Colossians 3 · The Lantern

If ye then be raised with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

In so many words he says: "Since ye are risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affection on things above, not on things on the earth." Accordingly, it is in our mind that he shows that we rise (with Christ), since it is by this alone that we are as yet able to reach to heavenly objects.

Because, if even the inner man certainly is renewed day by day, yet undoubtedly it is old before it is renewed. For that is done inwardly of which the same apostle speaks: "Put off the old man, and put on the new;" which he goes on to explain by saying, "Wherefore, putting away lying, speak every man truth." But where is lying put away, unless inwardly, that he who speaketh the…

Above, the Apostle warned the faithful about those who wished to deceive them; here he teaches them to avoid evil habits. First, he gives his teaching in a general way; secondly, he presents it in more detail (v. 18). In regard to the first he does two things.

Set your affection on things above, not on things on the earth.

But such as entertain wicked thoughts in their minds are bringing upon themselves death and captivity; and especially is this the case with those who set their affections on this world, and glory in their riches, and look not forward to the blessings of the life to come.

Thus our love of pleasure took its beginning from our being made like to the irrational creation, and was increased by the transgressions of men, becoming the parent of so many varieties of sins arising from pleasure as we cannot find among the irrational animals.

Then when he says, set your minds on things that are above, he draws his conclusion about the end: first, that a person should aim at some principal end; and secondly, that he should judge other things in the light of that end.

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

" The heretic erased the preposition in, and made the clause run thus: ("what is the fellowship of the mystery) which hath for ages been hidden from the God who created all things." The falsification, however, is flagrantly absurd.

For then there will be nothing wanting they can desire, when God will be all in all. An end like that has no end. No one dieth there, where no one arriveth save he that dieth to this world, not that universal kind of death whereby the body is bereft of the soul; but the death of the elect, through which, even while still remaining in this mortal flesh, the heart is set on the t…

When Paul continues, for you have died, he gives the reason for his advice. First, he mentions their death; secondly, their hidden life (v. 3b); and thirdly, he teaches when this life will be revealed (v. 4). Just before, Paul had rejected one way of life and affirmed another. Now he returns to these two ways.

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

Now the mystery of this "sign" was in various ways predicted; (a "sign") in which the foundation of life was forelaid for mankind; (a "sign") in which the Jews were not to believe: just as Moses beforetime kept on announcing in Exodus, saying, "Ye shall be ejected from the land into which ye shall enter; and in those nations ye shall not be able to rest: and there shall be inst…

At the second coming, Christ will appear to all as God, coming in glory, with angels. Now He is so hidden that even His name is condemned. Then you too will appear, and not simply, but "in glory." Therefore seek that day, not this one: strive for that life. For then true life will come for you.

When he says, when Christ who is our life appears, then you also will appear with him in glory, he shows how this life will be manifested, that is, just as Christ's; for we read, "Our God comes" (Ps 50:3).

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

For it is not one thing which dies and another which is quickened, as neither is it one thing which is lost and another which is found, but the Lord came seeking for that same sheep which had been lost. What was it, then, which was dead? Undoubtedly it was the substance of the flesh; the same, too, which had lost the breath of life, and had become breathless and dead.

So Christ also saith, "If thy right eye causeth thee to stumble," that is, if thou lookest unchastely, "cut it out," that is, thine evil thought. And he (Paul) seems to me to speak of "fornication, uncleanness, passion, desire" as the same, namely fornication: by means of all these expressions drawing us away from that thing.

Next (v. 5), Paul puts order into their actions: first, by restraining them from sin; secondly, by teaching them about good habits (v. 12). In regard to the first he does two things: first, he starts with a warning; secondly, he explains it (v. 9b). The first is divided into two parts: first, he forbids carnal vices; secondly, he gives his reason (v. 6).

For which things the wrath of God cometh on the children of disobedience:

"For which things' sake cometh," he saith, "the wrath of God upon the sons of disobedience." Sons of disobedience, he calls them, to deprive them of excuse, and to show that it was because they would not be obedient, that they were in that condition.

The wrath to come often punishes such people even in the present age. He calls them "sons of disobedience," depriving them of all leniency and showing that they remain in their passions not out of ignorance but out of obstinacy (εξ απείθειας), to which they have so given themselves over that they have, as it were, adopted themselves to it, receiving from it their distinctive an…

Then when Paul says, on account of these the wrath of God is coming, he gives the reason why these sins should be avoided. There are two reasons: the first applies to all; the second applies especially to them. The first is God's punishment, because on account of carnal sins the wrath of God, that is, God's punishment, is coming upon the children of despair, that is, sinners.

In which ye also walked formerly, when ye lived with them.

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

"But now put ye also away all these." He speaks always both universally and particularly; but this is from earnestness. "Anger, wrath, malice, railing, shameful speaking out of your mouth. Lie not one to another." "Shameful speaking," he saith, "out of your mouth," clearly intimating that it pollutes it.

How is this? He just said: "you once walked," showing by this that they no longer live that way, and suddenly he says again: put off all these things! How can they put off what they no longer have? To this one can answer that the phrase "you once walked" serves for the understanding of what is now being said.

Above, the Apostle warned the faithful about sins of the flesh; here he warns them about spiritual sins. First, he lays down a general admonition; and secondly, he divides it into parts.

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

For it is not one thing which dies and another which is quickened, as neither is it one thing Which is lost and another which is found, but the Lord came seeking for that same sheep which had been lost. What was it, then, which was dead? Undoubtedly it was the substance of the flesh; the same, too, which had lost the breath of life, and had become breathless and dead.

"Seeing that ye have put off the old man with his doings, and have put on the new man, which is being renewed unto knowledge after the image of Him that created him." It is worth enquiring here, what can be the reason why he calls the corrupt life, "members," and "man," and "body," and again the virtuous life, the same.

Then when he says, seeing that you have put off the old nature, he shows why the vices he has just mentioned must be avoided, the reason being that when one puts off what is old, he should put on what is new: "No one sews an old patch on a new garment," as we read in Matthew (9:16). First, he talks of putting off what is old, secondly, of putting on what is new (v. 10).

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

But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that "to live in the flesh was the fruit of [his] work;" thus expressing himself. Now the final result of the work of the Spirit is the salvation of the flesh.

The new man is the will according to God; it does not grow old, but more and more blossoms and grows in the knowledge of God and of divine things, always and ever appearing more youthful and yet all the more strengthened, the fuller the knowledge it acquires and the greater the things of which it is deemed worthy. That is, Christ.

The new nature or self is the mind, renewed from within, because before grace our mind is subject within to sin, and when it is renewed by grace it becomes new: "Your youth is renewed like the eagle's" (Ps 103:5); "For neither circumcision counts for anything, nor uncircumcision, but a new creation" (Gal 6:15). This new creation is renewing grace.

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

They moreover affirm that the Saviour is shown to be derived from all the Aeons, and to be in Himself everything by the following passage: "Every male that openeth the womb." For He, being everything, opened the womb of the enthymesis of the suffering Aeon, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently.

But God will be all in all in the time of restitution; not in the sense that the Father alone will Be; and the Son be wholly resolved into Him, like a torch into a great pyre, from which it was reft away for a little space, and then put back (for I would not have even the Sabellians injured by such an expression); but the entire Godhead, when we shall be no longer divided (as w…

Then (v. 11), he shows that this renewal is for every one, otherwise it would not pertain to human nature as such. And this renewal pertains to all because it was accomplished with respect to what is common to all. Here then we have five ways in which people are different.

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

"Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness, meekness, long-suffering. And above all these, love, which is the bond of perfection.

By this word he shows the ease of virtue: for just as we easily put on a garment, so we can readily take up virtue as well, but virtue must be held constantly, and used as the greatest adornment: he who does not have it is unsightly. The exhortation is joined with praise, and excessive praise at that.

Above, the Apostle urged the faithful to avoid evil, and here he urges them to accomplish what is good: first, he urges the acts of the particular virtues, and secondly, the acts of those principal virtues that perfect the others (v. 14). First, he reminds them of their present condition; secondly, he gives a list of the virtues (v. 12b).

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

"Forbearing," he saith, "one another"; he showeth what is just. Thou forbearest him, and he thee; and so he says in the Epistle to the Galatians, "Bear ye one another's burdens."

Condescending (ἀνεχόμενοι) – is the same as bearing (βασάζοντες) one another – you him, and he you. Do not judge strictly the faults and failings of one another, but, considering them trifles, pass them over without attention. And see how he himself showed their insignificance by calling them a "complaint." Paul, as always, exhorts them by the example of Christ.

In the bad times of adversity three kinds of armor are necessary. First, patience, which keeps the soul from giving up the love of God and what is right because of difficulties: "You will save your souls by patience" (Lk 21:19).

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

Over all these things, however, have charity, which is the bond of unity. 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.

When love does not lead, there is no completion of what is lacking; but, where love is present we abstain from doing evil to one another. Indeed we put our minds in the service of doing good, when we love one another. .

Then when Paul says, and above all these put on love, he urges them to practice the principal virtues, which perfect the others. Among the virtues, the love of charity holds first place; while among the gifts, wisdom is first. For love is the soul of all the virtues, while wisdom directs them. First, he leads them to the practice of love, and secondly to wisdom (v. 16).

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

"And be ye thankful." For this is to be thankful, and very effectively, to deal with his fellow-servants as God doth with himself, to submit himself to the Master, to obey; to express his gratitude for all things, even though one insult him, or beat him.

Often we are offended by someone, and then two thoughts struggle within us, one of which urges revenge, while the other urges long-suffering. If the peace of God stands within you as the distributor of rewards, that is, as judge and recompenser, then it gives the reward to the thought which commands endurance, and silences the other.

Then (v. 15), he urges them to acts of love. He mentions two of these acts, peace and thankfulness, and implies a third, joy. He says, let the peace of Christ rejoice in your hearts. An immediate effect of the love of charity is peace, which is, as Augustine comments, that composure or calmness of order produced in a person by God.

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.

But let our genial feeling in drinking be twofold, in accordance with the law. For "if thou shalt love the Lord try God," and then "thy neighbour," let its first manifestation be towards God in thanksgiving and psalmody, and the second toward our neighbour in decorous fellowship.

"In all wisdom, teaching and admonishing one another." "In all," says he. Virtue he calls wisdom, and lowliness of mind is wisdom, and almsgiving, and other such like things, are wisdom; just as the contraries are folly, for cruelty too cometh of folly. Whence in many places it calleth the whole of sin folly.

Next (v. 16), he urges them to acquire wisdom, first, he teaches them about the source of wisdom, and secondly its usefulness. In order to have true wisdom, one must inquire into its source, and so Paul says, let the word of Christ dwell in you richly. "The source of wisdom is God's word in the highest heaven" (Sir 1:5).

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

These things let us learn, not as far as words only, but to fulfill them also by works. Nothing is equal to this Name, marvelous is it everywhere. "Thy Name," he saith, "is ointment poured forth." He that hath uttered it is straightway filled with fragrance. "No man," it is said, "can call Jesus Lord, but by the Holy Ghost." So great things doth this Name Work.

Whether you eat, drink, or set out on a journey, do everything in the name of God, that is, call upon Him for help, turn to Him first of all with prayers, and in this way undertake your tasks. The name of God drives away demons — will it not also lighten your labors? Or here is what he is saying: call upon the Lord Jesus, and do not introduce angels.

He mentions the usefulness of this wisdom in directing our actions when he says, and whatever you do, in word or deed, do everything in the name of the Lord Jesus Christ, because even our speaking is a work: "Whether you eat or drink, or whatever you do, do all to the glory of God" (1 Cor 10:31).

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

I have taught fathers to teach their children instruction in the fear of the Lord, children to obey their parents in wholesome admonition; I have taught wives to love their own husbands, and to fear them as masters, and husbands to observe fidelity to their wives; I have taught masters to treat their slaves with clemency, and slaves to serve their own masters faithfully; I have…

For on natural principles it is more feasible for one to have dominion over many, than for many to have dominion over one. Nor can it be doubted, that it is more consonant with the order of nature that men should bear rule over women, than women over men.

Having given a general direction to all, Paul now begins to give particular directions. First, he gives special directions which relate to the various states found in the Church; secondly, certain directions which apply to all states in certain conditions (4:2).

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

See how again he has exhorted to reciprocity. As in the other case he enjoineth fear and love, so also doth he here. For it is possible for one who loves even, to be bitter. What he saith then is this. Fight not; for nothing is more bitter than this fighting, when it takes place on the part of the husband toward the wife.

See how he impresses upon each sex what is proper to it: upon wives — submission, upon husbands — love. For love is not so much required from the subordinate toward the superior as from the superior toward the subordinate. The wife, because she is loved, herself reciprocates with love in return. But when she submits to her husband, she renders him what is due.

Then, he instructs husbands to love their wives, husbands, love your wives; because this is natural, since a husband and wife are in a certain sense one: "Husbands, love your wives, as Christ loved the Church" (Eph 5:25).

Children, obey [your] parents in all things: for this is well-pleasing to the Lord.

But while honoring our heavenly Father, let us also honor the "fathers of our flesh," since the Lord in the Law and the Prophets has clearly laid this down, saying: "Honor your mother and your father, that it may be well with you, and that you may have a long life in the land." Let those present who have mothers and fathers pay attention to this command.

Again he says: "to the Lord" (Κυρίω). The Apostle desires that we do this not by nature alone, but also because it is pleasing to God, so that we may receive a reward as those who act for God's sake.

Then he deals with the second relationship, and says, children, obey your parents in everything, that is, everything that is not contrary to God: "We have had earthly fathers to discipline us and we respected them" (Heb 12:9).

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

We have here the message of the Scriptures which declares: "Children, love your fathers; parents, do not provoke your children to anger." Nature has implanted in beasts the instinct to love their own brood and hold dear their own progeny. But the beasts know nothing of relationsinlaw.

Differently to be admonished are subjects and prelates: the former that subjection crush them not, the latter that superior place elate them not: the former that they fail not to fulfil what is commanded them, the latter that they command not more to be fulfilled than is just: the former that they submit humbly, the latter that they preside temperately.

Then when Paul says, fathers, do not provoke your children, he instructs parents: "Fathers, do not provoke your children to anger" (Eph 6:4). They should not do this lest they become discouraged, that is, faint-hearted. Paul gives this advice because adults keep the impressions they have had as children. And it is natural for those raised in slavery to be always faint-hearted.

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:

And whatever ye do, do [it] heartily, as to the Lord, and not to men;

He desires to have them freed not only from hypocrisy, but also from slothfulness. He hath made them instead of slaves free, when they need not the superintendence of their master for the expression "heartily" means this, "with good will," not with a slavish necessity, but with freedom, and of choice. And what is the reward?

He desires that they be free not only from hypocrisy, but also from carelessness. Or better, instead of slaves he makes them free, if they have no need of oversight from masters. The expression "from the soul" means to do with good will, not with slavish necessity, but freely and voluntarily.

Further, they should serve willingly; and so Paul says, whatever your task, work heartily, that is, readily. And they are to do this as serving the Lord, because one who serves another because it is the right thing to do does this because of God, the source of what is right: "He who resists the authorities resists what God has appointed" (Rom 13:2); "Doing the will of God from…

Knowing that from the Lord ye will receive the reward of the inheritance: for ye serve the Lord Christ.

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

For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says.

Here he confirmeth his former statements. For that his words may not appear to be those of flattery, "he shall receive," he saith, "the wrong he hath done," that is, he shall suffer punishment also, "for there is no respect of persons." For what if thou art a servant? it is no shame to thee.

Then (v. 25), he clears up a question. For a slave might ask: How can I serve a person who harms me? And so Paul replies. It is not up to you to take revenge by taking away from him what is his; rather, wait for the one who can, for the wrong-doer will be paid back for the wrong he has done: "For we must all appear before the judgment seat of Christ, so that each one may receiv…

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