Chapter 3

1 Therefore if you have risen with Christ, seek those things that are above, where Christ is sitting on the right hand of God. 2 Think upon those things that are above, and not which are upon the earth. 3 For you be dead, and your life is hidden with Christ in God. 4 But when Christ your life shall appear, then also shall ye appear with him in glory.

He sets against those vain exercises which the false Apostles did urge, as though perfection were placed in them, true exercise wherewith it becomes true Christians to be occupied: which does not a little make for the cause. For while we perceive what God would have us do, we do easily afterward set nought by the inventions of men. Whilest it appeareth that that which God setteth out for us is far more high and noble, than that which men beat into our heads, we leave men, and our minds grow more and more ready and willing to follow God. Paul in this place exhorts the Colossians to the consideration and practice of a heavenly life. But what do his adversaries? They would detain them in childish rudiments. This doctrine then causes ceremonies to be more little set by. Whereof it appeareth that Paul does so exhort in this place, that he confirms his former doctrine. For in describing firm or sound Godliness and holiness of life, he directs his talk to this point, that those vain shows of men's traditions may waste and wear away. He does withal prevent an Objection wherewith the false Apostles might burden him, What then? Had you rather that men should be idle than to give themselves to these exercises, what kind of ones soever they be? When as therefore he bids Christians to apply themselves to far more excellent studies, he cuts off occasion from this malicious surmise, nay rather he charges them with no small spite, for that with things of nought they call away, and hinder the right course of the godly.

1 If ye are risen. Ascending follows rising again, if then we be the members of Christ, we must ascend into heaven: because that he being raised from the dead, is taken up into heaven, that he might draw us with him. And we seek those things which are above, while in our minds we are truly pilgrims in this world, and are not tied to the same. The word, think on, does more express a painfulness in taking care, and a vehemency: as if he should say, Meditate this wholly: apply your wit to this, apply your mind to this. But if we ought to think on nothing but that which is heavenly: for that Christ is in heaven: how much less shall it be meet to seek Christ himself on the earth? Let us remember then that this is a true thinking on Christ, and a holy, which forthwith ravishes us up into heaven, that we may worship him there, and that our minds may dwell with him. As touching that which belongs to the right hand of God, it is not shut up in heaven: but it fills the whole world. Furthermore Paul made mention thereof in this place, that he might show that Christ embraceth us by his power: lest we should think the distance of place to be a cause of separation or divorce between us and him: and that withal, his majesty might wholly ravish us into the reverencing thereof.

2 Not which are upon earth. He does not understand, as afterward he does, vicious desires which reign in earthly men: neither yet riches, or Fields, or houses, or whatsoever things else belonging to this present life, which we must use as though we used them not: but he follows as yet his disputation concerning ceremonies which he makes like unto trifling lets, which constrain us to creep on the ground. Christ, saith he, calls us up unto him: but those lead you downward. For it is a conclusion and an exposition of those matters which lately he touched concerning the dying of ceremonies by the death of Christ. As if he should say, Therefore are ceremonies dead to you by the death of Christ, and you unto them, that being lifted up into heaven with Christ, ye should think only upon heavenly things. Therefore let go earthly things. I will not contend against other who think otherwise: but certainly methinks the Apostle does so proceed step by step orderly, that first and foremost he sets opposite traditions touching trifling matters, unto the meditation of an heavenly life: and after that proceeds further, as we shall see.

3 For ye be dead.) He cannot rise again with Christ, who first has not died with him. Therefore he brings his argument, from rising again to dying, as from the consequent to the accident, signifying that we must be dead to the World, that we may live to Christ. Why has he taught that we must seek the things that are above? Because the life and conversation of the godly is above. Why does he teach that those things are now to be let pass, which are upon the earth? Because they are dead to the world. As if he should say, Death goes before that rising again which I have spoken of. Therefore both of these must be seen in you. This is worth the marking, that our life is hidden: lest we repine or complain, if our life being under the ignominy of the Cross, and buried under manifold sorrows, differ nothing from death: but that we must patiently expect and wait for the day of revelation or appearance. And that our waiting be not painful and grievous, let us note the parcels, In God, and with Christ: which declare, that our life is out of danger, although it appear not. For even God is faithful and trusty, and therefore he will not deny that which was laid up with him, nor deceive in that he took to keep: and the society and fellowship of Christ brings yet more security and assurance. For what is more to be desired, than for our life to remain with the very wellspring of life? Wherefore there is no cause why we should be terrified, if while we look about on every side, we see life on no side. For by hope we are safe. But those things which are now seen to the eyes, are not hoped for. Neither yet does he teach that our life is hidden after the opinion of the world only, but also according to our own meaning or understanding: because this is a true and necessary experiment and trial of our hope, whiles we as compassed about with death, do seek life elsewhere than in the world.

4 But when Christ shall appear.) A pleasant and godly comfort, that the coming of Christ shall be the manifestation and appearance of our life. And withal he admonishes how preposterous the desire of the life to come is, if a man refuse to suffer patiently even until that day. For if our life be shut up in Christ, until he shall appear, it must needs be hidden.

5 Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence and covetousness, which is Idolatry. 6 For which the wrath of God cometh upon the children of disobedience. 7 In which you also walked in time past, when you lived in them. 8 But now put you away also all wrath, fuming, maliciousness, cursed speaking, filthy communication out of your mouth.

5 Mortify therefore.) Hitherto he has spoken of the contempt of the world: now he goes farther, and entreats to an higher (kind of) Philosophy, concerning the mortification of the flesh. That this may be done the more plainly, let us note that mortification is twofold or double. The first respects those things that are about us, of which he has entreated hitherto. The other is inward: namely of the disposition and will, and of our whole nature corrupted and infected. And he reckons up certain vices, which he improperly calls members, but yet elegantly. For he imagines our nature (to be) as a mass or sow cast out of many vices. They are then our members, which stick unto us as close as it were, as burrs. He also calls them earthly, alluding to that which he spake, in the second verse, namely Not which are upon the earth,**** but yet in another sense. This kind of speaking is as much as if he had said, I have warned you that earthly things are not to be regarded: yet must you travail about this that you mortify the vices which detain you in the earth. And he means that we as long as the vices of the flesh do flourish in us, are earthly: but we are made heavenly by the renewing of the Spirit. After whoredom he puts Uncleanness, by which word he puts all kind of wantonness, wherewith lecherous men defile themselves. Unto these is added [Greek text] that is in Latin Mollities, which is Englished inordinate affection, which comprehends all the allurements of Lechery. Although this word does otherwise signify perturbations or trouble of the mind, and intemperate motions contrary to reason: yet to this place does well agree mollities. Why covetousness is called the worshipping of Images, seek out of the Epistle to the Ephesians, lest I should do one thing twice.

6 For which cometh. I reprove not Erasmus for translating it, is wont to come. Yet because the present tense is in the Scripture often taken in place of the future tense, according to the manner of the Hebrew tongue: I chose rather to leave you the reading that was the mean, which might be fitted to either sense. Therefore he warns the Colossians either of the usitate judgments of God, which are daily seen: or else of the vengeance which once he has denounced to the ungodly, and which hangs over their heads: and yet shall not be manifested before the last day. Although I willingly allow that former sense and exposition, that God who is the perpetual judge of the world, is accustomed to punish the wickedness whereof he speaks. And by name he says the wrath of God shall come, or is wont to come, upon unbelievers and disobedient persons, rather than threatneth to them such a matter. For God had rather we should see his wrath in the reprobate, that feel it in ourselves. When the promises of grace are openly pronounced, every one of the godly ought no otherwise to embrace them, than as properly appointed for themselves. And so let us fear the threatenings of wrath and destruction, that that which is allotted to the reprobate, may be unto us a document or lesson. Indeed God is often said to be also angry with his Children: and sometime he does sharply chasten their sins. But in this place Paul is in hand about eternal destruction, the view or Spectacle whereof appeareth in the only reprobates. In sum, as often as GOD threatneth he does as it were transversely set out unto us the pain, that we beholding the same in the reprobate, may be feared away from sinning.

7 In which ye did walk.) Erasmus did ill for that he referred it to men, translating it thus, amongst whom. For Paul without doubt meant it of vices: in which he says the Colossians were conversant, at what time they lived in them. For Living and Walking differ one from another, as ability to do, and doing: Living goes afore, and Walking follows. Galatians the 5. chapter and 25. verse, If you live in the spirit, walk also in the Spirit. By these words he declares that it is a heinous thing, if they being any longer addicted to vices, to which they are dead by Christ, are given over unto them. Look the 6. chapter to the Romans. It is an argument taken from the privation or taking away the cause, to the privation or taking away the effect.

8 But now. etc. That is seeing you have ceased to live in the flesh. For this is the force and nature of mortification, that all corrupt affections are quenched in us, so that hereafter sin engenders not in us his accustomed fruits. Whereas I have translated it fuming, in Greek it is [Greek text], which word signifies a more hasty or heady kind of heat, than is [Greek text]. And here he reckons up kinds of vices that are contrary to the former, as you may readily see.

9 Lie not one to another, seeing you have put off the old man with his deeds. 10 And you have put on the new man which is renewed into knowledge, after the image of him which created him. 11 Where there is no Greek nor Jew, Circumcision nor uncircumcision: Barbarian, Scythian, bondman nor freeman: but Christ all things, and in all things. 12 Put on therefore as the elect of God, holy and beloved the bowels of compassion, courtesy, humility, kindness, long suffering. 13 Forbearing one another, and forgiving if any have a controversy against another, as Christ has forgiven you, so [do] you also.

9 Lie not. When he forbiddeth lying, he condemneth all manner of subtlety, and all evil practices of deceit and falsehood. For I do not take it as meant of slanders only, but generally I make it contrary to sincerity and true dealing. Therefore I might more briefly thus translate it, and I cannot say whether also better, Lie not one to another. And he prosecuteth that his argument of the society or fellowship which the faithful have with the death and resurrection of Christ: but he useth other manners of speaking. The Old Man signifieth that whatsoever it is that we bring out of our mother's womb, and whatsoever we are by nature. Such put off him as are renewed by Christ. Contrariwise the new man is he which is reformed and fashioned again by the Spirit of Christ into the obedience of righteousness: or else it is nature restored into true soundness and integrity by the same Spirit. And the old man in order goeth before the new, because we are first born of Adam, after that we are born again by Christ. And as that which we have of Adam, waxeth old, and inclineth to ruin and decay: so that which we obtain by Christ, remaineth perpetually, is not frail or mortal, but rather is carried unto immortality. This place is to be marked, because out of it may be gathered a definition of regeneration or new birth. For it comprehendeth two parts, the putting off of the old man, and the building up of the new of both which parts Paul here maketh mention. And it must be marked, that the old man is discerned and judged by his works, as the tree by the fruits. Whereof it followeth, that under the name of the old man is meant the wickedness that is bred in us.

10 Which is renewed into knowledge. First he showeth that newness of life consisteth in knowledge: not for that naked and simple knowledge is sufficient, but he speaketh of the illuminating of the Holy Ghost, which is lively and effectual, so that not only it doth lighten being kindled with the light of truth, but doth transform and newly fashion the whole man. And this is that which straightway he addeth, that we are renewed after the Image of God. And the Image of God hath residence in the whole soul, when not reason alone, but also the will is right. Hereof also we learn, as well what is the end and final cause of our regeneration, that is to say that we may be made like unto God, and that His glory may shine out in us: as also what the image of God is, whereof mention is made in Moses, Genesis 9.6. namely the rightness and integrity of the whole soul, so that man doth represent the wisdom, righteousness and goodness of God as it were a looking glass. He doth speak somewhat otherwise to the Ephesians, but in the same sense: see the place chapter 4.24. And withal Paul monisheth, that there is nothing more excellent whereunto the Colossians may aspire, because this must be our highest perfection and blessedness, (namely) to bear the Image of God.

11 Where there is no Jew. This he added of set purpose, that he might again draw away the Colossians from Ceremonies. For thus sound the words, Christian perfection needeth not a whit these outward observations. Nay rather they are things utterly contrary to it. For under the difference of Uncircumcision and Circumcision, of Jew and Greek, he comprehendeth all outward things by the figure Synecdoche. These words which follow, namely, Barbarian, Scythian, Bondman, Freeman, are added to amplify the matter. Christ all things, and in all things, That is to say, Christ alone holdeth both foreship and poop, (as they say) beginning and end. Furthermore by Christ he understandeth the spiritual righteousness of Christ, which abolisheth ceremonies, as afore is seen. They are therefore in true perfection superfluous: insomuch that they ought to have no place, for else Christ were offered injury, as though it were needful to call forth these helps to supply his defect and want.

12 Put on therefore. As he hath reckoned up some parts of the old man, so now also doth he reckon up some parts of the new. Then, saith he, shall it appear that ye are renewed by Christ, if you shall be merciful and gentle, etc. For these are the effects and testimonies of renovation or being a new man. The exhortation then dependeth of the second member: and therefore he retaineth a metaphor in the word put ye on. In the first place he putteth bowels of mercy, by which kind of speech, he noteth an earnest and entire affection of mercy. Secondly he putteth Courtesy (for so it liketh me to translate [Greek word], wherewith we are made amiable and beloved). Next to this he joineth Humility: because no man will be courteous and tractable, but he who having put away pride and haughtiness of mind, hath submitted himself unto modesty, challenging nothing to himself. Kindness which followeth, extendeth largelier than Courtesy. For courtesy is principally in the countenance and speech: and kindness is also in the inward affection. But in as much as it falleth out oftentimes that we happen upon wicked persons and unthankful: patience is needful, which may nourish in us gentleness or kindness. At length he expoundeth what he hath meant by long suffering: namely that with mercy we embrace one another, and forgive also when ought shall be done amiss. But because it is a hard and difficult matter, he confirmeth his doctrine by example of Christ, and teacheth that the like is required at our hands: that we, as being so oft and so exceeding faulty are notwithstanding received of Christ into favor, should show the like kindness to our neighbors, forgiving them whatsoever they have committed against us. Therefore he saith, If any have a controversy against another. Whereby he meaneth, that not even just revenge according to man's opinion is to be pursued As the elect of God. In this place I take elect for them that are segregate or set apart. As if he should say, God hath chosen you unto Himself on that condition, and sanctified you, and taken you into His favor, that you should be merciful, etc. He that hath not these virtues, doth in vain boast himself holy and beloved of God: in vain doth he reckon himself among the number of the faithful.

14 For all those things' sake, put on charity, which is the bond of perfection. 15 And the peace of God obtain the victory in your hearts to the which you are called also in one body, and be you thankful. 16 Let the word of Christ dwell with you abundantly in all wisdom, in teaching and warning yourselves in Psalms, Hymns, and spiritual Songs with grace, singing in your hearts to the Lord. 17 And whatsoever you shall do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God and the Father by Him.

14 For all those things. Whereas some have translated it, Beside all those things, in my judgment it is coldly done. It would better accord to do it thus, Before all these things. But I have rather chosen the used signification of the word [Greek word]. For seeing that all those things which he hath reckoned up hitherto, do spring out of charity: he doth rightly now exhort the Colossians, that they maintain Charity among themselves, for those things' sake: that is to say that they may be merciful, kind, and easy to forgive. As if he should say, that then they should be such if they have charity. For whereas charity is missing, in vain are all those things required. And to the end he may the more set it out, he calleth it, The bond of perfection: whereby he signifieth that the whole company of all virtues are comprehended under it. For this is the very rule of the whole life and of the whole deeds, after which whatsoever is not ruled out, it is faulty and naught, whatsoever fair show otherwise it hath. That is the cause why in this place it is called the bond of perfection, because nothing in our life is well framed that is not directed unto it: but whatsoever we take in hand it is a mere scattering. But the Papists are to be laughed at, who abuse this testimony to build up justification by works. Charity, say they, is the bond of perfection, but perfection is righteousness; therefore by charity we are justified. It is answered two ways. For Paul reasoneth not here how men are made perfect before God: but how they may live perfectly among themselves. For this is the natural and true exposition of the place, namely that the other things shall fall out well concerning our life, if charity flourish and grow amongst us. But if it be granted that charity is righteousness, in vain and childishly do they out of that contend, that we are justified by charity: for where shall perfect charity be found? And we do not therefore say that men are justified by faith only, because to observe the Law is not righteousness: but rather, that whereas we are all transgressors of the Law and without righteousness of our own, we are compelled to borrow righteousness of Christ. Therefore the only righteousness by faith remaineth, because charity is in no wise perfect.

15 And the peace of God. He nameth that peace which God hath ordained and established among us, as shall appear by that which followeth, and that will he have to reign in our hearts. But he useth a Metaphor that is very fit. For as among wrestlers, he that hath overcome all others, carrieth away the palm or victory: so will he have the peace of God to be superior over the affections of the flesh, which carry us away oftentimes to contentions, disagreements, brawls, and privy grudges. He forbiddeth then to give the bridle to such naughty affections. But because it is a hard matter to hold them back, he also showeth a remedy: [that is] that the victory may be in the hands of the peace of God: because it must be a bridle, wherewith all the affections of the flesh may be held back. Therefore he saith in your hearts, because in them we feel very often great battles, whilst the flesh lusteth against the Spirit. This piece, To which you be called, declareth what manner of peace this is: namely an unity which Christ by His guidance and authority hath consecrated and established among us. For God hath so reconciled us unto Himself in Christ, that we should live among ourselves and be of one mind and one accord. And he addeth In one body. Whereby he signifieth that we can no otherwise accord with God, unless we agree together amongst ourselves, as members of one body. Whereas he biddeth us be thankful, I do not so much refer it to the minding of good turns, as to the mildness of manners, therefore to take away doubtfulness [in the meaning] I had rather have it thus, Be you loving, or, Show yourselves loving: and yet I confess, if thankfulness possess our senses, it cannot be but we shall be very ready to nourish love toward one another among ourselves.

16 Let the word of Christ dwell in you.) He will have the doctrine of the Gospel to be well known unto them. Whereof we may gather with what spirit they are led at these days, who bitterly forbid the same to the people, and keep a seditious and ruffling stir, (saying) that no pestilence is more to be shunned, than that the common people should read the Scripture. For in very deed Paul in this place speaketh to men and women of all sorts. Neither will he have them only take a light taste of the word of Christ, but he biddeth that it dwell in them: that is to say that it have a sure seat (in them) and that largely, that they may have a desire to increase daily more and more. But because there is in many a preposterous desire or affection in learning, whilst they abuse the word of God to serve their own ambition, or else vain curiosity, or else do falsify the same by some manner of mean: therefore he joineth withal, In all wisdom. That we being taught thereby, may taste and savour that which we ought. Furthermore he defineth briefly this wisdom or taste, (namely) That the Colossians teach themselves. Teaching in this place is taken for profitable erudition or instructing, which availeth to edifying, as Romans 12.7. He which teacheth (let him do it) in teaching. Also 2. Timothy 3.16, All Scripture is profitable to teach. This is the true use of the word of Christ. Now because sometime doctrine or teaching of itself is cold: and (as he saith) while it is but only showed what is right, Virtue is praised and is full ill a cold: he doth withal put too an admonition, which is as it were a confirmation of his doctrine, and a prick to prick them forward. Neither meaneth he that the word of Christ ought to profit only every singular person of them, so that they should teach themselves, but he requireth at their hands that they should teach and warn one another.

In psalms and hymns. He restraineth not the word of Christ to these specialties, but he doth rather express that all our speeches ought so greatly to be framed to edification, that even those that do serve to mirth, may savour of nothing that is vain. As if he should say, Leave unto unbelievers this foolish delight, which they take of vain and trifling sports and jests. As for your speeches not only which are grave, but also even such as be glad and merry, let them contain in them some profit. In stead of their bawdy, or at least immodest and light and joyish songs: Hymns and songs which may sound out the praise of God become you. Furthermore under these three names, he hath comprehended all kind of Songs. Which they commonly do thus distinguish, that a Psalm may be that unto which in singing some musical instrument beside the tongue is joined. A Hymn may be properly a Song of praise, whether it be sung with a loud voice or otherwise. A Song doth not only contain praises, but admonitions too, and other matters. But he will have the spiritual songs of Christians, not such as be indited of frivolous trifles, and things of naught. For this hath relation to the argument. This piece In grace, Chrysostom diversely expoundeth: but I take it simply, as also afterward in the 4th chapter 6th verse, when he saith, Let your speech be powdered with salt, in grace. That is to say, powdered with such a dexterity or handsomeness as may be gracious or acceptable, and by the commodity and profit thereof may please the hearers: that it may be contrary to scoffing or knavery or like Follies. Singing in your hearts. This belongeth to the affection, for as we ought to stir up others, so also must we sing from our heart, that it be not an outward sound of the mouth only. Although it be not so to be taken, as though he bade every one sing inwardly to himself: but he will have both joined together, so that the hearts go before the tongues.

17 And whatsoever you do.) These words and that which goeth before, I have already expounded in the Epistle to the Ephesians, where is the same almost word for word. Because he had now begun to discourse of the parts of a Christian life, and had touched only a few precepts: and that it was too long by piecemeal to run through the rest: therefore in a gross sum he concludeth, that our life is so to be ordered, that whatsoever we say or do, it may be all ruled by the guidance of Christ, and may have respect to his glory, as to the mark. For we shall fitly comprehend both these in this word: namely that all our studies and endeavors have their beginning at invocating or calling upon Christ, and sue to his glory. Out of invocation followeth the blessing of God: which ministereth matter and occasion of thanksgiving unto us. And it is to be noted that he teacheth that thanks must be given to the Father by Christ, as by him we obtain whatsoever good it is that God bestoweth upon us.

18 Wives be subject to your own husbands, as is comely in the Lord. 19 Husbands love your wives: and be not bitter against them. 20 Children obey your parents in all things, for this pleaseth the Lord. 21 Fathers provoke not your Children, lest they be dismayed. 22 Servants obey in all points those which according to the flesh are your Masters: not with giving obedience before their eyes, as seeking to please men, but in simplicity of the heart, as you which fear God. 23 And whatsoever you shall do, do it from the heart, as unto the Lord, and not unto men: 24 Knowing that of the Lord you shall receive a reward of inheritance, for ye serve the Lord Christ. 25 But he that shall do unjustly, shall bear the reward of his iniquity: and there is no accepting of persons.

18 Wives, etc.) Now follow particular duties, as they call them, which depend of every one's vocation: in handling of which it were superfluous to bestow many words: because I have already in the Epistle to the Ephesians spoken almost as much as was needful. Yet in this place I will briefly add such things as are properly agreeable to the opening of the present place. He commandeth women that they be subject. This is plain: but that which followeth is doubtful, [that is] as is comely in the Lord. For some do thus construe it, Be ye subject in the Lord as is comely. Yet I do rather otherwise construe it, [that is] As is comely in the Lord, that is, according to the institution of the Lord: that he may confirm the subjection of women by the authority of the Lord. Of the husbands he requireth love, and that they be not bitter: because it is dangerous lest they abuse their authority and rule in becoming tyrants.

20 Children obey your Fathers and mothers.) He enjoineth unto Children that they obey their parents without exception. But what if their Parents would drive them to do anything that is unlawful: shall they then without choice or regard obey them also? But surely it were more than heinous, setting God at naught, that the authority of men should prevail. I answer, that here also must be understood, that which is expressed, Ephesians 6.1. namely in the Lord. But to what purpose is the universal note, All things? I answer again, that he might show, that they must obey not only their right and just commandments, but also such as are wrong and unjust. For many do so forsooth show themselves obedient to their parents, if it be not a burden or disprofitable unto them. But children ought to remember this one thing, whatsoever Parents they be that they have, that yet they happened unto them by the providence of God, who hath by his ordinance made subject the children unto their Parents. In all things then is, that they refuse nothing, although the same be hard or grievous: In all things, [is] that in things indifferent they yield to their person: In all things, is that in seeking what belongeth to themselves, and in debating or being at variance, they take not upon them that which is their right: but yet all this must be always as far as religion will permit. He forbiddeth unto parents overmuch sharpness, lest so the children be feared away from abiding any liberal or convenient correction. For we see by daily experience, of what force natural and kind education is.

22 Servants obey. Whatsoever is here read concerning servants, needeth no exposition: because it is already opened Ephesians 6.1. except these two things, for you serve the Lord Christ, And, he that shall do unjustly, shall receive the reward of unjust dealing, By the former sentence he meaneth thus, that they must so serve men, that Christ nevertheless must hold the sovereignty in the Lord, and that he may be the head Lord. An excellent comfort truly to all that are in subjection, whilst, for that they willingly serve their masters, they hear their obedience as acceptable to Christ, as though it were done unto him, whereof also Paul gathereth that they shall receive a reward of him: even the reward of inheritance. Whereby he signifieth that the selfsame thing that is repaid for works, is freely given us of God: for the inheritance is by adoption. In the latter sentence he doth again comfort servants, for that, if they be oppressed with the unjust cruelty of their masters, God himself will revenge it, neither yet will he pass over such injuries as are done to them, because they be servants: seeing that with him there is no respect of persons. For this cogitation or thought might kill their hearts, if they thought that there were none or no great reckoning made of them in the sight of God, or else that their miseries were not regarded. Moreover it happeneth often that servants themselves will begin to take upon them the revenging of evil and uncourteous handling. He therefore preventeth this evil, when he admonisheth that they must tarry for the judgment of God with forbearing.

1 Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 2 Set your mind on the things above, not on the things that are on earth. 3 For you have died and your life is hidden with Christ in God. 4 When Christ, who is our life, is revealed, then you also will be revealed with Him in glory.

He now sets over against the vain exercises the false apostles pressed upon the Colossians — as though perfection lay in them — the true exercise God actually calls Christians to. This goes a long way toward settling the matter. When we see what God requires of us, we easily set aside human inventions. When we see that what God calls us to is far higher and nobler than what men press on us, we turn from men and grow all the more willing to follow God. Paul here calls the Colossians to the contemplation and practice of a heavenly life. But what do his opponents do? They would detain them in childish rudiments. This doctrine therefore makes ceremonies seem all the more trivial. From this it is clear that Paul's exhortation here confirms his earlier teaching. For in describing genuine godliness and holiness of life, he directs his argument toward exposing the hollow shows of human traditions and making them fade away. He also pre-empts an objection the false apostles might raise: 'What then — would you have people be idle rather than give themselves to these exercises, whatever they may be?' By urging Christians to devote themselves to far more excellent pursuits, he closes the door on that accusation. Indeed, he charges the false apostles with no small spite, since with worthless things they divert and hinder people from the true course of godliness.

1 If you are risen. Ascending follows resurrection. If we are members of Christ, we must ascend into heaven, since He who was raised from the dead was taken up into heaven to draw us with Him. We seek the things above when in our minds we are truly pilgrims in this world and are not bound to it. The word 'set your mind on' expresses a greater energy and intensity — as if he said: Meditate on this completely, apply your thoughts to this, fix your mind on this. But if we ought to set our minds on nothing but what is heavenly, because Christ is in heaven, how much less would it be fitting to seek Christ Himself on earth? Let us remember then that true and holy contemplation of Christ is that which carries us up into heaven, where we worship Him and where our minds dwell with Him. As for the right hand of God — that is not confined to heaven but fills the whole world. Paul mentions it here to show that Christ embraces us by His power, lest we think the distance between us creates a separation. And at the same time, His majesty should fill us entirely with reverence.

2 Not which are upon earth. He does not yet mean, as he will later, the vicious desires that reign in worldly people, nor wealth, fields, houses, or whatever else belongs to this present life which we must use as though not using. He is still continuing his argument about ceremonies, which he compares to trivial obstacles that keep us crawling on the ground. Christ, he says, calls us up to Himself — but these things pull you downward. For this is a conclusion and explanation of what he recently said about ceremonies dying through the death of Christ. As if he said: Ceremonies are dead to you through the death of Christ and you to them, so that being lifted up into heaven with Christ, you should think only on heavenly things. Therefore let go of earthly things. I will not dispute with those who think differently, but it seems to me the Apostle proceeds step by step in order — first setting human traditions about trivial matters against the meditation of a heavenly life, then proceeding further, as we shall see.

3 For you be dead. No one can rise again with Christ who has not first died with Him. Paul therefore moves his argument from resurrection back to death — from the consequence to the prior condition — signifying that we must be dead to the world in order to live to Christ. Why has he said we must seek the things above? Because the life and conduct of the godly is above. Why does he say that earthly things must now be set aside? Because they have died to the world. As if he said: Death comes before the resurrection I have spoken of. Both must therefore be seen in you. It is worth noting that our life is hidden, so that we do not complain if our life, lying under the shame of the cross and buried under many sorrows, looks no different from death. We must wait patiently for the day of revelation. And so that our waiting is not burdensome, let us mark the phrases 'in God' and 'with Christ,' which declare that our life is safe, even though it does not appear. God is faithful and will not deny what has been deposited with Him, nor will He fail in what He undertook to keep. The fellowship of Christ adds even greater security. What could be more desirable than for our life to remain with the very source of life? There is therefore no reason for us to be terrified, even when we look in every direction and see no sign of life. For by hope we are safe, and what is already seen is not hoped for. Nor does he merely say our life is hidden in the eyes of the world — it is hidden even in our own understanding, for it is the true and necessary proof of hope that we, surrounded by death on every side, seek life somewhere other than in the world.

4 But when Christ shall appear.) This is a comforting and godly thought: that the coming of Christ will be the revelation and appearance of our life. At the same time Paul warns how perverse it is to desire the life to come while refusing to patiently endure until that day. For if our life is hidden in Christ until He appears, it must necessarily remain hidden until then.

5 Therefore put to death what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. 6 It is because of these things that the wrath of God is coming upon the sons of disobedience. 7 And in them you also once walked, when you were living in them. 8 But now you must also put them all away: anger, wrath, malice, slander, and obscene talk from your mouth.

5 Mortify therefore.) Up to now he has spoken of contempt for the world; now he goes further and addresses a higher kind of teaching — the mortification of the flesh. To make this clearer, let us note that mortification is of two kinds. The first concerns external things, which he has dealt with so far. The other is inward — the disposition and will, and our whole nature, corrupted and infected. He enumerates certain vices which he calls, somewhat improperly but elegantly, 'members.' For he pictures our nature as a mass cast from many vices. These are our members, sticking to us as closely as burrs. He also calls them 'earthly,' alluding to what he said in verse 2 — 'not on things that are on earth' — yet in a different sense. This manner of speaking is as if he said: I have warned you not to be caught up in earthly things; yet you must also labor to put to death the vices that keep you tied to the earth. He means that as long as the vices of the flesh flourish in us, we are earthly; but we are made heavenly by the renewing of the Spirit. After 'sexual immorality' he puts 'impurity,' by which he means all kinds of wantonness by which lecherous people defile themselves. To these is added the Greek word rendered 'passion,' which in Latin is mollities — meaning excessive softness or self-indulgence, which includes all the allurements of sensuality. Although this word also means disturbances of the mind and uncontrolled impulses contrary to reason, in this context 'passion' fits well. As for why covetousness is called the worship of idols, see the Epistle to the Ephesians — I will not repeat what I have already said there.

6 For which comes. I do not fault Erasmus for translating this 'is accustomed to come.' Yet because the present tense in Scripture is often used in place of the future, following the manner of the Hebrew tongue, I chose to keep a reading that could fit either sense. He therefore warns the Colossians either of God's customary judgments, which are visible every day, or of the vengeance He has pronounced against the ungodly, which hangs over their heads and yet will not be fully revealed until the last day. Though I readily accept the first reading, that God who is the perpetual judge of the world is accustomed to punish the wickedness he describes. He says specifically that God's wrath comes, or is accustomed to come, upon unbelievers and disobedient people — rather than just threatening them with it. For God would rather we see His wrath in the reprobate than feel it in ourselves. When the promises of grace are openly announced, every godly person ought to embrace them as personally intended for themselves. And let us fear the warnings of wrath and destruction in such a way that what is appointed for the reprobate becomes a lesson for us. Indeed God is sometimes said to be angry even with His children, and at times He sharply chastens their sins. But in this passage Paul is dealing with eternal destruction, which is seen only in the reprobate. In short, whenever God threatens, He is setting before us, as it were indirectly, the punishment — so that by beholding it in the reprobate, we may be kept from sinning.

7 In which you did walk.) Erasmus was wrong to refer this to people, translating it 'amongst whom.' Paul without doubt meant it of vices, in which he says the Colossians were living at the time they were walking in them. Living and walking differ as ability and action — living comes first, walking follows. As Galatians 5:25 says: 'If we live by the Spirit, let us also walk by the Spirit.' With these words Paul shows how shameful it would be if, being dead to vices through Christ, they were still given over to them. See Romans chapter 6. This is an argument from the removal of the cause to the removal of its effect.

8 But now, etc. That is, since you have ceased to live in the flesh. For this is the nature and power of mortification: that all corrupt affections are quenched in us, so that sin no longer produces its usual fruit. Where I have translated it 'wrath,' the Greek has a word that denotes a more sudden and passionate heat than the other word for 'anger.' And here he lists types of vices that are the opposite of those named earlier, as the reader can easily see.

9 Do not lie to one another, since you laid aside the old self with its evil practices. 10 And have put on the new self who is being renewed to a true knowledge according to the image of the One who created him. 11 A renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all. 12 So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience. 13 Bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you.

9 Lie not. When he forbids lying, he is condemning all forms of deception, craftiness, and false dealing. I take this not as referring only to slander, but broadly as the opposite of sincerity and straightforward conduct. So perhaps more concisely, and I think better: Do not lie to one another. He continues his argument about the fellowship the faithful have with the death and resurrection of Christ, but now uses different language. The old man means everything we bring from our mother's womb — whatever we are by nature. Those renewed by Christ have put off the old man. The new man, by contrast, is one who has been reformed and fashioned by the Spirit of Christ into the obedience of righteousness, or nature restored to its true soundness and integrity by that same Spirit. The old man comes first in order, because we are first born of Adam and afterward born again by Christ. What we have from Adam grows old and tends toward ruin and decay; what we obtain through Christ endures permanently, is not fragile or mortal, but moves toward immortality. This passage deserves careful attention because from it we can draw a definition of regeneration. It encompasses two parts: putting off the old man and building up the new — both of which Paul mentions here. Also worth noting is that the old man is known by his works, just as a tree is known by its fruit. It follows from this that what is meant by the old man is the wickedness bred in us.

10 Which is renewed into knowledge. First he shows that newness of life consists in knowledge — not because bare and simple knowledge is enough, but he is speaking of the illumination of the Holy Spirit, which is living and effective. This illumination not only enlightens the mind by kindling it with the light of truth, but also transforms and newly fashions the whole person. This is what he immediately adds: that we are renewed after the image of God. The image of God resides in the whole soul — not in reason alone but also in the will being right. From this we learn both the goal of our regeneration — to be made like God, that His glory may shine out in us — and what the image of God is, of which Moses speaks in Genesis 9:6: the rightness and integrity of the whole soul, so that a person reflects the wisdom, righteousness, and goodness of God as in a mirror. He speaks somewhat differently to the Ephesians but in the same sense — see Ephesians 4:24. Paul also reminds us that there is nothing more excellent for the Colossians to aspire to, since our highest perfection and blessedness is to bear the image of God.

11 Where there is no Jew. He added this deliberately to draw the Colossians away from ceremonies once more. The words mean this: Christian perfection has no need whatsoever of these outward observances — indeed they are utterly contrary to it. Under the distinction between uncircumcision and circumcision, between Jew and Greek, he encompasses all outward distinctions by the figure of synecdoche. The words that follow — 'barbarian, Scythian, slave, free' — are added to amplify the point. Christ is all, and in all, means Christ alone holds both beginning and end. By Christ he understands the spiritual righteousness of Christ, which abolishes ceremonies, as has already been shown. In true perfection they are therefore superfluous; they ought to have no place, for their presence would be an injury to Christ, as though it were necessary to call in these supplements to make up for what He lacks.

12 Put on therefore. Just as he listed some parts of the old man, he now lists some parts of the new. Then, he says, it will be evident that you are renewed by Christ when you are merciful and gentle, etc. For these are the effects and evidences of being made new. The exhortation therefore hangs on the second part, and he retains the metaphor in the words 'put on.' First he names 'a heart of compassion,' meaning by this a deep and genuine feeling of mercy. Second, 'kindness' — which is how I prefer to translate the Greek word that makes us gentle and approachable. Next to this he joins humility, since no one will be kind and easy to get along with unless he has set aside pride and arrogance and submitted to a modest estimation of himself, claiming nothing for himself. Gentleness, which follows, extends wider than kindness. Kindness shows chiefly in the face and speech; gentleness also touches the inner feelings. But since it often happens that we encounter wicked and ungrateful people, patience is also necessary to sustain gentleness within us. He then explains what he meant by 'patience' — that through mercy we embrace one another and even forgive when something has been done wrong. Because this is hard and difficult, he confirms his teaching with the example of Christ and shows that the same is required of us: since we, who fail so often and so greatly, are nonetheless received by Christ into favor, we should show the same kindness to our neighbors, forgiving whatever they have done against us. He therefore says 'if any have a complaint against another,' meaning that not even a just grievance, in the world's eyes, is to be pursued. As those who are chosen of God: I take 'chosen' here to mean those who are set apart. As if he said: God has chosen you for Himself on this very condition, and sanctified you, and taken you into His favor, that you should be merciful, etc. The one who lacks these virtues boasts in vain that he is holy and beloved of God, and counts himself in vain among the number of the faithful.

14 And above all these things put on love, which is the perfect bond of unity. 15 Let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful. 16 Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. 17 Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father.

14 For all those things' sake. Some have translated this 'besides all those things,' but in my judgment that is a weak rendering. It would be better to say 'before all these things.' But I have followed the common meaning of the Greek word. Since all the things he has listed up to now flow out of love, he now rightly urges the Colossians to maintain love among themselves for those very things' sake — that they may be merciful, kind, and ready to forgive. As if to say: they will be all these things if they have love. Where love is absent, all the rest is called for in vain. To make love stand out further, he calls it 'the bond of perfection,' meaning that the whole company of all virtues is gathered under it. For love is the very rule of the whole life and all its actions, and whatever is not ordered by it is faulty and worthless, however fine its appearance otherwise. It is therefore called the bond of perfection here because nothing in our life is well-ordered unless it is directed toward love — whatever we undertake apart from it is mere scattering. The papists are to be laughed at for abusing this passage to support justification by works. Charity, they say, is the bond of perfection, and perfection is righteousness — therefore we are justified by charity. The answer is twofold. First, Paul is not reasoning here about how people are made perfect before God but about how they may live perfectly with one another. For this is the natural and true reading of the passage: the other things in our life will go well if love flourishes among us. But even if we grant that love is righteousness, their argument is still childish — for where is perfect love to be found? We do not say that men are justified by faith alone because keeping the law is not righteousness. Rather, since we are all transgressors of the law and have no righteousness of our own, we are compelled to borrow righteousness from Christ. Therefore justification by faith alone remains, because love is in no way perfect.

15 And the peace of God. He means the peace God has ordained and established among us, as will appear from what follows, and he wants it to reign in our hearts. He uses a very fitting metaphor. Just as in wrestling the one who has overcome all opponents carries away the victory, so he wants the peace of God to be superior over the passions of the flesh, which so often carry us away into contentions, disagreements, quarrels, and secret grudges. He therefore forbids giving the reins to such harmful passions. And because holding them in check is difficult, he also points to a remedy: let the peace of God have the victory, because it must serve as a bridle to hold back all the passions of the flesh. He therefore says 'in your hearts,' because it is there that we so often feel fierce battles while the flesh wars against the Spirit. The phrase 'to which you are called' makes clear what kind of peace this is — namely a unity that Christ has consecrated and established among us by His authority. For God has so reconciled us to Himself in Christ that we are to live among ourselves with one mind and one accord. He adds 'in one body,' meaning that we cannot be at peace with God unless we also agree with one another as members of one body. When he says 'be thankful,' I do not refer this mainly to remembering past favors but to gentleness of manner — and to remove ambiguity I would rather translate it: 'Be loving' or 'Show yourselves loving.' Yet I admit that if thankfulness possesses our hearts, we cannot help being very ready to nurture love toward one another.

16 Let the word of Christ dwell in you.) He wants the doctrine of the Gospel to be thoroughly known to them. From this we can gather what spirit those are led by in our day who bitterly forbid the people access to it, creating a great uproar and claiming there is no worse plague than letting the common people read Scripture. For Paul here speaks to men and women of every kind. He does not want them only to have a light taste of the word of Christ — he urges it to dwell in them, that is, to have a sure seat in them, and that abundantly, so that they may desire to grow more and more each day. But because many have a misdirected desire in learning — abusing the word of God to serve their own ambition, or vain curiosity, or corrupting it in some other way — he adds 'in all wisdom.' So that being taught by it, we may taste and discern what we ought. He also briefly defines what this wisdom or discernment is: that the Colossians teach themselves. Teaching here means profitable instruction that builds up, as in Romans 12:7: 'He who teaches, let him do it in teaching.' Also 2 Timothy 3:16: 'All Scripture is profitable for teaching.' This is the true use of the word of Christ. But since teaching alone can sometimes be cold — as the saying goes, virtue is praised and left to freeze — he also adds admonition, which confirms and reinforces teaching by pushing people forward. Nor does he mean that the word of Christ should benefit each person privately alone — he requires them to teach and admonish one another.

In psalms and hymns. He does not restrict the word of Christ to these forms alone, but rather means that all our speech should be so oriented toward building up others that even what serves for cheerfulness and refreshment should contain nothing empty. As if to say: Leave to unbelievers the foolish delight they take in vain and trivial jests and entertainments. As for your own speech — not only what is serious, but even what is joyful and lighthearted — let it contain something profitable. Instead of bawdy or at least immodest and frivolous songs, hymns and songs that sound out the praise of God are what befit you. Under these three names he has included every kind of song. As is commonly distinguished: a psalm may be a song accompanied by a musical instrument alongside the voice; a hymn is properly a song of praise, whether sung aloud or otherwise; and a song contains not only praise but also admonitions and other matters. But Paul would have the spiritual songs of Christians not be composed of trivial and worthless subjects — for that has relevance to the argument. The phrase 'in grace' is expounded variously by Chrysostom, but I take it simply, as also in chapter 4 verse 6, where he says 'let your speech be seasoned with salt, in grace' — that is, seasoned with a dexterity that is gracious and fitting, profitable and pleasing to hearers, and contrary to scoffing, crudeness, and similar follies. Singing in your hearts: this concerns the affection. Just as we ought to stir up others, so also must we sing from the heart, so that it is not merely an outward sound of the mouth. But this should not be taken to mean he is telling everyone to sing silently to themselves — he wants both joined together, so that the heart goes before the tongue.

17 And whatsoever you do.) These words, and what precedes them, I have already expounded in the Epistle to the Ephesians, where the same is found almost word for word. Since he had begun to treat the parts of a Christian life and had touched only a few specific instructions — and since going through the rest one by one would take too long — he sums up everything broadly: our whole life is to be so ordered that whatever we say or do is governed by Christ's guidance and aimed at His glory as the final mark. Both points are well captured in this: that all our endeavors begin with calling on Christ and are directed toward His glory. From prayer comes the blessing of God, which in turn gives us occasion and matter for thanksgiving. It is also worth noting that he teaches that thanks must be given to the Father through Christ, since it is through Christ that we obtain whatever good God bestows on us.

18 Wives, be subject to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and do not be harsh with them. 20 Children, be obedient to your parents in all things, for this is well-pleasing to the Lord. 21 Fathers, do not exasperate your children, so that they will not lose heart. 22 Slaves, in all things obey those who are your masters on earth, not with external service, as those who merely please men, but with sincerity of heart, fearing the Lord. 23 Whatever you do, do your work heartily, as for the Lord rather than for men. 24 Knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve. 25 For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality.

18 Wives, etc.) Now follow the particular duties, as they are called, that belong to each person's calling. Since I have already said nearly everything needed on this in the Epistle to the Ephesians, I will here add only what is specifically suited to opening the present passage. He commands wives to be subject. That is plain. What follows is less certain: 'as is fitting in the Lord.' Some read it as: 'Be subject in the Lord as is fitting.' But I prefer: 'as is fitting in the Lord,' meaning according to the Lord's institution — so that he is confirming the subjection of wives by the Lord's authority. Of husbands he requires love and commands that they not be harsh, because there is real danger that they will abuse their authority and become tyrants.

20 Children, obey your fathers and mothers.) He commands children to obey their parents without exception. But what if parents command something unlawful — must children obey in that case too? Surely it would be worse than outrageous if human authority were to prevail over God. I answer that here too must be understood what is expressed in Ephesians 6:1: 'in the Lord.' But why the universal phrase 'in all things'? Because Paul means to show that children must obey not only commands that are right and just, but also those that are harsh and difficult. Many people show themselves obedient to their parents only when it is convenient and brings them no trouble. But children ought to remember one thing: whatever parents they have, those parents came to them by God's providence, who by His ordinance has placed children under their parents. 'In all things' means they refuse nothing even if it is hard or grievous; they yield to their parents' persons even in matters that are indifferent; and in seeking their own interests or in disputes, they do not insist on their rights — yet all of this only as far as religion permits. He forbids parents to be excessively harsh, lest children be frightened away from bearing godly and appropriate correction. For daily experience shows how much gentle and kind upbringing accomplishes.

22 Servants, obey. What is written here about servants needs no further explanation, since it has already been opened in Ephesians 6:1, except for these two points: 'for you serve the Lord Christ,' and 'he who does wrong will receive the consequences of his wrongdoing.' By the first statement Paul means that servants must serve their earthly masters in such a way that Christ nevertheless holds the supreme lordship — He is the chief master. This is a truly excellent comfort for all who are in subjection: that in willingly serving their masters, they hear their obedience accepted by Christ as though it were done to Him, and from this Paul gathers that they will receive a reward from Him — the reward of inheritance. By this he means that what is repaid for works is, in fact, freely given by God, since the inheritance comes through adoption. By the latter statement he comforts servants again: if they are oppressed by the unjust cruelty of their masters, God Himself will avenge it and will not pass over injuries done to them simply because they are servants, since with Him there is no partiality. For this thought might crush their spirits — if they believed they were of little account in God's sight or that their sufferings went unnoticed. Moreover, servants themselves are sometimes tempted to take revenge for harsh or ungracious treatment. Paul therefore guards against this by reminding them to wait for God's judgment with patience.