Chapter III.
(Vers. 1.)
(Verse 1.) For if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. He asserts that those who think of heavenly things, where Christ's throne is, where God the Father handed over to his Son the right hand, so that he may reign and judge; for it is not appropriate for a judge to sit on the left. However, resurrection has two forms, so that first the soul may rise from the earth to heaven, and then, with the body received, may rise to meet Christ.
(Vers. 2.)
(Verse 2.) Taste the things above, not the things upon the earth. It exhorts us to seek the dwelling places of the eternal heavenly beings: but all those things which are in and under the firmament must be disregarded. Whoever occupies themselves with these superstitions will suffer hindrance; for they will not be able to transcend these things to which they have inclined themselves, as to their masters.
(Vers. 3.)
(Verse 3.) For you have died, and your life is hidden with Christ in God. To the worldly sense, Christ appears dead, and his disciples, although it is clear that he lives with all of them. Therefore, the life of Christ and his followers is hidden from the fleshly and worldly perspective in God, outside of the world, in his heavenly kingdom, where they live.
(Vers. 4.)
(Verse 4.) When Christ appears, your life will also appear with Him in glory. Our life is Christ, for we read in the Acts of the Apostles that He is the author of life, who is not believed to be the future judge by the unfaithful (Acts 3:15). But when He comes with heavenly power and is seen to be what was least believed, then even those who believed in Him will appear with Him; and all unfaithfulness will be made manifest, for He lives with His own in glory. This consolation engenders confidence in hope, so that we may follow Christ, disregarding everything and being secure about the future life.
(Vers. 5.)
(Vrs. 5.) Mortify your members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. For all these sins taken together signify the body, as it were in the epistle to the Romans (Rom. VI, 6). And thus describing each sin separately, he calls them members; that after they have received and preserved the account of the Gospel from the fullness of the Savior, they may give attention to the good works of life, abstaining from all impurity and evil desire, so that they may not lose the fruit of divine knowledge. For it is greatly harmful to know the truth but to affirm it not with actions that follow. Hence it is where the Lord says among other things: But he who knows the will of his master and does not obey, shall be beaten with many stripes (Luke 12:47). However, he likened greed to idolatry, so that he might demonstrate that nothing is more wicked than it. Under one name, he designated two most evil and impious kinds, which by all means must be avoided; for idolatry is first and serious crime. For what is so harmful and disastrous as to attribute the name of honor to the Creator of God with wood, stones, or other metals, when they themselves do not allow a servant to be called by the name of his master, whom nature does not subject to servitude but rather a certain condition? On the other hand, greed is a different crime, not separated by malice but distinct by name. Hence, he says to Timothy: For the love of money is the root of all evils (1 Timothy 6:10); for it is capable of all sins, in that it fulfills the desire of its greed, drinking and thirsting always. Therefore, it is not undeservedly that under one name it reveals both evils; for they are almost accomplished by one work: because just as idolatry strives to take away the glory from one God, so that it may not have that which is peculiar to Him, the name of divinity worthy of Him alone; so avarice extends itself in God, so that if it can, it usurps for itself His creature, whom God made common to all. Hence God says through the prophet; Mine is the gold, and Mine is the silver (Haggai II, 9). Therefore, both are enemies of God; for they both deny what is his.
(Vers. 6.)
(Verse 6.) Because of these things, the wrath of God is coming. The judgment of God is said to be coming because of the mentioned evils, so that it may be avenged upon those who, having despised God and His Law, preferred to follow forbidden things.
(Vers. 7.)
(Verse 7) In which you also once walked, when you lived in them. How much benefit the grace of God through Jesus Christ has bestowed on them, it does not remain silent; so that they may rejoice in having escaped the wrath that is about to come upon the unbelievers of the whole earth, and may present themselves in such a way that they can obey his commandments, from whom they have been liberated from the second death.
(Vers. 8-11.)
(Verse 8-11.) Now, however, put away all of you, anger and indignation of the mind, malice, blasphemy. Let no obscene speech come forth from your mouth. Do not lie to one another. Put off the old man with his deeds, and put on the new, which is renewed in knowledge according to the image of its creator; where there is no Greek and Jew, circumcision and uncircumcision, barbarian and Scythian, slave and free: but Christ is all and in all. Now he forbids these things which seem to be lesser sins, lest, perhaps, because he has commanded that greater sins are to be mortified, these may be admitted or may be considered as not dangerous and not to be avoided: at the same time, also, in order that having put off the old man, that is, seeing themselves both in word and in deed as having been unstained, and having been made new in Christ through the acknowledgment of truth, which once was hidden but now is made manifest through the new law to those who believe; so that they may become like the image of him who created them. This image is to be understood in the context of a good life, as it says to the Corinthians in the first letter: Just as we have borne the image of the one who is of the earth, so let us also bear the image of the one who is of heaven (1 Cor. 15:49). He is therefore the creator of man, who commands us to bear his image in holiness and good works, which come from the knowledge of the Son of God. For no one can have a good and clean life, unless they have someone to whom they can show it, from whom they can expect either reward or praise. But in the sight of God, both praise and reward are hoped for; because God's justice does not allow the one who has conquered the vices of the flesh to be least crowned. In this recognition, therefore, no one is received as unworthy, as if they do not deserve to approach the faith of Christ; for all who approach become one, having been erased what they were, and written what they have begun to be; so that because they are of one faith, in that very thing they are of one merit, so that those whom faith unites cannot be distinguished, on account of which they are different in nature and race or condition. For indeed everything and in all these things Christ is; because all are his members, everything is Christ; so that while their confession is one of his hope in all things Christ: and thus everything is his body, so that their confession and nature agree. But this is a different image, which is said to be created from knowledge of the Savior, and a different image to which the first man was made. For this image is also in a woman, when she acknowledges him who created her, and obedient to his will abstains from a shameful life and perverse action; but that image is in the man alone, as it says in the first letter to the Corinthians: For man indeed ought not to cover his head, seeing that he is the image and glory of God (I Cor. XI, 7). But if the woman also did not cover her head, she too would be the image of God. But it was inconsistent that, while being subject to man, she could be said to be the image of God; for it is thus stated in Genesis: 'And God created man, he created him in the image of God' (Gen. I, 27); so that just as God is one, one man would be made from him: that just as everything comes from the one God, so all the human race would come from one man, over the face of the whole earth. Therefore, one made one who would have the image of his unity. And the very likeness of the mystery of the Father and the Son in man and woman; Yet he separated the Barbarian from the Scythian, not as a slave from a free person, in Christ, in whom all are one; but in the savagery of their customs and the cruelty of their nation. For he wanted these Barbarians to be understood as worse, before they believe, when the books of the Greeks proclaim their justice, which they followed naturally, led by nature; to such an extent that stealing is considered a great sin among them, because the Greeks, it is said, diligently and skillfully sought the paths of justice, which they naturally praise for having grasped. But how everything degenerates! Afterwards, they began to be more worthy of blame than they were previously worthy of praise. For after their women began to use the law of their husbands, whom they first asserted were called Amazons, subjecting all of Asia against nature; it so happened that even the men became rabid like dogs, savage, wild, uncivilized, more than barbarians, to such an extent transformed, that they became accustomed to eating human flesh. What is surprising is that even the Romans themselves were very different from what they are now. For even the use of wine, for the sake of modesty, was unknown to their women, just as now it is with water; such was the authority of their discipline, that it did not allow the vessel to do what it wanted.
(Vers. 12, 13.)
(Vers. 12, 13.) So, put on as chosen ones of God, holy and beloved, hearts of mercy, kindness, humility, meekness, patience, bearing with one another and forgiving one another, if anyone has a complaint against another; just as Christ forgave you, so also should you do. He encourages them to do these things so that they may have gain, which brings merit before God. However, fear causes one to abstain from sins; for they fear that by doing evil, they will be subject to punishment. But these things which she now advises to be done pertain to the advancement of merits; for they are of the will, not of necessity. Therefore, he who abstains from unlawful things has praise; but he who also restrains himself from lawful things has both praise and reward.
(Vers. 14, 15.)
(Vers. 14, 15.) Over all these things, however, have charity, which is the bond of unity. And let the peace of God rejoice in your hearts, in which you are also called in one body: and be grateful. But because charity is greater than all, it encourages us to strive for it more. For then all that he commanded to be observed above can be brought to the fruition of rewards, if, guided by charity, they walk the path of the law; for whoever does something out of love, operates with their whole mind. Hypocrisy and pretense are not in charity; therefore, John the Apostle says: Fear, he says, is not in love. For whoever fears is not perfect: Perfect love drives out fear (1 John 4:18); hence the Lord prefers to be loved rather than feared. This is indeed the love that encompasses unity, this is the love that makes all one body, this is the love that has true peace, which is guarded by a pure heart. For peace can be called peace, even without charity; for charity always brings peace with it.
(Vers. 16.)
(Verse 16) Let the word of Christ dwell richly in you, with all wisdom teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in your hearts to the Lord. These things should always be meditated upon, which proclaim Christ: these things should be held in the heart, which continually give thanks to God the Father; so that a melodious voice may serve Him, a psalm may praise Him, a hymn may exalt Him. And let this be known only to Him, who sees the hidden thoughts, from whom both hope and reward are expected. He commanded it to be sung in their hearts; so that it would not be done for the favor of men, and lose its fruit.
(Vers. 17.)
(Verse 17) And whatever you do, in word or in deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through Him. For it has been commanded that God be praised in the heart and thanks be given to Him; now He encourages that the name of the Lord Jesus be praised and exalted in all our conversation, both in word and in deed, so that when our words are without reproach and our deeds are good, the Lord Jesus, whose disciples are considered reprehensible by the world, may be magnified. For then we truly give thanks to God through him, if we keep the measure of his commandments.
(Vers. 18.)
(Verse 18) Women, be subject to your husbands, as is fitting in the Lord. The command for women to be subject to their husbands was given by God, among other things, saying to the woman: 'Your desire shall be for your husband, and he shall rule over you' (Genesis 3:16). Therefore, according to custom and discipline, she should fear her husband as if he were her lord, since he was the one from whom she came into being.
(Vers. 19.)
(Verse 19.) Men, love your wives, and do not be bitter towards them. The strictness of male law softens, so that no one has excessive dominion over his wife: but one must consider her affection, because she is his partner; lest he humiliate her further and think of contrary things.
(Vers. 20.)
(Verse 20.) Children, obey your parents in all things; for this is pleasing to God. Nothing else can please God except what is just and pious. Then, indeed, children can have a propitious God, if they repay their parents with due honor, being obedient to them, easy in serving them, and difficult in disrespecting them, knowing that children should never provide against their parents.
(Vers. 21.)
(Verse 21.) Fathers, do not provoke your children to anger, lest they become discouraged. Fathers are encouraged to be modest towards their children, so that they are not oppressed by them, sin against them, and offend God, which they do not desire. Anger is an irrational thing, to the point that sometimes it does not spare even the one who is angry. For fathers must remember that they were once children themselves: and children must consider that they will become fathers in the future; so that with a balanced judgment from both sides, the children may be obedient, and the fathers may be modest.
(Vers. 22.)
(Verse 22) Servants, obey in all things your earthly masters, not serving only when they are watching you, to please people, but with sincerity of heart, fearing the Lord. For it is impossible to serve God in any other way than with a pure heart; for he sees the hidden thoughts of the heart: he also commands that we should serve people in the same manner. For whoever serves only to please people, secretly does something else; but whoever serves from the heart, such a person is outwardly as they are inwardly. So if anyone is faithful in this service, they will receive the reward from the Lord; for he himself said: Whoever is faithful in little, is also faithful in much (Luke 16:10). For if the one who seeks revenge in the present is not faithful, how can he expect the one who will judge him after death to show him faith? Therefore, in the case of the Lord's flesh, he wants the servant to be just and obedient, so that he can be faithful and obedient in both earthly and divine matters. For if he is suitable in the present, where he knows there are only corruptible rewards, how much more inclined will he be in devotion to God, whom he knows will give immortal rewards to the faithful!
(Vers. 23, 24, 25.)
(Verse 23, 24, 25.) Whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ. For the wrongdoer will be paid back for the wrong he has done, and there is no partiality. Masters, treat your bondservants justly and fairly, knowing that you also have a Master in heaven. And if a slave acts unjustly, he not only offends a man, but also God, whom he despises in the commission of fraudulent acts against his earthly master. But if he acts well, he will not be a servant of man before God, as if he were of lesser worth: rather, he will be rewarded as a free man among men, a servant of Christ, which is a name of dignity.