, ugliness, and weakness. See how he composed the members of the old man: his mind consists of falsehood, his heart of fury, his mouth of lying and slander, his eyes and hidden members of fornication, his liver of evil desire, his hands of covetousness.
Col. 3:10. and having put on the new, which is renewed in knowledge
The new man is the will according to God; it does not grow old, but more and more blossoms and grows in the knowledge of God and of divine things, always and ever appearing more youthful and yet all the more strengthened, the fuller the knowledge it acquires and the greater the things of which it is deemed worthy.
Col. 3:10. "according to the image of Him who created him,"
That is, Christ. Christ did not come into old age, but was always so beautiful that it is impossible to express, "fairer than the sons of men" (Ps. 45:2). For He committed no sin, which ages and corrupts. And we, created by Him in His image, must cut off from ourselves every sinful corruption and aging. By "creation" the apostle means both that which occurs in baptism and that which comes from a beautiful way of life.
Col. 3:11. where there is neither Greek nor Jew,
That is, a proselyte and a Jew of noble birth.
Col. 3:11. Neither circumcision, nor uncircumcision, barbarian, Scythian, slave, free, but Christ is all and in all.
Here is yet another praiseworthy distinction of the new man in Christ: that in him nothing external is taken into account—neither lineage, nor rank, nor ancestors—but that Christ is his mark of distinction, his character. In all who have been formed according to the spirit of a truly virtuous life, Christ is everything—that is, both lineage and rank. Or it can be said another way: you are all one Christ, being His body.
Col. 3:12. Therefore put on, as the elect of God, holy and beloved,
By this word he shows the ease of virtue: for just as we easily put on a garment, so we can readily take up virtue as well, but virtue must be held constantly, and used as the greatest adornment: he who does not have it is unsightly. The exhortation is joined with praise, and excessive praise at that. For there were, he says, saints, but not chosen and not beloved, yet you have all of this.
Col. 3:12. in mercy,
He did not say: clothe yourselves in compassion, but "in mercy." This is so as not to humiliate those who are worthy of pity, and at the same time to show that one must condescend to them out of an inner disposition, not as brothers to brothers, but as fathers to children. Lest you say that the brother has sinned, the apostle says: I require of you wholehearted mercy – σπλάγχνα.
Col. 3:12. goodness, humility, gentleness, longsuffering,
He who has clothed himself, he says, in "compassion," in him all the other virtues appear of their own accord. For what father is not kindhearted toward his son and does not practice humility, providing him everything without dispute? And notice what a beautiful order there is in all this! Goodness, born of compassion, gives birth to humility, for he who is kindhearted is also humble-minded. From humility comes meekness, for the proud man is also wrathful. From meekness comes long-suffering, which is magnanimity.
Col. 3:13. Bearing with one another and forgiving each other, if anyone has a complaint against someone:
Condescending (ἀνεχόμενοι) – is the same as bearing (βασάζοντες) one another – you him, and he you. Do not judge strictly the faults and failings of one another, but, considering them trifles, pass them over without attention. And see how he himself showed their insignificance by calling them a "complaint."
Col. 3:13. As Christ forgave you, so also you.
Paul, as always, exhorts them by the example of Christ. Above he showed that one should consider mutual faults as trivial, calling them a "complaint"; but when he brought Christ as an example, he urges to forgive everything equally, even serious offenses, even if we were benefactors of those who insult us, even if we were great people and they insignificant. And not only this, but also to die and after death to do good, just as Christ does good to us even after death. The conjunction "as" demands precisely such an understanding.
Col. 3:14. But above all these things, put on love,
Since it is possible to please one another not out of pure love, but only in appearance and hypocritically, he shows the way by which we can attain true pleasing of others. One may be both meek and humble-minded, and yet not with love. Therefore he also says: "but above all these things put on love."
Col. 3:14. which is the bond of perfection.
All the aforementioned virtues love binds together by its presence. When love is absent, everything vanishes and in reality nothing remains but hypocrisy. For just as in a house, if there were no crossbeams, commonly called ties, or if in a body there were no ligaments, then everything else would be useless: so too love unites all that contributes to perfection, and without it there is no perfection; although it may seem that someone possesses it, it is not perfection at all.
Col. 3:15. And let the peace of God rule in your hearts,
Often we are offended by someone, and then two thoughts struggle within us, one of which urges revenge, while the other urges long-suffering. If the peace of God stands within you as the distributor of rewards, that is, as judge and recompenser, then it gives the reward to the thought which commands endurance, and silences the other. Therefore, let the peace of God be the distributor of rewards in you, and not anger, nor contentiousness, nor human peace: for human peace comes from vengeance and retaliation. But the peace of God, constant and inviolable, is not concluded for the sake of any worldly good, just as in relation to us the peace of God was not concluded for the sake of any merits, but simply out of mercy and love He destroyed the enmity that existed against us. Why then, having reminded us of love, does he again begin to speak about peace? It would seem to be a superfluous exhortation, since peace is already contained in love. Perhaps this is said because often even a friend accuses his friend, and from excessive love disputes, offenses, and clashes frequently arise. This is not what I want, he says, but with love have the peace of God, which orders all things and resolves all things.
Col. 3:15. "to which you are also called in one body,"
That is, Christ, calling us to peace, made us one body, Himself becoming the Head. For what other reason are we one body, if not so that, being members of one body to each other, we would keep peace among ourselves and not be divided? Or because you are called to peace, that is, deemed worthy through peace of countless blessings. For if we had not been reconciled with God, we would not have been called to be His servants and partakers of His blessings.
Col. 3:15. and be friendly.
A person is friendly who acts in the same way toward his fellow servants as God acts toward him. One who confesses the grace of God and thanks God for the forgiveness of his sins will not take revenge on the one who did not justify him; and conversely, the one who takes revenge clearly does not remember what a great benefaction he himself received in the forgiveness of sins, like the one who received the remission of ten thousand talents and was unwilling to forgive a hundred denarii (Matt. 18:24). Therefore, let us be grateful for everything, whatever we may suffer and from whomever we may suffer it, and we shall receive the crown of martyrdom.
Col. 3:16. Let the word of Christ dwell in you richly,
He shows the way by which we can be thankful. For if the word of Christ dwells in you, that is, His teaching, doctrines, and convictions by which He taught us to despise the present life and the blessings of this world, then we will not yield to any difficulties; on the contrary, manfully enduring all things, we will be thankful for everything that may happen to us. He did not simply say "let it be in you," but "let it dwell" and "richly." If we are rich in the knowledge of the Scriptures, then we will bear all misfortunes with equanimity, just as a rich man can bear a loss of money.
Col. 3:16. with all wisdom;
That is, in every virtue. He calls virtue "wisdom," just as David calls sin "folly": "The fool has said in his heart" (Ps. 13:1), and: "My wounds stink and are corrupt because of my foolishness" (Ps. 37:5).
Col. 3:16. Teach and admonish one another with psalms, hymns, and spiritual songs,
Since reading requires labor and quickly tires one out, as guidance he pointed them not to narratives but to psalms, so that together with singing they might gladden the soul and not notice the labors. After the psalms, he placed hymns (τους ύμνους) as something more perfect. To sing psalms is a human matter, but to sing hymns (ύμνεΐν) is angelic.
Col. 3:16. "singing in grace"
With joy and spiritual delight. For, just as human songs aim to provide delight, though not spiritual, so divine songs aim to provide spiritual delight. Or: so that from the spiritual gift, they may receive what they sing.
Col. 3:16. in your hearts to the Lord.
Not simply with the lips, but "in your hearts," that is, with attention. For this means to sing to God, whereas the other is to sing into the air. Otherwise: "in your hearts" means not for show. Even if you are in the marketplace, you can sing to yourself, without being heard by anyone.
Col. 3:17. And whatever you do, in word or in deed, do all in the name of the Lord Jesus Christ,
Whether you eat, drink, or set out on a journey, do everything in the name of God, that is, call upon Him for help, turn to Him first of all with prayers, and in this way undertake your tasks. The name of God drives away demons — will it not also lighten your labors? Or here is what he is saying: call upon the Lord Jesus, and do not introduce angels.
Col. 3:17. Giving thanks through Him to God and the Father.
If we call upon the Son, through Him we call upon the Father also. If you give thanks to the Son, through Him you give thanks to the Father also. Or, just as the Son Himself brought us to the Father, so too He brings our thanksgiving to the Father, being the mediator for us in all good things.
Col. 3:18. Wives, submit yourselves unto your own husbands, as it is fitting in the Lord.
Why does Paul command this not in all epistles, but in this one and also in the epistles to the Ephesians, to Timothy, and to Titus? Probably because in these cities there were disagreements of this kind. Or because the Church here was firm, and everything else was good, but about this they disputed. In the epistles to other churches, which needed the exposition of higher doctrines, it was necessary to write about those doctrines, and there was no need to touch upon these instructions. The Epistle to the Colossians in this regard is very similar to the Epistle to the Ephesians. What does "in the Lord" mean? This is put in place of: obey for the sake of the Lord. For I require not merely the submission that is according to nature (the latter is clear from the words: "as is fitting," that is, as is proper), but preeminently for the sake of God.
Col. 3:19. Husbands, love your wives and do not be harsh with them.
See how he impresses upon each sex what is proper to it: upon wives — submission, upon husbands — love. For love is not so much required from the subordinate toward the superior as from the superior toward the subordinate. The wife, because she is loved, herself reciprocates with love in return. But when she submits to her husband, she renders him what is due. However, since it happens that even with love a person becomes embittered (and enmity with loved ones is especially bitter), therefore he also says: "do not be harsh toward them." For in reality it is from great bitterness that one rises up against his own member.
Col. 3:20. Children, obey your parents in all things, for this is well-pleasing to the Lord.
Again he says: "to the Lord" (Κυρίω). The Apostle desires that we do this not by nature alone, but also because it is pleasing to God, so that we may receive a reward as those who act for God's sake. Addressing children of pious parents, he said: "in all things," since impious fathers should not be obeyed in all things; one should not listen to them when they begin to forcefully draw others into their impiety.
Col. 3:21. Fathers, do not provoke your children, lest they become discouraged.
That is, do not pursue with bitterness everything they do. Some things must be overlooked without attention, so as not to make them contradictory and not to subject them to despondency. See what wisdom; how he inclines the heart of parents, and how he draws their inward parts, saying: "lest they become discouraged." For the entire concern of fathers is that their children not become discouraged.
Col. 3:22. Slaves, obey your masters according to the flesh in all things,
He immediately brings forward the legal basis of obedience, namely the name of slave. But, so as not to grieve them, he adds: "your masters according to the flesh." For your better part, he says, the soul, is free; slavery is only temporary. Therefore it is better to submit your soul as well, so that the slavery may be voluntary.
Col. 3:22. not serving them only when they are watching, as people-pleasers,
Make it, he says, so that slavery by the requirement of the law becomes slavery out of fear of Christ. For when you faithfully fulfill your duties without the oversight of your master, it is clear that you fulfill them before the eyes of God. But if you fulfill them only in the presence of your master, then you are a people-pleaser. And being such, you will harm yourself: "for God shall scatter the bones of those who please men" (Ps. 52:6).
Col. 3:22. But in simplicity of heart, fearing God.
To fear God means to do nothing evil even when no one sees us. Simplicity of heart consists precisely in not looking to people. Consequently, the people-pleaser does not act in simplicity of heart.
Col. 3:23. And whatever you do, do it heartily, as for the Lord and not for men,
He desires that they be free not only from hypocrisy, but also from carelessness. Or better, instead of slaves he makes them free, if they have no need of oversight from masters. The expression "from the soul" means to do with good will, not with slavish necessity, but freely and voluntarily.
Col. 3:24. knowing that from the Lord you will receive the inheritance as a reward,
Masters do not often make slaves their heirs, even if they have served them immeasurably well. But the Lord will undoubtedly give you as a reward an inheritance in heaven, if you maintain goodwill toward your masters.
Col. 3:24. For you serve the Lord Christ.
For He established this order and subordination. And that you are working for Christ is clear from the fact that He is our rewarder.
Col. 3:25. But he who does wrong will receive back for the wrong he has done, and there is no partiality with Him.
A servant who acts unjustly toward his master, either by working negligently or by pilfering his master's goods, will receive punishment from God. For God is no respecter of persons, so as to show mercy to the servant as the weaker party, since even in the Law He commanded not to do unrighteousness in judgment (Lev. 19:15). Or thus: a Christian servant who does not treat his pagan master justly, let him not think that he will escape condemnation. For Christ is no respecter of persons, so as to forgive his sin against his pagan master simply because he is a Christian. However, although the apostle appears to be speaking to servants when he says that there is no respect of persons with God, masters should take these words as very much applying to themselves.