Commentary on Colossians 3.1–4.18

“If, then, you have risen with Christ, seek the things that are above, where Christ is, seated at the right hand of God.” He asserts that those have risen with Christ in baptism who think of things above the heavens, where the seat of Christ is, where God the Father has given his right hand to his Son, to reign and to judge; for it is not for a judge to sit on the left. Yet the resurrection has two forms: first, that the soul rises from earth to heaven; then, having received the body, it rises, caught up to meet Christ.

“Think on the things above, not on the things on the earth.” He exhorts us to seek the higher heavens, which are the dwellings of the Eternal, but to keep away from all the things that are in and beneath the firmament. For whoever occupies himself with these superstitions will suffer hindrance; for he will not be able to pass beyond these things to which he has bowed as to masters.

“For you have died, and your life is hidden with Christ in God.” To the mind of the world Christ seems dead, and his disciples too, though it is established that he lives with all these. Therefore the life of Christ and his own is hidden from fleshly and worldly people in God, outside the world, in his heavenly kingdom, in which they live.

“When Christ, your life, appears, then you too will appear with him in glory.” Christ is our life, because we read in the Acts of the Apostles that he is the author of life (Acts 3:15), who is not believed by the faithless to be the coming judge. But when he comes in heavenly power and is seen to be what was little believed, then those who believed in him will appear with him too; and it will be made manifest to all unbelief that he lives with his own in glory. This consolation produces the confidence of hope, so that, secure about the future life, putting all things second, we may follow Christ.

“Put to death your members that are on the earth: sexual immorality, uncleanness, lust, evil desire, and greed, which is the service of idols.” Since in the letter to the Romans he indicates that all sins together are a body (Rom 6:6), now, describing the individual offences, he calls them members; so that, after receiving and keeping the gospel account of the Saviour's fulness, they might devote themselves to a good life, abstaining from every baseness and evil desire, by which they could lose the fruit of divine knowledge. For it is a great harm to know the account of the truth and not to affirm it by deeds that follow it. This is why the Lord too says among other things: “But the servant who knows his master's will and does not obey him will be beaten with many blows” (Luke 12:47). Yet he compared greed to idolatry, to show that nothing is more wicked than it. Under one name he designated two very evil and impious kinds, which he admonishes must be fled by every means; for idolatry is the first and very grave crime. For what is so pernicious and deadly as, to the injury of God the Creator, to give the name of his honour to wood and stones or other metals; when they themselves do not allow a slave to be called by his master's name, whom not nature but a certain condition has subjected to slavery? The other crime, on the contrary, is greed, not unequal in malice but different in name. Hence he says to Timothy: “For the root of all evils is greed” (1 Tim 6:10); for it is capable of all offences, so as to fill the desire of its avidity, which is impossible, always drinking and always thirsting. Not undeservedly, then, he shows both evils under one name; for they are fulfilled almost by one work: because as idolatry strives to take away glory from the one God, so that he alone may not have the name of divinity which is his own and worthy of him alone, so greed stretches itself into God's property, so that, if it could happen, one person alone might usurp his creation, which God made common to all. Hence God says through the prophet: “Mine is the gold, and mine is the silver” (Hag 2:8). Both, then, are hostile to God; for both deny to God what is his.

“Because of which the wrath of God comes.” He says that God's judgment will come because of the evils mentioned, to take vengeance on those who, despising God and his Law, preferred to follow forbidden things.

“In which you too once walked, when you lived in them.” He does not keep silent about how great a benefit the grace of God has given them through Jesus Christ, so that they may rejoice that they have escaped the wrath that will come suddenly upon the unbelievers of the whole earth, and may show themselves such as to be able to obey the precepts of him by whom they have been freed from the second death.

“But now put away all these too: anger, indignation of mind, malice, blasphemy. Let no base talk come out of your mouth. Do not lie to one another. Strip off the old man with his deeds, and put on the new, who is being renewed in knowledge according to the image of him who created him; where there is not Greek and Jew, circumcision and uncircumcision, barbarian and Scythian, slave and free, but Christ is all things and in all.” Now he forbids the things that seem lesser sins; lest perhaps, because above he commanded the graver ones to be put to death, these should be thought allowable, or not dangerous and not to be fled; and at the same time that, having stripped off the old man, that is, seeing themselves undefiled both in word and in deed, and made new in Christ through the knowledge of the truth, which was once hidden but has now been made manifest through the new law to believers, they may become like the image of him who created them. This image is to be understood in the conduct of a good life, as he says to the Corinthians in the first letter: “As we have borne the image of the one who is from the earth, so let us bear also the image of the one who is from heaven” (1 Cor 15:49). He, then, is the creator of man, whose image he commands us to bear in holiness and good works, which come down from the knowledge of the Son of God. For no one can have a good and clean life unless he has someone to whom he displays it, from whom, if not reward, he at least expects praise. But with God both praise and reward are hoped for; because God's justice does not allow one who has conquered the vices of the flesh not to be crowned. In this knowledge, then, no one is excepted as unworthy, as if he did not deserve to come to the faith of Christ; for all who come become one, erased as to what they were and written as to what they have begun to be; so that, since they are of one faith, in that very thing they may be of one merit, so that those whom faith joins cannot be distinguished because they are different in nature, race, or condition. For Christ is all things and in all these; for because all are his members, Christ is all things; so that, while their confession is one, concerning hope in him, Christ is in all; and so all are his body, so that their profession and nature agree. Yet this image, which he says is created from the knowledge of the Saviour, is one thing, and the image to which the first man was made is another. For this image is also in the woman, when she recognizes the one who created her and, obeying his will, abstains from a base life and perverse conduct; but that image is in the man alone, as he says in the first letter to the Corinthians: “A man ought not to veil his head, since he is the image and glory of God” (1 Cor 11:7). But if the woman too did not veil her head, she too would be the image of God. But it was unfitting that one made subject to the man should be called the image of God; for in Genesis too he says thus: “And God made man; in the image of God he made him” (Gen 1:27); so that, as God is one, one man should be made by him; so that as from one God are all things, so from one man the whole race should be upon the face of the whole earth. One, then, made one, who would have the image of his unity. And in man and woman itself is the likeness of the mystery of the Father and the Son. Yet he separated the barbarian from the Scythian, as the slave from the free, certainly not in Christ, in whom all are one, but in savagery of manners and in the cruelty of the race. For he wanted these to be understood as worse than barbarians before they believe, though the books of the Greeks praise their justice, which they followed with nature as guide; so much so that among them theft is held a great sin; for, he says, the Greeks praise them because, what the Greeks investigated with great industry and learning, the paths of justice, these grasped by nature. But as all things degenerate, afterwards they began to be more blameworthy than they had previously been praiseworthy. For after their women began to use the law of men (they say the first two were called Amazons, subjecting all Asia against nature), so it happened that the men too became rabid like dogs, savage, wild, uncultivated, more than barbarians, so changed that they were trained to eat human flesh. What wonder, when the Romans themselves were once far different from what they are now? For to their women the use of wine was unknown, for the sake of chastity, as water is now; for so strong was the authority of discipline that the subject vessel did not do what it wished. “Put on, therefore, as God's elect, holy and beloved, bowels of mercy, kindness, humility, meekness of mind, long-suffering, showing patience to one another and forgiving one another, if anyone has a complaint against another; as Christ also forgave you, so do you also.” So that they may have gain, he exhorts them to do these things, which establish merit with God. For fear causes abstaining from sins; for one fears lest, doing evil, one be subjected to punishments. But these things that he now admonishes to be done pertain to the advancement of merits; for they are from will, not from necessity. Whoever, then, abstains from unlawful things has praise; but whoever refrains from lawful things has both praise and reward.

“But above all these things have love, which is the bond of unity; and let the peace of God exult in your hearts, to which you were also called in one body; and be thankful.” Since love is truly the greatest of all, he exhorts them to pursue it more. For then all the things he commanded above to be kept can be brought to the effect of rewards, if, with love as guide, they walk the way of the law; for one who does something out of love works with his whole mind. There is no hypocrisy or pretence in love; wherefore the apostle John too says: “There is no fear in love. For whoever fears is not perfect; for perfect love casts out fear” (1 John 4:18); hence the Lord too prefers to be loved rather than feared. For this is the love that embraces unity; this is the one that makes all one body; this is the one that has true peace, which it keeps with a pure heart. For peace can be spoken of and not have love; but love always has peace with it.

“Let the word of Christ dwell in you abundantly, in all wisdom, teaching and admonishing yourselves in psalms and hymns and spiritual songs, singing in grace in your hearts to the Lord.” He admonishes that those things be always meditated on which sound of Christ; that those be kept in the heart which always render thanks to God the Father; so that the melodious voice may serve him, the psalm praise him, the hymn extol him. And let it be known to him alone who sees the hidden things of the mind, from whom the reward too is hoped for. He commanded singing to him in the heart, lest it be done for human favour and lose its fruit.

“And whatever you do, in word or in deed, do all things in the name of the Lord Jesus, giving thanks to God and the Father through him.” Since above he commanded that God be praised in the heart and thanks rendered to him, now he exhorts that, both in word and in the deed of our whole way of life, the name of the Lord Jesus be praised and exalted; so that when our words lack reproach and our works are good, the Lord Jesus may be magnified, by whose teaching the disciples are blameless. For then we truly give thanks to God through him, if we keep the measure of his precepts. “Wives, be subject to your husbands, as is fitting in the Lord.” He so commanded that wives ought to be subject to their husbands as God commanded, saying among other things to the woman: “And your turning shall be to your husband, and he shall rule over you” (Gen 3:16); so that, by this very rite and discipline, she may fear her husband as a lord, from whom she began to exist.

“Husbands, love your wives, and do not be bitter toward them.” He softens the rigour of the husband's law, so that no one may be excessive in lordship over his wife through the power by which he prevails; but he ought to look to affection, because the woman is his flesh; lest, humbling her too much, he embitter her and she think contrary thoughts.

“Children, obey your parents in all things; for this is pleasing to God.” Nothing else can please God than what is just and dutiful. For then children can have God gracious to them, if they repay due honour to their parents, ready in obeying them, slow to despise them, knowing that children ought never to plan against their parents.

“Fathers, do not provoke your children to anger, lest they become faint-hearted.” He commands that fathers ought to be moderate toward their children, lest, constrained by them, they offend against them and offend God, which they do not wish. For anger is an inconsiderate thing, so much so that sometimes the one who is angry does not even spare himself. For fathers ought to remember that they too were sons; and sons to consider that they will be fathers; so that, both sides weighed with equal counsel, the sons may be subject and the fathers moderate.

“Slaves, obey in all things your fleshly masters, not with eye-service, as men-pleasers, but in simplicity of heart, fearing the Lord.” Since God cannot be served otherwise than with a pure heart, for he sees the hidden things of minds, so he commands that people too ought to be served. For one who serves for the eye does something else in secret; but one who serves from the heart is the same outside as inside. If, then, he is faithful in this service, he will win the Lord's favour; because he himself said: “Whoever is faithful in the least is faithful also in much” (Luke 16:10). For if he is not faithful to the one who punishes for the present, how will he be able to show faith to him whom he hears will judge after death? Therefore in the case of his fleshly master he wants the slave to be just and obedient, so that he may be both faithful and obedient in the things of God. For if he is fit in the present, where he knows there are only corruptible rewards, how much more ready will he be in devotion to God, whom he knows will give immortal rewards to the faithful!

“Whatever you do, work from the heart, as to the Lord and not to men, sure that from the Lord you will receive the recompense of the inheritance of the Lord Christ, whom you serve. For whoever does wrong receives back what he has done wrongly; and there is no partiality with God.” To make them ready in service and faith, he has promised that they will receive from God the reward of good works in Christ's kingdom. So that this may be approved and accepted, he wants them to serve as to the Lord, from whom they await the reward. But if a slave acts wrongly, he will offend not only a man but also God, whom he despised in committing fraud against his fleshly master. But if he acts well, he will not be with God a man's slave, as one more despised, but will be rewarded, as one free among men, but a servant of Christ, which is a name of dignity.

“Masters, grant your slaves what is just and fair, knowing that you too have a Master in heaven.” Lest temporal masters be lifted up with pride, presuming on their lordship, he softens and restrains their minds, so that, considering the human race, they may notice that God the Author created not slaves and free, but all freeborn. But this came about by the iniquity of the world, so that, while one invades another's territory, he then leads away freeborn people as captives; hence by the ancients they were called “mancipia,” from being “taken by hand.” This chance and condition still appears now: some are redeemed, others remain slaves. But with God that one is held a slave who has sinned (John 8:34). Indeed, because of sin Ham heard: “Cursed be the boy Canaan; a slave of slaves shall he be to his brothers” (Gen 9:25). The ancients agreed with this sentence, so as to define that all the wise are free, but all fools are slaves; because the wise man abstains from sins, so that he is truly freeborn who follows what is right; but the slave is one who through the imprudence of folly subjects himself to sin. Hence Ham too, who foolishly laughed at his father's nakedness, was called a slave because of folly. He shows the masters, then, that they are not truly masters, but as it were in image; for they are masters of bodies, not of souls. For the only Master and author of things, the invisible God, rules both bodies and souls; so that, considering these things, they may demand just services from them, such as they themselves wish to be demanded of them by the common Lord. For though they themselves do not serve God as is fitting, whom they do not deny to have power over all, and whose daily gifts are supplied for human use through the ministries of creation, they demand from their equals (not to say their brothers) such heavy services that they cannot be borne: not considering that they themselves, willing or not, are slaves; and I would like to see of what merit.

“Persist in prayer, watching in it with thanksgiving; praying at the same time for us also, that God may open to us a door of the word, to speak the mystery of Christ (for which I am also in chains), so that I may make it manifest as I ought to speak.” He shows that those who are already wise in the mystery of the Lord Christ, and careful in avoiding the vices of sins, must persist in prayer, so that they may grow in merits while the adversary's temptations fail. He holds them so worthy that he judges that they can help him too by their prayers to proclaim the gospel boldly, for the manifesting of which he had received an embassy.

“Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, so that you may know how you ought to answer each one.” Since it is necessary for us to walk among unbelievers and to mingle in conversation for the sake of worldly life, this is what he admonishes: that this very conduct be with wisdom, because of the scandal of the gentiles, lest they take occasion through us to blaspheme and be stirred up to persecute. For what need is there to speak with one whom you know to be intractable and of obstinate mind, ready to inflict insult? Therefore he admonishes this: that the words of religion be brought forth at a fitting place and time, with modesty as teacher; or, if such a person is present who makes a noise, one should be silent. For one must deal one way with the powerful of the world, another with the middling, and another with the lowly. Again, one way with the gentle, another with the angry, to whom one must yield; this is to redeem the time. For when you yield to one who lies in wait for the Lord's words and rages with the audacity of the time, you gain the injuries of a hostile time. For if the head, that is, the ruler, agrees with the body, then there is freedom to speak the words of God with gentleness, so that they may be provoked to good. Yet to those who make a noise and are fierce in insults one must always yield; for you conquer when you yield.

“All my affairs Tychicus will make known to you, the beloved brother and faithful minister and fellow servant in the Lord; whom I have sent to you for this very purpose, that he may know your affairs and console your hearts; with Onesimus, the dearest and faithful brother, who is one of you. They will make known to you all things that are here.” He says that he sent the brothers so that what was being done by each might be made known to the other. Although above he says that he is present with them in spirit and sees what they are doing, yet there is need of messengers. For one becomes more careful when he sees someone coming to observe his conduct; for he is more afraid if he notices that what he does is seen. For though God sees all things, and we know that all things are known to him, yet because we do not see ourselves being seen by him, we do contrary things.

“Aristarchus, my companion in captivity, greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions: if he comes to you, receive him), and Jesus who is called Justus; who are of the circumcision. These alone are my helpers in the kingdom of God, who have been a comfort to me.” This Aristarchus seems to be of good conduct and merit, who is designated as a sharer and companion of the Apostle's labours in devotion to the Lord. And to commend Mark he does not keep silent about who he is, so that, when he is learned to be a relative of the praiseworthy man Barnabas, he may be held in honour. He adds Jesus too, whom he says is called by the name Justus. To these alone he bears witness that, of the circumcision, they were a help to him, agreeing with and sharing his view, that he should preach that people must no longer be circumcised; therefore he calls them his sharers in the kingdom of God. But to preach that one must be circumcised and keep sabbaths and new moons is not spiritual but earthly.

“Epaphras, who is one of you, a servant of Christ, greets you.” He makes the letter dearer to them when he bears witness to one who is from among them. “Always anxious for you in prayers, that you may stand perfect and fully filled in all the will of God.” He testifies that he wishes such salutary things for them, so as to show that the one who is their fellow citizen, and dearest by the affection of unanimity, shares his devotion for their progress.

“For I bear him witness that he has much labour for you and for those who are at Laodicea and Hierapolis.” To make them careful about their own salvation, he shows how great is others' vigilance for them; for one becomes more careful out of shame when he sees another labouring in his cause.

“Luke the dearest physician greets you, and Demas.” Luke was truly dearest to the Apostle, because, putting all things second, he always followed the Apostle; he is also held to have written the Gospel and the Acts of the Apostles.

“Greet the brothers who are at Laodicea, and Nympha, and the church in her house.” Since he was likewise anxious for those at Laodicea, he admonishes that they be greeted in this letter, regarding Nympha as dearer, whose house too he greets; for she seems to have been so devoted that her whole household was marked with the sign of the cross.

“And when this letter has been read among you, see that it is read in the church of the Laodiceans also, and that you read the one that is from the Laodiceans.” Because the Apostle's instructions are general, and his letters were written for the progress of all the churches, he therefore commands that this letter be read to the Laodiceans too, so that through it they might learn what they should do; and that the Colossians should read theirs, according to the sense stated above.

“And say to Archippus: See to the ministry you have received in the Lord, that you fulfil it.” Through the people themselves he admonishes their leader to be anxious for their salvation; and because the letter is written for the people's sake alone, it is therefore addressed not to their ruler but to the church. For after Epaphras, who instructed them, this man received their church to govern.

“The greeting in my own hand, Paul's. Remember my chains. The grace of our Lord Jesus Christ be with you.” To confirm the letter he says it is signed with his own hand, reminding them to keep in mind the deaths he suffered for the salvation of the gentiles, and to show themselves such that he would not take it ill to suffer injuries for them.