Colossians 3 commentary

As Christians are freed from the ceremonial law, they must walk the more closely with God in gospel obedience. As heaven and earth are contrary one to the other, both cannot be followed together; and affection to the one will weaken and abate affection to the other. Those that are born again are dead to sin, because its dominion is broken, its power gradually subdued by the operation of grace, and it shall at length be extinguished by the perfection of glory. To be dead, then, means this, that those who have the Holy Spirit, mortifying within them the lusts of the flesh, are able to despise earthly things, and to desire those that are heavenly. Christ is, at present, one whom we have not seen; but our comfort is, that our life is safe with him. The streams of this living water flow into the soul by the influences of the Holy Spirit, through faith. Christ lives in the believer by his Spirit, and the believer lives to him in all he does. At the second coming of Christ, there will be a general assembling of all the redeemed; and those whose life is now hid with Christ, shall then appear with him in his glory. Do we look for such happiness, and should we not set our affections upon that world, and live above this?

It is our duty to mortify our members which incline to the things of the world. Mortify them, kill them, suppress them, as weeds or vermin which spread and destroy all about them. Continual opposition must be made to all corrupt workings, and no provision made for carnal indulgences. Occasions of sin must be avoided: the lusts of the flesh, and the love of the world; and covetousness, which is idolatry; love of present good, and of outward enjoyments. It is necessary to mortify sins, because if we do not kill them, they will kill us. The gospel changes the higher as well as the lower powers of the soul, and supports the rule of right reason and conscience, over appetite and passion. There is now no difference from country, or conditions and circumstances of life. It is the duty of every one to be holy, because Christ is a Christian's All, his only Lord and Saviour, and all his hope and happiness.

We must not only do no hurt to any, but do what good we can to all. Those who are the elect of God, holy and beloved, ought to be lowly and compassionate towards all. While in this world, where there is so much corruption in our hearts, quarrels will sometimes arise. But it is our duty to forgive one another, imitating the forgiveness through which we are saved. Let the peace of God rule in your hearts; it is of his working in all who are his. Thanksgiving to God, helps to make us agreeable to all men. The gospel is the word of Christ. Many have the word, but it dwells in them poorly; it has no power over them. The soul prospers, when we are full of the Scriptures and of the grace of Christ. But when we sing psalms, we must be affected with what we sing. Whatever we are employed about, let us do every thing in the name of the Lord Jesus, and in believing dependence on him. Those who do all in Christ's name, will never want matter of thanksgiving to God, even the Father.

The epistles most taken up in displaying the glory of the Divine grace, and magnifying the Lord Jesus, are the most particular in pressing the duties of the Christian life. We must never separate the privileges and duties of the gospel. Submission is the duty of wives. But it is submission, not to a severe lord or stern tyrant, but to her own husband, who is engaged to affectionate duty. And husbands must love their wives with tender and faithful affection. Dutiful children are the most likely to prosper. And parents must be tender, as well as children obedient. Servants are to do their duty, and obey their masters' commands, in all things consistent with duty to God their heavenly Master. They must be both just and diligent; without selfish designs, or hypocrisy and disguise. Those who fear God, will be just and faithful when from under their master's eye, because they know they are under the eye of God. And do all with diligence, not idly and slothfully; cheerfully, not discontented at the providence of God which put them in that relation. And for servants' encouragement, let them know, that in serving their masters according to the command of Christ, they serve Christ, and he will give them a glorious reward at last. But, on the other hand, he who doeth wrong, shall receive for the wrong which he hath done. God will punish the unjust, as well as reward the faithful servant; and the same if masters wrong their servants. For the righteous Judge of the earth will deal justly between master and servant. Both will stand upon a level at his tribunal. How happy would true religion make the world, if it every where prevailed, influenced every state of things, and every relation of life! But the profession of those persons who are regardless of duties, and give just cause for complaint to those they are connected with, deceives themselves, as well as brings reproach on the gospel.

To those fruitless exercises which the false apostles urged, “Recommandoyent estroittement;” — “Urgently recommended.” as though perfection consisted in them, he opposes those true exercises in which it becomes Christians to employ themselves; and this has no slight bearing upon the point in hand; for when we see what God would have us do, we afterwards easily despise the inventions of men. When we perceive, too, that what God recommends to us is much more lofty and excellent than what men inculcate, our alacrity of mind increases for following God, so as to disregard men. Paul here exhorts the Colossians to meditation upon the heavenly life. And what as to his opponents? They were desirous to retain their childish rudiments. This doctrine, therefore, makes the ceremonies be the more lightly esteemed. Hence it is manifest that Paul, in this passage, exhorts in such a manner as to confirm the foregoing doctrine; for, in describing solid piety and holiness of life, his aim is, that those vain shows of human traditions may vanish. “S’en aillent en fumee;” — “May vanish into smoke.” At the same time, he anticipates an objection with which the false apostles might assail him. What then? “Wouldst thou rather have men be idle than addict themselves to such exercises, of whatever sort they may be?” When, therefore, he bids Christians apply themselves to exercises of a greatly superior kind, he cuts off the handle for this calumny; nay more, he loads them with no small odium, on the ground that they impede the right course of the pious by worthless amusements. “Par des amusemens plus que pueriles;” — “By worse than childish amusements.”

1. If ye are risen with Christ. Ascension follows resurrection: hence, if we are the members of Christ we must ascend into heaven, because he, on being raised up from the dead, was received up into heaven, (Mark 16:19,) that he might draw us up with him. Now, we seek those things which are above, when in our minds “De cœur et esprit;” — “In heart and spirit.” we are truly sojourners in this world, and are not bound to it. The word rendered think upon expresses rather assiduity and intensity of aim: “Let your whole meditation be as to this: to this apply your intellect — to this your mind.” But if we ought to think of nothing but of what is heavenly, because Christ is in heaven, how much less becoming were it to seek Christ upon the earth. Let us therefore bear in mind that that is a true and holy thinking as to Christ, which forthwith bears us up into heaven, that we may there adore him, and that our minds may dwell with him.

As to the right hand of God, it is not confined to heaven, but fills the whole world. Paul has made mention of it here to intimate that Christ encompasses us by his power, that we may not think that distance of place is a cause of separation between us and him, and that at the same time his majesty may excite us wholly to reverence him.

2. Not the things that are on earth. He does not mean, as he does a little afterwards, depraved appetites, which reign in earthly men, nor even riches, or fields, or houses, nor any other things of the present life, which we must

use, as though we did not use them, (1 Corinthians 7:30, 31) See Calvin on the Corinthians, vol. 1, p. 257.

but is still following out his discussion as to ceremonies, which he represents as resembling entanglements which constrain us to creep upon the ground. “Christ,” says he, “calls us upwards to himself, while these draw us downwards.” For this is the winding-up and exposition of what he had lately touched upon as to the abolition of ceremonies through the death of Christ. “The ceremonies are dead to you through the death of Christ, and you to them, in order that, being raised up to heaven with Christ, you may think only of those things that are above. Leave off therefore earthly things.” I shall not contend against others who are of a different mind; but certainly the Apostle appears to me to go on step by step, so that, in the first instance, he places traditions as to trivial matters in contrast with meditation on the heavenly life, and afterwards, as we shall see, goes a step farther.

3. For ye are dead. No one can rise again with Christ, if he has not first died with him. Hence he draws an argument from rising again to dying, as from a consequent to an antecedent, “C’est a dire de ce qui suit a ce qui va deuant;” — “That is to say, from what follows to what comes before.” meaning that we must be dead to the world that we may live to Christ. Why has he taught, that we must seek those things that are above? It is because the life of the pious is above. Why does he now teach, that the things which are on earth are to be left off? Because they are dead to the world. “Death goes before that resurrection, of which I have spoken. Hence both of them must be seen in you.”

It is worthy of observation, that our life is said to be hid, that we may not murmur or complain if our life, being buried under the ignominy of the cross, and under various distresses, differs nothing from death, but may patiently wait for the day of revelation. And in order that our waiting may not be painful, let us observe those expressions, in God, and with Christ, which intimate that our life is out of danger, although it does not appear. For, in the first place, God is faithful, and therefore will not deny what has been committed to him, (2 Timothy 1:12,) nor deceive in the guardianship which he has undertaken; and, secondly, the fellowship of Christ brings still greater security. For what is to be more desired by us than this — that our life remain with the very fountain of life. Hence there is no reason why we should be alarmed if, on looking around on every side, we nowhere see life. For we are

saved by hope. But those things which are already seen with our eyes are not hoped for. (Romans 8:24.)

Nor does he teach that our life is hid merely in the opinion of the world, but even as to our own view, because this is the true and necessary trial of our hope, that being encompassed, as it were, with death, we may seek life somewhere else than in the world.

4. But when Christ, our life, shall appear. Here we have a choice consolation — that the coming of Christ will be the manifestation of our life. And, at the same time, he admonishes us how unreasonable were the disposition of the man, who should refuse to bear up “D’endurer et attendre;” — “To endure and wait.” until that day. For if our life is shut up in Christ, it must be hid, until he shall appear

Colossians 3:5-8

5. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:

5. Mortificate igitur membra vestra, quae sunt super terram, scortationem, immunditiem, mollitiem, concupiscentiam malam, et avaritiam, quae est idololatria.

6. For which things’ sake the wrath of God cometh on the children of disobedience:

6. Propter quae venit ira Dei in filios inobedientiae;

7. In the which ye also walked some time, when ye lived in them.

7. In quibus vos quoque ambulabatis aliquando, quum viveretis in illis.

8. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.

8. Nunc autem deponite et vos omnia, iram, indignationem, malitiam, maledicentiam, turpiloquentiam ex ore vestro.

5. Mortify therefore. Hitherto he has been speaking of contempt of the world. He now proceeds further, and enters upon a higher philosophy, as to the mortification of the flesh. That this may be the better understood, let us take notice that there is a twofold mortification. The former relates to those things that are around us. Of this he has hitherto treated. The other is inward — that of the understanding and will, and of the whole of our corrupt nature. He makes mention of certain vices which he calls, not with strict accuracy, but at the same time elegantly, members. For he conceives of our nature as being, as it were, a mass made up of different vices. They are, therefore, our members, inasmuch as they in a manner stick close to us. He calls them also earthly, alluding to what he had said — not the things that are on earth, (Colossians 3:2,) but in a different sense. “I have admonished you, that earthly things are to be disregarded: you must, however, make it your aim to mortify those vices which detain you on the earth.” He intimates, however, that we are earthly, so long as the vices of our flesh are vigorous in us, and that we are made heavenly by the renewing of the Spirit.

After fornication he adds uncleanness, by which term he expresses all kinds of wantonness, by which lascivious persons pollute themselves. To these is added, πάθος that is, lust, which includes all the allurements of unhallowed desire. This term, it is true, denotes mental perturbations of other kinds, and disorderly motions contrary to reason; but lust is not an unsuitable rendering of this passage. As to the reason why covetousness is here spoken of as a worshipping of images, “Est appelee Idolatrie;” — “Is called Idolatry.” consult the Epistle to the Ephesians, that I may not say the same thing twice.

6. On account of which things the wrath of God cometh. I do not find fault with the rendering of Erasmus — solet venire — (is wont to come,) but as the present tense is often taken in Scripture instead of the future, according to the idiom of the Hebrew language, I have preferred to leave the rendering undecided, so that it might be accommodated to either meaning. He warns the Colossians, then, either of the ordinary judgments of God, which are seen daily, or of the vengeance which he has once denounced upon the wicked, and which impends over them, but will not be manifested until the last day. I willingly, however, admit the former meaning — that God, who is the perpetual Judge of the world, is accustomed to punish the crimes in question.

He says, however, expressly, that the wrath of God will come, or is wont to come, upon the unbelieving or disobedient, instead of threatening them with anything of this nature. “Plustot que de menacer les Colossiens de telles choses;” — “Instead of threatening the Colossians with such things.” For God would rather that we should see his wrath upon the reprobate, than feel it in ourselves. It is true, that when the promises of grace are set before us, every one of the pious ought to embrace them equally as though they were designed for himself particularly; but, on the other hand, let us dread the threatenings of wrath and destruction in such a manner, that those things which are suitable for the reprobate, may serve as a lesson to us. God, it is true, is often said to be angry even with his children, and sometimes chastens their sins with severity. Paul speaks here, however, of eternal destruction, of which a mirror is to be seen only in the reprobate. In short, whenever God threatens, he shews, as it were, indirectly the punishment, that, beholding it in the reprobate, we may be deterred from sinning.

7. In which ye walked. Erasmus mistakingly refers this to men, rendering it, “inter quos,” (“among whom,”) for there can be no doubt that Paul had in view the vices, in which he, says that the Colossians had walked, during the time that they lived in them. For living and walking differ from each other, as power does from action. Living holds the first place: walking comes afterwards, as in Galatians 5:25,

If ye live in the SPIRIT, WALK also in the Spirit.

By these words he intimates, that it were an unseemly thing that they should addict themselves any more to the vices, to which they had died through Christ. See the sixth chapter of the Epistle to the Romans. It is an argument from a withdrawment of the cause to a withdrawment of the effect.

8. But now — that is, after having ceased to live in the flesh. For the power and nature of mortification are such, that all corrupt affections are extinguished in us, lest sin should afterwards produce in us its wonted fruits. What I have rendered indignationem, (indignation,) is in the Greek θυμός — a term, which denotes a more impetuous passionateness than ὀργὴ, (anger.) Here, however, he enumerates, as may easily be perceived, forms of vice that were different from those previously mentioned.

Colossians 3:9-13

9. Lie not one to another, seeing that ye have put off the old man with his deeds;

9. Ne mentiamini alii diversus alios, postquam exuistis veterem hominem cum actionibus suis:

10. And have put on the new man, which is renewed in knowledge after the image of him that created him:

10. Et induistis novum, qui renovatur in agnitionem, secundum imaginem eius, qui creavit eum:

11. Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

11. Ubi non est Graecus nec Judaeus, circumcisio nec praeputium, barbarus, Scytha, servus, liber: sed omnia et in omnibus Christus.

12. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

12. Induite igitur, tanquam electi Dei sancti et dilecti, viscera miserationum, comitatem, humilitatem, mansuetudinem, tolerantiam,

13. Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.

13. Sufferentes vos mutuo, et condonantes si quis adversus alium litem habeat: quemadmodum Christus condonavit vobis, ita et vos.

9. Lie not. When he forbids lying, he condemns every sort of cunning, and all base artifices of deception. For I do not understand the term as referring merely to calumnies, but I view it as contrasted in a general way with sincerity. Hence it might be allowable to render it more briefly, and I am not sure but that it might also be a better rendering, thus: Lie not one to another. He follows out, however, his argument as to the fellowship, which believers have in the death and resurrection of Christ, but employs other forms of expression.

The old man denotes — whatever we bring from our mother’s womb, and whatever we are by nature. See Calvin on the Romans, p. 224; also Calvin on the Corinthians, vol. 1, p. 188. It is put off by all that are renewed by Christ. The new man, on the other hand, is that which is renewed by the Spirit of Christ to the obedience of righteousness, or it is nature restored to its true integrity by the same Spirit. The old man, however, comes first in order, because we are first born from Adam, and afterwards are born again through Christ. And as what we have from Adam becomes old, “Deuient vieil et caduque;” — “Becomes old and frail.” and tends towards ruin, so what we obtain through Christ remains for ever, and is not frail; but, on the contrary, tends towards immortality. This passage is worthy of notice, inasmuch as a definition of regeneration may be gathered from it. For it contains two parts — the putting off of the old man, and the putting on of the new, and of these Paul here makes mention. It is also to be noticed, that the old man is distinguished by his works, as a tree is by its fruits. Hence it follows, that the depravity that is innate in us is denoted by the term old man

10. Which is renewed in knowledge. He shews in the first place, that newness of life consists in knowledge — not as though a simple and bare knowledge were sufficient, but he speaks of the illumination of the Holy Spirit, which is lively and effectual, so as not merely to enlighten the mind by kindling it up with the light of truth, but transforming the whole man. And this is what he immediately adds, that we are renewed after the image of God. Now, the image of God resides in the whole of the soul, inasmuch as it is not the reason merely that is rectified, but also the will. Hence, too, we learn, on the one hand, what is the end of our regeneration, that is, that we may be made like God, and that his glory may shine forth in us; and, on the other hand, what is the image of God, of which mention is made by Moses in Genesis 9:6, “De laquelle Moyse fait mention au Genesis 1, chap. c. 26, et 9, b. 6;” — “Of which Moses makes mention in Genesis 1:26, and 9:6.” the rectitude and integrity of the whole soul, so that man reflects, like a mirror, the wisdom, righteousness, and goodness of God. He speaks somewhat differently in the Epistle to the Ephesians, but the meaning is the same. See the passage — Ephesians 4:24. Paul, at the same time, teaches, that there is nothing more excellent at which the Colossians can aspire, inasmuch as this is our highest perfection and blessedness to bear the image of God.

11. Where there is neither Jew. He has added this intentionally, that he may again draw away the Colossians from ceremonies. For the meaning of the statement is this, that Christian perfection does not stand in need of those outward observances, nay, that they are things that are altogether at variance with it. For under the distinction of circumcision and uncircumcision, of Jew and Greek, he includes, by synecdoche, Synecdoche, a figure of speech, by which a part is taken for the whole. — Ed. all outward things. The terms that follow, barbarian, Scythian, Howe supposes that Paul “may possibly refer here to a Scythian who, having an inclination to learning, betook himself to Athens, to study the principles of philosophy that were taught there. But meeting one day with a person that very insolently upbraided him on the account of his country, he gave him this smart repartee: ‘True indeed it is, my country is a reproach to me; but you, for your part, are a reproach to your country.’” — Howe’s Works, (Lond. 1822,) vol. 5, p. 497. — Ed. bond, free, are added by way of amplification.

Christ is all, and in all, that is, Christ alone holds, as they say, the prow and the stern — the beginning and the end. Farther, by Christ, he means the spiritual righteousness of Christ, which puts an end to ceremonies, as we have formerly seen. They are, therefore, superfluous in a state of true perfection, nay more, they ought to have no place, inasmuch as injustice would otherwise be done to Christ, as though it were necessary to call in those helps for making up his deficiencies.

13. Put on therefore. As he has enumerated some parts of the old man, so he now also enumerates some parts of the new. “Then,” says he, “will it appear that ye are renewed by Christ, when ye are merciful and kind. For these are the effects and evidences of renovation.” Hence the exhortation depends on the second clause, and, accordingly, he keeps up the metaphor in the word rendered put on

He mentions, first, bowels of mercy, by which expression he means an earnest affection, with yearnings, as it were, of the bowels: Secondly, he makes mention of kindness, (for in this manner I have chosen to render χρηστότητα,) by which we make ourselves amiable. To this he adds humility, because no one will be kind and gentle but the man who, laying aside haughtiness, and high mindedness, brings himself down to the exercise of modesty, claiming nothing for himself.

Gentleness — the term which follows — has a wider acceptation than kindness, for that is chiefly in look and speech, while this is also in inward disposition. As, however, it frequently happens, that we come in contact with wicked and ungrateful men, there is need of patience, that it may cherish mildness in us. He at length explains what he meant by long-suffering — that we embrace each other indulgently, and forgive also where any offense has been given. As, however, it is a thing that is hard and difficult, he confirms this doctrine by the example of Christ, and teaches, that the same thing is required from us, that as we, who have so frequently and so grievously offended, have nevertheless been received into favor, we should manifest the same kindness towards our neighbors, by forgiving whatever offenses they have committed against us. Hence he says, if any one have a quarrel against another. By this he means, that even just occasions of quarrel, according to the views of men, ought not to be followed out.

As the chosen of God. Elect I take here to mean, set apart. “God has chosen you to himself, has sanctified you, and received you into his love on this condition, that ye be merciful, etc. To no purpose does the man that has not these excellences boast that he is holy, and beloved of God; to no purpose does he reckon himself among the number of believers.”

Colossians 3:14-17

14. And above all these things put on charity, which is the bond of perfectness.

14. Propter omnia haec caritatem, quae est vinculum perfectionis:

15. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.

15. Et pax Dei palmam obtineat “Regne, ou, gouerne;” — “Reign, or, rule.” in cordibus vestris, ad quam etiam estis vocati in uno corpore, et grati sitis.

16. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

16. Sermo Christi inhabiter in vobis opulente in omni sapientia, docendo et commonefaciendo vos psalmis, hymnis, et canticis spiritualibus cum gratia, canentes in cordibus vestris Domino.

17. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

17. Et quiquid feceritis sermone vel opere, omnia in nomine Domini Iesu, gratiae agentes Deo et Patri, per ipsum.

14. On account of all these things. The rendering that has been given by others, “super omnia haec,” (above all these things,) instead of insuper, (over and above,) is, in my opinion, meagre. It would be more suitable to render it, Before all these things. I have chosen, however, the more ordinary signification of the word ἐπί. For as all the things that he has hitherto enumerated flow from love, he now on good grounds exhorts the Colossians to cherish love among themselves, for the sake of these things — that they may be merciful, gentle, ready to forgive, as though he had said, that they would be such only in the event of their having love. For where love is wanting, all these things are sought for in vain. That he may commend it the more, he calls it the bond of perfection, meaning by this, that the troop of all the virtues Virtutum omnium chorum. See Cic. 50:3, Offic. c. ult. — Ed. is comprehended under it. For this truly is the rule of our whole life, and of all our actions, so that everything that is not regulated according to it is faulty, whatever attractiveness it may otherwise possess. This is the reason why it is called here the bond of perfection; because there is nothing in our life that is well regulated if it be not directed towards it, but everything that we attempt is mere waste.

The Papists, however, act a ridiculous part in abusing this declaration, with the view of maintaining justification by works. “Love,” say they, “is the bond of perfection: now perfection is righteousness; therefore we are justified by love.” The answer is twofold; for Paul here is not reasoning as to the manner in which men are made perfect in the sight of God, but as to the manner in which they may live perfectly among themselves. For the genuine exposition of the passage is this — that other things will be in a desirable state as to our life, if love be exercised among us. When, however, we grant that love is righteousness, they groundlessly and childishly take occasion from this to maintain, that we are justified by love, for where will perfect love be found? We, however, do not say that men are justified by faith alone, on the ground that the observance of the law is not righteousness, but rather on this ground, that as we are all transgressors of the law, we are, in consequence of our being destitute of any righteousness of our own, constrained to borrow righteousness from Christ. There remains nothing, therefore, but the righteousness of faith, because perfect love is nowhere to be found.

15. And the peace of God. He gives the name of the peace of God to that which God has established among us, as will appear from what follows. He would have it reign in our hearts. “Rule in your hearts, (βραβεύετο.) Let the peace of Christ judge, decide, and govern in your hearts, as the brabeus, or judge, does in the Olympic contests... While peace rules, all is safe.” — Dr. A. Clarke. — Ed. He employs, however, a very appropriate metaphor; for as among wrestlers, “Le mot Grec signifie aucunesfois, Enclins a rendre graces, et recognoistre les benefices que nous receuons;” — “The Greek word means sometimes — having a disposition to give thanks, and to acknowledge the favors that we receive.” he who has vanquished all the others carries off the palm, so he would have the peace of God be superior to all carnal affections, which often hurry us on to contentions, disagreements, quarrels, secret grudges. He accordingly prohibits us from giving loose reins to corrupt affections of this kind. As, however it is difficult to restrain them, he points out also the remedy, that the peace of God may carry the victory, because it must be a bridle, by which carnal affections may be restrained. Hence he says, in our hearts; because we constantly feel there great conflicts, while the flesh lusteth against the Spirit. (Galatians 5:17.)

The clause, to which ye are called, intimates what manner of peace this is — that unity which Christ has consecrated among us under his own direction. “En son nom et authorite;” — “In his own name and authority.” For God has reconciled us to himself in Christ, (2 Corinthians 5:18,) with this view, that we may live in entire harmony among ourselves. He adds, in one body, meaning by this, that we cannot be in a state of agreement with God otherwise than by being united among ourselves as members of one body. When he bids us be thankful, I do not take this as referring so much to the remembrance of favors, as to sweetness of manners. Hence, with the view of removing ambiguity, I prefer to render it, “Be amiable.” At the same time I acknowledge that, if gratitude takes possession of our minds, “Si nous auons les cœurs et les sens abbreuuez de ceste affection de n’estre point ingrats;” — “If we have our hearts and minds thoroughly imbued with this disposition of being not unthankful.” we shall without fail be inclined to cherish mutual affection among ourselves.

16. Let the word of Christ dwell. He would have the doctrine of the gospel be familiarly known by them. Hence we may infer by what spirit those are actuated in the present day, who cruelly “Si estroitement et auec si grande cruaute;” — “So strictly and with such great cruelty.” interdict the Christian people from making use of it, and furiously vociferate, that no pestilence is more to be dreaded, than that the reading of the Scriptures should be thrown open to the common people. For, unquestionably, Paul here addresses men and women of all ranks; nor would he simply have them take a slight taste merely of the word of Christ, but exhorts that it should dwell in them; that is, that it should have a settled abode, and that largely, that they may make it their aim to advance and increase more and more every day. As, however, the desire of learning is extravagant on the part of many, while they pervert the word of the Lord for their own ambition, or for vain curiosity, or in some way corrupt it, he on this account adds, in all wisdom — that, being instructed by it, we may be wise as we ought to be.

Farther, he gives a short definition of this wisdom — that the Colossians teach one another Teaching is taken here to mean profitable instruction, which tends to edification, as in Romans 12:7 — He that teacheth, on teaching; also in Timothy — “All Scripture is profitable for teaching.” (2 Timothy 3:16.) This is the true use of Christ’s word. As, however, doctrine is sometimes in itself cold, and, as one says, “Comme a dit anciennement vn poëte Latin; — “As a Latin poet has anciently said.” when it is simply shewn what is right, virtue is praised “Probitas laudatur et alget;” — “Virtue is praised and starves,” — that is, is slighted. See Juv. 1:74. — Ed. and left to starve, “Il se trouue assez de gens qui louënt vertu, mais cependant elle se morfond: c’est a dire, il n’y en a gueres qui se mettent a l’ensuyure;” — “There are persons enough who praise virtue, but in the mean time it starves; that is to say, there are scarcely any of them that set themselves to pursue it.” he adds at the same time admonition, which is, as it were, a confirmation of doctrine and incitement to it. Nor does he mean that the word of Christ ought to be of benefit merely to individuals, that they may teach themselves, but he requires mutual teaching and admonition.

Psalms, hymns. He does not restrict the word of Christ to these particular departments, but rather intimates that all our communications should be adapted to edification, that even those which tend to hilarity may have no empty savor. “Leave to unbelievers that foolish delight which they take from ludicrous and frivolous jests and witticisms; “Plaisanteries pleines de vanite et niaiserie;” — “Pleasantries full of vanity and silliness.” and let your communications, not merely those that are grave, but those also that are joyful and exhilarating, contain something profitable. In place of their obscene, or at least barely modest and decent, songs, it becomes you to make use of hymns and songs that sound forth God’s praise.” Farther, under these three terms he includes all kinds of songs. They are commonly distinguished in this way — that a psalm is that, in the singing of which some musical instrument besides the tongue is made use of: a hymn is properly a song of praise, whether it be sung simply with the voice or otherwise; while an ode contains not merely praises, but exhortations and other matters. He would have the songs of Christians, however, to be spiritual, not made up of frivolities and worthless trifles. For this has a connection with his argument.

The clause, in grace, Chrysostom explains in different ways. I, however, take it simply, as also afterwards, in Colossians 4:6, where he says, “Let your speech be seasoned with salt, in grace,” that is, by way of a dexterity that may be agreeable, and may please the hearers by its profitableness, so that it may be opposed to buffoonery and similar trifles.

Singing in your hearts. This relates to disposition; for as we ought to stir up others, so we ought also to sing from the heart, that there may not be merely an external sound with the mouth. At the same time, we must not understand it as though he would have every one sing inwardly to himself, but he would have both conjoined, provided the heart goes before the tongue.

17. And whatsoever ye do. We have already explained these things, and what goes before, in the Epistle to the Ephesians, where the same things are said almost word for word. As he had already begun to discourse in reference to different parts of the Christian life, and had simply touched upon a few precepts, it would have been too tedious a thing to follow out the rest one by one, he therefore concludes in a summary way, that life must be regulated in such a manner, that whatever we say or do may be wholly governed by the authority of Christ, and may have an eye to his glory as the mark. “Comme a son but principal;” — “As to its chief aim.” For we shall fitly comprehend under this term the two following things — that all our aims “Toutes nos œuures et entreprinses;” — “All our works and enterprises.” may set out with invocation of Christ, and may be subservient to his glory. From invocation follows the act of blessing God, which supplies us with matter of thanksgiving. It is also to be observed, that he teaches that we must give thanks to the Father through Christ, as we obtain through him every good thing that God confers upon us.

Colossians 3:18-25

18. Wives, submit yourselves unto your own husbands, as it is fit in the Lord.

18. Mulieres, subditae estote propriis maritis, quemadmodum decet in Domino.

19. Husbands, love your wives, and be not bitter against them.

19. Viri, diligite uxores, et ne amari sitis adversus illas.

20. Children, obey your parents in all things: for this is well pleasing unto the Lord.

20. Filii, obedite parentibus vestris per omnia: hoc enim placet Domino.

21. Fathers, provoke not your children to anger, lest they be discouraged.

21. Patres, ne provocetis liberos vestros, ne deiiciantur animis.

22. Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:

22. Servi, obedite per omnia iis, qui secundum carnem sunt domini: non exhibitis ad oculum obsequiis, tanquam hominibus placere studentes, sed in simplicitate cordis, ut qui timeatis Deum.

23. And whatsoever ye do, do it heartily, as to the Lord, and not unto men;

23. Et quicquid feceritis, ex animo facite, tanquam Domino, et non hominibus:

24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.

24. Scientes quod a Domino recipietis mercedem hereditatis, nam Domino Christo servitis.

25. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.

25. Qui autem iniuste egerit, mercedem reportabit suae iniquitatis: et non est personarum acceptio. (Deuteronomy 10:17.)

18 Wives, be subject. Now follow particular duties, as they are called, “Les enseignemens concernans le deuoir particulier d’vn chacun;” — “Instructions relating to the particular duty of each individual.” which depend on the calling of individuals. In handling these it were superfluous to take up many words, inasmuch as I have already stated in the Epistle to the Ephesians I believe Calvin is referring to his commentary on Ephesians 5:21-6:9, — v.41 p. 317. — fj. almost everything that was necessary. Here I shall only add briefly such things as are more particularly suited to an exposition of the passage before us.

He commands wives to be subject. This is clear, but what follows is of doubtful signification — as it is fit in the Lord. For some connect it thus — “Be subject in the Lord, as it is fit.” I, however, view it rather differently, — As it is fit in the Lord, that is, according to the appointment of the Lord, so that he confirms the subjection of wives by the authority of God. He requires love on the part of husbands, and that they be not bitter, because there is a danger lest they should abuse their authority in the way of tyranny.

20 Children, obey your parents. He enjoins it upon children to obey their parents, “Leurs peres et meres;” — “Their fathers and mothers.” without any exception. But what if parents “Les peres ou les meres;” — “Fathers or mothers.” should feel disposed to constrain them to anything that is unlawful; will they in that case, too, obey without any reservation? Now it were worse than unreasonable, that the, authority of men should prevail at the expense of neglecting God. I answer, that here, too, we must understand as implied what he expresses elsewhere, (Ephesians 6:1) — in the Lord. But for what purpose does he employ a term of universality? I answer again, that it is to shew, that obedience must be rendered not merely to just commands, but also to such as are unreasonable. “C’est a dire, fascheux et rigoureux;” — “That is to say, grievous and rigorous.” For many make themselves compliant with the wishes of their parents only where the command is not grievous or inconvenient. But, on the other hand, this one thing ought to be considered by children — that whoever may be their parents, they have been allotted to them by the providence of God, who by his appointment makes children subject to their parents.

In all things, therefore, that they may not refuse anything, however difficult or disagreeable — in all things, that in things indifferent they may give deference to the station which their parents occupy — in all things, that they may not put themselves on a footing of equality with their parents, in the way of questioning and debating, or disputing, it being always understood that conscience is not to be infringed upon. “Ou entrant en dispute auec eux, comme compagnon a compagnon, ainsi qu’on dit. Toutesfois, que ce soit tant que faire se pourra sans offenser Dieu;” — “Or entering into dispute with them, as associate with associate, as they say. At the same time, let it be only in so far as it can be done without offending God.” He prohibits parents from exercising an immoderate harshness, lest their children should be so disheartened as to be incapable of receiving any honorable training; for we see, from daily experience, the advantage of a liberal education.

22 Servants, be obedient. Anything that is stated here respecting servants requires no exposition, as it has been already expounded in commenting on Ephesians 6:1, with the exception of these two expressions, — For we serve the Lord Christ; and, He that will act unjustly will receive the reward of his iniquity.

By the former statement he means, that service is done to men in such a way that Christ at the same time holds supremacy of dominion, and is the supreme master. Here, truly, is choice consolation for all that are under subjection, inasmuch as they are informed that, while they willingly serve their masters, their services are acceptable to Christ, as though they had been rendered to him. From this, also, Paul gathers, that they will receive from him a reward, but it is the reward of inheritance, by which he means that the very thing that is bestowed in reward of works is freely given to us by God, for inheritance comes from adoption.

In the second clause he again comforts servants, by saying that, if they are oppressed by the unjust cruelty of their masters, God himself will take vengeance, and will not, on the ground that they are servants, overlook the injuries inflicted upon them, inasmuch as there is no respect of persons with him. For this consideration might diminish their courage, if they imagined that God had no regard for them, or no great regard, and that their miseries gave him no concern. Besides, it often happens that servants themselves endeavor to avenge injurious and cruel treatment. He obviates, accordingly, this evil, by admonishing them to wait patiently the judgment of God.

CHAPTER 4

Colossians 4:1-4

1. Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.

1. Domini, quod iustum est, servis exhibete, mutuamque aequabilitatem, scientes quod vos quoque Dominum habeatis in coelis.

2. Continue in prayer, and watch in the same with thanksgiving;

2. Orationi instate, vigilantes in ea, cum gratiarum actione.

3. Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:

3. Orate simul et pro nobis, ut Deus aperiat nobis ianuam sermonis ad loquendum mysterium Christi, cuius etiam causa vinctus sum.

4. That I may make it manifest, as I ought to speak.

4. Ut manifestem illud, quemadmodum oportet me loqui.

CHAPTER 3

Col 3:1-25. Exhortations to Heavenly Aims, as Opposed to Earthly, on the Ground of Union to the Risen Saviour; to Mortify and Put Off the Old Man, and to Put on the New; in Charity, Humility, Words of Edification, Thankfulness; Relative Duties.

1. If ... then--The connection with Col 2:18, 23, is, he had condemned the "fleshly mind" and the "satiating to the full the flesh"; in contrast to this he now says, "If then ye have been once for all raised up (Greek, aorist tense) together with Christ" (namely, at your conversion and baptism, Ro 6:4).

seek those things ... above--(Mt 6:33; Php 3:20).

sitteth--rather, as Greek, "Where Christ is, sitting on the right of God" (Ep 1:20). The Head being quickened, the members are also quickened with Him. Where the Head is, there the members must be. The contrast is between the believer's former state, alive to the world but dead to God, and his present state, dead to the world but alive to God; and between the earthly abode of the unbeliever and the heavenly abode of the believer (1Co 15:47, 48). We are already seated there in Him as our Head; and hereafter shall be seated by Him, as the Bestower of our bliss. As Elisha (2Ki 2:2) said to Elijah when about to ascend, "As the Lord liveth ... I will not leave thee"; so we must follow the ascended Saviour with the wings of our meditations and the chariots of our affections. We should trample upon and subdue our lusts that our conversation may correspond to our Saviour's condition; that where the eyes of apostles were forced to leave Him, thither our thoughts may follow Him (Mt 6:21; Joh 12:32) [Pearson]. Of ourselves we can no more ascend than a bar of iron lift itself up' from the earth. But the love of Christ is a powerful magnet to draw us up (Ep 2:5, 6). The design of the Gospel is not merely to give rules, but mainly to supply motives to holiness.

2. Translate, "Set your mind on the things above, not on the things," &c. (Col 2:20). Contrast "who mind earthly things" (Php 3:19). Whatever we make an idol of, will either be a cross to us if we be believers, or a curse to us if unbelievers.

3. The Greek aorist tense implies, "For ye have died once for all" (Col 2:12; Ro 6:4-7). It is not said, Ye must die practically to the world in order to become dead with Christ; but the latter is assumed as once for all having taken place in the regeneration; what believers are told is, Develop this spiritual life in practice. "No one longs for eternal, incorruptible, and immortal life, unless he be wearied of this temporal, corruptible, and mortal life" [Augustine].

and your life ... hid--(Psa 83:3); like a seed buried in the earth; compare "planted," Ro 6:5. Compare Mt 13:31, 33, "like ... leaven ... hid." As the glory of Christ now is hid from the world, so also the glory of believers' inner life, proceeding from communion with Him, is still hidden with Christ in God; but (Col 3:4) when Christ, the Source of this life, shall manifest Himself in glory, then shall their hidden glory be manifest, and correspond in appearance to its original [Neander]. The Christian's secret communion with God will now at times make itself seen without his intending it (Mt 5:14, 16); but his full manifestation is at Christ's manifestation (Mt 13:43; Ro 8:19-23). "It doth not yet appear (Greek, 'is not yet manifested') what we shall be" (1Jo 3:2; 1Pe 1:7). As yet Christians do not always recognize the "life" of one another, so hidden is it, and even at times doubt as to their own life, so weak is it, and so harassed with temptations (Psa 51:1-19; Ro 7:1-25).

in God--to whom Christ has ascended. Our "life" is "laid up for" us in God (Col 1:5), and is secured by the decree of Him who is invisible to the world (2Ti 4:8).

4. Translate, "When Christ shall be manifested who is our life (Joh 11:25; 14:6, 19), then shall ye also with Him be manifested in glory" (1Pe 4:13). The spiritual life our souls have now in Him shall be extended to our bodies (Ro 8:11).

then--and not till then. Those err who think to find a perfect Church before then. The true Church is now militant. Rome errs in trying to set up a Church now regnant and triumphant. The true Church shall be visible as a perfect and reigning Church, when Christ shall be visibly manifested as her reigning Head. Rome having ceased to look for Him in patient faith, has set up a visible mockhead, a false anticipation of the millennial kingdom. The Papacy took to itself by robbery that glory which is an object of hope, and can only be reached by bearing the cross now. When the Church became a harlot, she ceased to be a bride who goes to meet her Bridegroom. Hence the millennial kingdom ceased to be looked for [Auberlen].

5. Mortify--Greek, "make a corpse of"; "make dead"; "put to death."

therefore--(See on Col 3:3). Follow out to its necessary consequence the fact of your having once for all died with Christ spiritually at your regeneration, by daily "deadening your members," of which united "the body of the sins of the flesh" consists (compare Col 2:11). "The members" to be mortified are the fleshly instruments of lust, in so far as the members of the body are abused to such purposes. Habitually repress and do violence to corrupt desires of which the members are the instruments (compare Ro 6:19; 8:13; Ga 5:24, 25).

upon the earth--where they find their support [Bengel] (Compare Col 3:2, "things on earth"). See Ep 5:3, 4.

inordinate affection--"lustful passion."

evil concupiscence--more general than the last [Alford], the disorder of the external senses; "lustful passion," lust within [Bengel].

covetousness--marked off by the Greek article as forming a whole genus by itself, distinct from the genus containing the various species just enumerated. It implies a self-idolizing, grasping spirit; far worse than another Greek term translated "the love of money" (1Ti 6:10).

which is--that is, inasmuch as it is "idolatry." Compare Note, see on Ep 4:19, on its connection with sins of impurity. Self and mammon are deified in the heart instead of God (Mt 6:24; see on Ep 5:5).

6. (See on Ep 5:6.)

7. sometime--"once."

walked ... when ye lived in them--These sins were the very element in which ye "lived" (before ye became once for all dead with Christ to them); no wonder, then, that ye "walked" in them. Compare on the opposite side, "living in the Spirit," having as its legitimate consequence, "walking in the Spirit" (Ga 5:25). The "living" comes first in both cases, the walking follows.

8. But now--that ye are no longer living in them.

ye also--like other believers; answering to "ye also" (Col 3:7) like other unbelievers formerly.

put off--"Do ye also put away all these," namely, those just enumerated, and those which follow [Alford].

anger, wrath--(See on Ep 4:31).

blasphemy--rather, "reviling," "evil-speaking," as it is translated in Ep 4:31.

filthy communication--The context favors the translation, "abusive language," rather than impure conversation. "Foul language" best retains the ambiguity of the original.

9. (Ep 4:25.)

put off--Greek, "wholly put off"; utterly renounced [Tittmann]. (Ep 4:22).

the old man--the unregenerate nature which ye had before conversion.

his deeds--habits of acting.

10. the new man--(See on Ep 4:23). Here (neon) the Greek, means "the recently-put-on nature"; that lately received at regeneration (see on Ep 4:23, 24).

which is renewed--Greek, "which is being renewed" (anakainottmenou); namely, its development into a perfectly renewed nature is continually progressing to completion.

in knowledge--rather as the Greek, "unto perfect knowledge" (see on Col 1:6; Col 1:9, 10). Perfect knowledge of God excludes all sin (Joh 17:3).

after the image of him that created him--namely, of God that created the new man (Ep 2:10; 4:24). The new creation is analogous to the first creation (2Co 4:6). As man was then made in the image of God naturally, so now spiritually. But the image of God formed in us by the Spirit of God, is as much more glorious than that borne by Adam, as the Second Man, the Lord from heaven, is more glorious than the first man. Ge 1:26, "Let us make man in our image, after our likeness." The "image" is claimed for man, 1Co 11:7; the "likeness," Jas 3:9. Origen [On First Principles, 3:6] taught, the image was something in which all were created, and which continued to man after the fall (Ge 9:6). The likeness was something towards which man was created, that he might strive after it and attain it. Trench thinks God in the double statement (Ge 1:26), contemplates both man's first creation and his being "renewed in knowledge after the image of Him that created Him."

11. Where--Translate, "Wherein," namely, in the sphere of the renewed man.

neither ... nor ... nor ... nor--Translate as Greek, "There is no such thing as Greek and Jew (the difference of privilege between those born of the natural seed of Abraham and those not, is abolished), circumcision and uncircumcision (the difference of legal standing between the circumcised and uncircumcised is done away, Ga 6:15)--bondman, freeman." The present Church is one called out of the flesh, and the present world-course (Ep 2:2), wherein such distinctions exist, to life in the Spirit, and to the future first resurrection: and this because Satan has such power now over the flesh and the world. At Christ's coming when Satan shall no longer rule the flesh and the world, the nations in the flesh, and the word in millennial felicity, shall be the willing subjects of Christ and His glorified saints (Da 7:14, 22, 27; Lu 19:17, 19; Re 20:1-6; 3:21). Israel in Canaan was a type of that future state when the Jews, so miraculously preserved distinct now in their dispersion, shall be the central Church of the Christianized world. As expressly as Scripture abolishes the distinction of Jew and Greek now as to religious privileges, so does it expressly foretell that in the coming new order of things, Israel shall be first of the Christian nations, not for her own selfish aggrandizement, but for their good, as the medium of blessing to them. Finally, after the millennium, the life that is in Christ becomes the power which transfigures nature, in the time of the new heaven and the new earth; as, before, it first transfigured the spiritual, then the political and social world.

Scythian--heretofore regarded as more barbarian than the barbarians. Though the relation of bond and free actually existed, yet in relation to Christ, all alike were free in one aspect, and servants of Christ in another (1Co 7:22; Ga 3:28).

Christ is all--Christ absorbs in Himself all distinctions, being to all alike, everything that they need for justification, sanctification, and glorification (1Co 1:30; 3:21-23; Ga 2:20).

in all--who believe and are renewed, without distinction of person; the sole distinction now is, how much each draws from Christ. The unity of the divine life shared in by all believers, counterbalances all differences, even as great as that between the polished "Greek" and the rude "Scythian." Christianity imparts to the most uncivilized the only spring of sound, social and moral culture.

12. the elect of God--There is no "the" in the Greek, "God's elect" (compare Ro 8:3; 1Th 1:4). The order of the words "elect, holy, beloved," answers to the order of the things. Election from eternity precedes sanctification in time; the sanctified, feeling God's love, imitate it [Bengel].

bowels of mercies--Some of the oldest manuscripts read singular, "mercy." Bowels express the yearning compassion, which has its seat in the heart, and which we feel to act on our inward parts (Ge 43:30; Jr 31:20; Lu 1:78, Margin).

humbleness of mind--True "lowliness of mind"; not the mock "humility" of the false teachers (Col 2:23; Ep 4:2, 32).

13. Forbearing--as to present offenses.

forgiving--as to past offenses.

quarrel--rather as Greek, "cause of blame," "cause of complaint."

Christ--who had so infinitely greater cause of complaint against us. The oldest manuscripts and Vulgate read "the Lord." English Version is supported by one very old manuscript and old versions. It seems to have crept in from Ep 4:32.

14. above--rather "over," as in Ep 6:16. Charity, which is the crowning grace, covering the multitude of others' sins (1Pe 4:8), must overlie all the other graces enumerated.

which is--that is, "for it is"; literally, "which thing is."

bond of perfectness--an upper garment which completes and keeps together the rest, which, without it, would be loose and disconnected. Seeming graces, where love is wanting, are mere hypocrisy. Justification by faith is assumed as already having taken place in those whom Paul addresses, Col 3:12, "elect of God, holy ... beloved," and Col 2:12; so that there is no plea here for Rome's view of justification by works. Love and its works "perfect," that is, manifest the full maturity of faith developed (Mt 5:44, 48). Love ... be ye perfect, &c. (Jas 2:21, 22; 1Jo 2:5). "If we love one another, God's love is perfected in us" (Ro 13:8; 1Co 13:1-13; 1Ti 1:5; 1Jo 4:12). As to "bond," compare Col 2:2, "knit together in love" (Ep 4:3), "keep the unity of the Spirit in the bond of peace."

15. peace of God--The oldest manuscripts and versions read, "The peace of Christ" (compare Php 4:7). "The peace of God." Therefore Christ is God. Peace was His legacy to His disciples before He left them (Joh 14:27), "My peace I give unto you." Peace is peculiarly His to give. Peace follows love (Col 3:14; Ep 4:2, 3).

rule--literally, "sit as umpire"; the same Greek verb simple, as appears compounded (Col 2:18). The false teacher, as a self-constituted umpire, defrauds you of your prize; but if the peace of Christ be your umpire ruling in your hearts, your reward is sure. "Let the peace of Christ act as umpire when anger, envy, and such passions arise; and restrain them." Let not those passions give the award, so that you should be swayed by them, but let Christ's peace be the decider of everything.

in your hearts--Many wear a peaceful countenance and speak peace with the mouth, while war is in their hearts (Psa 28:3; 55:21).

to the which--that is, with a view to which state of Christian peace (Is 26:3); 1Co 7:15, "God hath called us to peace."

ye are called--Greek, "ye were also called." The "also" implies that besides Paul's exhortation, they have also as a motive to "peace," their having been once for all called.

in one body--(Ep 4:4). The unity of the body is a strong argument for "peace" among the members.

be ye thankful--for your "calling." Not to have "peace ruling in your hearts" would be inconsistent with the "calling in one body," and would be practical unthankfulness to God who called us (Ep 5:4, 19, 20).

16. The form which "thankfulness" (Col 3:15) ought to take.

Let the word of Christ--the Gospel word by which ye have been called.

richly--(Col 2:2; Ro 15:14).

in all wisdom--Alford joins this clause with "teaching," &c., not with "dwell in you," as English Version, for so we find in Col 1:28, "teaching in all wisdom," and the two clauses will thus correspond, "In all wisdom teaching," and "in grace singing in your hears" (so the Greek order).

and ... and--The oldest manuscripts read "psalms, hymns, spiritual songs" (see on Ep 5:19). At the Agapæ or love-feasts, and in their family circles, they were to be so full of the Word of Christ in the heart that the mouth should give it utterance in hymns of instruction, admonition, and praise (compare De 6:7). Tertullian [Apology, 39], records that at the love-feasts, after the water had been furnished for the hands and the lights had been literally, according as any had the power, whether by his remembrance of Scripture, or by his powers of composition, he used to be invited to sing praises to God for the common good. Paul contrasts (as in Ep 5:18, 19) the songs of Christians at their social meetings, with the bacchanalian and licentious songs of heathen feasts. Singing usually formed part of the entertainment at Greek banquets (compare Jas 5:13).

with grace--Greek, "IN grace," the element in which your singing is to be: "the grace" of the indwelling Holy Spirit. This clause expresses the seat and source of true psalmody, whether in private or public, namely, the heart as well as the voice; singing (compare Col 3:15, "peace ... rule in your hearts"), the psalm of love and praise being in the heart before it finds vent by the lips, and even when it is not actually expressed by the voice, as in closet-worship. The Greek order forbids English Version, "with grace in your hearts"; rather, "singing in your hearts."

to the Lord--The oldest manuscripts read, "to God."

17. Literally, "And everything whatsoever ye do ... do all," &c.; this includes words as well as deeds.

in the name of the Lord Jesus--as disciples called by His name as His, seeking His guidance and help, and desiring to act so as to gain His approval (Ro 14:8; 1Co 10:31; 2Co 5:15; 1Pe 4:11). Compare "in the Lord," Col 3:18, and "Christ is all," Col 3:11.

God and the Father--The oldest manuscripts omit "and," which seems to have crept in from Ep 5:20.

by him--Greek, "through Him" as the channel of His grace to us, and of our thanksgiving to Him (Joh 14:6, end).

18. unto your own husbands--The oldest manuscripts omit "own," which crept in from Ep 5:22.

as it is fit in the Lord--Greek, "was fit," implying that there was at Colosse some degree of failure in fulfilling this duty, "as it was your duty to have done as disciples of the Lord."

19. (Ep 5:22-33.)

be not bitter--ill-tempered and provoking. Many who are polite abroad, are rude and bitter at home because they are not afraid to be so there.

20. (Ep 6:1.)

unto the Lord--The oldest manuscripts read, "IN the Lord," that is, this is acceptable to God when it is done in the Lord, namely, from the principle of faith, and as disciples in union with the Lord.

21. (Ep 6:4.) It is a different Greek verb, therefore translate here, "irritate not." By perpetual fault-finding "children" are "discouraged" or "disheartened." A broken-down spirit is fatal to youth [Bengel].

22. (Ep 6:5, 6.) This is to fear God, when, though none sees us, we do no evil: but if we do evil, it is not God, but men, whom we fear.

singleness--"simplicity of heart."

fearing God--The oldest manuscripts read, "the Lord."

23. And--omitted in the oldest manuscripts (compare Ep 6:7, 8). Compare the same principle in the case of all men, Hezekiah (2Ch 31:21; Ro 12:11).

do, do it--two distinct Greek verbs, "Whatsoever ye do, work at it" (or "labor at" it).

heartily--not from servile constraint, but with hearty good will.

24. the reward of the inheritance--"Knowing that it is from the Lord (the ultimate source of reward), ye shall receive the compensation (or recompense, which will make ample amends for your having no earthly possession as slaves now) consisting of the inheritance" (a term excluding the notion of meriting it by works: it is all of grace, Ro 4:14; Ga 3:18).

for ye serve--The oldest manuscripts omit "for," then translate as Vulgate, "Serve ye the Lord Christ;" compare Col 3:23, "To the Lord and not unto men" (1Co 7:22, 23).

25. But--The oldest manuscripts read, "for," which accords with "serve ye," &c. (Col 3:24), the oldest reading: the for here gives a motive for obeying the precept. He addresses the slaves: Serve ye the Lord Christ, and leave your wrongs in His hands to put to rights: (translate), "For he that doeth wrong shall receive back the wrong which he hath done (by just retribution in kind), and there is no respect of persons" with the Great Judge in the day of the Lord. He favors the master no more than the slave (Re 6:15).

If ye then - Ει ουν· Seeing then that ye are risen with Christ; this refers to what he had said, Col 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.

Set your affection on things above - Τα ανω φρονειτε· 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."

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.

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.

Mortify, therefore, you members - Νεκρωσατε· 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 the notes on Rom 6:11, etc.

Inordinate affection - Παθος· Unnatural and degrading passion; bestial lusts. See Rom 1:26, Rom 1:27; and the notes there.

Evil concupiscence - Επιθυμιαν κακην. As επιθυμια signifies strong and vehement desire of any kind, it is here joined with κακη, 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.

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

In the which ye also walked sometime - When ye were in your unconverted state, ye served divers lusts and pleasures. See on Rom 7:5 (note), and Eph 2:2 (note).

But now ye also put on all these - See on Eph 4:22 (note). Being now converted, sin had no more dominion over them.

Anger, wrath, etc - They had not only lived in the evils mentioned Col 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.

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 neighbor, 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 neighbor.

Ye have put off the old man - See the notes on Rom 6:6; and particularly on Rom 13:11-14 (note). Ye have received a religion widely different from that ye had before; act according to its principles.

And have put on the new man - See on Rom 12:1-2 (note).

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 γνωθι σεαυτον, 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 the notes on Gen 1:26, and on Eph 4:23 (note), Eph 4:24 (note). 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 του Κτισαντος, 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, ανακαινουμενον, made anew, consists in knowledge, righteousness, and true holiness.

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, Scythian - 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, Savior, and Judge of all men.

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, etc - 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 on Eph 4:2 (note). Instead of οικτιρμον mercies, in the plural, almost every MS. of importance, with many of the fathers, read οικτιρμου, bowels of mercy, in the singular. This various reading makes scarcely any alteration in the sense.

Forbearing one another - Avoid all occasions of irritating or provoking each other.

Forgiving one another - If ye receive offense, 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 offenses, so those who have trespassed against their neighbor are not to expect any act of forgiveness from the person they have injured, till they acknowledge the offense. Forgive, says the apostle, καθως και ὁ Χριστος even as Christ forgave you - show the same disposition and the same readiness to forgive your offending brethren, as Christ showed towards you.

And above all these things - Επι πασι δε τουτοις· 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 neighbor 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 neighbor, the more he is enabled to do so. Love, while properly exercised, is ever increasing and reproducing itself.

Instead of τελειοτητος, perfection, several reputable MSS., with the Itala, read ἑνοτητος, unity; but the former is doubtless the genuine reading.

And let the peace of God - Instead of Θεου, God, Χριστου, Christ, is the reading of ABC*D*FG, several others, both the Syriac, the Arabic of Erpen, Coptic, Ethopic, Armenian, Vulgate, and Itala, with several of the fathers; on this evidence Griesbach has inserted it in the text.

Rule in your hearts - Βραβευετω· 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.

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: כל מקום שהתורה שם שבינה שם עמה; 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 the note on Eph 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?

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: -

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, etc., begin thus; nay, it is prefixed to the 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 Elegantiae Latini Sermonis, falsely attributed to John Meursius, has been among some called Christians. Of both, with a trifling hyperbole, 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.

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 Eph 5:22-33 (note); Eph 6:1-9 (note), 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.

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.

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.

Fathers, provoke not - See the notes on Eph 6:4.

Servants, obey - See on Eph 6:5-8 (note).

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.

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 defense 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.

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

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.

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.

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.

For which - Though the heathens lightly regarded them.

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

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.

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

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.

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.

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

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

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.

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.

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.

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

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

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

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.

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.

1 IF ye then be risen with Christ , seek those things which are above , where Christ sitteth at the right hand of God .

Having refuted superstitious observances placed in things Earthly, and perishing, and called them off from shadows, to mind the substance; he doth upon supposition of what he had asserted before, c. 2.12, 13. here infer that, since they were risen again with Christ, it did behove them to set about the duties required of those in that state: not of the proper Resurrection of the body, which, whiles here below, can onely be in our head by virtue of the mystical union, as in regard of right the members of Christ are said to sit with him in heavenly places, Eph. 2.6. signifyed and sealed by baptism: but the Metaphorical and spiritual Resurrection from spiritual death which is Regeneration, Rom. 6.4. Tit. 3.5. wrought by the same spirit which raised Christ, and whereby renewed Christians live in certain hope of that proper Resurrection of their bodies, which Christ hath procured.

Hereupon he urgeth them (in the same sense our Saviour doth command to seek his Kingdom, Mat. 6.33.) with diligence to pursue Heaven and happiness as the end, and holiness as the means to the attaining of it. To have their conversation in Heaven, Phil. 3.20.

Where Christ sitteth at the right hand of God. Whiles the Apostle speaks of God after the manner of Men we must take heed of the gross errour of the Anthropomorphites, who did imagine God to sit in Heaven in the shape of a Man. Some indeed who abhor such a gross imagination, yet conceive that because more generally the Heaven is God's throne and shall be so for ever, Ier. 17.12. Lam. 5.19. Mat. 5.34. that he hath a particular throne in Heaven, whereon he doth shew himself specially present as in his Temple, 1 King. 22.19. Psal. 11.4. and so though Christ is set properly on the right hand o[illegible: 1 letter] this throne, Heb. 1.3. & 8.1. &. 12.2. Rev. 3.21. but because the conception of such a particular material throne with extension of parts and proper dimensions may (besides other inconveniences) misguide our apprehensions and occasion adoration to the creature, which should be terminated on God alone who is a pure spirit, and whereas sitting is not taken properly, sith Stephen saw Christ standing, Act. 7.55. and is opposs'd to the ministration of Angels, which have no bodies or bodily parts, Heb. 1.13. by most it is taken metaphorically importing that Christ hath all real power and dominion put into his hands, connoting his authority and security from his enemies who are put under his feet, Mat. 28.18. 1 Cor. 15.25. is crowned with Majesty glory, and honour, Heb. 13. & 2.9. enjoying all blessedness in a most transcendent way, Psal. 16.11. and 110. 1. Act. 2.33, 36. having the humane nature filled with abilities to execute all when he entred into glory, Isa. 16.5. Luk. 22.29, 30. & 24.26. 1 Cor. 15.43. Rev. 19.6. where he resides possessed of all in safety, Act. 3.21. Rev. 3.21. 'twas above whither Christ ascended by a local motion from a certain where here below, into a certain where above, so that whatever the Lutherans argue from Christ's glorious Ascension, and Session to prove Christ's body an ub[illegible: 1 letter]quitary, or every where present is in consequent, sith it is in Heaven where he wills, that believers should be to behold the glory that his Father hath given him, Ioh. 17.24. wherefore,

Marginal references: Eph. 1.20.

2 Set your affections on things above , not on things on the earth .

That the hearts of believers here, might be where their treasure is, the Apostle here repeats his exhortation, using another word, importing they should intensly mind things above, Rom. 8.5. viz. the inheritance reserved in the Heavens for us, 1 Pet. 1.4. with heart and affections, together with all that God hath appointed to be a furtherance to the enjoyment of it; not curiously to search the deep things of God which cannot be found out, but to mind things above with sobriety, Rom. 12.3.

Taking off the mind and heart from all that is opposite to heavenly things, viz. not onely those humane, carnal ordinances and ceremonies, c. 2.22. with Phil. 3.18, 19. but also from the eager pursuit of the pleasures, profits and honours of this World, which the men of it do inordinately desire, v. 5. with Mat. 6.33. Gal. 5.24. and are carryed away with, Tit. 2.12. Iam. 4.4. 2 Pet. 1.4. 1 Ioh. 2.17. Christians should not be, to the neglect of things spiritual; however they are obliged in a due subordination, to take care of themselves and families for these things below, so far as to put them into a capacity of raising them more Heaven-ward.

Marginal references: Or, mind.

3 For ye are dead , and your life is hid with Christ in God .

The Apostle adds another reason why the believing Colossians should not be earthly minded, because they were dead, not absolutely, but in a certain respect, viz. of sin, and the World (1) in regard of that carnal, corrupted, sin infected life, received from our first Parents by carnal Generation, the life of the old man altogether depraved, the real members of Christ are dead, see. c. 2.11, 12, 20. Rom. 6.2, 4, 6, 7, 8, 11. & 7.9. 2 Cor. 5.14, 17. Gal. 5.24. (2) in regard of the World by communion with Christ their head, Psal. 22.15. Isa. 26.19, Gal. 6.14. 2 Tim. 2.11. 1 Pet. 4.1, 2.

And their spiritual life, (opposed to the life of sin) which is received by their receiving of Christ, the life they now live by faith, quickened together with Christ, c. 2.13. Ioh. 11.25, 26. & 14.6. Gal. 2.20. Heb. 10.38. 1 Ioh. 5.11, 12. this is hid with Christ by virtue of their union with him, as Christ is in God by union with the Father, Christ in God and our life in Christ, Ioh. 17.21. because in him, lie the springs of our spiritual life, which in and by our Regeneration, renovation and sanctification is communicated to us: and its progress in fruitfulness till it arrive to perfection, Phil. 3.10, 14.

4 When Christ who is our life shall appear , then shall ye also appear with him in glory .

Which will be according to the purpose and promise of God with whom it is laid up, c. 1.5. when Christ by whom they live shall so appear that they shall be like him, 1 Ioh. 3.2. and be taken to be with him in the heavenly inheritance, 1 Pet. 1.4. then their conformity to him began here partly in holiness and partly in sufferings, Rom. 8.18. shall be compleated at last in glory and felicity, Phil. 3.21. Heb. 11.26, 35.

And then shall these adopted Children be brought into glory with him, Heb. 2.10. out of whose hands none shall be able to pullthem, Ioh. 10.28. but however the World look upon them, as despicable, Ioh. 16.2. and sometimes they are so in their own eyes wherein oftimes there be tears, so that they can see but as through a glass darkly, Psal. 31.22. 1 Cor. 13.12. but then they shall see Christ face to face, all tears shall be wip'd away from their eyes, Rev. 7.17. and at the last day▪ they shall shine as the Son in glory, Mat. 13.43. 1 Cor. 15 43, 53. 2 Thess. 1.7, 10, 12.

Marginal references: 1 Cor. 15.43.

5 Mortifie therefore your members which are upon the earth : fornication , uncleanness , inordinate affection , evil concupisence , and covetousness , which is idolatry :

That they might not think he who had given check to superstitious abstinencies, was for the indulging of any carnal affections, he infers here, how the exercise of truly Christian mortification was incumbent on those who were dead to sin and had their life hid in Christ. Neither is it any incongruity that they who are in a sort already dead, should be exhorted to mortification; if we do but distinctly consider of mortification, and what they are to mortifie, or endeavour to make dead. (1) As to mortification, which may be considered either as to its inchoation, when upon effectually calling, a mortal wound is by the Spirit of God given to the old man, or to the habit of sin, which will in the end or consummation be a total privation of its life, though as yet it be but partial. It is not in regard of this inchoative mortification, which was begun upon their effectual calling that the Apostle exhorts the Saints at Colosse in this verse to mortifie. But mortification may be considered as to its continuation and the carrying on the life of grace in the making dead all that is contrary to it even the renew'd person should be continually solicitous to have the old Man kill'd out right, without any reprieve. This is it that the Apostle put the believing Colossians upon, not to spare any remaining ill dispositions or depraved habits of the old Man but by the assistance of the spirit (for 'tis not a natural, but spiritual work) Rom. 8.13. Gal. 5.24. continually to resist to the killing of it, or putting it to death. Never to desist in this war (2)

As to the earthly members of it. The Apostle expresseth the object of mortification, or what they are to mortifie, by their members upon the earth nor as if he design'd to put them upon a dismembring of their bodies, or a dead[illegible: 1 letter]ing of those bodily natural parts whereby the sex is distinguished, Rom▪ 6.13. (though agreeable to his own practise he would have the body kept under and brought into subjection, 1 Cor. 9.27.) but upon subduing inordinate motions, and carnal concupiscences as is evident from the particular vices following which taken as collected and heaped up together may well pass under the notion of a body, he had before in this Epistle mentioned the body of the sins of the flesh, c. 2.11. this he might say onely not metonymically by reason such lusts do reside in the natural body and members of it, Rom. 6.6, 12, 19. but (and that chiefly) metaphorically the mass of corrupt nature dwelling in us, is compared to a p[illegible: 1 letter]rson the old Man or old Adam, or body of sin, v. 9. Rom. 6.6. & 7.24. Eph. 4.22. and, continuing the metaphor, the parts of this corrupt body are called members, and our members the whole body of the old man being made up of them, which are said to be upon the earth as being enclined to earthly things and employed about them, taking occasion from sensual objects here below, to get strength, unless we be continually upon our watch to abolish all that contributes to the life of the old man in the particular members, viz.

Fornication see the parrellel place, Eph. 5.3. with 1 Cor. 6.9. where he begins with this, as most turbulent, understanding by it not onely the outward act, but the inward affection, which the heathens were apt to reckon no fault, though the spirit of God in the scripture do greatly condemn it, Mat. 5.28. Rom. 1 29. 1 Cor. 5.1. & 6.18. &. 7.2. & 10.8. 1 Thess. 4.3.

Impurity, see Ephes. 5.3. which is more unnatural, whereby they dishonour their own bodies, Rom. 1.24, 27. Gal. 5.19. 1 Thess. 4.7. Rev. 17.4.

That passion which some render softness, or easiness to receive any impression to lust, i. e. the filthy disposition of a voluptuous effeminate heart delighted with lascivious objects, Psal. 32.9. Rom. 1.26, 27. 1 Cor. 6.9, with 1 Thess. 4.3, 5.

That concupisence which in nature and measure is excessive, being an irregular appetite, and an undue motion against reason, especially against the spirit, Gal. 5.17.

And an immoderate desire after and cleaving to the things of this World, either in progging for them, or possessing of them to the feeding of other lusts, and so estranging the heart from God, Eccles. 5.10. Luk. 12.18. trusting in riches rather than in the living God, Iob. 31.24. Mat. 6.24. 1 Tim. 6.17.

Upon which account it may pass under the title of Idolatry, as the covetous person is an Idolater see, Eph. 5.5. and further he might reckon covetousness to be Idolatry, because nothing was more execrable in the judgment of the Iews than Idolatry was, it being ordinary with the Hebrews to note sins by the names of those most detested as rebellion against God, 1 Sam. 15.23. by witchcraft, not that it so formally, but that the spirit of God may shew how odious an incorrigible obstinacy of mind against God is unto him. Hence considering the odiousness of these vices, the Apostle would have us not to content our selves to cut off some branches of them, but to grub them up by the roots.

6 For which things sake the wrath of God cometh on the children of dissobedience .

Especially remembring, how the indulging, or sparing any of them will be of dreadfull consequence, see Ephes. 5, 6. for however they may by carnal men be looked upon as little faults, which God will overlook on course.

Yet they do certainly incur divine displeasure, and will bring most inevitable judgments upon those unpersuadible, rebellious and contumacious ones who would be thought God's Children and yet remain incorrigible, Mat. 24.38, 39. 1 Cor. 6.9. Gal. 5.21.

Marginal references: Rev. 22.15

7 In the which ye also walked sometime , when ye lived in them .

Some render it amongst whom, but Alas! they lived amongst such disobedient ones still, therefore we do better render it in which, i. e. sins or vices, the now believing Colossians.

Had heretofore practised, and exercised; and had not onely been infected with the venome of them, in descending from polluted Parents.

But were servants to them, Rom. 6.17, 19. whiles in a sensual course of life they were carried away with them, 1 Cor. 12.2. before their conversion when they did live and reign in their mortal bodies, c. 1.21. & v. 7. 1 Cor. 6.11. Eph. 2.3, 11, 12. & 5.8.

Marginal references: Rom. 7.5.

8 But now you also put off all these , anger , wrath , malice , blasphemy , filthy c[illegible: 1 letter]mmunication out of your mouth .

Having minded them of their former condition under Paganism in a state of sin whiles they served various sensual lusts he doth here in their present circumstances under Christianity in a state of grace shew them that now they professed to walk as Children of light, Rom. 13.12. Eph. 5.8. with 1 Thess. 5.5, 8. they were more strongly obliged to lay aside those inordinate affections which were more spiritual, Eph. 4. 22. some of which he doth instance in, viz.

Anger whereby he doth not mean the passion it self, Eph. 4.26. with 31. but the inordinacy of it, being a vindictive appetite to hurt another unjustly for some affront conceived to be given or occasioned by him.

Wrath, indignation, Rom. 2.8. a sudden hasty and vehement commotion of the offended mind apprehending an injury when it shews it self in the countenance in a manner and measure unbecoming a Christian, as in them who with rage thrust Christ out of the City, Luk. 4.28, 29. with Eph. 4.31.

Malice is connoting, both the evil habit and the vitious act; now though this word be took oftentimes more generally, for that mischievous vitiosity and venome which runs through all the passions of the Soul reaching to all sins, 1 Cor. 5.8. & 14.20. yet here it seems to be taken more specially for a secret malignity of rooted anger and continued wrath remembring injuries, meditating revenge, and watching for an occasion to vent it, being much what the same with that which the Apostle in a parallel Epistle calls bitterness, Ephes. 4.31. compared with other places, Gen. 4.5. Rom. 1.29. Tit. 3.3. 1 Pet. 2.1.

After he had urged the laying aside of heart evils as the cause, he moves to the laying aside those of the tongue, viz. Blasphemy which in a like place we render evil speaking, Eph. 4.31. the original word according to the notation of it doth signifie the hurt of any ones good name; which when it respects God we do more strictly call Blasphemy. When it respects our neighbour though more largely it be so, or defamation, Rom. 3.8. 1 Cor. 4.13. Tit. 3.2. yet more strictly, if it be done secretly, it is detraction or backbiting; more openly reviling or slandering, Mat. 15.19. Mar. 7.22. 1 Tim. 6▪ 4.

Obscene discourse, dishonest talk should not come into the Christians mouth, c. 4.6. see on Eph. 4.29. & 5.4. wanton lewd and unclean speeches should not proceed from a Christians Tongue, 1 Cor. 15.33.

9 Lie not one to another , seeing that ye have put off the old man with his deeds .

Here he puts them upon laying aside that vice which violates the ninth Commandment, being opposite to truth in word and work, see Ephes. 4.25. where he doth more fully urge the putting away lying, from the same argument that follows here. A lie being no other than that voluntary expression by word or deed which accords not with the conception of the mind and heart, on purpose to deceive those with whom we do converse. Contrary to the principles of a new creature, because God after whose image he is renewed hates it more than any vice, sith it is contrary to truth and proceeds from the father of lies, Psal. 15.2. & 5, 6. Prov. 12.22. Ioh. 8.44. Rev. 21.8, 27. they who in conversation do mostly Stomach to be told of it, are most ordinarily guilty of it. But the Apostle requires Christians indeed to put way all fraud and falacy in commerce with men and one another (as well as converse with God) that there may be in all due circumstances a just representation of that without, which is conceived within, Eph. 4.15. Iam. 3.14.

The Apostle subjoyns his reason from the parts of Regeneration or Sanctification, viz. (1) Mortification which he reassumes under an elegant metaphor (intimating his solicitude to have the foregoing and the like vices to be wholly laid aside, as much as was possible in this life) borrowed from the putting off old and worn Garments which did as it were crawl with vermine: intimating that if the old Man as, the cause, were put off with loathing, then those inordinate affections and actions which did proceed from it, would also be removed, see on Rom. 6.6, 11. with Ephes. 4.22. if that which was born of the flesh and contrary to the spirit, Ioh. 3.6. with Gal. 5.17. then inordinate affections and lusts, Gal. 5.24.

10 And have put on the new man , which is renewed in knowledge , after the image of him that created him .

(2) Vivification or renovation this he con[illegible: 1 letter]exeth with the former, continuing the metaphor, as in natural generation the expulsion of the old form is attended with the introduction of the new, so in spiritual Regeneration, having put off the old Adam they had put on the new, i. e. Christ not onely sacramentally, c. 2.12, 13. Gal. 3.27. but really, being new creatures in Christ Jesus, 2 Cor. 5.17. Eph. 2.10. renewed in the inner man, Rom. 7.22, 2 Cor. 4.16. see on Eph. 3.16. & 4.24. and endowed with a new frame of heart and a new spirit, Ezek. 11.19. Ioh. 3.5, 6. new qualities and affections.

The understanding being savingly enlightened and the will powerfully inclined by the victorious working of the spirit, Eph. 1.18, 19, 20. see on Eph. 4.23. with Phil. 2.13. 2 Thess. 2.13, 14. and brought to more than a speculative, even to a lively and affectual knowledge, 1 Ioh. 2, 3.

Agreeable to the impress of him that had new framed or created them in Christ Jesus, 1 Cor. 15.49. 1 Pet. 1.15, 16. by the renewing of the holy Ghost, Tit. 3.5. for as the natural image of God consisted in knowledge and righteousness; so it was requisite that the spiritual image restored by grace should consist in the rectifying of the faculties of the Soul, the understanding with spiritual knowledge, and the will with a spiritual inclination to imbrace the things that please God. In communion with whom sanctified souls do take in hand a new course of life, and move therein, in a spiritually natural way.

11 Where there is neither Greek nor Jew , circumcision nor uncircumcision , Barbarian, Scythian , bond nor free : but Christ is all, and in all .

He prevents the reasoning of those, who did not neglect Regeneration, and place Religion in meer externals shewing that in the new-man, or true sanctification, and real Christianity there was sufficient to save us, in communion with Christ without those external observances false teachers did stickle for as necessary.

God in effectually calling persons into a state of Regeneration had no regard to those known distinctions then in the World of those who were born of the Gentiles or the seed of Abraham, Mat. 3.9. Ioh. 8.39. Rom. 2. 11. & 10.12. & 11.7, 11, 12. see on Gal. 3.28.

He works upon those who are not circumcised, as well as on those who are circumcised now Christ is come, Gal. 5, 6. & 6.15. since which the posterity of Iaphet constituting the greater part of the Gentile Church do dwell in the tents of Shem according to Noah's prophecy, Gen. 9.27. compared with Balaam's, Num. 24.24. Shem and Cham are not excluded, yet (a learned Man observes) the faith of Christ from the ages of the Apostles hath flourished most hitherto in Europe, and the parts of Asia where Iaphet's lot lay, and as of old some of the later might, so we know of the former many of late have passed into America.

Upon the Angels adding Barbarian, Scythian without conjunction either conpulative or disjunctive, some have enquired whether these two should be Balanced in the like opposition with the former? And it may be said there is no more necessity for such exactness here, than elsewhere in the like form of speech, Rom. 8. ult. 1. Cor. 3.22. and the most think here is an increase of the Oration, understanding by Scythian (which is now more strictly, the Tartarian) the most barbarous of the Barbarians. Yet, because the Grecians sometime accounted the World, besides themselves (who were polished with humane learning and Philosophy) Barbarians, if any think there ought to be an opposition betwixt the Barbarian and Scythian, then by Barbarian, (i. e. in the Philosophers reckoning) may be understood the Iews; by Scythian the Gentiles. So Iews, Circumcision, Barbarian, as in a parallel, are opposed to Gentile, Uncircumcision, Scythian. For Scythians being numerous, whereby▪ some used to express the Nations (as Symachus translates. Gen. 14.9. Tidal King of the Scythians) and so reckon the whole World, might be divided into the Iews and Scythians no otherwise, than into circumcised, and uncircumcised.

As to acceptance with God in Christ the distinctions of People were abolished with their observances and polities, because, some where, they were more free, having milder laws; some where, they were more servile, having more severe laws, which was an indifferent thing now as to their being in Christ, concerned to submit to certain honest laws, ordinances of magistrates, 1 Pet. 2.13. though not Iudaic or judicial ones. In every condition high or low, whether of service or freedom, Act. 10.34[illegible: 1 letter] 35. 1 Cor. 7.20.21, 22. whosoever hath put on the new man in Christ is accepted. Neither the eloquence of the Philosopher, nor the rudeness of him who is uncultivated; neither the liberty of the free-man nor the bondage of the slave doth further or obstruct the work ofthe new Creation.

But they that are truly interessed in Christ, have really put him on, they are certainly privileged with that which answers all, they are indeed the blessed with faithfull Abraham, whether they be of his seed according to the flesh yea or no, Psal. 32.2. Gal. 3.7, 8, 9. having put on Christ, Rom. 13, 14. they are all compleat in him, c. 2.10. He is all things to and in all those who are renewed, both meritoriously and efficaciously, 1 Cor. 30. & 15.10. Gal. 2.20. being by faith one with him who hath all, they have all, Eph 3.17. either for their present support, or their eternal happiness, Act. 4.12.

Marginal references: 1 Cor. 12, 13.

12 Put on therefore as the elect of God holy and beloved bowels of mercies , kindness , humbleness of mind , meekness , long suffering .

As he had mentioned some particular vices of the old man, they were to put off, v. 8. he doth here infer that they might be compleat in Christ, there be particular vertues and graces of the new man they are to put on, or being new creatures continually to exercise themselves in.

Chosen of God before all time and effectually called in time from the rest of mankind see, Ioh. 15, 16. Rom. 8.29, 30. Eph. 1.4, 5.2 Thess. 2.13. Saints not onely by obsignation, but renewed by the sanctifying spirit, c. 1, 2. 1 Pet. 1, 2. beloved with a gratuitous and special love of complacency, Ioh. 4.10, 11. Ioh. 14.21. Rom. 1.7. 1 Thess. 1.4.

He would have us put on, i. e. exercise (being sanctified by the spirit) mercy, not simply, but according to the Hebrew phrase, bowels of mercies, i. e. tendernesses of compassions, resenting the miseries of our brethren as sharing with them in their sufferings, from our very heart, see Luk. 6.36. Rom. 12.15. Gal. 6.2. Eph. 4.32. Pet. 3.8.

Courtesie and goodness, Gal. 5.22. endeavouring to succour one another in all offices of benignity, 2 Cor. 6.6. 1 Pet. 5.14.

A sincere (not an affected) holiness of spirit see on, Eph. 4.2. Phil. 2, 3.

Gentleness and mildness receiving one another with an open heart and pleasant countenance, see Gal. 5.13, 23. & 6.1. 1 Thess. 2, 7.

Patience, bearing affronts and outrages with other vexations afflictions without exasperation, abiding sedate after many wrongs offered, c. 1.11. Act. 5.41. 2 Tim. 2.10. & 4.2. 1 Pet. 4.16.

13 Forbearing one another , and forgiving one another, if any man have a quarrel against any ; even as Christ forgave you, so also do ye .

Clemency towards each other, not onely in undergoing affronts, but a suspending to take advantage from the infirmities of others, so, as not to irritate them to passion, or to take them tripping, so, as to aggravate their failings, Prov. 16.32. 1 Cor. 4.12. Gal. 6.2. Eph. 4.2. 2 Thess. 1.4.

Yea and if one hath any just complaint against another mutually passing it by, amongst our selves; we render forgiving one another that which in the Greek is forgiving our selves, and indeed he, that doth see the need he hath of pardon himself, will pass by the fault of his Brother (so our selves here is put for one another, Mar. 10.26. Luk. 23.12. considering

The exemplar cause here added as a motive to mutual forgiveness, viz. our head the Lord Jesus Christ forgiving of us who are bound to conform to him in forgiving others, see on Mat. 6.14. & 18.32, 33. Mar. 11.25. Ioh. 13, 14. Ephes. 4.32. with 1 Pet. 2.21. Yea the strong to indulge and gratifie their weak brethren in smaller matters for their good, Rom. 15.2, 3.

Marginal references: Or, com [illegible: 5 letters].

14 And above all these things, put on charity , which is the bond of perfectness .

That which we render above as surpassing all, some read upon or over, and some for all these things, viz. the graces he exhorted them to be clothed with. Both agree, that mutual Christian love or Charity is the chiefest garment, the new man can put on, being the livery of Christ's disciples, Ioh. 13.35. but in prosecuting the allegory under the former notion, there is some danger of being over fine. And therefore it may be very pertinent to understand the putting on or exercising of charity, for the performance of the other graces and exercises, this being that which sets them on work with reference to their several objects engaging to sincerity in their actings without which the motions of the new man are no way acceptable, this links them together and so is in a sort as the Apostle elsewhere, Rom. 12.9, 10. Gal. 5.14, is a fulfilling of the whole law, with Mat. 22.39, 40. [illegible: 1 letter]eing the subjects of this hearty and regular affection of love to God and our neighbour are enclined by it to do good continually and to avoid the injuring of another in any respect; not that there is any fulfilling of the law perfectly in this estate, as the Papists argue impertinently from what follows of charity.

That it is the bond of perfectness or by an Hypallage or Hebraism the most perfect bond, therefore we are justified by it and so by the works of the law before God. For (1) Love or Charity it self is not perfect, and so the very best of the new creatures who have put it on however they may be perfect, with a perfection of integrity or parts, yet not with a perfection of maturity or degrees absolutely whiles in this life, see on Eccles. 7.20. Rom. 7.18, 19 Gal. 5.17. Phil. 3.12, 15. with Iam. 3.2. &c. (2) Upon supposition that charity in a new creature doth in some sort perfectly fulfill the law from the time he is endowed with it of God's grace, and a man hath put it on; he could not by it be justified from the breach of God's law before, he being a transgressour of it in time past, 1 Ioh. 1.8, 10. (3) That perfection of which charity here is said to be the bond, doth most likely respect the integrity and unity of the Members of the Church, holding the head being knit together in one body, see on c. 2.2, 19. with Ephes. 4.16. the Greek word we translate bond here, noting such a Collection and Colligation of parts whereof a body is composed, and in one Greek Copy it is found written the bond of unity. As a prevailing love to God, and to those, who bear his image, for his sake, doth bind up the other Graces in every regenerate Soul, so it doth the true members of the body of Christ, one to another being the best means for the perfecting of them under Christ their head, who hath upon that account expresly required mutual love amongst his followers, Ioh. 15.12. 1 Ioh. 3.23. & 4.21. and the cogent reason hereof is (as above in that Chapter of Iohn's Epistle, v. 10, 11.) God's loving of us, and then indeed when we entirely love God and his Children, we shew our love to be the bond of perfectness in returning love to him and his, when by this reciprocal affection, both ends of the band of love do meet and are knit together, we become one with God and in him through Christ as one Soul amongst our selves, walking in love according to his commandment, Acts. 4.32. Ephes. 5.2. 1 Thess. 4.9.

15 And let the peace of God rule in your hearts e, to the which also ye are called in one body : and be ye thankfull .

He doth not say the peace of the World, but the peace of God or as some Copies, the peace of Christ; be sure without the mediation of Christ we can have no peace with God; he alone hath made peace, c. 1.20. with c. 2.14. he is our peace making it with God and amongst our selves to whom he hath preached it, Acts. 10.36. Eph. 2.14, 15, 16, 17. and whom he hath brought into the bond of it, Eph. 4.3. the Lord of peace himself who always gives it where it is enjoyed Ioh. 14.27. 2 Thess. 3.16. 'Tis then the peace of God through Christ see, Phil. 4.7, 9. by faith in whom we have peace in our own hearts with God, Isa. 32.17. Rom. 5.1. and. 14.17. and with one another, Ioh. 17.21. Rom. 15.6, 7, 13. that the members of Christ may live in this peace, 2 Cor. 13.11. the Apostle here enjoyns, as we render the word, let it rule in your hearts, the Greek word (both simple here, and compound, c. 2.18.) is no where else to be found in the N. T. but in this Epistle, and it may signifie either to arbitrate, or to mediate; our translation and the generality of interpreters take it in the former notion, for to arbitrate, or to rule, govern, sway or moderate by way of arbitration, as he who sate judge, or umpire to adjudge the reward in the Agonisticks. So the import of the Apostles injunction is, let it regulate, govern, superintend, or give law to the rest of the affections of the new man; let it be mistress and governess of all your motions to keep them in due respect, and withhold them from attempting any thing disorderly, and to oversway disinclinations to the divine pleasure or the good order of Christian community. The Arabick version is let it be as the centre. Yet one learned man conceiving the Apostle doth here as before, c. 2.18. glance upon the false Apostles (who would insinuate the mediation or intercession of Angels) thinks because the word signifies also to mediate, intercede, or interpose, the Apostle's meaning may be let the peace of God be to you instead of all conceited Angelical mediatours, or intercessours which would derogate from him that made peace, c. 1.20. nailing what hindred to his Cross, c. 2.14. let that preponderate with you in your hearts to over balance any thing that can be suggested to the contrary. Considering.

The divine vocation or the call of God, Rom. 12.18. 1 Cor. 7.15. and.

The condition or unity of the body into which ye are called under Christ your head, 1 Cor. 10 16 & 12.12, 13, 25, 26. Eph. 4.4. he adds

Be ye gracious, or amiable of an obliging temper, (as some render the word passively:) or rather as we take it actively be ye thankfull, i. e. to God and Christ and Christians, be mindfull of the benefits ye have received giving thanks to God always for all things, Eph. 5.20. and behaving your selves as becomes the Gospel.

Marginal references: Phil. 4.7.

16 Let the word of Christ dwell in you richly in all wisedom , teaching and admonishing one another in Psalms, and Hymns, and spirtual Songs , singing with grace m in your hearts to the Lord .

One learned man conceives Paul to have written this first clause of the verse, as in a Parenthesis, joyning in the sense what next follows to be ye thankfull in the foregoing verse; another would have the Parenthesis to begin from the 14th. verse. The thing here exhorted to, is the plentifull inhabitation of the doctrine of the Bible more especially of the Gospel, that it may take up its residence and abode in our Souls, which comes from the spiritual incorporation or mixing of it with faith, Heb. 4.2, without which it may enter in as a stranger but will not abide, it may cast a ray, or shine but is not comprehended and doth not enlighten, Ioh. 1.5. 2 Cor. 4.4 it may afford some present delight, Mar. 6.20. but not lasting. The Apostle would have the word to be diligently searched, heartily received and carefully observed; a Child may have it in his memory, that hath it not in his heart, this indwelling of the word imports a regarding, as well as a remembring of it, Psal. 1, 2. Ioh. 5.39. & 20.31. Act. 17.11. 2 Tim. 3.15, 16, 17. If all the Saints at Colosse were concerned in this exhortation, the Papists oppose the spirit of God in excluding (those they call) the laity from familiarity with the Scriptures in their mother tongue.

Being that all Christians are here indispensably obliged to instruct and warn themselves (according to the original word) as well as each other mutually, see Ephes. 5.19.

And then that this holy singing be not onely harmonious and tuneable to the ear, but acceptable to God 'tis requisite it do proceed from a gracious spirit, or grace wrought in the heart by the holy spirit and the inhabitation of the word, Isa. 29.13. Mat. 15.8.

Then the use of the word, and the manner of expressing their thankfulness to God amongst themselves is in singing to his praise Psalms, and Hymns, and spiritual Songs. He doth not say teaching and admonishing from these (as elsewhere, Act. 8.35. & 28.23. but in them; implying it is a peculiar ordinance of Christ for Christians to be exercised in holy singing as Iam. 5.13. with an audible voice musically, Psal. 95.1, 2. & 100.1. Act. 16.25. as foretold, Isa. 52.8. with Rom. 10.14. Some would distinguish the three words the Apostle here useth from the manner of singing, as well as the matter sung. Others from the Hebrew usage of words expressed by the 70. in the Book of Psalms yet whoever consults the Titles of the Psalms and other places of the O. T. they shall find the words used sometimes promiscuously, compare Iudg. 5.3. 1 Chron. 16.8, 9. 2 Chron. 7.6▪ & 23.13. & 29, 30. Psal. 39.3.45.1.47.1.48.1. & 65.1. & 105.1, 2▪ Isa. 12.2.4. & 42.10. or conjunctly to the same matter, Psal. 30. & 48. & 65. & 66. & 75. & 83. & 87. hereupon others stand not upon any critical distinction of the three words, yet are enclined here, to take Psalms by way of eminency, Luk. 24.44. or more generally as the Genus noting any holy Metre whether composed by the Prophets of old, or others since assisted by the Spirit extraordinarily or ordinarily, Luk. 24.44. Act. 16.25. 1 Cor. 14, 15, 26. Iam. 5.13. here for clearness sake two modes of the Psalms, viz. Hymns whereby we celebrate the excellencies of God, and his benefits to man, Psal. 113. Mat. 26.30. and Odes o[illegible: 1 letter] Songs which word though ordinarily in its nature and use it be more general, yet here Sinechdochically in regard of the circumstance of the conjoyned words it may contain the rest of spiritual Songs of a more ample, artificial, and elaborate composure, besides Hymns, Rev. 14.2, 3. & 15.2, 3. which may be called spiritual or holy Songs from the efficient matter, or end, viz. that they proceed from the holy spirit, or in argument may agree and serve thereto. Being convenient they be so called from the argument, as opposed to carnal sensual and worldly ditties.

To the honour of God through Christ our Lord, Luk. 1.46, 47. Ioh. 5.23. 1 Pet. 4.11.

17. And whatsoever ye do in word or deed , do all in the name Lord Jesus q, giving thanks to God and the Father by him.

Here the Apostle gives an universal direction how in every capacity both personal and relative; in every motion a Christian may doe all so, as to find acceptance with God.

And that is in his expressions and actings, viz. comprehending his internal aswell as external operations; his reasonings and resolutions within, aswell as his motions without; the thoughts of his heart, aswell as the words of his tongue and the works of his hand, to take care as much as possible that all be in the name of the Lord Iesus; elsewhere writing the same thing, the Apostle adds Christ, see Eph. [illegible: 1 letter].20. Plato could say not onely every word, but every thought should take its beginning from God, but he understood nothing of the Mediatour, of the love of him and the Father: but Christians know as there is Salvation in no other name, Act. 4.12. so there is no acceptance of their persons and performances in any other name than in his in whom they believe, Phil. 2.10▪ Heb. 10.19, 20. 1 Ioh. 5.13 and therefore in all their desires they are to respect him, Ioh 14.13, 14. & 15.3, 16. & 16.23.26. looking for his authority and warrant, Mat. 18.18, 19, 20. Mark, 11.9. 1 Ioh. 5.14. following his example, Mat. 11.29. & 16.24. Ioh. 13.15. 1 Pet. 2.23, 24. 1 Ioh. 2.6. in all they set about; desiring strength from him, Psal. 71.16. Act. 4.6, 7, 10. 1. Cor. 15.10. Phil. 4.13. 2 Tim. 2.1. living by faith upon him, Gal. 2.20. 2 Pet. 1.2, 3. Heb. 10.33. waiting upon him, worshiping and serving of him according to his prescription, Mic. 4.5. Mat. 28.19.20. Act. 2.42, 43▪ 2 Tim▪ 2.19. for his sake, Mat. 19▪ 29. & 24.9. Act. 9.16. Rev. 2.3, 13. & 3.8. to his honour and glory, Psal. 31.3. 1 Cor. 10.31. Rev. 4.9, 11. & 5.12, 13. & 11.13.

Endeavouring to render hearty thanks unto God the Father, i. e. to God the Father; the Syriack and Arabick do omit the Conjunction copulative, however it is to be understood expositively of God the Father of Christ, and our Father, who doth embrace us as his Children,

By or through Christ, Eph. 5.20. Heb. 13.15. the onely Mediatour.

Marginal references: Rom. 1.8.

18. Wives, submit your selves unto your own husbands , as it is fit in the Lord u.

The Apostle entring upon an exhortation to Relative duties, begins first with that which Wives owe to their Husbands to whom they are Married, by reason this Relation is the first in nature, and the fountain whence the rest do flow, Gen. 2.22. Psal. 127.3. & 128.3. Prov. 5.15, 16. That which he requires is self-submission in every thing, see Eph. 5.22. expressing a subjection with reverence, v. 24.33. 1 Pet. 3.1. The God of Order made the Woman inferiour, Gen. 2.8, 22. & 3.16. 1 Cor. 11.7, 9. 1 Tim. 2.13. Tit. 2.5. yet her submission is not to be servile, as that of an Hand-maid, but conjugal, as of a meet Companion.

Suitable to God's institution in a becoming manner, agreeable to the mind of Christ, Act. 5.29. 1 Cor. 7.39. Eph. 6.1, 5.

19. Husbands, love your wives , and be not bitter against them .

The Husband's duty is love, which the Apostle doth ever inculcate from the most obliging considerations when he speaks of this Relation, see Mat. 19.6. 1 Cor. 7.2. with Eph. 5.25.33. to sweeten on one hand the subjection of the Wife, and to temper on the other hand the authority of the Husband.

Who, that upon his authority he may not grow insolent, the Apostle forbids him frowardness with his Wife, thereby requiring a conversation with her, full of sweetness and amity: wrath and bitterness is to be laid aside towards all others, v. 8. with Eph. 4.31. much more towards his own Wife, in whom he is to joy and delight, Prov. 5.15, 18, 19. 1 Pet. 3.7.

20. Children , obey your parents in all things , for this is wel-pleasing unto the Lord .

By Children ▪ he understands both Males and Females▪

Whom he requires to yield humble subjection to those that brought them forth, or have just authority over them, see Exod. 20.12. Eph. 6.1. paying reverence to them, Lev. 19.3, Heb. 12.9. observing their holy and prudent prescriptions, Luk. 2.51. shewing piety and kindness to them in all gratefull Offices, 1 Tim. 5.4. and submitting to their Parental discipline, Ier. 35.6. Heb. 12.9.

In whatsoever is agreeable to the mind of the Supreme Governour, who is absolute Sovereign, Act. 4.19. & 5.29.

And this upon the most cogent reason imaginable, because 'tis not barely pleasing, but well-pleasing, or very acceptable to the Lord, who arms Parents with authority over their Children Eph. 6.1, 2, 3.

21. Fathers, provoke not your children to anger , lest they be discouraged .

And to moderate the Parental authority, that they may exercise it Christianly, he allows not Parents to do that which is in a direct tendency to irritate or move the passions of their Children merely for their own pleasure, without a principal regard to God's glory, and their Childrens profit, Heb. 12.10. Indeed, he seems here more strictly to guard Fathers against Male-administration of their power in this extreme than he doth elsewhere, when writing upon the same subject, Eph. 6.4. considering the original word he here puts the negative upon, to engage them to lay aside rigour in their government (aswell as unwarrantable indulgence) and that upon a very weighty reason drawn from the end, viz.

Lest some Children who might with a moderate hand be reduced to obedience, should be (as it were) dispirited, by the roughness of their Father's discipline, and even pine away with grief, or grow desperate.

22 Servants , obey in all things your masters according to the flesh : not with eye-service , as men pleasers , but in singleness of heart , fearing God.

The Apostle knowing how hard the condition of servitude was both under the Iews and Gentiles, lest any Believers in that mean condition should disgust so strict a subjection, especially to unbelieving Masters, and cast off the yoke by breaking their Covenants to the disturbance of humane Society, and the disparagement of the Christian institution, he takes a special care to sweeten the harshness of it to all those indefinitely whose lot it was, by recommending the duties of it to them from the consideration of the acceptableness of them to God, who of his unconstrained grace would vouchsafe to them the noblest reward.

Wherefore Christianity requires that Servants of all sorts should readily receive, and chearfully execute all the commands, see v. 20▪ in things lawfull and honest, of those of both Sexes whom God in his wise Providence hath given a just authority over them according to the flesh, see also Eph. 6.5. which expression is not onely for distinction from the Father and Master of Spirits, Heb. 12.9. but for mitigation of their servitude, in that their Earthly Master's power reacheth onely things corporeal and temporal, not the conscience and things that are eternal, which might be some comfort that the servitude would not last long, and in the mean time they were God's Free-men, 1 Cor. 7.22. whom they might serve with the Spirit in the Gospel of his Son, Rom. 1.9.

Yet their Masters a[illegible: 1 letter]ter the fle[illegible: 1 letter]h in those civil things wherein they had power to command, were not lightly to be respected or served to the eye, or onely to be observed whiles their eye was upon them, Eph. 6.6.

As if regard were to be had to the pleasing of Men, and not to the pleasing of God who searcheth the heart, and by his Gospel (which they should adorn) expects they should remember his eye is ever upon them, Tit. 2.9. 1. Pet. 2.18.

And expects that in an holy awe of him, they should do all that is incumbent on them, in the sincerity of their Souls, see Eph. 6.5, 6. with more regard to God than Man.

Marginal references: 1 Tim. 6.1.

23 And whatsoever ye doe, do it heartily, as to the Lord, and not unto men .

Ye couragiously and chearfully from the very Soul, not constrainedly and murmuringly, though they be froward and their commands harsh; making account it is Jesus Christ (who hath power over Soul and Body, Mat. 10.28) not mortal Men onely, or in and for themselves whom you serve, see Eph. 6.7. have an eye unto this Sovereign Lord, in the servile office your Masters on earth do employ you.

24 Knowing , that of the Lord ye shall re[illegible: 1 letter]ceive the reward of the inheritance n: for ye serve the Lord Christ o.

Being fully perswaded of this undoubted truth,

That of the Lord, who superintends all your services (not for any merit of yours) Eph. 6.8. the recompence which your Master in Heaven hath purchased, Eph. 1.14, 18. shall be freely setled upon you whom he hath adopted into his Family, v. 5. Rom. 8.17. Gal. 4.7. for in these duties you Christianly perform to Masters of the same mold with your selves, he really looks upon you as his own Servants see Eph. 6.6. yea and Freemen, 1 Cor. 7.22. so that as Onesimus, Philem v. 10. ye may more chearfully submit to your Master's yoke, according to the command and for the sake of Christ, who reckons▪ what you do upon that account as done to himself, Mat. 25.40. and will enstate you in that eternal inheritance, to which neither you nor any mortal Man had naturally any Right at all.

25 But he that doth wrong q, shall receive for the wrong which he hath done : and there is no respect of persons .

Shall have the just recompence of that injury, whereby he wrongs his Correlate; the penalty apportioned to his fault, Rom. 2.6. 2 Cor. 5.10. 2. Pet. 2.13.

From the impartiality of divine justice, there is no respect of persons with God, Rom. 2.11. or with Christ in the place parallel to this, Eph. 6.9. who is so righteous a Judge that he is not swayed by the outward circumstances and qualifications of Men, whether potent or poor, Lev. 19.15. Iob. 34.19. he seeth not as Man seeth, he looketh not on the outward appearance, but on the heart, 1 Sam. 16.7. in the distribution of justice, he will put no difference betwixt the mightiest Monarch, and the most enslaved Peasant; the purloining Servant, and oppressing Master▪ shall certainly receive answerable to their doings from his impartial hand: the mean one who is at present abused without relief, and the great one who doth tyrannize without control, shall one day have right, and be reckoned with by the righteous Judge, 2 Tim. 4.8. who will shew to all the world that he will honour those that honour him, and lightly esteem those that despise him, 1 Sam. 2.30. and that he is the avenger of all those that are wronged, 1 Thess. 4.8. 2 Thess. 1.6.

But if the reward will not engage to a right discharge of these Relative duties, the injurious person whether he be bond or free, Eph. 6.8. an inferiour Servant, or a domineering Master, who doth violate the rules of right, agreeing with the Law natural and eternal.

Marginal references: 1 Pet. 1.17.

The Spiritual Life. (a. d. 62.)

1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2 Set your affection on things above, not on things on the earth. 3 For ye are dead, and your life is hid with Christ in God. 4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory.

The apostle, having described our privileges by Christ in the former part of the epistle, and our discharge from the yoke of the ceremonial law, comes here to press upon us our duty as inferred thence. Though we are made free from the obligation of the ceremonial law, it does not therefore follow that we may live as we list. We must walk the more closely with God in all the instances of evangelical obedience. He begins with exhorting them to set their hearts on heaven, and take them off from this world: If you then have risen with Christ. It is our privilege that we have risen with Christ; that is, have benefit by the resurrection of Christ, and by virtue of our union and communion with him are justified and sanctified, and shall be glorified. Hence he infers that we must seek those things which are above. We must mind the concerns of another world more than the concerns of this. We must make heaven our scope and aim, seek the favour of God above, keep up our communion with the upper world by faith, and hope, and holy love, and make it our constant care and business to secure our title to and qualifications for the heavenly bliss. And the reason is because Christ sits at the right hand of God. He who is our best friend and our head is advanced to the highest dignity and honour in heaven, and has gone before to secure to us the heavenly happiness; and therefore we should seek and secure what he has purchased at so vast an expense, and is taking so much care about. We must live such a life as Christ lived here on earth and lives now in heaven, according to our capacities.

I. He explains this duty (v. 2): Set your affections on things above, not on things on the earth. Observe, To seek heavenly things is to set our affections upon them, to love them and let our desires be towards them. Upon the wings of affection the heart soars upwards, and is carried forth towards spiritual and divine objects. We must acquaint ourselves with them, esteem them above all other things, and lay out ourselves in preparation for the enjoyment of them. David gave this proof of his loving the house of God, that he diligently sought after it, and prepared for it, Ps. xxvii. 4. This is to be spiritually minded (Rom. viii. 6), and to seek and desire a better country, that is, a heavenly, Heb. xi. 14, 16. Things on earth are here set in opposition to things above. We must not dote upon them, nor expect too much from them, that we may set our affections on heaven; for heaven and earth are contrary one to the other, and a supreme regard to both is inconsistent; and the prevalence of our affection to one will proportionably weaken and abate our affection to the other.

II. He assigns three reasons for this, v. 3, 4.

1. That we are dead; that is, to present things, and as our portion. We are so in profession and obligation; for we are buried with Christ, and planted into the likeness of his death. Every Christian is crucified unto the world, and the world is crucified unto him, Gal. vi. 14. And if we are dead to the earth, and have renounced it as our happiness, it is absurd for us to set our affections upon it, and seek it. We should be like a dead thing to it, unmoved and unaffected towards it.

2. Our true life lies in the other world: You are dead, and your life is hid with Christ in God, v. 3. The new man has its livelihood thence. It is born and nourished from above; and the perfection of its life is reserved for that state. It is hid with Christ; not hid from us only, in point of secrecy, but hid for us, denoting security. The life of a Christian is hid with Christ. Because I live you shall live also, John xiv. 19. Christ is at present a hidden Christ, or one whom we have not seen; but this is our comfort, that our life is hid with him, and laid up safely with him. As we have reason to love him whom we have not seen (1 Pet. i. 8), so we may take the comfort of a happiness out of sight, and reserved in heaven for us.

3. Because at the second coming of Christ we hope for the perfection of our happiness. If we live a life of Christian purity and devotion now, when Christ, who is our life, shall appear, we shall also appear with him in glory, v. 4. Observe, (1.) Christ is a believer's life. I live, yet not I, but Christ lives in me, Gal. ii. 20. He is the principle and end of the Christian's life. He lives in us by his Spirit, and we live to him in all we do. To me to live is Christ, Phil. i. 21. (2.) Christ will appear again. He is now hid; and the heavens must contain him; but he will appear in all the pomp of the upper world, with his holy angels, and in his own glory and his Father's glory, Mark viii. 38; Luke ix. 26. (3.) We shall then appear with him in glory. It will be his glory to have his redeemed with him; he will come to be glorified in his saints (2 Thess. i. 10); and it will be their glory to come with him, and be with him for ever. At the second coming of Christ there will be a general meeting of all the saints; and those whose life is now hid with Christ shall then appear with Christ in that glory which he himself enjoys, John xvii. 24. Do we look for such a happiness, and should we not set our affections upon that world, and live above this? What is there here to make us fond of it? What is there not there to draw our hearts to it? Our head is there, our home is there, our treasure is there, and we hope to be there for ever.

Necessity of Mortifying Sin. (a. d. 62.)

5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6 For which things' sake the wrath of God cometh on the children of disobedience: 7 In the which ye also walked some time, when ye lived in them.

The apostle exhorts the Colossians to the mortification of sin, the great hindrance to seeking the things which are above. Since it is our duty to set our affections upon heavenly things, it is our duty to mortify our members which are upon the earth, and which naturally incline us to the things of the world: "Mortify them, that is, subdue the vicious habits of mind which prevailed in your Gentile state. Kill them, suppress them, as you do weeds or vermin which spread and destroy all about them, or as you kill an enemy who fights against you and wounds you."—Your members which are upon the earth; either the members of the body, which are the earthly part of us, and were curiously wrought in the lower parts of the earth (Ps. cxxxix. 15), or the corrupt affections of the mind, which lead us to earthly things, the members of the body of death, Rom. vii. 24. He specifies,

I. The lusts of the flesh, for which they were before so very remarkable: Fornication, uncleanness, inordinate affection, evil concupiscence—the various workings of the carnal appetites and fleshly impurities, which they indulged in their former course of life, and which were so contrary to the Christian state and the heavenly hope.

II. The love of the world: And covetousness, which is idolatry; that is, an inordinate love of present good and outward enjoyments, which proceeds from too high a value in the mind, puts upon too eager a pursuit, hinders the proper use and enjoyment of them, and creates anxious fear and immoderate sorrow for the loss of them. Observe, Covetousness is spiritual idolatry: it is the giving of that love and regard to worldly wealth which are due to God only, and carries a greater degree of malignity in it, and is more highly provoking to God, than is commonly thought. And it is very observable that among all the instances of sin which good men are recorded in the scripture to have fallen into (and there is scarcely any but some or other, in one or other part of their life, have fallen into) there is no instance in all the scripture of any good man charged with covetousness. He proceeds to show how necessary it is to mortify sins, v. 6, 7. 1. Because, if we do not kill them, they will kill us: For which things' sake the wrath of God cometh on the children of disobedience, v. 6. See what we are all by nature more or less: we are children of disobedience: not only disobedient children, but under the power of sin and naturally prone to disobey. The wicked are estranged from the womb; they go astray as soon as they are born, speaking lies, Ps. lviii. 3. And, being children of disobedience, we are children of wrath, Eph. ii. 3. The wrath of God comes upon all the children of disobedience. Those who do not obey the precepts of the law incur the penalties of it. The sins he mentions were their sins in their heathen and idolatrous state, and they were then especially the children of disobedience; and yet these sins brought judgments upon them, and exposed them to the wrath of God. 2. We should mortify these sins because they have lived in us: In which you also walked some time, when you lived in them, v. 7. Observe, The consideration that we have formerly lived in sin is a good argument why we should now forsake it. We have walked in by-paths, therefore let us walk in them no more. If I have done iniquity, I will do no more, Job xxxiv. 32. The time past our lives may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, 1 Pet. iv. 3.—When you lived among those who did such things (so some understand it), then you walked in those evil practices. It is a hard thing to live among those who do the works of darkness and not have fellowship with them, as it is to walk in the mire and contract no soil. Let us keep out of the way of evil-doers.

Necessity of Mortifying Sin. (a. d. 62.)

8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him: 11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

As we are to mortify inordinate appetites, so we are to mortify inordinate passions (v. 8): But now you also put off all these, anger wrath, malice; for these are contrary to the design of the gospel, as well as grosser impurities; and, though they are more spiritual wickedness, have not less malignity in them. The gospel religion introduces a change of the higher as well as the lower powers of the soul, and supports the dominion of right reason and conscience over appetite and passion. Anger and wrath are bad, but malice is worse, because it is more rooted and deliberate; it is anger heightened and settled. And, as the corrupt principles in the heart must be cut off, so the product of them in the tongue; as blasphemy, which seems there to mean, not so much speaking ill of God as speaking ill of men, giving ill language to them, or raising ill reports of them, and injuring their good name by any evil arts,—filthy communication, that is, all lewd and wanton discourse, which comes from a polluted mind in the speaker and propagates the same defilements in the hearers,—and lying: Lie not one to another (v. 9), for it is contrary both to the law of truth and the law of love, it is both unjust and unkind, and naturally tends to destroy all faith and friendship among mankind. Lying makes us like the devil (who is the father of lies), and is a prime part of the devil's image upon our souls; and therefore we are cautioned against this sin by this general reason: Seeing you have put off the old man with his deeds, and have put on the new man, v. 10. The consideration that we have by profession put away sin and espoused the cause and interest of Christ, that we have renounced all sin and stand engaged to Christ, should fortify us against this sin of lying. Those who have put off the old man have put it off with its deeds; and those who have put on the new man must put on all its deeds—not only espouse good principles but act them in a good conversation. The new man is said to be renewed in knowledge, because an ignorant soul cannot be a good soul. Without knowledge the heart cannot be good, Prov. xix. 2. The grace of God works upon the will and affections by renewing the understanding. Light is the first thing in the new creation, as it was in the first: after the image of him who created him. It was the honour of man in innocence that he was made after the image of God; but that image was defaced and lost by sin, and is renewed by sanctifying grace: so that a renewed soul is something like what Adam was in the day he was created. In the privilege and duty of sanctification there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, v. 11. There is now no difference arising from different country or different condition and circumstance of life: it is as much the duty of the one as of the other to be holy, and as much the privilege of the one as of the other to receive from God the grace to be so. Christ came to take down all partition-walls, that all might stand on the same level before God, both in duty and privilege. And for this reason, because Christ is all in all. Christ is a Christian's all, his only Lord and Saviour, and all his hope and happiness. And to those who are sanctified, one as well as another and whatever they are in other respects, he is all in all, the Alpha and Omega, the beginning and the end: he is all in all things to them.

Love Recommended. (a. d. 62.)

12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; 13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. 14 And above all these things put on charity, which is the bond of perfectness. 15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. 16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. 17 And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

The apostle proceeds to exhort to mutual love and compassion: Put on therefore bowels of mercy, v. 12. We must not only put off anger and wrath (as v. 8), but we must put on compassion and kindness; not only cease to do evil, but learn to do well; not only not do hurt to any, but do what good we can to all.

I. The argument here used to enforce the exhortation is very affecting: Put on, as the elect of God, holy and beloved. Observe, 1. Those who are holy are the elect of God; and those who are the elect of God, and holy, are beloved—beloved of God, and ought to be so of all men. 2. Those who are the elect of God, holy and beloved, ought to conduct themselves in every thing as becomes them, and so as not to lose the credit of their holiness, nor the comfort of their being chosen and beloved. It becomes those who are holy towards God to be lowly and loving towards all men. Observe, What we must put on in particular. (1.) Compassion towards the miserable: Bowels of mercy, the tenderest mercies. Those who owe so much to mercy ought to be merciful to all who are proper objects of mercy. Be you merciful, as your Father is merciful, Luke vi. 36. (2.) Kindness towards our friends, and those who love us. A courteous disposition becomes the elect of God; for the design of the gospel is not only to soften the minds of men, but to sweeten them, and to promote friendship among men as well as reconciliation with God. (3.) Humbleness of mind, in submission to those above us, and condescension to those below us. There must not only be a humble demeanour, but a humble mind. Learn of me, for I am meek and lowly in heart, Matt. xi. 29. (4.) Meekness towards those who have provoked us, or been any way injurious to us. We must not be transported into any indecency by our resentment of indignities and neglects: but must prudently bridle our own anger, and patiently bear the anger of others. (5.) Long-suffering towards those who continue to provoke us. Charity suffereth long, as well as is kind, 1 Cor. xiii. 4. Many can bear a short provocation who are weary of bearing when it grows long. But we must suffer long both the injuries of men and the rebukes of divine Providence. If God is long-suffering to us, under all our provocations of him, we should exercise long-suffering to others in like cases. (6.) Mutual forbearance, in consideration of the infirmities and deficiencies under which we all labour: Forbearing one another. We have all of us something which needs to be borne with, and this is a good reason why we should bear with others in what is disagreeable to us. We need the same good turn from others which we are bound to show them. (7.) A readiness to forgive injuries: Forgiving one another, if any man have a quarrel against any. While we are in this world, where there is so much corruption in our hearts, and so much occasion of difference and contention, quarrels will sometimes happen, even among the elect of God, who are holy and beloved, as Paul and Barnabas had a sharp contention, which parted them asunder one from the other (Acts xv. 39), and Paul and Peter, Gal. ii. 14. But it is our duty to forgive one another in such cases; not to bear any grudge, but put up with the affront and pass it by. And the reason is: Even as Christ forgave you, so also do you. The consideration that we are forgiven by Christ so many offences is a good reason why we should forgive others. It is an argument of the divinity of Christ that he had power on earth to forgive sins; and it is a branch of his example which we are obliged to follow, if we ourselves would be forgiven. Forgive us our trespasses, as we forgive those who trespass against us, Matt. vi. 12.

II. In order to all this, we are exhorted here to several things:—1. To clothe ourselves with love (v. 14): Above all things put on charity: epi pasi de toutois—over all things. Let this be the upper garment, the robe, the livery, the mark of our dignity and distinction. Or, Let this be principal and chief, as the whole sum and abstract of the second table. Add to faith virtue, and to brotherly-kindness charity, 2 Pet. i. 5-7. He lays the foundation in faith, and the top-stone in charity, which is the bond of perfectness, the cement and centre of all happy society. Christian unity consists of unanimity and mutual love. 2. To submit ourselves to the government of the peace of God (v. 15): Let the peace of God rule in your hearts, that is, God's being at peace with you, and the comfortable sense of his acceptance and favour: or, a disposition to peace among yourselves, a peaceable spirit, that keeps the peace, and makes peace. This is called the peace of God, because it is of his working in all who are his. The kingdom of God is righteousness and peace, Rom. xiv. 17. "Let this peace rule in your heart—prevail and govern there, or as an umpire decide all matters of difference among you."—To which you are called in one body. We are called to this peace, to peace with God as our privilege and peace with our brethren as our duty. Being united in one body, we are called to be at peace one with another, as the members of the natural body; for we are the body of Christ, and members in particular, 1 Cor. xii. 27. To preserve in us this peaceable disposition, we must be thankful. The work of thanksgiving to God is such a sweet and pleasant work that it will help to make us sweet and pleasant towards all men. "Instead of envying one another upon account of any particular favours and excellence, be thankful for his mercies, which are common to all of you." 3. To let the word of Christ dwell in us richly, v. 16. The gospel is the word of Christ, which has come to us; but that is not enough, it must dwell in us, or keep house—enoikeito, not as a servant in a family, who is under another's control, but as a master, who has a right to prescribe to and direct all under his roof. We must take our instructions and directions from it, and our portion of meat and strength, of grace and comfort, in due season, as from the master of the household. It must dwell in us; that is, be always ready and at hand to us in every thing, and have its due influence and use. We must be familiarly acquainted with it, and know it for our good, Job v. 27. It must dwell in us richly: not only keep house in our hearts, but keep a good house. Many have the word of Christ dwelling in them, but it dwells in them but poorly; it has no mighty force and influence upon them. Then the soul prospers when the word of God dwells in us richly, when we have abundance of it in us, and are full of the scriptures and of the grace of Christ. And this in all wisdom. The proper office of wisdom is to apply what we know to ourselves, for our own direction. The word of Christ must dwell in us, not in all notion and speculation, to make us doctors, but in all wisdom, to make us good Christians, and enable us to conduct ourselves in every thing as becomes Wisdom's children. 4. To teach and admonish one another. This would contribute very much to our furtherance in all grace; for we sharpen ourselves by quickening others, and improve our knowledge by communicating it for their edification. We must admonish one another in psalms and hymns. Observe, Singing of psalms is a gospel ordinance: psalmois kai hymnois kai odais—the Psalms of David, and spiritual hymns and odes, collected out of the scripture, and suited to special occasions, instead of their lewd and profane songs in their idolatrous worship. Religious poesy seems countenanced by these expressions and is capable of great edification. But, when we sing psalms, we make no melody unless we sing with grace in our hearts, unless we are suitably affected with what we sing and go along in it with true devotion and understanding. Singing of psalms is a teaching ordinance as well as a praising ordinance; and we are not only to quicken and encourage ourselves, but to teach and admonish one another, mutually excite our affections, and convey instructions. 5. All must be done in the name of Christ (v. 17): And whatsoever you do in word or deed, do all in the name of the Lord Jesus, according to his command and in compliance with his authority, by strength derived from him, with an eye to his glory, and depending upon his merit for the acceptance of what is good and the pardon of what is amiss, Giving thanks to God and the Father by him. Observe, (1.) We must give thanks in all things; whatsoever we do, we must still give thanks, Eph. v. 20, Giving thanks always for all things. (2.) The Lord Jesus must be the Mediator of our praises as well as of our prayers. We give thanks to God and the Father in the name of the Lord Jesus Christ, Eph. v. 20. Those who do all things in Christ's name will never want matter of thanksgiving to God, even the Father.

Relative Duties. (a. d. 62.)

18 Wives, submit yourselves unto your own husbands, as it is fit in the Lord. 19 Husbands, love your wives, and be not bitter against them. 20 Children, obey your parents in all things: for this is well pleasing unto the Lord. 21 Fathers, provoke not your children to anger, lest they be discouraged. 22 Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: 23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.

The apostle concludes the chapter with exhortations to relative duties, as before in the epistle to the Ephesians. The epistles which are most taken up in displaying the glory of divine grace, and magnifying the Lord Jesus, are the most particular and distinct in pressing the duties of the several relations. We must never separate the privileges and duties of the gospel religion.

I. He begins with the duties of wives and husbands (v. 18): Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Submission is the duty of wives, hypotassesthe. It is the same word which is used to express our duty to magistrates (Rom. xiii. 1, Let every soul be subject to the higher powers), and is expressed by subjection and reverence, Eph. v. 24, 33. The reason is that Adam was first formed, then Eve: and Adam was not deceived, but the woman, being deceived, was in the transgression, 1 Tim. ii. 13, 14. He was first in the creation and last in the transgression. The head of the woman is the man; and the man is not of the woman, but the woman of the man; neither was the man created for the woman, but the woman for the man, 1 Cor. xi. 3, 8, 9. It is agreeable to the order of nature and the reason of things, as well as the appointment and will of God. But then it is submission, not to a rigorous lord or absolute tyrant, who may do his will and is without restraints, but to a husband, and to her own husband, who stands in the nearest relation, and is under strict engagements to proper duty too. And this is fit in the Lord, it is becoming the relation, and what they are bound in duty to do, as an instance of obedience to the authority and law of Christ. On the other hand, husbands must love their wives, and not be bitter against them, v. 19. They must love them with tender and faithful affection, as Christ loved the church, and as their own bodies, and even as themselves (Eph. v. 25, 28, 33), with a love peculiar to the nearest relation and the greatest comfort and blessing of life. And they must not be bitter against them, not use them unkindly, with harsh language or severe treatment, but be kind and obliging to them in all things; for the woman was made for the man, neither is the man without the woman, and the man also is by the woman, 1 Cor. xi. 9, 11, 12.

II. The duties of children and parents: Children, obey your parents in all things, for this is well-pleasing unto the Lord, v. 20. They must be willing to do all their lawful commands, and be at their direction and disposal; as those who have a natural right and are fitter to direct them than themselves. The apostle (Eph. vi. 2) requires them to honour as well as obey their parents; they must esteem them and think honourably of them, as the obedience of their lives must proceed from the esteem and opinion of their minds. And this is well-pleasing to God, or acceptable to him; for it is the first commandment with promise (Eph. vi. 2), with an explicit promise annexed to it, namely, That it shall be well with them, and they shall live long on the earth. Dutiful children are the most likely to prosper in the world and enjoy long life. And parents must be tender, as well as children obedient (v. 21): "Fathers, provoke not your children to anger, lest they be discouraged. Let not your authority over them be exercised with rigour and severity, but with kindness and gentleness, lest you raise their passions and discourage them in their duty, and by holding the reins too tight make them fly out with greater fierceness." The bad temper and example of imprudent parents often prove a great hindrance to their children and a stumbling-block in their way; see Eph. vi. 4. And it is by the tenderness of parents, and dutifulness of children, that God ordinarily furnishes his church with a seed to serve him, and propagates religion from age to age.

III. Servants and masters: Servants, obey your masters in all things according to the flesh, v. 22. Servants must do the duty of the relation in which they stand, and obey their master's commands in all things which are consistent with their duty to God their heavenly Master. Not with eye-service, as men-pleasers—not only when their master's eye is upon them, but when they are from under their master's eye. They must be both just and diligent. In singleness of heart, fearing God—without selfish designs, or hypocrisy and disguise, as those who fear God and stand in awe of him. Observe, The fear of God ruling in the heart will make people good in every relation. Servants who fear God will be just and faithful when they are from under their master's eye, because they know they are under the eye of God. See Gen. xx. 11, Because I thought, Surely the fear of God is not in this place. Neh. v. 15, But so did not I, because of the fear of God. "And whatsoever you do, do it heartily (v. 23), with diligence, not idly and slothfully:" or, "Do it cheerfully, not discontented at the providence of God which put you in that relation."—As to the Lord, and not as to men. It sanctifies a servant's work when it is done as unto God—with an eye to his glory and in obedience to his command, and not merely as unto men, or with regard to them only. Observe, We are really doing our duty to God when we are faithful in our duty to men. And, for servants' encouragement, let them know that a good and faithful servant is never the further from heaven for his being a servant: "Knowing that of the Lord you shall receive the reward of the inheritance, for you serve the Lord Christ, v. 24. Serving your masters according to the command of Christ, you serve Christ, and he will be your paymaster: you will have a glorious reward at last. Though you are now servants, you will receive the inheritance of sons. But, on the other hand, He who does wrong will receive for the wrong which he has done," v. 25. There is a righteous God, who, if servants wrong their masters, will reckon with them for it, though they may conceal it from their master's notice. And he will be sure to punish the unjust as well as reward the faithful servant: and so if masters wrong their servants.—And there is no respect of persons with him. The righteous Judge of the earth will be impartial, and carry it with an equal hand towards the master and servant; not swayed by any regard to men's outward circumstances and condition of life. The one and the other will stand upon a level at his tribunal.

It is probable that the apostle has a particular respect, in all these instances of duty, to the case mentioned 1 Cor. vii. of relations of a different religion, as a Christian and heathen, a Jewish convert and an uncircumcised Gentile, where there was room to doubt whether they were bound to fulfil the proper duties of their several relations to such persons. And, if it hold in such cases, it is much stronger upon Christians one towards another, and where both are of the same religion. And how happy would the gospel religion make the world, if it every where prevailed; and how much would it influence every state of things and every relation of life!

CHAP. III. Verſe 1. If ye then be riſen with Chriſt]

ASyeprefe le to be, Chip. 2.12.

Se[illegible: 2 letters] thoſe things, &c.] As Chriſt riſen ſpake, and did only the things p[illegible: 2 letters]aining to the Kingdom of God, Act. 1.3. and waited alway for his exaltation into heaven. There ſhould be continuall aſcenſions in our hearts:Trem[illegible: 1 letter]l. the Church is compared to pillars of ſmoke, Elationibus ſumi, Cant. 3.6. as having her affections, thoughts, deſires upward, heavenward.

Verſe 2. Set your affection on things] Things above out-laſt the daies of heaven, and run parallel with the life of God, and line of eternity. Things on earth are mutable and momentary, ſubject to vanity and violence: when we graſp them moſt greedily, we embrace nothing but ſmoke, which wrings tears from our eyes, and vaniſh[illegible: 1 letter]th into nothing.

And not on things on earth] Set not thine heart upon the aſſes, ſaid Samuel to Saul, [illegible: 1 letter]ith the deſire of all Iſrael is thee: So, ſet not your affections on out ward things, [illegible: 1 letter]ith better things abide you. It is not for you to be fiſhing for gudgeons, but for towns, forts and caſtles, ſaid Cl[illegible: 2 letters]pa[illegible: 1 letter]ra to M. Antony. So neither is it for ſuch as hope for heaven to be taken up about trifles: as Domitian ſpent his time in catching ſhes, and Artaxerxes in making hafts for knives. There is a generation of Torrigen[illegible: 1 letter] fratres, whoſe names are written in the [illegible: 1 letter]arth, Ier. 17 13. called the inhabitants of the earth, Rev[illegible: 1 letter]l. 12.12. in oppoſition to the Saints and heirs of heav[illegible: 1 letter]n. Theſe may with the Ath[illegible: 1 letter]ians give for their badge the Graſhopper, which is bred, liveth and dieth in the ſame ground: and though the hath wings, yet ſlieth not: ſometimes ſhe hoppeth upwards a little, but ſalleth to the ground again. So here.

Verſe 3. For ye are d[illegible: 1 letter]ad] Crucified to the world as Paul, Gal. 6.14. weaned as a childe from the bre[illegible: 2 letters]s, or rather botches of the world, as David, Pt. 131.1. Dead alſo in regard of dady miſeries, Iſa. 26.19. 1 Cor. 15.31.

And your liſt is hid] As the pearl is hid, till the ſhell be broken.

Verſe 4. Then ſhall we appear.] What then do we loading our ſelves with thick clay? or moiling our ſelves here, as much worms?

Verſe 5. Mortifie therefore] Sin hath a ſtrong heart, and will not be done to death, but with much ado. Peccata ſapè raduntur, ſed non eradicantur. Something is done about ſins, little againſt them: as artificiall juglers ſeem to wound themſelves, but do not; or as plaiers ſeem to thruſt themſelves thorow their bodies, but the ſword paſſeth only thorow their clothes.

Covetouſneſſe Which is idolatry] For it robs God of (his ſlower) his truſt, and draws a man away from all the Commandments. Pſ. 119.36 See the Note on Eph. 5 5.

Verſe 6. On the children of diſobedience] Unperſwadable, uncounſellable perſons, that regard not good courſes or diſcourſes.

Verſe 7. When ye lived in them] Mans life is a walk, and each action a ſtep either to heaven or hell.

Verſe 8. Filthy communication] The devils drivell. See the Note on Eph. 5.4.

Verſe 9. Lie not one to another] No not in jeſt, leſt ye go to hell in earneſt. See the Note on Eph. 4.25.

Verſe 10. After the image] If morall vertue could be beheld with mortall eyes, faith the Philoſopher, it would ſtir up wonderfull loves of it ſelf. How much more would the image of God in the hearts of his people? See the Note on Eph, 4.24.

Verſe 11. Christ is all, and in all] Not only in the hearts of men, but in all things elſe [non-Latin text not transcribed] in the neuter gender. This ſecond Adam hath filled all things again: neither is there any thing elſe required to juſtification and ſalvation.

Verſe 12. As the elect of God, holy and beloved] Therefore holy, becauſe elect, and therefore beloved, becauſe holy; as Gods name is holy, and therefore reverend, Pſ. 111.9. God choſe his for his love, and now loves them for his choice.

Bowels of mercies] Draw out thy ſoul as well as thy ſheaf to the hungry, Iſa. 58.10. Steep thy thoughts in the mercies of God (ſaith one) and they will die thine, as the die-fat doth the cloth.

Verſe 13. If a man have a quarrell] Occaſions will be given,Prov. 19.11 and offences will fall out. Now it is the glory of a man to paſſe over a tranſgreſſion. See 1 Sam. 10.27. And to forgive where there is juſt cauſe of complaint: If no quarrell, no quarrell, no thank.

Verſe 14. The bond of perfectneſſe] Or the couple, the juncture, [non-Latin text not transcribed]. the tie: as the curtains of the Tabernacle were joyned by loops: ſo are all true Chriſtians by love.

Verſe 15. And let the peace of God rule] Sit certaminis Moderator, let it rule after the manner of a Moderatour, [non-Latin text not transcribed]. or an umpire: Let it over-ſee and over-rule in all your perſonall diſcords. Or (as others ſenſe it) let it carry away the prize, or diſtribute the garlands.

And be ye thankefull]Arhor [illegible: 1 letter]onoreiur cujvs nos umbra ruetur. ſc. To thoſe that are courteous and beneficiall to you. Ingratum dixeris omnia dixeris. Lycurgus would make no law againſt unthankfulneſſe, becauſe he could not think there could be any ſuch evil committed. If there be any ſin in the world againſt the holy Ghoſt (ſaid Queen Elizabeth in a letter to Henry 4 of France)Camder[illegible: 1 letter] it is ingratitude. This (ſaith one) is a monſter in nature, a ſoleciſme in good manners, a paradox in divinity,Ventus u[illegible: 2 letters]rs & exi[illegible: 1 letter]ans. a parching winde to damme up the fountain of divine and humane favours.

Verſe 16. Dwell in you richly] Indwell in you, as an ingraffed word, [non-Latin text not transcribed]. incorporated into your ſouls: ſo concocted and digeſted by you, [non-Latin text not transcribed]. as that you turn it in ſuccum & ſanguinem, into a part of your ſelves. This is your riches: and thus David reckons of his wealth, Pſ. 119.31.

Teaching and admoniſhing one another] It is rightly obſerved by a late reverend Writer,D. Sibbs on Cant. 5. That although we know that which we ask of others, as well as they do: yet good ſpeeches will draw us to know it better, by giving occaſion to ſpeak more of it; wherewith the Spirit works more effectually, and imprints it deeper, ſo that it ſhall be a more rooted knowledge then before. For that doth good, that is graciouſly known; and that is graciouſly known, that the Spirit ſeals upon our fouls.

In Pſalms and hymns]Dinnius. Papiſts forbid people to ſing Pſalms, and permit only Quiriſters to ſing, leſt the muſick ſhould be marred. But the Apoſtle biddeth every Saint to ſing. And Nicephori[illegible: 1 letter]s writeth,Hiſt Eccleſ.l. 3. sap. 37. that the Chriſtians of his time, even as they travelled and journeyed, were wont to ſing Pſalms. Tatianus alſo faith, That every age and order among the Chriſtians were Chriſtan Philoſophers: yea that the very virgins and maids, as they ſat at their work in wool, were wont to ſpeak of Gods Word.

With grace in your heart] This is the beſt tune to any Pſalm.

Verſe 17. Do all in the Name] By the warrant of his word, and with an aim to his glory.

Verſe 18. Wives ſubmit your ſelves] Inferiours are ordered before ſuperiours, to teach them to do duty before they expect it. Love deſcendeth, duty aſcendeth.

In the Lord] Though the husbands will be crooked (ſo it be not wicked) the wives will is not ſtraight in Gods ſight, if not pliable to his. Sed liberum arbitrium, pro quo tantopcrè contenditur, viri amiſerunt, uxores arripuerunt, faith an Authour.

Verſe 19. Husbands love your wives] He faith not, Rule ever them, Subdue them if they will not ſubmit, but love them, and ſo win them to your will: make their yoke as eaſie as may be, for they ſtand on even ground with you, as yoke-fellows, though they draw on the left ſide. Yet is ſhe thy companion, and the Wiſe of thy covenant, Mal. 2.14. He therefore that is free may frame his choice to his minde: but he that hath choſen, muſt frame his heart to his choice.

Ʋxorem vir amato, marito pareat uxor: Conjugis illa ſui cor, caput ille ſuae.

And be not bitter against them] Nothing akin to Nabal, to thoſe Caldeans, a bitter and furious Nation, or to that ſtar, Rev. 8.11. called worm wood, that imbittered the third part of the waters. The Heathen when they ſacrificed at their marriage-feaſts, Plut. praec. cojug. uſed to caſt the gall of the beaſt ſacrificed out of doors.

Verſe 20. In all things] Vultu ſaepè laeditur pietas. See the Note on Eph. 6.1.

Verſe 21. Provoke not your children] See the Note on Epheſ. 6.4.

Lest they be diſcouraged] Diſpirited, [non-Latin text not transcribed]. and thorow deſpondency grow deſperate in their reſolutions.

Verſe 22. Not with eye-ſervice] See the Note on Epheſ. 6.5, 6.

Fearing God] That hath power to caſt body and ſoul to hell: Fear him more then you do your maſters, that have power over the fleſh only.

Verſe 23. Do it heartily, as to the Lord] This is to make a vertue of neceſſity, whiles in ſerving men, we ſerve the Lord Chriſt, going about our earthly buſineſſes with heavenly mindes, with not only an habituall, but an actuall intention, as much as may be, of glorifying God in all.

Verſe 24. Thereward of inheritance] And ſo be made of ſervants ſons, whoſe it is to inherit.

For ye ſerve the Lord Chriſt] Whiles godlines runneth thorow your whole lives, as the woof doth thorow the web, and you ſeek to approve your ſelves to Chriſt in all your actions and emploiments.

Verſe 25. But he that doth Wrong] Be it but by not doing right to poor ſervants, which in thoſe daies were bond ſl[illegible: 1 letter]ves. Note here (ſaith an Interpreter) the Apoſtles candour: he was not of the [illegible: 1 letter]umour of Lawyers that ſeldome ſpeak much, but for great men, or when they may have great gifts, &c.

If ye then be risen with Christ. The apostle in this place evidently founds the argument on what he had said in Col 2:12. Col 2:12. The argument is, that there was such an union between Christ and his people, that in virtue of his death they become dead to sin; that in virtue of his resurrection they rise to spiritual life; and that therefore, as Christ now lives in heaven, they should live for heaven, and fix their affections there.

Seek those things which are above. That is, seek them as the objects of pursuit and affection; strive to secure them.

Where Christ sitteth on the right hand of God. Mk 16:19. The argument here is, that since Christ is there, and since he is the object of our supreme attachment, we should fix our affections on heavenly things, and seek to be prepared to dwell with him.

(a) "risen with Christ" Col 2:12 (b) "Christ sitteth" Ro 8:34

Set your affection. Marg., "or, mind." Gr., "think of"-- φρονειτε. The thoughts should be occupied about the things where Christ now dwells, where our final home is to be, where our great interests are. Since we are raised from the death of sin, and are made to live anew, the great object of our contemplation should be the heavenly world.

Not on things on the earth. Wealth, honour, pleasure. Our affections should not be fixed on houses and lands; on scenes of fashion and gaiety; on low and debasing enjoyments.

(1) "affections" "mind"

For ye are dead. Dead to the world; dead to sin; dead to earthly pleasures. On the meaning of the word dead, Rom 6:2; Eph 2:1. The idea of the apostle is, that as Christ became literally dead in the tomb, so we, in virtue of our connexion with him, have become dead to sin, to worldly influences, pleasures, and ambition. Or, in other words, we are to be to them as if we were dead, and they had no more influence over us than the things of earth had over him in the grave. Rom 6:2.

And your life. There is still life. Though dead to one class of objects, you are alive to others. See the sentiment here expressed explained at large Gall 2:20.

Is hid with Christ in God. The language here is taken probably from treasure which is "hid" or concealed in a place of security; and the idea is, that eternal life is an invaluable jewel or treasure, which is laid up with Christ in heaven where God is. There it is safely deposited. It has this security, that it is with the Redeemer, and that he is in the presence of God; and thus nothing can reach it or take it away. It is not left with us, or entrusted to our keeping--for then it might be lost, as we might lose an invaluable jewel; or it might be wrested from us; or we might be defrauded of it; but it is now laid up far out of our sight, and far from the reach of all our enemies, and with One who can "keep that which we have committed to him against that day," 2Ti 1:12. Our eternal life, therefore, is as secure as it could possibly be made. The true condition of the Christian is, that he is "dead" to this world, but that he has immortal life in prospect, and that is secure, being in the holy keeping of his Redeemer, now in the presence of God. From this it follows that he should regard himself as living for heaven.

(d) "ye are dead" Rom 6:2

When Christ, who is our life. Jn 1:4; Jn 11:25.

Shall appear. In the day when he shall come to judge the world.

Then shall ye also appear with him in glory. 1Thes 4:16,17. Christians shall then be raised from the dead, and ascend with the Redeemer to heaven.

(b) "who is our life" Jn 11:25, 14:6

Mortify therefore your members. Since you are dead to sin and the world, and are to appear with Christ in the glories of his kingdom, subdue every carnal and evil propensity of your nature. The word mortify means, to put to death, Rom 8:13; Gall 5:24; and the meaning here is, that they were entirely to subdue their evil propensities, so that they would have no remains of life; that is, they were not at all to indulge them. The word "members" here refers to the different members of the body--as the seat of evil desires and passions. Comp. Rom 6:13. They were wholly to extirpate those evil passions which he specifies as having their seat in the various members of the earthly body.

Fornication. Rom 1:29.

Uncleanness. Rom 1:24.

Inordinate affection. παθος. Rendered in Rom 1:26, "vile affections." Rom 1:26. In 1Thes 4:5, the word is rendered lust--which is its meaning here.

Evil concupiscence. Evil desires; licentious passions, Rom 1:24. Greek.

And covetousness, which is idolatry. It is remarkable that the apostle always ranks covetousness with these base and detestable passions. The meaning here is,

(1.) that it is a low and debasing passion, like those which he had specified; and

(2.) that it secures the affections which properly belong to God, and is therefore idolatry. Of all base passions, this is the one that most dethrones God from the soul. See this whole passage more fully explained Eph 5:3, Eph 5:4, Eph 5:5; Eph 5:6.

(c) "Mortify" Rom 8:13, Gall 5:24, Eph 5:3-6 (*) "inordinate affection" "unnatural passion" (+) "concupiscence" "Desire"

For which things' sake, etc. Eph 5:6, where the same expression occurs.

In the which. In all which evil passions.

Ye also walked some time. You formerly lived. These were the common vices of the heathen. Eph 5:8; 1Cor 6:10; 1Cor 6:11. Comp. Rom 1:24, and Rom 1:25-32.

(d) "In the which" Tit 3:3

But now ye also put off all these. All these which follow, as being also inconsistent with the Christian calling.

Anger, wrath. Eph 4:26.

Malice. Eph 4:31.

Blasphemy. Mt 9:3. The word here seems to mean all injurious and calumnious speaking--whether against God or man.

Filthy communication out of your mouth. Lewd, indecent, and immodest discourse. Eph 4:29. The conversation of the heathen everywhere abounds with this. A pure method of conversation among men is the fruit of Christianity.

(++) "blasphemy" "evil speaking"

Lie not one to another. Eph 4:25.

Seeing that ye have put off the old man with his deeds. Your former corrupt and evil nature. Eph 4:22. The reason for putting away lying, stated in Eph 4:25, is, that we "are members one of another"- or are brethren. The reason assigned here is, that we have put off the old man with his deeds. The sense is, that lying is one of the fruits of sin. It is that which the corrupt nature of man naturally produces; and when that is put off, then all that that nature produces should be also put off with it. The vice of lying is a universal fruit of sin, and seems to exist everywhere where the gospel does not prevail. Comp. Tit 1:12. There is, perhaps, no single form of sin that reigns so universally in the heathen world.

Which is renewed in knowledge. In Eph 4:24, it is said that the new man is "created after God in righteousness and true holiness." In this place it is added that to the renewed soul knowledge is imparted, and it is made in that respect as man was when he was first created. This passage, in connexion with Eph 4:24, proves that before man fell he was endowed with "righteousness, true holiness, and knowledge." The knowledge here referred to is not the knowledge of everything, but the knowledge of God. Man was acquainted with his Creator. He resembled him in his capacity for knowledge. He was an intelligent being, and he had an acquaintance with the Divine existence and perfections. Comp. Rom 5:12. But especially had he that knowledge which is the fear of the Lord; that knowledge of God which is the result of love. Piety, in the Scriptures, is often represented as the "knowledge" of God. Jn 17:3. Comp. Eph 3:19.

After the image of him that created him. So as to resemble God. In knowledge he was made in the likeness of his Maker.

(e) "in knowledge" Eph 4:23,24

Where there is neither Greek nor Jew. See this fully explained Gall 3:28. The meaning here is, that all are on a level; that there is no distinction of nation in the church; that all are to be regarded and treated as brethren, and that therefore no one should be false to another, or lie to another.

Circumcision nor uncircumcision. No one is admitted into that blessed society because he is circumcised; no one is excluded because he is uncircumcised. That distinction is unknown, and all are on a level.

Barbarians. No one is excluded because he is a barbarian, or because he lives among those who are uncivilized, and is unpolished in his manners. See the word barbarian explained in Rom 1:14.

Scythian. This word does not occur elsewhere in the New Testament. The name Scythian is applied in ancient geography to the people who lived on the north and north-east of the Black and Caspian Seas, a region stretching indefinitely into the unknown countries of Asia. They occupied the lands now peopled by the Monguls and Tartars. The name was almost synonymous with barbarian, for they were regarded as a wild and savage race. The meaning here is, that even such a ferocious and uncivilized people were not excluded from the gospel, but they were as welcome as any other, and were entitled to the same privileges as others. No one was excluded because he belonged to the most rude and uncivilized portion of mankind.

Bond nor free. Gall 3:28.

But Christ is all, and in all. The great thing that constitutes the peculiarity of the church is, that Christ is its Saviour, and that all are his friends and followers. Its members lay aside all other distinctions, and are known only as his friends. They are not known as Jews and Gentiles; as of this nation or that; as slaves or freemen; but they are known as Christians--distinguished from all the rest of mankind as the united friends of the Redeemer. Gall 3:28.

(f) "Where" Rom 10:12

Put on therefore, as the elect of God. The fact that you thus belong to one and the same church; that you have been redeemed by the same blood, and chosen by the same grace, and that you are all brethren, should lead you to manifest a spirit of kindness, gentleness, and love.

Bowels of mercies. Php 2:1.

Kindness, etc. Eph 4:32. The language here is a little different from what it is there, but the sentiment is the same.

Forbearing one another. Eph 4:2.

And forgiving one another. Mt 6:12, Mt 6:14.

If any man have a quarrel against any. Marg., "or complaint." The word here used μομφη occurs nowhere else in the New Testament. It means, fault found, blame, censure; and here denotes occasion of complaint. The idea is, that if another one has given us just occasion of complaint, we are to forgive him; that is, we are

(1.) to harbour no malice against him;

(2.) we are to be ready to do him good as if he had not given us occasion of complaint;

(3.) we are to be willing to declare that we forgive him when he asks it; and

(4.) we are always afterwards to treat him as kindly as if he had not injured us--- a God treats us when he forgives us. Mt 18:21.

Even as Christ forgave you, so also do ye. Learn here that Christ has power to forgive sin. Comp. Mt 9:6; Acts 5:31. Christ forgave us

(1.) freely---he did not hesitate or delay when we asked him;

(2.) entirely--he pardoned all our offences;

(3.)for ever---he did it so as to remember our sins no more, and to treat us ever onward as if we had not sinned. So we should forgive an offending brother.

(g) "Forbearing" Mk 11:25, Eph 4:2,32 (h) "forgiving" Mt 6:14,15 (1) "quarrel" "complaint"

And above all these things. Over, or upon all these things. Comp. Eph 6:16.

Charity. Love. 1Cor 13:1.

Which is the bond of perfectness. The bond of all perfection; the thing which will unite all other things, and make them complete. Comp. the parallel place in Eph 4:3. The idea seems to be, that love will bind all the other graces fast together, and render the whole system complete. Without love, though there might be other graces and virtues, there would be a want of harmony and compactness in our Christian graces--and this was necessary to unite and complete the whole. There is great beauty in the expression, and it contains most important truth. If it were possible to conceive that the other graces could exist among a Christian people, yet there would be a sad incompleteness, a painful want of harmony and union, if love were not the reigning principle. Nor faith, nor zeal, nor prophecy, nor the power of speaking with the tongue of angels, would answer the purpose. See this sentiment expressed in 1Cor 13, and the effect of love more fully explained in the Notes on that chapter.

(a) "put on charity" 1Pet 4:3 (*) "charity" "love" (b) "the bond" 1Cor 13:2,8,13

And let the peace of God. The peace which God gives. Php 4:7.

Rule in your hearts. Preside in your hearts; sit as umpire there, (Doddridge;) govern and control you. The word here rendered rule βραβευετω--is commonly used in reference to the Olympic and other games. It means, to be a director, or arbiter of the public games; to preside over them and preserve order, and to distribute the prizes to the victors. The meaning here is, that the peace which God gives to the soul is to be to us what the brabeutes, or governor at the games, was to those who contended there. It is to preside over and govern the mind; to preserve everything in its place; and to save it from tumult, disorder, and irregularity. The thought is a very beautiful one. The soul is liable to the agitations of passion and excitement--like an assembled multitude of men. It needs something to preside over it, and keep its various faculties in place and order; and nothing is so well fitted to do this as the calm peace which religion gives, a deep sense of the presence of God, the desire and the evidence of his friendship, the hope of his layout, and the belief that he has forgiven all our sins. The "peace of God" will thus calm down every agitated element of the soul; subdue the tumult of passion, and preserve the mind in healthful action and order--as a ruler sways and controls the passions of assembled multitudes of men.

To the which also ye are called. To which peace.

In one body. To be one body; or to be united as one. Eph 4:4-6.

And be ye thankful. For all mercies, and especially for your privileges and hopes as Christians. A spirit of thankfulness, also, would tend much to promote harmony and peace. An ungrateful people is commonly a tumultuous, agitated, restless, and dissatisfied people. Nothing better tends to promote peace and order than gratitude to God for his mercies.

(c) "peace of God" Php 4:7

Let the word of Christ. The doctrine of Christ.

Dwell in you richly in all wisdom. Abundantly, producing the spirit of true wisdom. That doctrine is adapted to make you wise. The meaning is, that they were to lay up the doctrines of the gospel in their hearts; to meditate upon them; to allow them to be their guide, and to endeavour wisely to improve them to the best purpose.

Teaching and admonishing, etc. See this explained Eph 5:19,20. The only additional thought here is, that their psalms and hymns were to be regarded as a method of "teaching" and "admonishing;" that is, they were to be imbued with truth, and to be such as to elevate the mind, and withdraw it from error and sin. Dr. Johnson once said, that if he were allowed to make the ballads of a nation, he cared not who made the laws. It is true, in a more important sense, that he who is permitted to make the hymns of a church need care little who preaches, or who makes the creed. He will more effectually mould the sentiments of a church than they who preach or make creeds and confessions. Hence, it is indispensable, in order to the preservation of the truth, that the sacred songs of a church should be imbued with sound evangelical sentiment.

(d) "word of Christ" Ps 119:11 (e) "psalms and hymns" Eph 5:19

And whatsoever ye do in word or deed. Whatever ye say or do--whether relating to temporal affairs or to religion. The command here extends to all that we do.

Do all in the name of the Lord Jesus. Do it all because he requires and commands it, and with a desire to honour him. His authority should be the warrant; his glory the aim of all our actions and words. See the general sentiment here expressed fully illustrated in 1Cor 10:31.

Giving thanks to God and the Father by him. Through him; or in his name. All our actions are to be accompanied with thanksgiving. Php 4:6. We are to engage in every duty, not only in the name of Christ, but with thankfulness for strength and reason; for the privilege of acting so that we may honour him; and with a grateful remembrance of the mercy of God, that gave us such a Saviour to be an example and guide. He is most likely to do his duty well who goes to it with a heart overflowing with gratitude to God for his mercies; and he who is likely to perform his duties with the most cheerful fidelity, is he who has the deepest sense of the Divine goodness in providing a Saviour for his lost and ruined soul. 2Cor 5:14,15.

(f) "whatsoever ye do" 1Cor 10:31

Wives, submit yourselves, etc. Notes on the parallel passage Eph 5:22-24.

(g) "submit" Eph 5:22, Tit 2:4,5, 1Pet 3:1

Husbands, love your wives, etc. Eph 4:25, and Eph 4:26-29.

Children, obey your parents, etc. Eph 6:1; and Eph 6:2-4.

(h) "obey" Eph 6:1

Fathers, provoke not, etc. Eph 6:4.

Lest they be discouraged. Lest, by your continually finding fault with them, they should lose all courage, and despair of ever pleasing you. There is much sound sense and practical wisdom in this observation of the apostle. Children should not be flattered, but they should be encouraged. They should not be so praised as to make them vain and proud, but they should be commended when they do well. The desire of praise should not be the principle from which they should be taught to act, but they should feel that the approbation of parents is a desirable thing, and when they act so as to deserve that approbation, no injury is done them by their understanding it. He who always finds fault with a child; who is never satisfied with what he does; who scolds and frets and complains, let him do as he will, breaks his spirit, and soon destroys in the delicate texture of his soul all desire of doing well. The child in despair soon gives over every effort to please, he becomes sullen, morose, stupid, and indifferent to all the motives that can be presented to him, and becomes, to a great extent, indifferent as to what he does--since all that he does meets with the same reception from the parent.

Servants, obey in all things, etc. Eph 6:5, also Eph 6:6-8.

(i) "obey" 1Pet 2:18

Observe here, 1. The nature of the duty to which we are exhorted; this is expressed both affirmatively and negatively; affirmatively, Seek the things above, and set your affections on them; negatively, Not on the things here on earth; it being impossible to seek and set our affections upon both in an intense degree.

Quest. But what is it to seek those things that are above, and to set our affections upon them?

Ans. In these two words, four things are comprehended;

1. An act of our understanding, that we know the worth of these things.

2. An act of the will, to chuse these things, and with the ardour and vehemency of our affections to love them.

3. An act of industry and endeavour in the pursuit of these things, if by any means we may attain them. Our affections are so many springs of motion to set our endeavours on work for the obtaining of what we love and desire.

4. It implies a clear preference of the things above to things below, when they come in competition; set your affections more on things above than on the things below, and shew it by your readiness to part with these things.

Observe, 2. What is the object of this act, or what it is that we are to seek and set our affections upon, namely, the things which are above; God the Father, Son, and Holy Spirit, together with the blessed state and condition of heaven, and the happiness above; as also those dispositions and qualifications which are requisite for the obtaining of this happiness and bringing us to the fruition of it; all these are comprehended in the latitude of the object, the things which are above.

Observe, 3. The arguments which our apostle uses to excite us to this duty:

1. If ye be risen with Christ, that is, if ye believe that Christ is risen, and if ye will bear a conformity and resemblance to him in his resurrection, and be made partakers of the power and virtue of it; for Christ's resurrection is of the power and virtue of it; for Christ's resurrection is not only a pattern, but a principle; it has a power and efficacy in it to raise us up to a spiritual life; If ye then be risen with Christ, seek those things which are above.

2. A second argument is drawn from Christ's exaltation in heaven: he sitteth on the right hand of God; which words declare the exaltation of his human nature, and his being advanced to be the supreme King and Governor of his church.

Now the force of this argument lies in the relation that is between the Head and the members, between Christ and Christians; as the Head has an influence upon the members, so the members have an affection for the Head, which makes them aspire heavenwards, where their Head is; because their glorified Saviour, sitting at the right hand of God, by the power of his Spirit, draws out their affection towards him: If ye be risen with Christ, seek the things above.

As if St. Paul had said "I'd Christ our Head risen, and ascended into heaven? Let us in our hearts and affections follow him thither, and patiently wait till he receive our souls, and raise our bodies, and take us wholly to himself, that we may be forever with the Lord."

Here we have a fresh argument to enforce the foregoing exhortation, Seek the things above, for ye are dead, that is, dead to sin, dead to the world, therefore be not over eager in the pursuit of the things below.

How affrighting a sight would it be, to see a dead man rise out of his grave, and converse with the world, and follow the things here below!

As affecting is it to see Christians, who by baptismal profession do own themsleves to be dead to the world, yet buried in the world; and instead of setting their affections on things above, pursuing, with the full bent of their desires, the things below. Ye are dead, it follows, your life is hid with Christ in God:

Your life, that is, your spiritual life of grace, and your eternal life of glory, they are both hid with Christ, now with God in heaven.

Hid in Christ, 1. As the effect is in the cause, as the life of the branchs is hid in the root, so is the life of a Christian hid in Christ; he is our root.

Again, hid in Christ, that is, 2. Deposited and laid up with Christ, committed to his care and custody, securely put into his hands.

3. Hid with Christ, that is, dispensed by him, and derived from him at his pleasure; of his fulness we receive, when and in what measure he pleaseth.

Note here, 1. Our life, short and uncertain in itself, and common to us with the brutes, deserves not comparatively, the name of life.

Note, 2. That Christ is the believer's life, he is both the author and efficient cause of it, the meritorious cause of it, and the exemplary cause and pattern of it.

Note, 3. That the Christian's life is hid with Christ.

The phrase imports, 1. Security and safety; what is hidden in Christ, and with him, must be safe, and out of the reach of danger; grace is incorruptible seed, that shall never die: The world, Satan, and sin, may assault, but shall not overcome; neither lust within, nor the devil, nor the world, shall be able to vanquish that life which is hid in Christ.

2. It imports obscurity; what is hidden, is concealed: The life of grace is totally hidden from the wicked, and hid, in some sort, from winnowings of temptation, under the prevalencey of corruption; much more is the life of glory hidden, it doth not yet appear; we can no more conceive of it by all we have heard, than we can conceive what the sun is by seeing a glowworm.

3. Our life being hid with Christ, it imports plenty and abundance: I am come, that ye may have life more abundantly, Joh 10:10.

That is, "When Christ, who is the author, and purchaser, and preserver of our life, shall appear to judge the world at the great day, then shall all believers, who have received spiritual life from him, be sharers in glory with him.

Here note, 1. That Jesus Christ, by whom believers live a life of grace, and from whom they expect a life of glory, shall certainly appear, yea, and have a very glorious appearing; he shall be glorious in his person, glorious in his attendants, glorious in his authority, &c.

Note, 2. That when Christ appears in glory to judge the world, then it is that all believers shall enjoy a full glorification with him.

Note, 3. That the faith of approaching glory, at Christ's second appearance, is a strong argument to take off our affections from things below, and place them on things above.

St. Paul's argument is, to press the Colossians to set their affections on things above, because Christ is above, and, when he appears, they shall appear with him in glory.

Note here, 1. That although the apostle told them in the third verse, that they were dead to sin, yet here, in the fifth verse, he bids them mortify sin; intimating, that the work of mortification, at the best, is but imperfect, and must be carried on daily and progressively; they were mortified but in part; the old man has a strong heart, and is a long time a dying, after it has received its deadly wound: Sin lives a dying life, and dies a lingering death; Mortify therefore, &c.

Note, 2. What it is they are called upon to mortify, their members upon earth; where, by members, we are to understand all the lusts and corruptions of our hearts and natures, all the relics and remains of sin unsubdued and unpurged out of the soul; he instances in fornication, uncleanness, inordinate affections and desires and covetousness, which loveth the world above God, and is therefore no better than idolatry.

But why are these called members, and members upon earth?

Ans. They are called members, in allusion to what St. Paul had called sin before, namely, a body of sin Col 2:11; therefore he calls particular lusts members of that body; and also because they require and call for the members of the body, as instruments to bring them into act; likewise, because these lusts are naturally as dear to men as their bodily members, they can as soon part with a right hand or a right eye, as with a bosom and beloved lust; they are also called members upon the earth, because they are conversant about earthly things, because they will cleave to us as long as we live upon earth; and to intimate, that none of these must be carried to heaven with us, but be mortified on earth.

But what is it to mortify these members?

Ans. To mortify sin is to deny our consent to the solicitations of sin, to suppress the first motions of sin, to enervate the power and activity of sin.

Learn hence, 1. That in the holiest and best of God's children and servants, there are relics and remains of sin, to be daily mortified, and gradually subdued.

Learn, 2. That after God has brought a person into a state of grace, it is his duty, and ought to be his endeavour, daily to mortify sin, and all the remains of unsubdued corruption. A caution, Take heed of concluding sin is mortified, because it is restrained, because the acts of sin are intermitted, because some particular sins are subdued: Is all sin hated of thee, loathed and left by thee? It is more to loath a sin, than it is to leave a sin; sin may be left, and yet be loved; but no man can loath a sin, and love it at the same time.

Learn, 3. That covetousness is a sin, which, above others, a Christian should set himself against, and endeavour to mortify and subdue, it having a sort of idolatry in it, drawing our love, our trust, our fear, our joy, from God, and placing the supremacy of our affections in and upon the creatures. True, the covetous man does not believe his money to be God; but by his inordinate loving of it; and fiducial trusting in it he is as truly guilty of idolatry, as if he bowed his knee unto it: for God more regards the internal acts of the mind, than he doth the external acts of the body.

In like manner, the Papist do not believe their saints and angels to be gods; but by praying to them, and trusting in them for relief and help, they give them the inward worship of the soul, and consequently they are as guilty of idolatry as if they did believe them to be God.

Here our apostle backs his exhortation to mortify sin, with strong arguments and motives; the first is taken from the wrath of God, which, in its dismal effects, falls upon those who continue in, and under the power of those sins: For which things sake, that is, for the committing of which things, and for continuing impenitent after the commission of them, the wrath of God cometh upon them.

Here note, 1. God's wrath is the due desert of man's sin; yet it is not so much sin, as obduration and impenitency in sin, that draws down wrath.

Note, 2. That believers themselves do stand in need of arguments drawn from the wrath of God, to make them afraid of sin, and to excite them to mortify and subdue it; for here the apostle propounded the terrors of divine wrath to these believing Colossians.

The second argument is taken from their former continuance, yea, long continuance in these sins; in which ye also walked some time, when ye lived in them; that is, in the forementioned sins ye yourselves also walked before your conversion, when ye lived in them, and took delight in the practice of them.

Learn hence, That no argument will prevail more with a Christian to follow on the work of mortification closely for time to come, than the remembrance of his long continuance in sin in time past; in which sins ye walked some time, when ye lived in them; Now mortify therefore &c.

In the foregoing verses, St. Paul exhorted the Colossians to mortify external and outward sins, as fornication and uncleanness; here he presses them to mortify internal and spiritual sins, such as anger, wrath, and malice, sins of the heart. The axe of mortification must be laid to the root of inward corruption, spiritual sins, heart sins: Though they are minoris infamia, of less infamy and reproach before men, yet they are majoris reatus, of greater guilt in the sight of God; therefore a sincere Christian has a special respect to these in the work of mortification; put off all these anger, wrath, malice:

Anger, or the sudden motions and raising of passion:

Wrath is anger advanced to an height and

malice is anger accompanied with a desire of revenge, a rooted displeasure:

As jealousy is the rage of a man, so malice is the rage of the devil; it is the very soul and spirit of the apostate nature. No sin renders a man so like to Satan as wrath and malice. A malicious desire of revenge is so far beneath a Christian, that it is the baseness of a man, yea, the spawn of a devil. This sin indulged, destroys the soul, as sure as murder, yea, it is no less than murder in the account of God, He that hateth his brother is a murderer 1John 3:15.

Observe next, The apostle exhorts the Colossians to guard against the sins of the heart. Put off blasphemy, filthy communication, and lying; that is, evil speaking, filthy speaking and false speaking.

Sins of the tongue are to be guarded and watched against, as well as sins of the heart; they are most scandalous, they dishonour God, and discredit religion, and wrong our own souls. The sins of the tongue, are little considered, their great guilt not apprehended, but men must account for their open reproaches, secret backbitings, scoffings, derisions, whereby they endeavour to fix an ignominy upon their neighbour; and particularly, the sin of lying here cautioned against, Lie not one to another.

All lying is here condemned; the officious lie, tending to our own or our neighbour's profit; the pernicious lie, tending to our neighbour's prejudice; the jocular and jocose lie, tending to recreation and sport.

The scripture condemneth all, without restriction, All liars shall have their part in the lake which burns with fire and brimstone, Rev 21:8

Whosoever loveth and maketh a lie Rev 22:15. Lying makes a man like the devil, who was a liar as well as a murderer from the beginning.

Observe, lastly, The argument to enforce the exhortation to mortify all sin, the sins of the heart, the sins of the tongue, the sins of the life, and that is drawn from the consideration of their present state; they had in their baptism made a profession to put off the old man with his deeds, that is, their own sinful nature, and put on the new man in baptism, which being renewed by illumination and divine knowledge, and so conformed to the image of God, rendered them now the objects of his special love.

Note here, That there were many ceremonies in baptism used in the primitive church, to which St. Paul alludes in several places in his epistles; as drenching in water, so as to seem buried in and under it, Buried with him in baptism Col 2:12: Likewise putting off their old clothes at going in, and putting on new at their coming out of the water, to which St. Paul alludes here, when he tells them they had, namely, in their baptism, put off the old man, and put on the new.

Whence learn, That there is no argument more moving and effectually exciting unto holiness of life, than that which is taken from our baptismal vow and profession; the obligation of this is very strong, if duly considered.

The apostle makes use of it here as a potent argument, to quicken them to the mortification of all sin, seeing they had in baptism put off the old man, that is, professed and solemnly engaged so to do, and had put on the new man, which after God is created in righteousness and true holiness.

Where, that is, in which state of renovation, or under the present gospel-dispensation, there is found with God no respect to any man's person or nation, as before there was under the legal dispensation; now Jew and Gentile, male and female, bond and free, circumcised and uncircumcised, everyone that feareth God, and worketh righteousness, is accepted of God, through Christ, who is all, in all things, to all believers:

But how is Christ all in all unto his people?

Thus, his teaching is all in all in the work of illumination, his Spirit is all in all in the work of conversion, his death is all in all in the work of satisfaction, his righteousness is all in all in the matter of our justification, his grace is all in all in our satisfaction, his intercession is all in all in our acceptation, his peace is all in all in our consolation, his power is all in all in our resurrection, his presence is all in all in our glorification.

O blessed Jesus! art thou thus all to me? I will labour to be all to thee; I will give thee all that I am, my soul with all its faculties, my understanding, my heart, and my affections, particularly my love and my hatred, my joy and my sorrow, my hope and my fear, my body with all its members: For thou hast created, redeemed, and wilt glorify the body as well as the soul; and therefore I will glorify thee with my body and with my spirit, which is thine: I will also give thee all that I have, by consecrating it all to the service of Christ, and resigning up all to the will of Christ, and will intitle thee to all that I do, by making thy word my rule, and thy glory my end, in all my actions and undertakings.

Our apostle having now finished his exhortation to the practice of that great duty of mortification of sin, called here, a putting off the old man, comes next to mention several graces and virtues, which he exhorts them to be found in the practice of; and this he styles, a putting on the new man; teaching us hereby, that a negative holiness, is not sufficient to salvation; it is not enough that we cease to do evil, but we must learn to do wll; a man may go to hell for not doing good, as well as for doing wickedly.

Observe farther, The particular graces and virtues which they are exhorted to put on.

1. Bowels of mercy and kindness; that is, a tender pity towards, and an inward sympathy with, those that are in misery; and this expressed in outward acts of succour and relief, according to our ability.

There is a natural pity which man can hardly put off, it is seated in the very nature of man; and accordingly, unmercifulness is a sin against the light of nature, as well as against the law of God:

But there is, besides this, a spiritual pity, which flows from sure love, and that a divine love; now, this is more an act of grace than of nature; this the apostle here exhorts the Colossians to, Put on bowels of mercy; they who have put on, and are clothed with, garments of holiness, will also put on bowls of mercy as a garment.

2. Humbleness of mind; whereby a man, sensible of God's goodness, and his own infirmities, hath an humble apprehension, and a modest estimation of himself: The more holiness anyh person has the more humility he has; humility is a certain evidence of our holiness, because it is a great part of our holiness.

3. Meekness and long-suffering, which moderate anger, and enable us to put up affronts and injuries. This is a spirit and temper divine, and truly Christ-like; none so abused and affronted as he; but, being reviled, he blessed, and committed himself to him that judgeth righteously. When another hurts thee by unjust provocation, why shouldst thou hurt thyself by sinful passion? Christ was a Lamb for meekness; it doth not become any of his followers to be like lions for fierceness.

4. Forebearance, and mutual forgiveness; Forbearing one another and forgiving one another. No Christians are so perfect, but they are liable to offend one another; he must have no friends, that will have a friend with no faults, and consequently they stand in need of forgiveness from each other.

Learn hence, 1. That Christians are obliged, by the laws of their holy religion, to forbear and forgive one another.

2. They are obliged to imitate Christ in this duty of forgiveness; Christ forgives us universally, freely, sincerely, so as never more to upbraid us with the fault he has forgiven us; such a forgiveness are we to exercise towards our brother. As Christ forgave you; so also do ye.

Observe lastly, The argument which St. Paul makes use of to press the Colossians to the practice of the forementioned duties, and that is drawn from their election and vocation; Put on as the elect of God, bowels of mercy. You that had the favour to be chosen of God out of the heathen world, to be his church and people, and are now holy and beloved of God, let the sense of this divine favour oblige you to humility and meekness, to long suffering and mutual forgiveness, yea, to the love and practice of universal holiness.

Still our apostle makes use of the former metaphor, comparing the graces of the holy Spirit to garments, which he exhorts Christians to put on; he had mentioned the putting on of mercy, meekness, humility, &c. before; now he advises, to put on charity, or the grace of love, as the upper garment over and above all the rest, comparing it to a bond or ligament, which ties and knits all the members of the church together.

Quest. But what is this grace of charity?

Ans. It is a brotherly affection, which every true Christian chiefly bears to all hs fellow-members, in Christ for grace sake; or a gracious propensity of heart towards our neighbour, whereby we will, and do to our power procure all good for him.

Quest. But why does St. Paul compare charity to an upper garment?

Above all, put on charity.

Because, 1. The upper garment is larger and broader than the rest, so ought charity to extend itself to all persons, and upon all occasions.

2. The upper garment is usually fairer than the rest, so doth charity shine brightest amongst all the graces.

3. The upper garment distinguishes the several orders and degrees of men; thus Christians are known by love as by a livery; it is the bond that Christ's sincere disciples wear.

Quest. But how is charity the bond of perfectness?

The meaning is, that it is the most perfect bond of union among Christians, it knitteth together all the scattered members of the church, and makes their graces and gifts subservient to the good of one another, so that the church is hereby made a complete intire body, which was lame without it; in this sense, charity is called the bond of perfectness.

As if the apostle had said, "Let that peace which God has given you within, and calleth you to exercise without, govern your lives, and direct you in all your actions towards men, and live in continual thankfulness to God!"

Here note, That the original word to rule in the heart, signifies to umpire, or to act the part of an umpire, in appeasing strife.

Now, this peace, 1. Inwardly hushes and stills all in the soul, the tumultuous affections are up, and in an hurry; when anger, hatred, and revenge begin to rise in the soul, this calms and composes all.

2. Outwardly, peace of conscience produces peaceableness of conversation; where the peace of God rules in the heart, it disposes it to peaceableness in the life.

Now, this consists in these things, namely, in an unwillingnesss to provoke others, in an unaptness to be provoked by others, in a readiness to be to be reconciled when provoked, and in a forwardness to reconcile others that are at variance.

These words come in by way of direction and advice, to help the Colossians in the exercise of the foregoing graces; seeing it is the word of Christ, or the holy scriptures, which teach the forementioned duties, he advises that that word of God may dwell in, and take up its abode with them, richly and plentifully, that they may be furnished thereby with all true and sound wisdom.

Note here, 1. The title given to the holy scriptures, they are the word of Christ, because they have Christ for their author, Christ for their object, and Christ for their end.

Note, 2. The advice given with respect to the word of Christ, Let it dwell: Not come for an hour, but to tarry; not to tarry for a night, but to take up its fixed residence and abode.

Note, 3. Where it should dwell, not in the ear, nor in the head only, not in the memory barely, nor in the affections, but in the heart and soul, Thy word have I hid in my heart, that I might not sin against thee. Ps 119:11

The law of God is in his heart, none of his steps shall slide. Ps 37:31

Note, 4. How the word should dwell in us, richly, copiously, and plentifully, in its commands, in its promises, in it threatenings; let the word, the whole word, dwell in you, being diligently searched, heartily received, and carefully observed.

Note, 5. The persons to whom this advice is given by the apostle, all the saints at Colosse, the whole body of the people are injoined an holy familiarity with the Bible, it is to be in their houses, in their hands, and in their hearts, that it may dwell richly in them.

Why then, and with what face dare the church of Rome forbid the common people to read the Bible, calling it an heretical book?

For a reason they very well know, namely, Because it is the most dangerous book against Popery, that ever was written in the world.

Here our apostle declares one special benefit which the Colossians would receive, by having the word of Christ dwell richly in them; it would enable them to teach and admonish one another, and also to excite and stir up the affections of each other, by singing those psalms, hymns, and spiritual songs therein contained, or such others as were composed by the inspiration and direction of the holy Spirit of God: always remembering, not to sing gracefully only, but with grace; that is, with attention and devotion in our hearts to the Lord.

Learn hence, The singing psalms, both in public assemblies, and private families, and therein praising and blessing of God for mercies received, is a great and necessary duty, to be jointly performed by all persons capable of it.

Learn, 2. That in singing, a special regard must be had, that there be an inward harmony, and a gracious melody in the soul, by the exercise of the understanding, and the orderly motion of the affections; if the heart and affections be not stirred up in this duty, the outward grace, though never so graceful, availeth nothing.

Here our apostle lays down a general rule for the right of management of all our words and actions, in the whole course of life; Whatsoever ye do, do all in the name of our Lord Jesus, giving thanks to God for all the mercies you receive by Jesus Christ.

Learn hence, 1. That all our thoughts, words and actions, must and ought to be done in the name of our Lord Jesus Christ; that is, to do all by the authority and command of Christ, to do all in the power and strength of Christ, to do all for the honour and glory of Christ, to do all after the pattern and example of Christ.

Learn, 2. That all prayers and thanksgivings, as they are only due to God, so they must be performed by us through Jesus Christ, that so they may find acceptance with God; Giving thanks to God and the Father by him.

Observe here, 1. That St. Paul, in the former part of this chapter, having laid down general exhortations, to live suitably to the gospel which the Colossians had received, comes now, in the close of the chapter, to exhort them to the practice fo particular duties in their respective places and relations, as husbands and wives, parents and children, masters and servants.

Learn hence, That the doctrine of the gospel lays the highest and strictest obligations upon all those to whom it is revealed, to perform every personal and relative duty in an holy and acceptable manner, both to God and man.

Observe, 2. The wives duty of subjection here required; Submit yourselves to your own husbands. This implies and comprehends in it, a reverend esteem of them, an affectionate love unto them, speaking respectfully of them, and to them, and yielding obedience to their commands.

Observe also, The qualification and manner of this subjection, as it is fit in the Lord, that is, in all lawful things, and in obedience to the Lord's commands, and not in anything contrary to his will. Thus obeying, the woman's subjection is service done to Christ; which may comfort her, in case of any unkind returns from her husband to her.

Observe, 1. The general duty of the husband declared, to love his wife with a special, peculiar, conjugal affection, and to discover this love by a tender care over her, an affectionate regard to her, cohabitation with her, contentment and satisfaction in her, a patient bearing with her weaknesses, or prudential hiding of her infirmities, a cheerful supplying of her wants, a readiness to instruct and direct her, a willingness to pray for her, and with her; where true love is found these duties will be performed.

Observe, 2. A particular sin, which all husbands are to avoid in their conversation with their wives, and that is being bitter against them: not bitter in affection towards them, that is, cold and indifferent in their love to them; not bitter in expression towards them, speaking reproachfully to them; not bitter in their actions towards them, giving them bitter blows, which is contrary to the law of God and nature.

Learn hence, That it is the will and command of God, that husbands should not behave themselves churlishly, sourly, or imperiously towards their wives; not ruling with rigour or being morose and rough, stern and severe in their carriage towards them, but to treat them with that endearing familiarity that is due to them, as part of ourselves.

Observe here, The duty bound upon all children, and that is, obedience to their parents; this implies inward reverence, outward observance, a pious regard to their instructions, a following their good examples.

Observe, 2. The object of this duty; Obey your parents, that is, both parents; as obedience is due from all children, so it is payable to all parents, to mothers as well as fathers; nay, Lev 19:3 the mother is named first, because in regard of the weakness of her sex, she is the most liable to contempt.

Observe, 3. The extent of the duty, in all things, that is, in all lawful things, and in all indifferent things, in every thing that is not sinful; though to the child it may seem unnecessary or unreasonable, yet the parents command is to be obeyed.

Observe, 4. The argument and motive to excite and quicken to this duty, It is well pleasing unto the Lord; thereby they do acceptable service unto the Lord, who will reward it with long life on earth, and eternal life in heaven.

God takes a mighty pleasure in the performance of relative duties; they are not only pleasing, but well pleasing to him; we are no more really, than what we are relatively in the account of God; that which we call the power of godliness, consists in a conscientioius performance of relative duties.

Here the parents duty, that is the duty of both parents, is laid down, provoke not your children to wrath; that is, abuse not your power and authority over them, by being too severe unto them; imbitter not their spirits against you, by denying them what is convenient for them, by inveighing with bitter words against them, by unjust, unseasonable, or immoderate correcting of them; give them no just occasion to be angry.

The reason is added, lest they be discouraged; either dispirited and heartless, or desperate and hardened; lest by dejection of spirit, they become stupid. A parent's conduct must be moderated with prudence, shunning the extremes of too much indulgence on the one hand, and too great rigour and severity on the other.

Observe here, 1. The general duty incumbent upon all servants, and that is obedience to such as are their masters according to the flesh, to execute all their lawful commands; such as are God's freemen, may be servants to men, though not the servants of men.

Observe, 2. The qualifications and properties of this obedience which is due and payable from servants to masters, it must be in singleness of heart, in great simplicity and sincerity of spirit, and with an eye to their great Master in heaven; with an eye to the command of their great Master, with an eye to the presence of their great Master, to the assistance and acceptance of their great Master, and to the honour and glory of him also; and it must be done heartily, and with good will, as to the Lord, and not to men.

Learn hence, That the meanest and basest services in the place and station in which God sets us, being done with right qualifications, and from sincere motives, and for sincere ends, is service done to Christ, and as such, shall be accepted and rewarded by him.

Observe, 3. The mighty reward which the Spirit of God propounds as an encouragement ot poor servants in their obedience to their masters. Of the Lord ye shall receive the reward of their inheritance. No service so mean but shall be rewarded, if conscientiously performed; no distinction in heaven between servants and sons, all shall receive the inheritance there, who have done faithful service here; and as the meanest service done with right qualifications, is service done to Christ, so shall it be accepted of him, and rewarded by him; Knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ.

That is "Such servants as have wronged their masters, or such masters as have oppressed their servants, God, who respects no man's person, and regardeth the rich no more than the poor, will take this time to revenge the injuries and wrong, done by either to each other."

Note here, The severity and impartiality of divine justice: God, the righteous judge, will revenge the wrong, every wrong, whensoever, and by whomsoever it is done; he will revenge it impartially, he will revenge it proportionably; a just retribution, according to the wrong done, shall be rendered to everyone by the righteous and just God: He that hath done wrong, shall receive for the wrong which he hath done; and there is no respect of persons.

III. ^1Εἰ οὖν συνηγέρθητε τῷ Χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος· III. 1–4. ‘If this be so; if ye were raised with Christ, if ye were translated into heaven, what follows? Why you must realise the change. All your aims must centre in heaven, where reigns the Christ who has thus exalted you, enthroned on God’s right hand. All your thoughts must abide in heaven, not on the earth. For, I say it once again, you have nothing to do with mundane things: you _died_, died once for all to the world: you are living another life. This life indeed is hidden now: it has no outward splendour as men count splendour; for it is a life with Christ, a life in God. But the veil will not always shroud it. Christ, our life, shall be manifested hereafter; then ye also shall be manifested with Him and the world shall see your glory’. 1. εἰ οὖν συνηγέρθητε κ.τ.λ.] ‘_If then ye were raised_’, not ‘_have been raised_’. The aorist συνηγέρθητε, like ἀπεθάνετε (ii. 20), refers to their baptism; and the εἰ οὖν here is a resumption of the εἰ in ii. 20. The sacrament of baptism, as administered in the Apostolic age, involved a twofold symbolism, a death or burial and a resurrection: see the note on ii. 12. In the rite itself these were represented by two distinct acts, the disappearance beneath the water and the emergence from the water: but in the change typified by the rite they are two aspects of the same thing, ‘like the concave and convex in a circle’, to use an old simile. The negative side—the death and burial—implies the positive side—the resurrection. Hence the form of the Apostle’s resumption, εἰ ἀπεθάνετε, εἰ _οὖν_ συνηγέρθητε. The change involved in baptism, if truly realised, must pervade a man’s whole nature. It affects not only his practical conduct, but his intellectual conceptions also. It is nothing less than a removal into a new sphere of being. He is translated from earth to heaven; and with this translation his point of view is altered, his standard of judgment is wholly changed. Matter is to him no longer the great enemy; his position towards it is one of absolute neutrality. Ascetic rules, ritual ordinances, have ceased to have any absolute value, irrespective of their effects. All these things are of the earth, earthy. The material, the transitory, the mundane, has given place to the moral, the eternal, the heavenly. τὰ ἄνω ζητεῖτε κ.τ.λ.] ‘Cease to concentrate your energies, your thoughts, on mundane ordinances, and realise your new and heavenly life, of which Christ is the pole-star’. ἐν δεξιᾷ κ.τ.λ.] ‘_being seated on the right hand of God_’, where καθήμενος must not be connected with ἐστιν; see the note on ἀπόκρυφοι, ii. 3. This participial clause is pertinent and emphatic, for the session of Christ implies the session of the believer also; Ephes. ii. 4–6 ὁ δὲ Θεός ... ἡμᾶς ... συνεζωοποίησεν ... καὶ συνήγειρεν καὶ _συνεκάθισεν_ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ κ.τ.λ.; comp. Rev. iii. 21 ὁ νικῶν, δώσω αὐτῷ καθίσαι μετ’ ἐμοῦ ἐν τῷ θρόνῳ μου, ὡς κἀγὼ ἐνίκησα καὶ ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῷ θρόνῳ αὐτοῦ, in the message addressed to the principal church of this district: see above p. 42. Βαβαί, says Chrysostom, ποῦ τὸν νοῦν ἀπήγαγε τὸν ἡμέτερον; πῶς φρονήματος αὐτοὺς ἐπλήρωσε μεγάλου; οὐκ ἤρκει Τὰ ἄνω εἰπεῖν, οὐδὲ, Οὗ ὁ Χριστός ἐστιν, ἀλλὰ τί; Ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος. ἐκεῖθεν λοιπὸν τὴν γῆν ὁρᾶν παρεσκεύαζε.

^2τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς. ^3ἀπεθάνετε γάρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ· 2. τὰ ἄνω] The same expression repeated for emphasis; ‘You must not only _seek_ heaven; you must also _think_ heaven.’ For the opposition of τὰ ἄνω and τὰ ἐπὶ τῆς γῆς in connexion with φρονεῖν, comp. Phil. iii. 19, 20 οἱ τὰ _ἐπίγεια φρονοῦντες_, ἡμῶν γὰρ τὸ πολίτευμα _ἐν οὐρανοῖς ὑπάρχει_; see also Theoph. _ad Autol._ ii. 17. Extremes meet. Here the Apostle points the antithesis to controvert a Gnostic asceticism: in the Philippian letter he uses the same contrast to denounce an Epicurean sensualism. Both alike are guilty of the same fundamental error; both alike concentrate their thoughts on material, mundane things. 3. ἀπεθάνετε] ‘_ye died_’ in baptism. The aorist ἀπεθάνετε denotes the past act; the perfect κέκρυπται the permanent effects. For ἀπεθάνετε see the notes on ii. 12, 20. κέκρυπται] ‘_is hidden_, is buried out of sight, to the world’. The Apostle’s argument is this: ‘When you sank under the baptismal water, you disappeared for ever to the world. You rose again, it is true, but you rose only to God. The world henceforth knows nothing of your new life, and (as a consequence) your new life must know nothing of the world.’ ‘Neque Christum’, says Bengel, ‘neque Christianos novit mundus; ac ne Christiani quidem plane seipsos’; comp. Joh. xiv. 17–19 τὸ πνεῦμα τῆς ἀληθείας ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι _οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει_ αὐτὸ, ὑμεῖς [δὲ] γινώσκετε αὐτό ... ὁ κόσμος με οὐκ ἔτι θεωρεῖ ὑμεῖς δὲ θεωρεῖτέ με· _ὅτι ἐγὼ ζῶ, καὶ ὑμεῖς ζήσετε_.

^4ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζειωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ. 4 ἡ ζωὴ _ὑμῶν_. 4. ὁ Χριστὸς] A fourth occurrence of the name of Christ in this context; comp. ver. 2 τῷ Χριστῷ, ὁ Χριστός, ver. 3 σὺν τῷ Χριστῷ. A pronoun would have been more natural, but less emphatic. ἡ ζωὴ ἡμῶν] This is an advance on the previous statement, ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ, in two respects: (1) It is not enough to have said that the life is shared _with_ Christ. The Apostle declares that the life _is_ Christ. Comp. 1 Joh. v. 12 ὁ ἔχων τὸν ὑὶον ἔχει τὴν ζώην, Ign. _Ephes._ 7 ἐν θανάτῳ ζωὴ ἀληθινή (of Christ), _Smyrn._ 4 Ἰησοῦς Χριστὸς τὸ ἀληθινὸν ἡμῶν ζῆν, _Ephes._ 3 Ἰησοῦς Χριστὸς τὸ ἀδιάκριτον ἡμῶν ζῆν, _Magn._ 1 Ἰησοῦ Χριστοῦ τοῦ διαπαντὸς ἡμῶν ζῆν. (2) For ὑμῶν is substituted ἡμῶν. The Apostle hastens to include himself among the recipients of the bounty. For this characteristic transition from the second person to the first see the note on ii. 13. The reading ὑμῶν here has very high support, and on this account I have given it as an alternative; but it is most probably a transcriber’s correction, for the sake of uniformity with the preceding. τότε καὶ ὑμεῖς κ.τ.λ.] ‘The veil which now shrouds your higher life from others, and even partly from yourselves, will then be withdrawn. The world which persecutes, despises, ignores now, will then be blinded, with the dazzling glory of the revelation’. Comp. 1 Joh. iii. 1, 2 ὁ κόσμος οὐ γινώσκει ἡμᾶς, ὅτι οὐκ ἔγνω αὐτόν. ἀγαπητοί, νῦν τέκνα Θεοῦ ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσομεθα· οἵδαμεν ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα κ.τ.λ., Clem. Rom. 50 οἳ φανερωθήσονται (or φανεροὶ ἔσονται) ἐν τῇ ἐπισκοπῇ τῆς βασιλείας τοῦ Χριστοῦ. ἐν δόξῃ] Joh. xvii. 22 τὴν δόξαν ἣν δέδωκάς μοι, δέδωκα αὐτοῖς, Rom. viii. 17 ἵνα καὶ συνδοξασθῶμεν.

^5Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς· πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν, 5–11. ‘So then realise this death to the world; kill all your earthly members. Is it fornication, impurity of whatever kind, passion, evil desire? Or again, is it that covetousness which makes a religion, an idolatry, of greed? Do not deceive yourselves. For all these things God’s wrath will surely come. In these sins ye, like other Gentiles, indulged in times past, when your life was spent amidst them. But now everything is changed. Now you also must put away not this or that desire, but all sins whatsoever. Anger, wrath, malice, slander, filthy abuse; banish it from your lips. Be not false one to another in word or deed; but cast off for ever the old man with his actions, and put on the new, who is renewed from day to day, growing unto perfect knowledge and refashioned after the image of his Creator. In this new life, in this regenerate man, there is not, there cannot be, any distinction of Greek or Jew, of circumcision or uncircumcision; there is no room for barbarian, for Scythian, for bond or free. Christ has displaced, has annihilated, all these; Christ is Himself all things and in all things’. 5. The false doctrine of the Gnostics had failed to check sensual indulgence (ii. 23). The true doctrine of the Apostle has power to kill the whole carnal man. The substitution of a comprehensive principle for special precepts—of the heavenly life in Christ for a code of minute ordinances—at length attains the end after which the Gnostic teachers have striven, and striven in vain. νεκρώσατε οὖν] i.e. ‘Carry out this principle of _death_ to the world (ii. 20 ἀπεθάνετε, iii. 3 ἀπεθάνετε), and kill everything that is mundane and carnal in your being’. τὰ μέλη κ.τ.λ.] Each person has a twofold moral personality. There is in him the ‘old man’, and there is in him also ‘the new’ (vv. 9, 10). The old man with all his members must be pitilessly slain. It is plain that τὰ μέλη here is used, like ἄνθρωπος in ver. 9, not physically, but morally. Our actual limbs may be either τὰ ἐπὶ τῆς γῆς or τὰ ἐν τοῖς οὐράνοις, according as they are made instruments for the world or for Christ: just as we—our whole being—may identify ourselves with the παλαιὸς ἄνθρωπος or with the νέος ἄνθρωπος of our twofold potentiality. For this use of the physical, as a symbol of the moral of which it is the potential instrument, compare Matt. v. 29 sq. εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν κ.τ.λ. I have ventured to punctuate after τὰ ἐπὶ τῆς γῆς. Thus πορνείαν κ.τ.λ. are prospective accusatives, which should be governed directly by some such word as ἀπόθεσθε. But several dependent clauses interpose; the last of these incidentally suggests a contrast between the past and the present; and this contrast, predominating in the Apostle’s mind, leads to an abrupt recasting of the sentence, _νυνὶ δὲ_ ἀπόθεσθε καὶ ὑμεῖς _τὰ πάντα_ in disregard of the original construction. This opposition of ποτέ and νῦν has a tendency to dislocate the construction in St Paul, as in i. 22 νυνὶ δὲ ἀποκατηλλάγητε (or ἀποκατήλλαξεν), i. 26 νῦν δὲ ἐφανέρωθη: see the note on this latter passage. For the whole run of the sentence (the parenthetic relative clauses, the contrast of past and present, and the broken construction) compare Ephes. ii. 1–5 καὶ ὑμᾶς ... ἐν αἷς ποτέ ... ἐν οἷς καὶ ... ποτε ... ὁ δὲ Θεός ... καὶ ὄντας ἡμᾶς συνεζωοποίησεν. With the common punctuation the interpretation is equally awkward, whether we treat τὰ μέλη and πορνείαν κ.τ.λ. as in direct apposition, or as double accusatives, or in any other way. The case is best put by Severianus, σάρκα καλεῖ τὴν ἁμαρτίαν, ἧς καὶ τὰ μέλη καταριθμεῖ ... ὁ παλαιὸς ἄνθρωπός ἐστιν τὸ φρόνημα τὸ τῆς ἁμαρτίας, μέλη δὲ αὐτοῦ αἱ πράξεις τῶν ἁμαρτημάτων; but this is an evasion of the difficulty, which consists in the direct apposition of the instruments and the activities, from whatever point they are viewed. πορνείαν κ.τ.λ.] The general order is from the less comprehensive to the more comprehensive. Thus πορνεία is a special kind of uncleanness, while ἀκαθαρσία is uncleanness in any form, Ephes. v. 3 πορνεία δὲ καὶ ἀκαθαρσία πᾶσα; comp. Gal. v. 19 πορνεία, ἀκαθαρσία, ἀσέλγεια, with the note there. Thus again πάθος, though frequently referring to this class of sins (Rom. i. 26, 1 Thess. iv. 5), would include other base passions which do not fall under the category of ἀκαθαρσία, as for instance gluttony and intemperance. πάθος, ἐπιθυμίαν] The two words occur together in 1 Thess. iv. 5 μὴ ἐν πάθει ἐπιθυμίας. So in a passage closely resembling the text, Gal. v. 24 οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ τὴν σάρκα ἐστάυρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις. The same vice may be viewed as a πάθος from its passive and an ἐπιθυμία from its active side. The word ἐπιθυμία is not used here in the restricted sense which it has e.g. in Arist. _Eth. Nic._ ii. 4, where it ranges with anger, fear, etc., being related to πάθος as the species to the genus (see Gal. l.c. note). In the Greek Testament ἐπιθυμία has a much more comprehensive sense; e.g. Joh. viii. 44 τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. Here, if anything, ἐπιθυμία is wider than πάθος. While πάθος includes all ungovernable affections, ἐπιθυμία κακή reaches to all evil longings. Ἰδού, says Chrysostom, γενικῶς τὸ πᾶν εἶπε· πάντα γὰρ ἐπιθυμία κακή, βασκανία, ὀργή, λύπη. The epithet is added because ἐπιθυμία is capable of a good sense: comp. 1 Cor. x. 6 ἐπιθυμητὰς κακῶν. καὶ τὴν πλεονεξίαν] ‘_and_ especially _covetousness_’. Impurity and covetousness may be said to divide between them nearly the whole domain of human selfishness and vice; ‘Si avaritia prostrata est, exsurgit libido’ (Cypr. _de Mort._ 3). The one has been already dealt with; the other needs now to be specially denounced; comp. Ephes. v. 3 πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία. ‘Homo extra Deum’, says Bengel (on Rom. i. 29), ‘quærit pabulum in creatura materiali vel per voluptatem vel per avaritiam.’ Comp. _Test. xii Patr._ Jud. 18 φυλάξασθε οὖν, τέκνα μου, ἀπὸ τῆς πορνείας καὶ τῆς φιλαργυρίας ... ὅτι ταῦτα ἀφιστᾷ νόμου Θεοῦ. Similarly Lysis Pythag. 4 (_Epistol. Græc._ p. 602, ed. Hercher) ὀνομάξαιμι δ’ ἂν αὐτῶν [i.e. the vices] πρᾶτον ἐπελθὼν τὰς ματέρας, ἀκρασίαν τε καὶ πλεονεξίαν· ἄμφω δὲ πολύγονοι πεφύκαντι. It must be remembered that πλεονεξία is much wider than φιλαργυρία (see Trench _N. T. Syn._ § xxiv, p. 77 sq.), which itself is called ῥίζα πάντων τῶν κακῶν (1 Tim. vi. 10). The attempt to give πλεονεξία here and in other passages the sense of ‘impurity’ (see e.g. Hammond on Rom. i. 29) is founded on a misconception. The words πλεονεκτεῖν, πλεονεξία, will sometimes be used in relation to sins of uncleanness, because such may be acts of injustice also. Thus adultery is not only impurity, but it is robbery also: hence 1 Thess. iv. 6 τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ (see the note there). In other passages again there will be an accidental connexion; e.g. Ephes. iv. 19 εἰς ἐργασίαν ἀκαθαρσίας πάσης ἐν πλεονεξίᾳ, i.e. ‘with greediness’, ‘with entire disregard for the rights of others’. But no where do the words in themselves suggest this meaning. Here the particles καὶ τὴν show that a new type of sin is introduced with πλεονεξίαν: and in the parallel passage Ephes. v. 3 (quoted above) the same distinction is indicated by the change from the conjunctive particle καί to the disjunctive ἤ. It is an error to suppose that this sense of πλεονεξία is supported by Clem. Alex. _Strom._ iii. 12 (p. 551 sq.) ὡς γὰρ ἡ πλεονεξία πορνεία λέγεται, τῇ αὐταρκείᾳ ἐναντιουμένη. On the converse error of explaining ἀκαθαρσία to mean ‘greediness’, ‘covetousness’, see the note on 1 Thess. ii. 3.

ἥτις ἐστὶν εἰδωλολατρεία, ^6δι’ ἃ ἐρχεται ἡ ὀργὴ ἥτις κ.τ.λ.] ‘_for it is idolatry_’: comp. Ephes. v. 5 πλεονέκτης, ὅ (or ὅς) ἐστιν εἰδωλολάτρης, Polyc. _Phil._ 11 ‘Si quis non abstinuerit se ab avaritia, ab idololatria coinquinabitur’ (see _Philippians_ p. 63 on the misunderstanding of this passage). The covetous man sets up another object of worship besides God. There is a sort of religious purpose, a devotion of the soul, to greed, which makes the sin of the miser so hateful. The idea of avarice as a _religion_ may have been suggested to St Paul by our Lord’s words, Matt. vi. 24 οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμωνᾷ, though it is a mistake to suppose that Mammon was the name of a Syrian deity. It appears however elsewhere in Jewish writers of this and later ages: e.g. Philo _de Mon._ i. 2 (II. p. 214 sq.) πανταχόθεν μὲν ἀργύριον καὶ χρυσίον ἐκπορίζουσι, τὸ δὲ πορισθὲν ὡς ἄγαλμα θεῖον ἐν ἀδύτοις θησαυροφυλακοῦσιν (with the whole context), and _Shemoth Rabba_ fol. 121. 3 ‘Qui opes suas multiplicat per fœnus, ille est idololatra’ (with other passages quoted by Wetstein and Schöttgen on Ephes. v. 5). St Chrysostom, _Hom. in Johann. lxv_ (VIII. p. 392 sq.), enlarges on the cult of wealth—the consecration of it, the worship paid to it, the sacrifices demanded by it: ἡ δὲ φιλαργυρία λέγει, Θῦσόν μοι τὴν σαυτοῦ ψυχήν, καὶ πείθει· ὁρᾷς ὅιους ἔχει βωμούς, οἷα δέχεται θύματα (p. 393). The passage in _Test. xii Patr._ Jud. 18 ἡ φιλαργυρία πρὸς ἔιδωλα ὁδηγεῖ is no real parallel to St Paul’s language, though at first sight it seems to resemble it. For ἥτις, ‘seeing that it’, see the note on Phil. iv. 3. 6, 7. δι’ ἅ κ.τ.λ.] The received text requires correction in two points. (1) It inserts the words ἐπὶ τοὺς ὑιοὺς τῆς ἀπειθείας after τοῦ Θεοῦ. Though this insertion has preponderating support, yet the words are evidently interpolated from the parallel passage, Ephes. v. 6 διὰ ταῦτα γὰρ ἐρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς ὑιοὺς τῆς ἀπειθείας. We are therefore justified in rejecting them with other authorities, few in number but excellent in character. See the detached note on various readings. When the sentence is thus corrected, the parallelism of δι’ ἅ ... εν οἷς καί ... may be compared with Ephes. i. 11 ἐν hῷ καὶ ἐκληρώθημεν ... ἐν hῷ καὶ ὑμεῖς ... ἐν hῷ καὶ πιστεύσαντες ἐσφραγίσθητε, and ii. 21, 22 ἐν hῷ πᾶσα [ἡ] οἰκοδομὴ ... ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε. (2) The vast preponderance of authority obliges us to substitute τούτοις for αὐτοῖς. 6. ἐρχεται] This may refer either to the present and continuous dispensation, or to the future and final judgment. The present ἐρχεσθαι is frequently used to denote the _certainty_ of a future event, e.g. Matt. xvii. 11, Joh. iv. 21, xiv. 3, whence ὁ ἐρχόμενος is a designation of the Messiah: see Winer § xl. p. 332.

τοῦ Θεοῦ· ^7ἐν οἷς καὶ ὑμεῖς περιεπατήσατέ ποτε, ὅτε ἐζῆτε ἐν τούτοις· ^8νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ἐν οἷς κ.τ.λ.] The clause ἐπὶ τοὺς ὑιοὺς τῆς ἀπειθείας having been struck out, ἐν οἷς must necessarily be neuter and refer to the same as δι’ ἅ. Independently of the rejection of the clause, this neuter seems more probable in itself than the masculine: for (1) The expression περιπατεῖν ἐν is most commonly used of things, not of persons, especially in this and the companion epistle; iv. 5, Ephes. ii. 2, 10, iv. 17, v. 2; (2) The Apostle would hardly denounce it as a sin in his Colossian converts that they ‘walked _among_ the sons of disobedience’; for the Christian, though not of the world, is necessarily in the world: comp. 1 Cor. v. 10. The apparent parallel, Ephes. ii. 3 ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν (where οἷς seems to be masculine), does not hold, because the addition ἐν ταῖς ἐπιθυμίαις κ.τ.λ. makes all the difference. Thus the rejection of the clause, which was decided by textual considerations, is confirmed by exegetical reasons. 7. καὶ ὑμεῖς] ‘_ye_, like the other heathen’ (i. 6 καὶ ἐν ὑμῖν), but in the next verse καὶ ὑμεῖς is rather ‘ye yourselves’, ‘ye notwithstanding your former lives’. ὅτε ἐζῆτε κ.τ.λ.] ‘When _ye_ lived in this atmosphere of sin, when ye had not yet died to the world’. ἐν τούτοις] ‘_in these things_.’ We should have expected αὐτοῖς, but τούτοις is substituted as more emphatic and condemnatory: comp. Ephes. v. 6 διὰ ταῦτα γὰρ ἐρχεται κ.τ.λ. The two expressions ζῆν ἐν and περιπατεῖν ἐν involve two distinct ideas, denoting the condition of their life and the character of their practice respectively. Their conduct was conformable to their circumstances. Comp. Gal. v. 25 εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν. 8. The errors of the past suggest the obligations of the present. Thus the Apostle returns to the topic with which the sentence commenced. But the violence of the contrast has broken up the grammar of the sentence: see the note on ver. 5. τὰ πάντα] ‘not only those vices which have been specially named before (ver. 5), but _all_ of whatever kind.’ The Apostle accordingly goes on to specify sins of a wholly different type from those already mentioned, sins of uncharitableness, such as anger, detraction, malice, and the like.

ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν· ^9μὴ ψεύδεσθε εἰς ἀλλήλους· ἀπεκδυσάμενοι ὀργήν, θυμόν] ‘_anger_, _wrath_’. The one denotes a more or less settled feeling of hatred, the other a tumultuous outburst of passion. This distinction of the two words was fixed chiefly by the definitions of the Stoics: Diog. Laert. vii. 114 ὁ δὲ θυμός ἐστιν ὀργὴ ἀρχομένη. So Ammianus θὺμος μέν ἐστι πρόσκαιρος, ὀργὴ δὲ πολυχρόνιος μνησικακία, Greg. Naz. _Carm._ 34 (II. p. 612) θυμὸς μέν ἐστιν ἀθρόος ζέσις φρενός, ὀργὴ δὲ θυμὸς ἐμμένων. They may be represented in Latin by _ira_ and _furor_; Senec. _de Ira_ ii. 36 ‘Ajacem in mortem egit furor, in furorem ira’, and Jerome in Ephes. iv. 31 ‘Furor incipiens ira est’: see Trench _N. T. Syn._ § xxxvii, p. 123 sq. On other synonymes connected with θυμός and ὀργή see the note on Ephes. iv. 31. κακίαν] ‘_malice_’, or ‘_malignity_’, as it may be translated in default of a better word. It is not (at least in the New Testament) vice generally, but the vicious nature which is bent on _doing harm to others_, and is well defined by Calvin (on Ephes. iv. 31) ‘animi pravitas, quæ _humanitati et æquitati_ est opposita’. This will be evident from the connexion in which it appears, e.g. Rom. i. 29, Eph. iv. 31, Tit. iii. 3. Thus κακία and πονηρία (which frequently occur together, e.g. 1 Cor. v. 8) only differ in so far as the one denotes rather the vicious disposition, the other the active exercise of it. The word is carefully investigated in Trench _N. T. Syn._ § xi. p. 35 sq. βλασφημίαν] ‘_evil speaking_, _railing_, _slandering_’, as frequently, e.g. Rom. iii. 8, xiv. 16, 1 Cor. iv. 13 (v.l.), x. 30, Ephes. iv. 31, Tit. iii. 2. The word has the same twofold sense, ‘evil speaking’ and ‘blasphemy’, in classical writers, which it has in the New Testament. αἰσχρολογίαν] ‘_foul-mouthed abuse_’. The word, as used elsewhere, has two meanings: (1) ‘_Filthy-talking_’, as defined in Clem. Alex. _Pæd._ ii. 6 (p. 189 sq.), where it is denounced at length: comp. Arist. _Pol._ vii. 17, Epict. _Man._ 33, Plut. _Mor._ 9, and so commonly; (2) ‘_Abusive language_’, as e.g. Polyb. viii. 13. 8, xii. 13. 3, xxxi. 10. 4. If the two senses of the word had been quite distinct, we might have had some difficulty in choosing between them here. The former sense is suggested by the parallel passage Ephes. v. 4 αἰσχρότης καὶ μωρολογία ἤ εὐτραπελία; the second by the connexion with βλασφημία here. But the second sense is derived from the first. The word can only mean ‘abuse’, when the abuse is ‘foul-mouthed’. And thus we may suppose that both ideas, ‘filthiness’ and ‘evil-speaking’, are included here. 9. ἀπεκδυσάμενοι κ.τ.λ.] ‘_putting off_’. Do these aorist participles describe an action coincident with or prior to the ψεύδεσθε? In other words are they part of the command, or do they assign the reason for the command? Must they be rendered ‘putting off’, or ‘seeing that ye did (at your baptism) put off’? The former seems the more probable interpretation: for (1) Though both ideas are found in St Paul, the imperative is the more usual; e.g. Rom. xiii. 12 sq. ἀποθώμεθα οὖν τὰ ἐργα τοῦ σκότους, ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός ... ἐνδύσασθε τὸν Κύριον Ἰησοῦν Χριστόν, Ephes. vi. 11 ἐνδύσασθε τὴν πανοπλίαν with ver. 14 στῆτε οὖν ... ἐνδυσάμενοι κ.τ.λ., 1 Thess. V. 8 νήφωμεν ἐνδυσάμενοι κ.τ.λ. The one exception is Gal. iii. 27 ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. (2) The ‘putting on’ in the parallel passage, Ephes. iv. 24, is imperative, not affirmative, whether we read ἐνδύσασθαι or ἐνδύσασθε. (3) The participles here are followed immediately by an imperative in the context, ver. 12 ἐνδύσασθε οὖν, where the idea seems to be the same. For the synchronous aorist participle see Winer § xlv. p. 430. St Paul uses ἀπεκδυσάμενοι, ἐνδυσάμενοι (not ἀπεκδύομενοι, ἐνδύομενοι), for the same reason for which he uses ἐνδύσασθε (not ἐνδύεσθε), because it is a thing to be done _once for all_. For the double compound ἀπεκδύεσθαι see the notes on ii. 11, 15.

τὸν παλαὶον ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, ^{10}καὶ ἐνδυσάμενοι τὸν νέον, τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ’ εἰκόνα τοῦ κτίσαντος αὐτόν· ^{11}ὅπου παλαὶον ἄνθρωπον] as Rom. vi. 6, Ephes. iv. 22. With this expression compare ὁ ἔξω, ὁ ἔσω ἄνθρωπος, Rom. vii. 22, 2 Cor. iv. 16, Ephes. iii. 16; ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος, 1 Pet. iii. 4; ὁ μικρός μου ἄνθρωπος, ‘my insignificance’, Polycr. in Euseb. _H.E._ v. 24. 10. τὸν νέον κ.τ.λ.] In Ephes. iv. 24 it is ἐνδύσασθαι _τὸν καινὸν_ ἄνθρωπον. Of the two words νέος and καινός, the former refers solely to time, the other denotes quality also; the one is new as being _young_, the other new as being _fresh_: the one is opposed to long duration, the other to effeteness; see Trench _N. T. Syn._ § lx. p. 206. Here the idea which is wanting to νέος, and which καινὸς gives in the parallel passage, is more than supplied by the addition τὸν ἀνακαινούμενον κ.τ.λ. The νέος or καινὸς ἄνθρωπος in these passages is not Christ Himself, as the parallel expression Χριστὸν ἐνδύσασθαι might suggest, and as it is actually used in Ign. _Ephes._ 20 εἰς τὸν καινὸν ἄνθρωπον Ἰησοῦν Χριστόν, but the regenerate man formed after Christ. The idea here is the same as in καινὴ κτίσις, 2 Cor. v. 17, Gal. vi. 15: comp. Rom. vi. 4 καινότης ζωῆς, Barnab. 16 ἐγενόμεθα καινοί, πάλιν ἐξ ἀρχῆς κτιζόμενοι. τὸν ἀνακαινούμενον] ‘_which is_ ever _being renewed_’. The force of the present tense is explained by 2 Cor. iv. 16 ὁ ἔσω ἡμῶν [ἄνθρωπος] ἀνακαινοῦται _ἡμέρᾳ καὶ ἡμέρᾳ_. Compare also the use of the tenses in the parallel passage, Ephes. iv. 22 sq. ἀποθέσθαι, _ἀνανεοῦσθαι_, ἐνδύσασθαι. For the opposite see Ephes. iv. 22 τὸν παλαὶον ἄνθρωπον τὸν _φθειρόμενον_ κ.τ.λ. εἰς ἐπίγνωσιν] ‘_unto perfect knowledge_’, the true knowledge in Christ, as opposed to the false knowledge of the heretical teachers. For the implied contrast see above pp. 44, 99 sq. (see the notes on i. 9, ii. 3), and for the word ἐπίγνωσις the note on i. 9. The words here are to be connected closely with ἀνακαινούμενον: comp. Heb. vi. 6 πάλιν _ἀνακαινίζειν_ εἰς μετάνοιαν. κατ’ εἰκόνα κ.τ.λ.] The reference is to Gen. i. 26 καὶ εἶπεν ὁ Θεός Ποίησωμεν ἄνθρωπον κατ’ εἰκόνα ἡμετέραν κ.τ.λ.; comp. ver. 28 κατ’ εἰκόνα Θεοῦ ἐποίησεν αὐτόν. See also Ephes. iv. 24 τὸν καινὸν ἄνθρωπον τὸν κατὰ Θὲον κτισθέντα. This reference however does not imply an identity of the creation here mentioned with the creation of Genesis, but only an analogy between the two. The spiritual man in each believer’s heart, like the primal man in the beginning of the world, was created after God’s image. The καινὴ κτίσις in this respect resembles the ἀρχαία κτίσις. The pronoun αὐτὸν cannot be referred to anything else but the νέος ἄνθρωπος, the regenerate man; and the aorist κτίσαντος (compare κτισθέντα in the parallel passage Ephes. iv. 24) refers to the time of this ἀναγέννησις in Christ. See Barnab. 6 _ἀνακαινίσας_ ἡμᾶς ἐν τῇ ἀφέσει τῶν ἁμαρτιῶν ἐποίησεν ἡμᾶς ἄλλον τύπον ... ὡσὰν δὴ _ἀναπλάσσοντος_ αὐτοῦ ἡμᾶς, after which Gen. i. 26 is quoted. The new birth was a recreation in God’s image; the subsequent life must be a deepening of this image thus stamped upon the man. The allusion to Genesis therefore requires us to understand τοῦ κτίσαντος of God, and not of Christ, as it is taken by St Chrysostom and others; and this seems to be demanded also by the common use of ὁ κτίσας. But if Christ is not ὁ κτίσας, may He not be intended by the εἰκῶν τοῦ κτίσαντος? In favour of this interpretation it may be urged (1) That Christ elsewhere is called the εἰκὼν of God, i. 15, 2 Cor. iv. 4; (2) That the Alexandrian school interpreted the term in Gen. i. 26 as denoting the Logos; thus Philo _de Mund._ Op. 6 (I. p. 5 M) τὸ ἀρχέτυπον παράδειγμα, ἰδέα τῶν ἰδεῶν ὁ Θεοῦ λόγος (comp. ib. §§ 7, 23, 24, 48), _Fragm._ II. p. 625 M θνητὸν γὰρ οὐδὲν ἀπεικονισθῆναι πρὸς τὸν ἀνωτάτω καὶ πατέρα τῶν ὅλων ἐδύνατο, ἀλλὰ πρὸς τὸν δεύτερον Θὲον ὅς ἐστιν ἐκέινου λόγος κ.τ.λ. _Leg. Alleg._ i. 31, 32 (I. p. 106 sq.). Hence Philo speaks of the first man as εἰκὼν εἰκόνος (_de Mund. Op._ 6), and as παγκάλου παραδέιγματος πάγκαλον μίμημα (ib. § 48). A pregnant meaning is thus given to κατὰ, and κατ’ εἰκόνα is rendered ‘after the fashion (or pattern) of the Image’. But this interpretation seems very improbable in St Paul; for (1) In the parallel passage Ephes. iv. 24 the expression is simply κατὰ Θεόν, which may be regarded as equivalent to κατ’ εἰκόνα τοῦ κτίσαντος here; (2) The Alexandrian explanation of Gen. i. 26 just quoted is very closely allied to the Platonic doctrine of ideas (for the εἰκών, so interpreted, is the archetype or ideal pattern of the sensible world), and thus it lies outside the range of those conceptions which specially recommended the Alexandrian terminology of the Logos to the Apostles, as a fit vehicle for communicating the truths of Christianity. 11. ὅπου] i.e. ‘in this regenerate life, in this spiritual region into which the believer is transferred in Christ.’

οὐκ ἕνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, οὐκ ἕνι] ‘Not only does the distinction not exist, but it _cannot_ exist.’ It is a mundane distinction, and therefore it has disappeared. For the sense of ἕνι, negativing not merely the fact but the possibility, see the note on Gal. iii. 28. Ἕλλην κ.τ.λ.] Comparing the enumeration here with the parallel passage Gal. iii. 28, we mark this difference. In Galatians the abolition of all distinctions is stated in the broadest way by the selection of three typical instances; religious prerogative (Ἰουδαῖος, Ἕλλην), social caste (δοῦλος, ἐλεύθερος), natural sex (ἄρσεν, θῆλυ). Here on the other hand the examples are chosen with special reference to the immediate circumstances of the Colossian Church. (1) The Judaism of the Colossian heretics is met by Ἕλλην καὶ Ἰουδαῖος, and as it manifested itself especially in enforcing circumcision, this is further emphasized by περιτομὴ καὶ ἀκροβυστία (see above, p. 73). (2) Their Gnosticism again is met by βάρβαρος, Σκύθης. They laid special stress on intelligence, penetration, gnosis. The Apostle offers the full privileges of the Gospel to barbarians and even barbarians of the lowest type (see p. 99 sq.). In Rom. i. 14, the division Ἕλλησίν τε καὶ βαρβαροῖς is almost synonymous with σοφοῖς τε καὶ ἀνόητοις. (3) Special circumstances, connected with an eminent member of the Church of Colossæ, had directed his attention at this moment to the relation of masters and slaves. Hence he cannot leave the subject without adding δοῦλος, ἐλεύθερος, though this has no special bearing on the Colossian heresy. See above p. 33, and the note on iii. 22, together with the introduction to the Epistle to Philemon. περιτομὴ κ.τ.λ.] Enforcing and extending the lesson of the previous clause. This abolition of distinctions applies to religious privilege, not only as inherited by birth (Ἕλλην καὶ Ἰουδαῖος), but also as assumed by adoption (περιτομὴ καὶ ἀκροβυστία). If it is no advantage to be born a Jew, it is none to become as a Jew; comp. 1 Cor. vii. 19, Gal. v. 6, vi. 15.

βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ τὰ πάντα βάρβαρος] To the Jew the whole world was divided into Ἰουδαῖοι and Ἕλληνες, the privileged and unprivileged portions of mankind, religious prerogative being taken as the line of demarcation (see notes Gal. ii. 3). To the Greek and Roman it was similarly divided into Ἕλληνες and βάρβαροι, again the privileged and unprivileged portion of the human race, civilization and culture being now the criterion of distinction. Thus from the one point of view the Ἕλλην is contrasted disadvantageously with the Ἰουδαῖος, while from the other he is contrasted advantageously with the βάρβαρος. Both distinctions are equally antagonistic to the Spirit of the Gospel. The Apostle declares both alike null and void in Christ. The twofold character of the Colossian heresy enables him to strike at these two opposite forms of error with one blow. The word βάρβαρος properly denoted one who spoke an inarticulate, stammering, unintelligible language; see Max Müller _Lectures on the Science of Language_ 1st ser. p. 81 sq., 114 sq., Farrar _Families of Speech_ p. 21: comp. 1 Cor. xiv. 11. Hence it was adopted by Greek exclusiveness and pride to stigmatize the rest of mankind, a feeling embodied in the proverb πᾶς μὴ Ἕλλην βάρβαρος (Servius on Verg. _Æn._ ii. 504); comp. Plato _Polit._ 262 E τὸ μὲν Ἑλληνικὸν ὡς hὲν ἀπὸ πάντων ἀφαιροῦντες χωρίς, σύμπασι δὲ τοῖς ἄλλοις γένεσιν ... βάρβαρον μιᾷ κλήσει προσέιποντες αὐτὸ κ.τ.λ., Dionys. Hal. _Rhet._ xi. 5 διπλοῦν δὲ τὸ ἔθνος, Ἕλλην ἢ βάρβαρος κ.τ.λ. So Philo _Vit. Moys._ ii. 5 (II. p. 138) speaks of τὸ ἥμισυ τμῆμα τοῦ ἀνθρώπων γένους, τὸ βαρβαρικόν, as opposed to τὸ Ἑλληνικόν. It is not necessary to suppose that they adopted it from the Egyptians, who seem to have called non-Egyptian peoples _berber_ (see Sir G. Wilkinson in Rawlinson’s Herod. ii. 158); for the onomatopœia will explain its origin independently, Strabo xiv. 2. 28 (p. 662) οἶμαι δὲ τὸ βάρβαρον κατ’ ἀρχὰς ἐκπεφωνῆσθαι οὕτως κατ’ ὀνοματοποιίαν ἐπὶ τῶν δυσεκφόρως καὶ σκληρῶς καὶ τραχέως λαλούντων, ὡς τὸ βατταρίζειν κ.τ.λ. The Latins, adopting the Greek culture, adopted the Greek distinction also, e.g. Cic. _de Fin._ ii. 15 ‘Non solum Græcia et Italia, sed etiam omnis barbaria’: and accordingly Dionysius, _Ant. Rom._ i. 69, classes the Romans with the Greeks as distinguished from the ‘barbarians’—this twofold division of the human race being taken for granted as absolute and final. So too in v. 8, having mentioned the Romans, he goes on to speak of οἱ ἄλλοι Ἕλληνες. The older Roman poets however, writing from a Greek point of view, (more than half in irony) speak of themselves as _barbari_ and of their country as _barbaria_; e.g. Plaut. _Mil. Glor._ ii. 2. 58 ‘poeta barbaro’ (of Nævius), _Asin._ Prol. II. ‘Maccus vortit barbare’, _Pœn._ iii. 2. 21 ‘in barbaria boves’. In this classification the Jews necessarily ranked as ‘barbarians’. At times Philo seems tacitly to accept this designation (_Vit. Moys._ l.c.); but elsewhere he resents it, _Leg. ad Cai._ 31 (II. p. 578) ὑπὸ φρονήματος, ὡς μὲν ἕνιοι τῶν διαβαλλόντων ἔιποιεν ἂν, βαρβαρικοῦ, ὡς δ’ ἔχει τὸ ἀληθές, ἐλευθερίου καὶ εὐγενοῦς. On the other hand the Christian Apologists with a true instinct glory in the ‘barbarous’ origin of their religion: Justin _Apol._ i. 5 (p. 56 A) ἀλλὰ καὶ ἐν βαρβάροις ὑπ’ αὐτοῦ τοῦ Λόγου μορφωθέντος καὶ ἀνθρώπου γενομένου, ib. § 46 (p. 83 D) ἐν βαρβάροις δὲ Ἀβράαμ κ.τ.λ., Tatian. _ad Græc._ 29 γραφαῖς τισὶν ἐντυχεῖν βαρβαρικαῖς, ib. 31 τὸν δὲ (Μωυσῆν) πάσης βαρβάρου σοφίας ἀρχηγόν, ib. 35 τῆς καθ’ ἡμᾶς βαρβάρου φιλοσοφίας. By glorying in the name they gave a practical comment on the Apostle’s declaration, that the distinction of Greek and barbarian was abolished in Christ. In a similar spirit Clem. Alex. _Strom._ i. 16 (p. 361) endeavours to prove that οὐ μόνον φιλοσοφίας ἀλλὰ καὶ πάσης σχεδὸν τέχνης εὑρετὰι βάρβαροι. ‘Not till that word _barbarian_’, writes Prof. Max Müller (l.c. p. 118), ‘was struck out of the dictionary of mankind and replaced by _brother_, not till the right of all nations of the world to be classed as members of one genus or kind was recognised, can we look even for the first beginnings of our science. This change was effected by Christianity.... _Humanity_ is a word which you look for in vain in Plato or Aristotle; the idea of mankind as one family, as the children of one God, is an idea of Christian growth: and the science of mankind, and of the languages of mankind, is a science which, without Christianity, would never have sprung into life. When people had been taught to look upon all men as brethren, then and then only, did the variety of human speech present itself as a problem that called for a solution in the eyes of thoughtful observers: and I therefore date the real beginning of the science of language from the first day of Pentecost.... The common origin of mankind, the differences of race and language, the susceptibility of all nations of the highest mental culture, these become, in the new world in which we live, problems of scientific, because of more than scientific interest’. St Paul was the great exponent of the fundamental principle in the Christian Church which was symbolized on the day of Pentecost, when he declared, as here, that in Christ there is neither Ἕλλην nor βάρβαρος, or as in Rom. i. 14 that he himself was a debtor equally Ἕλλησίν τε καὶ βαρβάροις. The only other passage in the New Testament (besides those quoted) in which βάρβαρος occurs is Acts xxviii. 2, 4, where it is used of the people of Melita. If this Melita be Malta, they would be of Phœnician descent. Σκύθης] the lowest type of barbarian. There is the same collocation of words in Dionys. Halic. _Rhet._ xi. 5, 6 πατήρ, βάρβαρος, Σκύθης, νέος, Æsch. _c. Ctes._ 172 Σκύθης, βάρβαρος, ἑλληνίζων τῇ φωνῇ (of Demosthenes). The savageness of the Scythians was proverbial. The earlier Greek writers indeed, to whom _omne ignotum_ was _pro magnifico_, had frequently spoken of them otherwise (see Strabo vii. 3. 7 sq., p. 300 sq.). Æschylus for instance called them ἔυνομοι Σκύθαι, _Fragm._ 189 (comp. _Eum._ 703). Like the other Hyperboreans, they were a simple, righteous people, living beyond the vices and the miseries of civilisation. But the common estimate was far different, and probably far more true: e.g. 3 Macc. vii. 5 νόμου Σκυθῶν ἀγριωτέραν ... ὠμότητα (comp. 2 Macc. iv. 47), Joseph. _c. Ap._ ii. 37 Σκύθαι ... βραχὺ τῶν θηρίων διαφέροντες, Philo _Leg. ad Cai._ 2 (II p. 547) Σαρματῶν γένη καὶ Σκυθῶν, ἅπερ οὐχ ἧττον ἐξηγρίωται τῶν Γερμανικῶν, Tertull. _adv. Marc._ i. 1 ‘Scytha tetrior’. In _Vit. Moys._ ii. 4 (I. p. 137) Philo seems to place the Egyptians and the Scythians at the two extremes in the scale of barbarian nations. The passages given in Wetstein from classical writers are hardly less strong in the same direction. Anacharsis the Scythian is said to have retorted ἑμοὶ δὲ πάντες Ἕλληνες σκυθίζουσιν, Clem. _Strom._ i. 16 (p. 364). The Jews had a special reason for their unfavourable estimate of the Scythians. In the reign of Josiah hordes of these northern barbarians had deluged Palestine and a great part of Western Asia (Herod. i. 103–106). The incident indeed is passed over in silence in the historical books; but the terror inspired by these invaders has found expression in the prophets (Ezek. xxxviii, xxxix, Jer. i. 13 sq., vi. 1 sq.), and they left behind them a memorial in the Greek name of Beth-shean, Σκυθῶν πόλις (Judith iii. 10, 2 Macc. xii. 29: comp. Judges i. 27 LXX) or Σκυθόπολις, which seems to have been derived from a settlement on this occasion (Plin. _N.H._ v. 16; see Ewald. _Gesch._ III. p. 689 sq., Grove s.v. _Scythopolis_ in Smith’s _Bibl. Dict._). Hence Justin, _Dial._ § 28 (p. 246 A), describing the largeness of the new dispensation, says κἂν Σκύθης ᾖ τις ἢ Πέρσης, ἔχει δὲ τὴν τοῦ Θεοῦ γνῶσιν καὶ τοῦ Χριστοῦ αὐτοῦ καὶ φυλάσσει τὰ αἴωνια δίκαια ... φίλος ἐστὶ τῷ Θεῷ, where he singles out two different but equally low types of barbarians, the Scythians being notorious for their ferocity, the Persians for their licentiousness (Clem. Alex. _Pæd._ i. 7, p. 131, _Strom._ iii. 2, p. 515, and the Apologists generally). So too the Pseudo-Lucian, _Philopatris_ 17, satirising Christianity, ΚΡ. τόδε εἶπε, εἰ καὶ τὰ τῶν Σκυθῶν ἐν τῷ οὐρανῷ ἐγχαράτουσι. ΤΡ. πάντα, εἰ τύχοι γε χρηστὸς καὶ ἐν ἔθνεσι. From a misconception of this passage in the Colossians, heresiologers distinguished four main forms of heresy in the pre-Christian world, βαρβαρισμός, σκυθισμός, ἑλληνισμός, ἰουδαϊσμός; so Epiphan. _Epist. ad. Acac._ 2 σαφῶς γὰρ περὶ τούτων τῶν τεσσάρων αἱρέσεων ὁ ἀπόστολος ἐπιτεμὼν ἔφη, Ἐν γὰρ Χριστῷ Ἰησοῦ οὐ βάρβαρος, οὐ Σκύθης, οὐχ Ἕλλην, οὐκ Ἰουδαῖος, ἀλλὰ καινὴ κτίσις: comp. _Hær._ i. 4, 7 sq., I. p. 5, 8 sq., _Anaceph._ II. pp. 127, 129 sq. τὰ πάντὰ κ.τ.λ.] ‘_Christ is all things and in all things._’ Christ has dispossessed and obliterated all distinctions of religious prerogative and intellectual preeminence and social caste; Christ has substituted Himself for all these; Christ occupies the whole sphere of human life and permeates all its developments; comp. Ephes. i. 23 τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου. For τὰ πάντα, which is stronger than οἱ πάντες, see Gal. iii. 22 συνέκλεισεν ἡ γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν with the note. In this passage ἐν πᾶσιν is probably neuter, as in 2 Cor. xi. 6, Phil. iv. 12, 1 Tim. iii. II, 2 Tim. ii. 7, iv. 5, Ephes. iv. 6, vi. 16. In the parallel passage Gal. iii. 28 the corresponding clause is πάντες ὑμεῖς ἑῖς ἐστὲ ἐν Χριστῷ Ἰησοῦ. The inversion here accords with a chief motive of the epistle, which is to assert the absolute and universal supremacy of Christ; comp. i. 17 sq., ii. 10 sq., 19. The two parts of the antithesis are combined in our Lord’s saying, Joh. xiv. 20 ὑμεῖς ἐν ἐμοί, κἀγὼ ἐν ὑμῖν.

καὶ ἐν πᾶσιν Χριστός. ^{12}ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ 12–15. ‘Therefore, as the elect of God, as a people consecrated to His service and specially endowed with His love, array yourselves in hearts of compassion, in kindliness and humility, in a gentle and yielding spirit. Bear with one another: forgive freely among yourselves. As your Master forgave you His servants, so ought ye to forgive your fellow-servants. And over all these robe yourselves in love; for this is the garment which binds together all the graces of perfection. And let the one supreme umpire in your hearts, the one referee amidst all your difficulties, be the peace of Christ, which is the destined goal of your Christian calling, in which is realised the unity belonging to members of one body. Lastly of all; show your gratitude by your thanksgiving.’ 12. ἐνδύσασθε οὖν] ‘_Put on therefore_’, as men to whom Christ has become all in all. The incidental mention of Christ as superseding all other relations gives occasion to this argumentative οὖν: comp. iii. 1, 5. ὡς ἐκλεκτοὶ τοῦ Θεοῦ] ‘_as elect ones of God._’ Comp. Rom. viii. 33, Tit. i. 1. In the Gospels κλητοί and ἐκλεκτοί are distinguished as an outer and an inner circle (Matt. xxii. 14 πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί), κλητοί being those summoned to the privileges of the Gospel and ἐκλεκτοί those appointed to final salvation (Matt. xxiv. 22, 24, 31, Mark xiii. 20, 22, 27, Luke xviii. 7). But in St Paul no such distinction can be traced. With him the two terms seem to be coextensive, as two aspects of the same process, κλητοί having special reference to the goal and ἐκλεκτοί to the starting-point. The same persons are ‘called’ to Christ, and ‘chosen out’ from the world. Thus in 1 Thess. i. 4 εἰδότες τὴν ἐκλογὴν ὑμῶν κ.τ.λ. the word clearly denotes election to Church-membership. Thus also in 2 Tim. ii. 10, where St Paul says that he endures all things διὰ τοὺς ἐκλεκτούς, adding ἵνα καὶ αὐτὸι σωτηρίας τύχωσιν κ.τ.λ., the uncertainty implied in these last words clearly shows that election to final salvation is not meant. In the same sense he speaks of an individual Christian as ‘elect’, Rom. xvi. 13. And again in 1 Cor. i. 26, 27 βλέπετε τὴν κλῆσιν ὑμῶν ... τὰ μῶρα τοῦ κόσμου ἐξελέξατο, the words appear as synonymes. The same is also the usage of St Peter. Thus in an opening salutation he addresses whole Christian communities as ἐκλεκτοί (1 Pet. i. 1; comp. v. 13 ἡ συνεκλεκτὴ ἐν Βαβυλῶνι, i.e. probably ἐκκλησία), as St Paul under similar circumstances (Rom. i. 6, 7, 1 Cor. i. 2) designates them κλητοί; and in another passage (2 Pet. i. 10) he appeals to his readers to make their κλῆσις and ἐκλογή sure. The use of ἐκλεκτός in 2 Joh. 1. 13 is apparently the same; and in Apoc. xvii. 14 οἱ μετ’ αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί this is also the case, as we may infer from the addition of πιστοί, which points to those who have been _true_ to their ‘calling and election’. Thus the Gospels stand alone in this respect. In fact ἐκλογή denotes election by God not only to final salvation, but to _any_ special privilege or work, whether it be (1) Church-membership, as in the passages cited from the epistles; or (2) The work of preaching, as when St Paul (Acts ix. 15) is called σκεῦος ἐκλογῆς, the object of the ‘election’ being defined in the words following, τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον [τῶν] ἐθνῶν τε καὶ βασιλέων κ.τ.λ.; or (3) The Messiahship, 1 Pet. ii. 4, 6; or (4) The fatherhood of the chosen people, as in the case of Isaac and Jacob, Rom. ix. 11; or (5) The faithful remnant under the theocracy, Rom. xi. 5, 7, 28. This last application presents the closest analogy to the idea of final salvation: but even here St Paul treats κλῆσις and ἐκλογή as coextensive, Rom. xi. 28, 29 κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας· ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ Θεοῦ.

τοῦ Θεοῦ, ἅγιοι [καὶ] ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, ἅγιοι κ.τ.λ.] These are not to be taken as vocatives, but as predicates further defining the meaning of ἐκλεκτοί. All the three terms ἐκλεκτοί, ἅγιοι, ἠγαπημένοι, are transferred from the Old Covenant to the New, from the Israel after the flesh to the Israel after the Spirit. For the two former comp. 1 Pet. ii. 9 γένος ἐκλεκτόν ... ἔθνος ἅγιον; and for the sense of ἅγιοι, ‘the consecrated people of God’, see the note on Phil. i. 1. For the third word, ἠγαπημένοι, see Is. v. 1 Ἄσω δὴ τῷ ἠγαπημένῳ κ.τ.λ., Hos. ii. 25 τὴν οὐκ ἠγαπημένην ἠγαπημένην (as quoted in Rom. ix. 25). In the New Testament it seems to be used always of the objects of _God’s_ love: e.g. 1 Thess. i. 4 εἰδοτές, ἀδελφοὶ ἠγαπημένοι ὑπὸ Θεοῦ, τὴν ἐκλογὴν ὑμῶν, 2 Thess. ii. 13 ἀδελφοὶ ἠγαπημένοι ὑπὸ Κυρίου (comp. Jude 1); and so probably Rev. xx. 9 τὴν πόλιν τὴν ἠγαπημένην. For the connexion of God’s election and God’s love see Rom. xi. 28 (quoted above), 1 Thess. _l.c._ The καὶ is omitted in one or two excellent copies (though it has the great preponderance of authorities in its favour), and it is impossible not to feel how much the sentence gains in force by the omission, ἐκλεκτοὶ Θεοῦ, ἅγιοι, )ηγαπημένοι; comp. 1 Pet. ii. 6. σπλάγχνα οἰκτιρμοῦ] ‘_a heart of pity_’. For the meaning of σπλάγχνα see the note on Phil. i. 8, and for the whole expression comp. σπλάγχνα ἐλέους Luke i. 78, _Test. xii Patr._ Zab. 7, 8.

χρηστότητα, ταπεινοφροσύνην, πρά"υτητα, μακροθυμίαν· χρηστότητα κ.τ.λ.] The two words χρηστότης and ταπεινοφροσύνη, ‘kindliness’ and ‘humility’, describe the Christian _temper of mind_ generally, and this in two aspects, as it affects either (1) our relation to others (χρηστότης), or (2) our estimate of self (ταπεινοφροσύνη). For χρηστότης see the note on Gal. v. 22; for ταπεινοφροσύνη, the note on Phil. ii. 3. πρά"υτητα κ.τ.λ.] These next two words, πρά"υτης and μακροθυμία, denote the _exercise_ of the Christian temper in its outward bearing towards others. They are best distinguished by their opposites. πρά"υτης is opposed to ‘rudeness, harshness’, ἀγρίοτης (Plato _Symp._ 197 D), χαλεπότης (Arist. _H. A._ ix. i); μακροθυμία to ‘resentment, revenge, wrath,’ ὀργή (Prov. xvi. 32), ὀξυχολία (Herm. _Mand._ v. 1, 2). For the meaning of μακροθυμία see above, on i. 11; for the form of πρά"υτης (πράοτης), on Gal. v. 23. The words are discussed in Trench _N. T. Syn._ § xlii. p. 140 sq., § xliii. p. 145 sq., § liii. p. 184 sq. They appear in connexion Ephes. iv. 2, Ign. _Polyc._ 6 μακροθυμήσατε οὖν μετ’ ἀλλήλων ἐν πρά"υτητι.

^{13}ἀνεχόμενοι ἀλλήλων, καὶ χαριζόμενοι ἑαυτοῖς, 13. ἀλλήλων, ἑαυτοῖς] The pronoun is varied, as in Ephes. iv. 32 γίνεσθε εἰς _ἀλλήλους_ χρηστοί ... χαριζόμενοι _ἑαυτοῖς_ κ.τ.λ., 1 Pet. iv. 8–10 τὴν εἰς _ἑαυτοὺς_ ἀγάπην ἐκτενῆ ἔχοντες ... φιλόξενοι εἰς _ἀλλήλους_ ... εἰς ἑαυτοὺς αὐτὸ [τὸ χάρισμα] διακονοῦντες. The reciprocal ἑαυτῶν differs from the reciprocal ἀλλήλων in emphasizing the idea of _corporate unity_: hence it is more appropriate here (comp. Ephes. iv. 2, 32) with χαριζόμενοι than with ἀνεχόμενοι; comp. Xen. _Mem._ iii. 5. 16 ἀντὶ μὲν τοῦ συνεργεῖν _ἑαυτοῖς_ τὰ συμφέροντα, ἐπηρέαζουσιν _ἀλλήλοις_, καὶ φθονοῦσιν _ἑαυτοῖς_ μᾶλλον ἢ τοῖς ἄλλοις ἀνθρώποις ... καὶ προαιροῦνται μᾶλλον οὕτω κερδαίνειν ἀπ’ _ἀλλήλων_ ἢ συνωφελοῦντες _αὑτούς_, where the propriety of the two words in their respective places will be evident; and ib. ii. 7. 12 ἀντὶ ὑφορωμένων ἑαυτὰς ἡδέως _ἀλλήλας_ hέωρων, where the variation is more subtle but not less appropriate. For instances of this use of ἑαυτῶν see Bleek _Hebräerbrief_ iii. 13 (p. 453 sq.), Kühner _>Griech. Gramm._ § 455 (II. p. 497 sq.). χαριζόμενοι] i.e. ‘forgiving’; see the note on ii. 13. An _a fortiori_ argument lurks under the use of ἑαυτοῖς (rather than ἀλλήλοις): if Christ forgave them, much more should they forgive _themselves_.

ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ Κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς· ^{14}ἐπὶ πᾶσιν δὲ τούτοις μομφήν] ‘_a complaint_’. As μέμφεσθαι is ‘to find _fault_ with’, referring most commonly to errors of omission, so μομφή here is regarded as a _debt_, which needs to be remitted. The rendering of the A. V. ‘a quarrel’ (= querela) is only wrong as being an archaism. The phrase μομφὴν ἔχειν occurs several times in classical Greek, but generally in poetry: e.g. Eur. _Orest._ 1069, Arist. _Pax_ 664. καθὼς καὶ κ.τ.λ.] This must not be connected with the preceding words, but treated as an independent sentence, the καθὼς καί being answered by the οὕτως καί. For the presence of καί in both clauses of the comparison see the note on i. 6. The phenomenon is common in the best classical writers, e.g. Xen. _Mem._ i. 6. 3 ὥσπερ καὶ τῶν ἄλλων ἐργων οἱ διδάσκαλοι ... οὕτω καὶ σύ κ.τ.λ.; see the references in Heindorf on Plato _Phædo_ 64 C, _Sophist._ 217 B, and Kühner _Griech. Gramm._ § 524 (II. p. 799). ὁ Κύριος] This reading, which is better supported than ὁ Χριστός, is also more expressive. It recalls more directly the lesson of the parable which enforces the duty of fellow-servant to fellow-servant; Matt. xviii. 27 σπλαγχνισθὲις δὲ ὁ κύριος τοῦ δούλου ἐκέινου ἀπέλυσεν αὐτὸν καὶ τὸ δάνειον ἀφῆκεν αὐτῷ κ.τ.λ.: comp. below iv. 1 εἰδότες ὅτι καὶ ὑμεῖς ἔχετε κύριον ἐν οὐρανῷ. The reading Χριστὸς perhaps comes from the parallel passage Ephes. iv. 32 χαριζόμενοι ἑαυτοῖς, καθὼς καὶ ὁ Θεὸς ἐν Χριστῷ ἐχαρίσατο ἡμῖν (or ὑμῖν). οὕτως καὶ ὑμεῖς] sc. χαρίζεσθε ἑαυτοῖς. 14. ἐπὶ πᾶσιν] ‘_over and above all these_’, comp. Luke iii. 20 προσέθηκεν καὶ τοῦτο ἐπὶ πᾶσιν. In Luke xvi. 26, Ephes. vi. 16, the correct reading is probably ἐν πᾶσιν. Love is the outer garment which holds the others in their places.

τὴν ἀγάπην, ὅ ἐστιν σύνδεσμος τῆς τελείοτητος. ^{15}καὶ ἡ εἰρήνη τοῦ Χριστοῦ βραβεύετω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι. καὶ εὐχάριστοι τὴν ἀγάπην] sc. ἐνδύσασθε, from ver. 12. ὅ] ‘_which thing_’, i.e. ‘love’; comp. Ephes. v. 5 πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, Ign. _Rom._ 7 ἅρτον Θεοῦ θέλω, ὅ ἐστιν σὰρξ Χριστοῦ, _Magn._ 10 μετάβάλεσθε εἰς νέαν ζύμην ὅ ἐστιν Ἰησοῦς Χριστός, _Trall._ 7 ἀνακτήσασθε ἑαυτοὺς ἐν πίστει ὅ ἐστιν σὰρξ τοῦ Κυρίου. Though there are various readings in the passages of the Ignatian Epistles, the ὅ seems to be right in every case. These instances will show that ὅ may be referred to τὴν ἀγάπην alone. Otherwise we might suppose the antecedent to be τὸ ἐνδυσασθαι τὴν ἀγάπην, but this hardly suits the sense. The common reading ἥτις is obviously a scribe’s correction. σύνδεσμος κ.τ.λ.] ‘_the bond of perfection_’, i.e. the power, which unites and holds together all those graces and virtues, which together make up perfection. Πάντα ἐκεῖνα, says Chrysostom, hάυτη συσφίγγει· ὅπερ ἂν εἴπῃς ἀγαθόν, τάυτης ἀπούσης οὐδέν ἐστιν ἀλλὰ διαρρεῖ: comp. Clem. Rom. 49 τὸν δεσμὸν τῆς ἀγαπῆς τοῦ Θεοῦ τίς δύναται ἐξηγήσασθαι; Thus the Pythagoreans (Simplic. _in Epictet._ p. 208 A) περισσῶς τῶν ἄλλων ἀρετῶν τὴν φιλίαν ἐτίμων καὶ σύνδεσμον αὐτὴν πασῶν τῶν ἀρετῶν ἔλεγον. So too Themist. _Orat._ i. (p. 5 C) βασιλικὴ (ἀρετὴ) παρὰ τὰς ἄλλας εἰς ἣν ξυνδοῦνται καὶ αἱ λοιπαί, ὥσπερ εἰς μίαν κορυφὴν ἀνημμέναι. The word will take a genitive either of the object bound or of the binding force: e.g. Plato _Polit._ 310 A τοῦτον θειότερον εἶναι τὸν ξύνδεσμον ἀρετῆς μερῶν φύσεως ἀνόμοιων καὶ ἐπὶ τἀναντία φερομένων, where the ἀρετὴ ξυνδεῖ and the μέρη φύσεως ξυνδεῖται. We have an instance of the one genitive (the objective) here, of the other (the subjective) in Ephes. iv. 3 ἐν τῷ συνδέσμῳ τῆς εἰρήνης (see the note there). Another explanation makes σύνδεσμος = σύνθεσις here, ‘the bundle, the totality’, as e.g. Herodian. iv. 12 πάντα τὸν σύνδεσμον τῶν ἐπιστολῶν (comp. Ign. _Trall._ 3 σύνδεσμον ἀποστόλων); but this unusual metaphor is highly improbable and inappropriate here, not to mention that we should expect the definite article ὁ σύνδεσμος in this case. With either interpretation, the function assigned to ἀγάπη here is the same as when it is declared to be πλήρωμα νόμου, Rom. xiii. 10 (comp. Gal. v. 14). See also the all-embracing office which is assigned to it in 1 Cor. xiii. 15. ἡ εἰρήνη τοῦ Χριστοῦ] ‘_Christ’s peace_’, which He left as a legacy to His disciples: Joh. xiv. 27 εἰρήνην ἀφίημι ὑμῖν, εἰρήνην _τὴν ἐμὴν_ δίδωμι ὑμῖν; comp. Ephes. ii. 14 αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν with the context. The common reading ἡ εἰρήνη τοῦ Θεοῦ has a parallel in Phil. iv. 7. βραβεύετω] ‘_be umpire_’, for the idea of a contest is only less prominent here, than in βραβεῖον 1 Cor. ix. 24, Phil. iii. 14 (see the note there). Στάδιον ἕνδον ἐποίησεν ἐν τοῖς λογισμοῖς, writes Chrysostom, καὶ ἀγῶνα καὶ ἄθλησιν καὶ βραβευτήν. Wherever there is a conflict of motives or impulses or reasons, the peace of Christ must step in and decide which is to prevail; Μὴ θυμὸς βραβεύετω, says Chrysostom again, μὴ φιλονεικία, μὴ ἀνθρωπίνη εἰρήνη· ἡ γὰρ ἀνθρωπίνη εἰρήνη ἐκ τοῦ ἀμύνεσθαι γίνεται, ἐκ τοῦ μηδὲν πάσχειν δεινόν. For this metaphor of some one paramount consideration acting as umpire, where there is a conflict of internal motives, see Polyb. ii. 35. 3 ἅπαν τὸ γιγνόμενον ὑπὸ τῶν Γαλάτων θυμῷ μᾶλλον ἢ _λογισμῷ_ βραβεύεσθαι, Philo _de Migr. Abr._ 12 (I[. p. 446) πορεύεται ὁ ἄφρων δι’ ἀμφοτέρων θυμοῦ τε καὶ ἐπιθυμίας )αὲι ... τὸν ἡνίοχον καὶ βραβευτὴν λόγον ἀποβαλών (comp. _de Ebriet._ 19, I. p. 368), Jos. B. J. vi. 2. 6 ἐβράβευε τὰς τόλμας ὁ ... φόβος. Somewhat similarly τύχη (Polyb. xxvii. 14. 4) or φύσις (Athen. xv. p. 670 A) are made βραβεύειν. In other passages, where ὁ Θεὸς or τὸ θεῖον is said βραβεύειν, this implies that, while man proposes, God _disposes_. In Philo ἀλήθεια βραβεύουσα (_Qui rer. div. her._ 19, I. p. 486) is a rough synonyme for ἀλήθεια δικάζουσα (_de Abrah._ 14, II. p. 10, etc.): and in Josephus (_Ant._ vi. 3. 1) δικάζειν and βραβεύειν are used together of the same action. In all such cases it appears that the idea of a _decision_ and an _award_ is prominent in the word, and that it must not be taken to denote simply _rule_ or _power_. εἰς ἣν κ.τ.λ.] Comp. 1 Cor. vii. 15 ἐν δὲ εἰρήνῃ κέκληκεν ἡμᾶς ὁ Θεός. ἐν ἑνὶ σώματι] ‘As ye were called as members of one body, so let there be one spirit animating that body’: Ephes. iv. 4 hὲν σῶμα καὶ hὲν πνεῦμα. This passage strikes the keynote of the companion Epistle to the Ephesians (see esp. ii. 16 sq., iv. 3 sq.). εὐχάριστοι] ‘And to crown all forget yourselves in thanksgiving towards God’: see the notes on i. 12, ii. 7. The adjective εὐχάριστος, though not occurring elsewhere in the Greek Bible, is not uncommon in classical writers, and like the English ‘grateful’, has two meanings; either (1) ‘pleasurable’ (e.g. Xen. _Cyr._ ii. 2. 1); or (2) ‘thankful’ (e.g. Boeckh _C. I._ no. 1625), as here.

γίνεσθε. ^{16}Ὁ λόγος τοῦ Χριστοῦ ἐνοικέιτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ· διδάσκοντες καὶ νουθετοῦντες 16, 17. ‘Let the inspiring word of Christ dwell in your hearts, enriching you with its boundless wealth and endowing you with all wisdom. Teach and admonish one another with psalms, with hymns of praise, with spiritual songs of all kinds. Only let them be pervaded with grace from heaven. Sing to God in your hearts and not with your lips only. And generally; whatever ye do, whether in word or in deed, let everything be done in the name of Jesus Christ. And (again I repeat it) pour out your thanksgiving to God the Father through Him’. 16. Ὁ λόγος τοῦ Χριστοῦ] ‘_the word of Christ_’, τοῦ Χριστοῦ being the subjective genitive, so that Christ is the speaker. Though ὁ λόγος τοῦ Θεοῦ and ὁ λόγος τοῦ Κυρίου occur frequently, ὁ λόγος τοῦ Χριστοῦ is found here only. There seems to be no direct reference in this expression to any definite body of truths either written or oral, but ὁ λόγος τοῦ Χριστοῦ denotes the presence of Christ in the heart, as an inward monitor: comp. 1 Joh. ii. 14 ὁ λόγος τοῦ Θεοῦ ἐν ὑμῖν μένει, with _ib._ i. 10 ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν, and so perhaps Acts xviii. 5 συνέιχετο τῷ λόγῳ (the correct reading). ἐν ὑμῖν] ‘_in your hearts_’, not ‘_among you_’; comp. Rom. viii. 9, 11 τὸ ἐνοικοῦν αὐτοῦ πνεῦμα ἐν ὑμῖν, 2 Tim. i. 5, 14, and Lev. xxvi. 12, as quoted in 2 Cor. vi. 16, ἐνοικήσω ἐν αὐτοῖς. πλουσίως] See above p. 43 sq., and the note on i. 27. ἐν πάσῃ σοφίᾳ] ‘_in every kind of wisdom_’. It seems best to take these words with the preceding clause, though Clem. Alex. _Pæd._ ii. 4 (p. 194) attaches them to what follows. For this position of ἐν πάσῃ σοφίᾳ, at the end of the sentence to which it refers, comp. i. 9, Ephes. i. 8. The connexion here adopted is also favoured by the parallel passage Ephes. v. 18, 19 (see the note below). Another passage i. 28 νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ has a double bearing: while the _connexion_ favours our taking ἐν πάσῃ σοφίᾳ here with the following words, the _order_ suggests their being attached to the preceding clause. διδάσκοντες κ.τ.λ.] The participles are here used for imperatives, as frequently in hortatory passages, e.g. Rom. xii. 9 sq., 16 sq., Ephes. iv. 2, 3, Hebr. xiii. 5, 1 Pet. ii. 12[?], iii. 1, 7, 9, 15, 16. It is not, as some insist, that the participle itself has any imperatival force; nor, as maintained by others, that the construction should be explained by the hypothesis of a preceding parenthesis or of a verb substantive understood or by any other expedient to obtain a regular grammatical structure (see Winer, § xlv. p. 441 sq., § lxii. p. 707, § lxiii. p. 716, § lxiv. p. 732). But the absolute participle, being (so far as regards mood) neutral in itself, takes its colour from the general complexion of the sentence. Thus it is sometimes indicative (e.g. 2 Cor. vii. 5, and frequently), sometimes imperative (as in the passages quoted), sometimes optative (as above, ii. 2, 2 Cor. ix. 11, comp. Ephes. iii. 17). On the distinction of διδάσκειν and νουθετεῖν see the note on i. 28; they describe respectively the positive and the negative side of instruction. On the reciprocal ἑαυτούς see the note on iii. 13.

ἑαυτοὺς ψαλμοῖς ὕμνοις ᾠδαῖς πνευματικαῖς ἐν τῇ ψαλμοῖς κ.τ.λ.] to be connected with the preceding sentence, as suggested by Ephes. v. 18 sq. ἀλλὰ πληροῦσθε ἐν πνεύματι, λαλοῦντες ἑαυτοῖς [ἐν] ψαλμοῖς καὶ ὑμνοῖς καὶ ᾠδαῖς [πνευματικαῖς], ᾄδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ Κυρίῳ. The datives describe the instruments of the διδαχή and νουθεσία. The three words ψαλμός, ὕμνος, ᾠδή, are distinguished, so far as they are distinguishable, in Trench _N.T. Syn._ § lxxviii. p. 279 sq. They are correctly defined by Gregory Nyssen _in Psalm._ c. iii (I. p. 295) ψαλμὸς μέν ἐστιν ἡ διὰ τοῦ ὀργάνου τοῦ μουσικοῦ μελωδία, ᾠδὴ δὲ ἡ διὰ στόματος γενομένη τοῦ μέλους μετὰ ῥημάτων ἐπιφώνησις ... ὕμνος δὲ ἡ ἐπὶ τοῖς ὑπάρχουσιν ἡμῖν ἀγαθοῖς ἀνατιθεμένη τῷ Θεῷ εὐφημία; see also Hippol. p. 191 sq. (ed. de Lagarde). In other words, while the leading idea of ψαλμός is a musical accompaniment and that of ὕμνος praise to God, ᾠδή is the general word for a song, whether accompanied or unaccompanied, whether of praise or on any other subject. Thus it was quite possible for the same song to be at once ψαλμός, ὕμνος, and ᾠδή. In the text the reference in ψαλμοῖς, we may suppose, is specially, though not exclusively (1 Cor. xiv. 26), to the Psalms of David, which would early form part of the religious worship of the Christian brotherhood. On the other hand ὕμνοις would more appropriately designate those hymns of praise which were composed by the Christians themselves on distinctly Christian themes, being either set forms of words or spontaneous effusions of the moment. The third word ᾠδαῖς gathers up the other two, and extends the precept to all forms of song, with the limitation however that they must be πνευματικαί. St Chrysostom treats ὕμνοι here as an advance upon ψαλμοί, which in one aspect they are; οἱ ψαλμοί, he says, πάντα ἔχουσιν, ὁι δὲ ὕμνοι πάλιν οὐδὲν ἀνθρώπινον· ὅταν ἐν τοῖς ψαλμοῖς μάθῃ, _τότε_ καὶ ὕμνους εἴσεται, ἅτε θείοτερον πρᾶγμα. Psalmody and hymnody were highly developed in the religious services of the Jews at this time: see Philo _in Flacc._ 14 (II. p. 535) πάννυχοι δὲ διατελέσαντες ἐν ὕμνοις καὶ ᾠδαῖς, _de Vit. Cont._ § 3 (II. p. 476) ποιοῦσιν ᾄσματα καὶ ὕμνους εἰς Θεὸν διὰ παντοίων μέτρων καὶ μελῶν, ἃ ῥυθμοῖς σεμνοτέροις ἀναγκαίως χαράττουσι, § 10 (p. 484) ὁ ἀναστὰς ὕμνον ᾄδει πεποιημένον εἰς τὸν Θεόν, ἢ καινὸν αὐτὸς πεποιηκὼς ἢ ἀρχαῖόν τινα τῶν πάλαι ποιητῶν· μέτρα γὰρ καὶ μέλη καταλελοίπασι πολλὰ ἐπῶν τριμέτρων, προσοδίων, ὕμνων, παρασπονδείων, παραβωμίων, στασίμων, χορικῶν, στροφαῖς πολυστρόφοις εὖ διαμεμετρημένων κ.τ.λ., § 11 (p. 485) ᾄδουσι πεποιημένους εἰς τὸν Θεὸν ὕμνους πολλοῖς μέτροις καὶ μέλεσι κ.τ.λ., with the whole context. They would thus find their way into the Christian Church from the very beginning. For instances of singing hymns or psalms in the Apostolic age see Acts iv. 24, xvi. 25, 1 Cor. xiv. 15, 26. Hence even in St Paul’s epistles, more especially his later epistles, fragments of such hymns appear to be quoted; e.g. Ephes. v. 14 (see the note there). For the use of hymnody in the early Church of the succeeding generations see Plin. _Epist._ x. 97 ‘Ante lucem convenire, carmenque Christo quasi Deo dicere secum invicem,’ Anon. [Hippolytus] in Euseb. _H.E._ v. 28 ψαλμοὶ δὲ ὅσοι καὶ ᾠδὰι ἀδελφῶν ἀπ’ _)αρχῆς_ ὑπὸ πιστῶν γραφεῖσαι τὸν Λόγον τοῦ Θεοῦ τὸν Χριστὸν ὑμνοῦσι θεολογοῦντες. The reference in the text is not solely or chiefly to public worship as such. Clem. Alex. _Pæd._ ii. 4 (p. 194) treats it as applying to social gatherings; and again Tertullian says of the agape, _Apol._ 39 ‘Ut quisque de scripturis sanctis vel de proprio ingenio potest, provocatur in medium Deo canere,’ and of the society of husband and wife, _Ad Uxor._ ii. 8 ‘Sonant inter duos psalmi et hymni, et mutuo provocant quis melius Domino suo cantet.’ On the psalmody etc. of the early Christians see Bingham _Antiq._ xiv. c. 1, and especially Probst _Lehre und Gebet_ p. 256 sq. ἐν τῇ χάριτι] ‘_in_ God’s _grace_’; comp. 2 Cor. i. 12 οὐκ ἐν σοφία σαρκικῇ ἀλλ’ ἐν χάριτι Θεοῦ. These words are perhaps best connected with the preceding clause, as by Chrysostom. Thus the parallelism with ἐν πάσῃ σοφίᾳ is preserved. The correct reading is ἐν τῇ χάριτι, not ἐν χάριτι. For ἡ χάρις, ‘divine grace’, see Phil. i. 7 συγκοινωνούς μου τῆς χάριτος with the note. The definite article seems to exclude all lower senses of χάρις here, such as ‘acceptableness’, ‘sweetness’ (see iv. 6). The interpretation ‘with gratitude’, if otherwise tenable (comp. 1 Cor. x. 30), seems inappropriate here, because the idea of thanksgiving is introduced in the following verse.

χάριτι, ᾄδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ Θεῷ· ^{17}καὶ πᾶν ὅ τι ἐὰν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι Κυρίου Ἰησοῦ, εὐχαριστοῦντες τῷ Θεῷ πατρὶ δι’ αὐτοῦ. ^{18}Αἱ γυναῖκες, ὑποτάσσεσθε τοῖς ἀνδράσιν, ὡς ἀνῆκεν ἄδοντες κ.τ.λ.] This external manifestation must be accompanied by the inward emotion. There must be the thanksgiving of the heart, as well as of the lips; comp. Ephes. v. 19 ἄδοντες καὶ ψάλλοντες τῇ καρδίᾳ (probably the correct reading), where τῇ καρδίᾳ ‘_with_ the heart’ brings out the sense more distinctly. 17. πᾶν ὅ τι κ.τ.λ.] This is probably a nominative absolute, as Matt. x. 32 πᾶς οὖν ὅστις ὁμολογήσει ... ὁμολογήσω κἀγὼ ἐν αὐτῷ (comp. Luke xii. 8), Luke xii. 10 πᾶς ὃς ἐρεῖ λόγον ... ἀφεθήσεται αὐτῷ, John xvii. 2 πᾶν ὃ δέδωκας αὐτῷ, δώσῃ _αὐτοῖς_ κ.τ.λ.; comp. Matt. vii. 24 (v.l.). πάντα] sc. ποιεῖτε, as the following εὐχαριστοῦντες suggests; comp. ver. 23. ἐν ὀνόματι κ.τ.λ.] This is the great practical lesson which flows from the theological teaching of the epistle. Hence the reiteration of Κυρίῳ, ἐν Κυρίῳ, etc., vv. 18, 20, 22, 23, 24. See above p. 104. εὐχαριστοῦντες] On this refrain see the notes on i. 12, ii. 7. τῷ Θεῷ πατρὶ] This, which is quite the best authenticated reading, gives a very unusual, if not unique, collocation of words, the usual form being either ὁ Θεὸς καὶ πατήρ or Θεὸς πατήρ. The καί before πατρί in the received text is an obvious emendation. See the note on i. 3, and the appendix on various readings. 18–21. ‘Ye wives, be subject to your husbands, for so it becomes you in Christ. Ye husbands, love and cherish your wives, and use no harshness towards them. Ye children, be obedient to your parents in all things; for this is commendable and lovely in Christ. Ye parents, vex not your children, lest they lose heart and grow sullen’. 18 sq. These precepts, providing for the conduct of Christians in private households, should be compared with Ephes. v. 22–vi. 9, 1 Pet. ii. 18–iii. 7, Tit. ii. 1 sq.; see also Clem. Rom. 1, Polyc. _Phil._ 4 sq. Αἱ γυναῖκες] ‘_Ye wives_’, the nominative with the definite article being used for a vocative, as frequently in the New Testament, e.g. Matt. xi. 26, Mark v. 41, Luke viii. 54; see Winer § xxix. p. 227 sq. The frequency of this use is doubtless due to the fact that it is a reproduction of the Hebrew idiom. In the instances quoted from classical writers (see Bernhardy _Syntax_ p. 67) the address is not so directly vocative, the nominative being used rather to _define_ or _select_ than to _summon_ the person in question. τοῖς ἀνδράσιν] The ἰδίοις of the received text may have been inserted (as it is inserted also in Ephes. v. 24) from Ephes. v. 22, Tit. ii. 5, 1 Pet. iii. 1, 5, in all which passages this same injunction occurs. The scribes however show a general fondness for this adjective; e.g. Mark xv. 20, Luke ii. 3, Acts i. 19, Ephes. iv. 28, 1 Thess. ii. 15, iv. 11.

ἐν Κυρίῳ. ^{19}Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας καὶ μὴ πικραίνεσθε πρὸς αὐτάς. ^{20}Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν κατὰ πάντα· τοῦτο γὰρ εὐάρεστόν ἐστιν ἐν Κυρίῳ. ^{21}Οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν. ^{22}Οἱ δοῦλοι, ὑπακούετε κατὰ πάντα ἀνῆκεν] The imperfect, as Ephes. v. 4 ἃ οὐκ ἀνῆκεν (the correct reading); comp. _Clem. Hom._ Contest. 3 τοῦδε μὴ μεταδοῦναι χάριν, ὡς οὐ προσῆκεν, Xen. _de Re Equestr._ xii. 14 ἃ ἱππάρχῳ προσῆκεν εἰδέναι τε καὶ πράττειν; and see D’Orville on Charito viii. 2 (p. 699 sq.). The common uses of the imperfect ἔδει, ἔπρεπεν, etc., in classical writers do not present a very exact parallel; for they imply that the thing which ought to have been done has been left undone. And so we might interpret Acts xxii. 22 οὐ γὰρ καθῆκεν αὐτὸν ζῆν (the correct reading). Here however there can hardly be any such reference; and the best illustration is the English past tense ‘ought’ (= ‘owed’), which is used in the same way. The past tense perhaps implies an essential _à priori_ obligation. The use of χρῆν, ἔχρην, occasionally approximates to this; e.g. Eur. _Andr._ 423. The idea of ‘propriety’ is the link which connects the primary meaning of such words as ἀνήκειν, προσήκειν, καθήκειν, ‘aiming at or pertaining to’, with their ultimate meaning of moral obligation. The word ἀνήκειν occurs in the New Testament only here and in the contemporary epistles, Ephes. v. 4, Philem. 8. ἐν Κυρίῳ] probably to be connected with ὡς ἀνῆκεν, rather than with ὑποτάσσεσθε; comp. ver. 20 εὐάρεστόν ἐστιν ἐν Κυρίῳ. 19. μὴ πικραίνεσθε κ.τ.λ.] ‘_show no bitterness, behave not harshly_’; comp. Lynceus in Athen. vi. p. 242 C πικρανθείη πρός τινα τῶν συζώντων, Joseph. _Ant._ v. 7. I δεινῶς πρὸς τοὺς τοῦ δικαίου προϊσταμένους ἐκπικραινόμενος, Plut. _Mor._ p. 457 A πρὸς γύναια διαπικραίνονται. So also πικραίνεσθαι ἐπί τινα in the LXX, Jerem. xliv (xxxvii). 15, 3 Esdr. iv. 31. This verb πικραίνεσθαι and its compounds occur frequently in classical writers. 20. κατὰ πάντα] as ver. 22. The rule is stated absolutely, because the exceptions are so few that they may be disregarded. εὐάρεστόν ἐστιν] ‘_is well pleasing, commendable_’. The received text supplies this adjective with a dative of reference τῷ Κυρίῳ (from Ephes. v. 10), but ἐν Κυρίῳ is unquestionably the right reading. With the reading thus corrected εὐάρεστον, like ἀνῆκεν ver. 18, must be taken absolutely, as perhaps in Rom. xii. 2 τὸ θέλημα τοῦ Θἑοῦ τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον: comp. Phil. iv. 8 ὅσα σεμνά ... ὅσα προσφιλῆ. The qualification ἐν Κυρίῳ implies ‘as judged by a Christian standard’, ‘as judged by those who are members of Christ’s body.’ 21. ἐρεθίζετε] ‘_provoke, irritate_’. The other reading παροργίζετε has higher support, but is doubtless taken from the parallel passage, Ephes. vi. 4. ‘Irritation’ is the first consequence of being too exacting with children, and irritation leads to moroseness (ἀθυμία). In 2 Cor. IX. 2 ἐρεθίζειν is used in a good sense and produces the opposite result, not despondency but energy. ἀθυμῶσιν] ‘_lose heart, become spiritless_’, i.e. ‘go about their task in a listless, moody, sullen frame of mind’. ‘_Fractus animus_’, says Bengel, ‘pestis juventutis’. In Xen. _Cyr._ i. 6. 13 ἀθυμία is opposed to προθυμία, and in Thuc. ii. 88 and elsewhere ἀθυμεῖν is opposed to θαρσεῖν.

τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν ὀφθαλμοδουλείᾳ ὡς ἀνθρωπάρεσκοι, ἀλλ’ ἐν ἁπλότητι καρδίας, φοβούμενοι τὸν Κύριον. ^{23}ὃ ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε ὡς 22. ἐν ὀφθαλμοδουλείαις. 22.–iv. 1. ‘Ye slaves, be obedient in all things to the masters set over you in the flesh, not rendering them service only when their eyes are upon you, as aiming merely to please men, but serving in all sincerity of heart, as living in the sight of God and standing in awe of Him. And in every thing that ye do, work faithfully and with all your soul, as labouring not for men, but for the great Lord and Master Himself; knowing that ye have a Master, from whom ye will receive the glorious inheritance as your recompense, whether or not ye may be defrauded of your due by men. Yes, Christ is your Master and ye are his slaves. He that does a wrong shall be requited for his wrong-doing. I say not this of slaves only, but of masters also. There is no partiality, no respect of persons, in God’s distribution of rewards and punishments. Therefore, ye masters, do ye also on your part deal justly and equitably by your slaves, knowing that ye too have a Master in heaven’. 22. Οἱ δοῦλοι] The relations of masters and slaves, both here and in the companion epistle (Ephes. vi. 5–9), are treated at greater length than is usual with St Paul. Here especially the expansion of this topic, compared with the brief space assigned to the duties of wives and husbands (vv. 18, 19), or of children and parents (vv. 20, 21), deserves to be noticed. The fact is explained by a contemporary incident in the Apostle’s private life. His intercourse with Onesimus had turned his thoughts in this direction. See above, p. 33, and the introduction to the Epistle to Philemon: comp. also the note on ver. 11. ὀφθαλμοδουλείᾳ] ‘_eye-service_’, as Ephes. vi. 6: comp. _Apost. Const._ iv. 12 μὴ ὡς ὀφθαλμόδουλος ἀλλ’ ὡς φιλοδέσποτος. This happy expression would seem to be the Apostle’s own coinage. At least there are no traces of it earlier. Compare ἐθελοθρησκεία ii. 23. The reading ὀφθαλμοδουλείᾳ is better supported than ὀφθαλμοδουλείαις, though the plural is rendered slightly more probable in itself by its greater difficulty. ἀνθρωπάρεσκοι] again in Ephes. vi. 6. It is a LXX word, Ps. lii. 6, where the Greek entirely departs from the Hebrew: comp. also ἀνθρωπαρεσκεῖν Ign. _Rom._ 2, ἀνθρωπαρέσκεια Justin _Apol._ i. 2 (p. 53 E). So ὀχλοαρέσκης or ὀχλόαρεσκος, Timo Phlias. in Diog. Laert. iv. 42 (vv. 11.). ἁπλότητι καρδίας] as in Ephes. vi. 5, i.e. ‘with _undivided_ service’; a LXX expression, 1 Chron. xxix. 17, Wisd. i. 1. τὸν Κύριον] ‘_the_ one _Lord_ and Master’, as contrasted with τοῖς κατὰ σάρκα κυρίοις: the idea being carried out in the following verses. The received text, by substituting τὸν Θεόν, blunts the edge of the contrast. 23. ἐργάζεσθε] i.e. ‘do it diligently’, an advance upon ποιητε. οὐκ ἀνθρώποις] For the use of οὐ rather than μὴ in antitheses, see Winer § lv. p. 601 sq. The negative here is wholly unconnected with the imperative, and refers solely to τῷ Κυρίῳ.

τῷ Κυρίῳ, καὶ οὐκ ἀνθρώποις,] ^{24}εἰδότες ὅτι ἀπὸ Κυρίου ἀπολήμψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας· τῷ Κυρίῳ Χριστῷ δουλεύετε· ^{25}ὁ γὰρ ἀδικῶν κομίσεται ὃ 24. ἀπὸ Κυρίου ‘However you may be treated by your earthly masters, you have still _a_ Master who will recompense you.’ The absence of the definite article here (comp. iv. 1) is the more remarkable, because it is studiously inserted in the context, vv. 22–24, τὸν Κύριον, τῷ Κυρίῳ, τῷ Κυρίῳ. In the parallel passage Ephes. vi. 8 it is παρὰ Κυρίου: for the difference between the two see Gal. i. 12. τὴν ἀνταπόδοσιν] ‘_the just recompense_’, a common word both in the lxx and in classical writers, though not occurring elsewhere in the New Testament; comp. ἀνταπόδομα Luke xiv. 12, Rom. xi. 9. The double compound involves the idea of ‘exact requital’. τῆς κληρονομίας] ‘_which consists in the inheritance_’, the genitive of apposition: see the note on τὴν μερίδα τοῦ κλήρου, i. 12. There is a paradox involved in this word: elsewhere the δοῦλος and the κληρονόμος are contrasted (Matt. xxi. 35–38, etc., Rom. viii. 15–17, Gal. iv. 1, 7), but here the δοῦλος is the κληρονόμος. This he is because, though δοῦλος ἀνθρώπων, he is ἀπελεύθερος Κυρίου (1 Cor. vii. 22) and thus κληρονόμος διὰ Θεοῦ (Gal. iv. 7); comp. Hermas _Sim._ v. 2 ἵνα συγκληρονόμος γένηται ὁ δοῦλος τῷ ὑιῷ (with the context). τῷ Κυρίῳ κ.τ.λ.] i.e. ‘_you serve_ as your master _the_ great _Master Christ_.’ This clause is added to explain who is meant by the preceding ἀπὸ Κυρίου. For this application of Κύριος compare (besides the parallel passage, Ephes. vi. 6–9) 1 Cor. vii. 22 ὁ γὰρ ἐν Κυρίῳ κληθὲις δοῦλος ἀπελεύθερος Κυρίου ἐστίν κ.τ.λ. It seems best to take δουλεύετε here as an indicative, rather than as an imperative; for (1) The indicative is wanted to explain the previous ἀπὸ Κυρίου; (2) The imperative would seem to require ὡς τῷ Κυρίῳ, as in Ephes. vi. 7 (the correct text). On the other hand see Rom. xii. 11. 25. ὁ γὰρ ἀδικῶν κ.τ.λ.] Who is this unrighteous person ? The slave who defrauds his master of his service, or the master who defrauds his slave of his reward? Some interpreters confine it exclusively to the former; others to the latter. It seems best to suppose that both are included. The connexion of the sentence ὁ γὰρ ἀδικῶν (where γάρ, not δέ, is certainly the right reading) points to the slave. On the other hand the expression which follows, τὸ δίκαιον καὶ τὴν ἰσότητα κ.τ.λ., suggests the master. Thus there seems to be a twofold reference; the warning is suggested by the case of the slave, but it is extended to the case of the master; and this accords with the parallel passage, Ephes. vi. 8 ἕκαστος ὃ ἂν ποίησῃ ἀγαθὸν τοῦτο κομίσεται παρὰ Κυρίου, _εἴτε δοῦλος εἴτε ἐλεύθερος_. The recent fault of Onesimus would make the Apostle doubly anxious to emphasize the duties of the slave towards the master, lest in his love for the offender he should seem to condone the offence. This same word ἠδίκησεν is used by St Paul to describe the crime of Onesimus in Philem. 18. But on the other hand it is the Apostle’s business to show that justice has a double edge. There must be a _reciprocity_ between the master and the slave. The philosophers of Greece taught, and the laws of Rome assumed, that the slave was a chattel. But a chattel could have no rights. It would be absurd to talk of treating a chattel with justice. St Paul places the relations of the master and the slave in a wholly different light. Justice and equity are the expression of the Divine mind: and with God there is no προσωπολημψία. With Him the claims of the slave are as real as the claims of the master. κομίσεται] For this sense of the middle, ‘to recover’, ‘to get back’, and so (with an accusative of the thing to be recompensed), ‘to be requited for’, see e.g. Lev. xx. 17 ἁμαρτίαν κομιοῦνται, 2 Cor. v. 10 κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος; comp. Barnab.

ἠδίκησεν, καὶ οὐκ ἔστιν προσωπολημψία. IV. ^1Οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχεσθε, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε Κύριον ἐν οὐρανῷ. § 4 ὁ Κύριος ἀπροσωπολήμπτως κρινεῖ τὸν κόσμου· ἕκαστος, καθὼς ἐποίησεν, κομιεῖται. In the parallel passage Ephes. vi. 8, the form is certainly κομίσεται: here it is more doubtful, the authorities being more equally divided between κομιεῖται and κομίσεται. See however the note on γνωρίσουσιν iv. 9. προσωπολημψία] On this word see the note Gal. ii. 6. This προσωπολημψία, though generally found on the side of rank and power, may also be exercised in favour of the opposite; Levit. xix. 15 οὐ λήψῃ πρόσωπον πτωχοῦ οὐδὲ μὴ θαυμάσῃς πρόσωπον δυνάστου. There would be a tendency in the mind of the slave to assume that, because the προσωπολημψία of man was on the side of the master, there must be a corresponding προσωπολημψία of God on the side of the slave. This assumption is corrected by St Paul. IV. 1. τὴν ἰσότητα] ‘_equity_’, ‘_fairness_’; comp. Plut. _Sol. et Popl. Comp._ 3 νόμων ἰσότητα παρεχόντων. Somewhat similarly Lysias _Or. Fun._ 77 (speaking of death) οὔτε γὰρ τοὺς πονηροὺς ὑπερορᾷ οὔτε τοὺς ἀγαθοὺς θαυμάζει, ἀλλ’ _ἴσον ἑαυτὸν παρέχει_ πᾶσιν. It seems a mistake to suppose that ἰσότης here has anything to do with the treatment of slaves _as equals_ (comp. Philem. 16). When connected with τὸ δίκαιον, the word naturally suggests an even-handed, impartial treatment, and is equivalent to the Latin _æquitas_: comp. Arist. _Top._ vi. 5 (p. 143) ὁ τὴν δικαιοσύνην (λέγων) ἕξιν ἰσότητος ποιητικὴν ἢ διανεμητικὴν τοῦ ἴσου, Philo _de Creat. Princ._ 14 (II. p. 373) ἔστι γὰρ ἰσότης ... μήτηρ δικαιοσύνης, Clem. Alex. _Strom._ vi. 6 (p. 764) μετὰ δικαιοσύνης καὶ ἰσότητος τῆς πρὸς τοὺς επιστρέφοντας. Thus in Arist. _Eth. Nic._ v. 1 τὸ δίκαιον and τὸ ἴσον are regarded as synonymes, and in Plut. _Mor._ p. 719 the relation of ἰσότης to δικαίοτης is discussed. The word here is used in the same sense in which the adjective occurs in the common expressions ἴσος δικαστής, ἴσος ἀκροατής, etc. Philo, describing the Essene condemnation of slavery, says, _Omn. prob. lib._ 12 (II. p. 457) καταγινώσκουσί τε τῶν δεσποτῶν, οὐ μόνον ὡς ἀδίκων, ἰσότητα λυμαινομένων, ἀλλὰ καὶ ὡς ἀσεβῶν κ.τ.λ., but he possibly does mean ‘equality’ rather than ‘equity.’ παρέχεσθε] ‘_exhibit on your part_.’ The middle παρέχεσθαι, ‘to afford from oneself,’ will take different shades of meaning according to the context, as ‘to furnish one’s _quota_’ (e.g. Herod. viii. 1, 2) or ‘to put forward one’s _representative_’ (esp. of witnesses, e.g. Plato _Apol._ 19 D). Here the idea is ‘reciprocation’, the master’s duty as corresponding to the slave’s. ἔχετε Κύριον] as Ephes. vi. 9; comp. 1 Cor. vii. 22 ὁ ἐλεύθερος κληθὲις δοῦλός ἐστιν Χριστοῦ.