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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Colossians 3 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/colossians/3.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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We observe that this celebrated passage occupies a place at the close of the doctrinal portion of the Epistle, exactly corresponding to the even greater passage on the unity of the Church in God in the Epistle to the Ephesians (<a href="/context/ephesians/4-1.htm" title="I therefore, the prisoner of the Lord, beseech you that you walk worthy of the vocation with which you are called,">Ephesians 4:1-16</a>). It is unlike that passage, because, summing up the main teaching of this Epistle, it dwells simply on the close personal relation of all souls to God in Jesus Christ, who is at once “the image of God,” and the one Mediator between God and man. It is like it (and like other passages of the Epistles of the Captivity) because it passes on from Christ risen to Christ in heaven: it takes for granted our being risen with Christ, and bids us in heart to ascend to heaven now, and look forward to the bliss of heaven in the hereafter.<p>(1) <span class= "bld">If ye then be risen</span> (rather, <span class= "ital">ye rose</span>) <span class= "bld">with Christ.</span>—In these words is marked the beginning of the spiritual life, referred evidently to baptism. (See <a href="/colossians/2-12.htm" title=" Buried with him in baptism, wherein also you are risen with him through the faith of the operation of God, who has raised him from the dead.">Colossians 2:12</a>.) It is a “resurrection with Christ” and in Christ; as such it is dwelt upon in detail in <a href="/context/romans/6-1.htm" title="What shall we say then? Shall we continue in sin, that grace may abound?">Romans 6:1-14</a>. We may note that this phrase, implying a sudden passing from death unto life, accords more exactly with the idea of adult baptism, accepted in conscious faith, and leading at once to a new life; while the later phrase, “regeneration” (<a href="/titus/3-5.htm" title="Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;">Titus 3:5</a>), which speaks of the soul as passing, indeed, at once into a new condition, but as having only the undeveloped germ of the new life, corresponds more closely with the idea of the infant baptism, which gradually superseded the other. Here this spiritual resurrection is taken for granted, and the Apostle goes on at once to the next stage of the spiritual life.<p><span class= "bld">Christ.</span>—The name, four times repeated, has in all cases the article prefixed to it. Evidently it used emphatically to refer to our Lord, as our Mediator—our Prophet, Priest, and King.<p><span class= "bld">Seek those things which are above . . . set your affection on things above.</span>—Here we have the spiritual life in its continuance. It is described, (1) first, as “seeking the things above”—that is, looking, and so growing, to perfection. This characteristic is dwelt upon with great fulness and beauty in <a href="/context/philippians/3-12.htm" title="Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.">Philippians 3:12-16</a>. (2) Next, in a still higher strain, as “setting our affection on the things above,” or, more properly, <span class= "ital">catching the spirit of the things above, </span>being “heavenly-minded” already—anticipating heaven, not only in hope, but in tone and temper, seeing things as God sees them, and seeing all in relation to Him. On this we may again compare the great passage in <a href="/context/philippians/3-20.htm" title="For our conversation is in heaven; from where also we look for the Savior, the Lord Jesus Christ:">Philippians 3:20-21</a>, on our “citizenship of heaven.” Of such heavenly-mindedness we have, perhaps, the most perfect specimen in the calm and loving certainty of St. John’s Epistles. (3) These two graces must be united In the one is the secret of growth, in the other the present earnest of perfection. Moreover, the higher grace must follow from the former; “for, where our treasure is, there will our heart be also.”<p><span class= "bld">Where Christ sitteth on the right hand of God.</span>—The allusion is emphatic. Heaven is to us, in itself, a vague expression of unknown bliss. It is made definite to the Christian by the thought of Christ. in His glorified humanity, there enthroned in majesty, “preparing a place for us,” and drawing us to be with Him. (Note a similar emphatic reference in <a href="/philippians/3-21.htm" title="Who shall change our vile body, that it may be fashioned like to his glorious body, according to the working whereby he is able even to subdue all things to himself.">Philippians 3:21</a>; and comp. <a href="/ephesians/2-6.htm" title="And has raised us up together, and made us sit together in heavenly places in Christ Jesus:">Ephesians 2:6</a>, “He raised us up, and made us to sit in heavenly places in Christ Jesus.”)<p>This glorious idea of Christ in heaven, and heaven in Christ, runs through the whole book of the Revelation of St. John, from the opening Epistles to the last vision of glory.<p> <div class="versenum"><a href="/colossians/3-3.htm">Colossians 3:3</a></div><div class="verse">For ye are dead, and your life is hid with Christ in God.</div>(3) <span class= "bld">Ye are dead.</span>—Properly, <span class= "ital">ye died.</span> See <a href="/colossians/2-20.htm" title=" Why if you be dead with Christ from the rudiments of the world, why, as though living in the world, are you subject to ordinances,">Colossians 2:20</a>, and Note there. The phrase here is to be taken in its whole sense, both of “death to sin” and “death to the visible world.”<p><span class= "bld">Your life is hid with Christ in God . . . Christ who is our life.</span>—In these two phrases, again, we pass from a lower to a higher expression of the same truth. (1) First, “our life is hid with Christ in God.” The spiritual life in man is a “hidden life,” having its source in God; the full conviction of it, as distinct from the mere instinctive consciousness of it in the mind itself, comes only from the belief that it is the image of God in us, and is sustained by constant communion with Him. If God be our God at all, we must live; for “He is not the God of the dead, but of the living” (<a href="/matthew/22-32.htm" title="I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.">Matthew 22:32</a>). It is also “hid with Christ.” Our Lord’s ascent to His glory in heaven is at once the pledge and the means of this our spiritual communion with God. It is “with Him” that we can “in heart and mind ascend;” it is “with Him” that we can “continually dwell.” (2) But this is not all. “Christ is our life” now as well as hereafter. This is simply a summary of the two truths;” Christ liveth in me (see <a href="/galatians/2-20.htm" title="I am crucified with Christ: nevertheless I live; yet not I, but Christ lives in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.">Galatians 2:20</a>), as the source of life; and “To me to live (the actual condition of life) is Christ” (<a href="/philippians/1-21.htm" title="For to me to live is Christ, and to die is gain.">Philippians 1:21</a>). It is but a brief expression of faith in the truth which our Lord Himself declared (<a href="/john/11-25.htm" title="Jesus said to her, I am the resurrection, and the life: he that believes in me, though he were dead, yet shall he live:">John 11:25</a>), “I am the Life; whoso liveth and believeth in Me shall never die.” (Comp. <a href="/john/14-6.htm" title="Jesus said to him, I am the way, the truth, and the life: no man comes to the Father, but by me.">John 14:6</a>.) Hence our spiritual life is not only a being “with Christ;” it is also unity with Christ in the bosom of the Father.<p> <div class="versenum"><a href="/colossians/3-4.htm">Colossians 3:4</a></div><div class="verse">When Christ, <i>who is</i> our life, shall appear, then shall ye also appear with him in glory.</div>(4) <span class= "bld">When Christ . . . shall appear, then shall ye also appear with him in glory.</span>—This describes the last stage of the spiritual life—the glorification with Christ in heaven, manifesting what now is hidden, and perfecting what exists only in germ. (Comp. <a href="/context/1_john/3-1.htm" title="Behold, what manner of love the Father has bestowed on us, that we should be called the sons of God: therefore the world knows us not, because it knew him not.">1John 3:1-2</a>, “Now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.”) This same conclusion ends the corresponding passage in <a href="/philippians/3-21.htm" title="Who shall change our vile body, that it may be fashioned like to his glorious body, according to the working whereby he is able even to subdue all things to himself.">Philippians 3:21</a>.<p>In all these Epistles we note how constant a reference there is to the “glory of God,” and to the share in it reserved for us. So we also note the especial reference to the “appearance of Christ” in the Pastoral Epistles (see <a href="/1_timothy/6-14.htm" title="That you keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ:">1Timothy 6:14</a>; <a href="/2_timothy/1-10.htm" title="But is now made manifest by the appearing of our Savior Jesus Christ, who has abolished death, and has brought life and immortality to light through the gospel:">2Timothy 1:10</a>; <a href="/2_timothy/4-1.htm" title="I charge you therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;">2Timothy 4:1</a>; <a href="/2_timothy/4-8.htm" title="From now on there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but to all them also that love his appearing.">2Timothy 4:8</a>; <a href="/titus/2-13.htm" title="Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ;">Titus 2:13</a>), and the constant revelation of it in the Apocalypse.<p>The whole passage forms a complete and magnificent picture of the spiritual life in Christ—the means of its beginning, the signs of its presence, and the hope of its close. It may be compared with the fuller yet hardly completer picture of Romans 8.<p> <div class="versenum"><a href="/colossians/3-5.htm">Colossians 3:5</a></div><div class="verse">Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:</div>[<span class= "bld">5.Practical Exhortation, General.</span><p>(1) NEGATIVE.—To MORTIFY THE OLD MAN, by fleeing from—<p>(<span class= "ital">a</span>)<span class= "ital">Uncleanness and lust</span> (<a href="/context/colossians/3-5.htm" title=" Mortify therefore your members which are on the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:">Colossians 3:5-7</a>);<p>(<span class= "ital">b</span>)<span class= "ital">Wrath and malice</span> (<a href="/colossians/3-8.htm" title=" But now you also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.">Colossians 3:8</a>);<p>(<span class= "ital">c</span>)<span class= "ital">Falsehood</span> (<a href="/colossians/3-9.htm" title=" Lie not one to another, seeing that you have put off the old man with his deeds;">Colossians 3:9</a>).<p>(2) POSITIVE.—To PUT ON THE NEW MAN, making Christ our “all in all.”<p>(<span class= "ital">a</span>)<span class= "ital">In love and peace, as shown in mercy, humility, patience, and forgiveness</span> (<a href="/context/colossians/3-10.htm" title=" And have put on the new man, which is renewed in knowledge after the image of him that created him:">Colossians 3:10-15</a>);<p>(<span class= "ital">b</span>)<span class= "ital">In thanksgiving</span> (<a href="/colossians/3-16.htm" title=" 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.">Colossians 3:16</a>);<p>(<span class= "ital">c</span>)<span class= "ital">In living to the glory of God</span> (<a href="/colossians/3-17.htm" title=" And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.">Colossians 3:17</a>);<p>(The whole of this section stands in close parallelism, frequently in verbal coincidence, with <a href="/ephesians/4-20.htm" title="But you have not so learned Christ;">Ephesians 4:20</a> to <a href="/ephesians/6-9.htm" title="And, you masters, do the same things to them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.">Ephesians 6:9</a>. There are, however, constantly emerging indications of independence of handling. Generally speaking, the Ephesian Epistle is fuller and deeper in treatment; and, moreover, it constantly brings out, in relation both to moral duty and to the observation of the relations of life, the great characteristic doctrine of the universal unity in Christ. This Epistle, on the other hand, is briefer and more incisive, and has only slight, though clear, indications of the idea so powerfully worked out in the other Epistle.)]<p><a href="/context/colossians/3-5.htm" title=" Mortify therefore your members which are on the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:">Colossians 3:5-9</a> contain the negative section of St. Paul’s practical appeal, drawing out the consequences of the “death with Christ,” in the mortification of all tendencies to impurity, malice, and falsehood. For these are the opposites to purity, love, and truth—the three great attributes of God, and therefore the three chief graces of man.<p>(5) <span class= "bld">Mortify therefore your members which are upon the earth.</span>—The expression is doubly unique. It is the only passage where “mortification”—the killing of anything in us—is enjoined; and it is also notable, as not explicitly distinguishing between the members themselves, and the evil of which they are made the instruments. The sense is, of course, clear enough. It corresponds to the “crucifying the flesh” of <a href="/galatians/5-24.htm" title="And they that are Christ's have crucified the flesh with the affections and lusts.">Galatians 5:24</a>; and the idea of evil, mostly expressed plainly in the word “flesh,” is here hinted in the phrase “which are on the earth,” that is, which are busied with earth and bind us down to the earthly life. The particular word “members” is perhaps suggested by our Lord’s command to “cut off the right hand” and “pluck out the right eye” if they cause us to offend (<a href="/context/matthew/5-29.htm" title="And if your right eye offend you, pluck it out, and cast it from you: for it is profitable for you that one of your members should perish, and not that your whole body should be cast into hell.">Matthew 5:29-30</a>). But, as a rule, Scripture more clearly marks the distinction between the members and “the law of sin in the members” (<a href="/romans/7-5.htm" title="For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit to death.">Romans 7:5</a>; <a href="/romans/7-23.htm" title="But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.">Romans 7:23</a>); and we are usually bidden not to “kill our members,” but to turn them from “instruments of unrighteousness” to be “instruments of righteousness unto God” (<a href="/romans/6-13.htm" title="Neither yield you your members as instruments of unrighteousness to sin: but yield yourselves to God, as those that are alive from the dead, and your members as instruments of righteousness to God.">Romans 6:13</a>). The fact is that this passage contains only half the truth, corresponding to the death with Christ, and not the whole truth, including also the resurrection to the new life. Accordingly, as the next verse shows, the members to be mortified are actually identified with the vices of the old man residing in them.<p><span class= "bld">Fornication, uncleanness . . . covetousness, which is idolatry.</span>—See <a href="/ephesians/5-3.htm" title="But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becomes saints;">Ephesians 5:3</a>, and Note there.<p><span class= "bld">Inordinate affection, evil concupiscence.</span>—These words are not found in the parallel passage. The word rendered “inordinate affection” is the general word for “passion” (<span class= "ital">pathos</span>)<span class= "ital">.</span> It is found united to “concupiscence” in <a href="/1_thessalonians/4-5.htm" title="Not in the lust of concupiscence, even as the Gentiles which know not God:">1Thessalonians 4:5</a>, “the lust of concupiscence.” Both words here are general words, denoting the condition of soul, of which “fornication” and “covetousness” are both exemplifications. This is the condition of unrestrained passion and desire, the former word implying a passive receptiveness of impression from without, the other the positive energy of desire to seek gratification. Comp. <a href="/galatians/5-24.htm" title="And they that are Christ's have crucified the flesh with the affections and lusts.">Galatians 5:24</a>, “the affections” (<span class= "ital">passions</span>) and “lusts.” Of such a temper Article IX. of the Church of England declares with singular accuracy, not that it is sin, but that it has in itself <span class= "ital">rationem peccati, </span>that is, the initial principle of sin.<p> <div class="versenum"><a href="/colossians/3-7.htm">Colossians 3:7</a></div><div class="verse">In the which ye also walked some time, when ye lived in them.</div>(7) <span class= "bld">In the which ye also walked some time, when ye lived</span> (<span class= "ital">were living</span>) <span class= "bld">in them.</span>—The former condition of heathenism was that in which “they were living,” with contagion of evil on every side. But St. Paul is not content without noting their own active participation—“ye walked in them.” (Comp. <a href="/context/ephesians/4-17.htm" title="This I say therefore, and testify in the Lord, that you from now on walk not as other Gentiles walk, in the vanity of their mind,">Ephesians 4:17-20</a>.)<p> <div class="versenum"><a href="/colossians/3-8.htm">Colossians 3:8</a></div><div class="verse">But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.</div>(8) <span class= "bld">Anger, wrath, malice, blasphemy</span> (<span class= "ital">slander—</span>see <a href="/ephesians/4-31.htm" title="Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice:">Ephesians 4:31</a> and Notes there), <span class= "bld">filthy communication.</span>—The word is “foul,” and the context here seems to show that it refers to grossness of insult and abuse, rather than (as in the cognate word of <a href="/ephesians/4-4.htm" title="There is one body, and one Spirit, even as you are called in one hope of your calling;">Ephesians 4:4</a>) to “filthiness.”<p> <div class="versenum"><a href="/colossians/3-9.htm">Colossians 3:9</a></div><div class="verse">Lie not one to another, seeing that ye have put off the old man with his deeds;</div>(9) <span class= "bld">Lie not one to another.</span>—Comp. <a href="/ephesians/4-25.htm" title="Why putting away lying, speak every man truth with his neighbor: for we are members one of another.">Ephesians 4:25</a>, and note the characteristic insertion there of a clause to which there is nothing here to correspond, “for we are members one of another.”<p><span class= "bld">Seeing that ye (have) put off the old man.</span>—Comp. the fuller description of <a href="/context/ephesians/4-22.htm" title="That you put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;">Ephesians 4:22-24</a>.<p> <div class="versenum"><a href="/colossians/3-10.htm">Colossians 3:10</a></div><div class="verse">And have put on the new <i>man</i>, which is renewed in knowledge after the image of him that created him:</div>(10-17) In these verses we have the corresponding positive exhortation, connected with the idea of resurrection with Christ, through which we put on the new man, holding Christ to be our all in all. Of the new nature there are two marks—towards man love in all its various forms, towards God thanksgiving and living to His glory.<p>(10) <span class= "bld">The new man, which is</span> (<span class= "ital">being</span>) <span class= "bld">renewed.</span>—There are here the same two different words which are found in the parallel passage. (See Notes on <a href="/context/ephesians/4-22.htm" title="That you put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;">Ephesians 4:22-24</a>). “The new man” is here properly the <span class= "ital">youthful man</span> “which is renewed,” that is, to which is given a nature really fresh and new.<p> <div class="versenum"><a href="/colossians/3-11.htm">Colossians 3:11</a></div><div class="verse">Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond <i>nor</i> free: but Christ <i>is</i> all, and in all.</div>(11) <span class= "bld">Where there is neither . . .</span>—This passage naturally suggests comparison with <a href="/galatians/3-28.htm" title="There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for you are all one in Christ Jesus.">Galatians 3:28</a>. “There is neither Jew nor Greek; there is neither bond nor free; there is neither male nor female: for ye are all one in Jesus Christ.” In comparing the passages (passing by the insertion here of “circumcision nor uncircumcision,” which is simply explanatory of “Jew nor Greek”) we notice in this—(1) The insertion of “barbarian, Scythian.” This insertion is clearly intended to rebuke that pride of intellect, contemptuous of the unlearned, which lay at the root of Gnosticism. The “barbarian” was simply the foreigner (comp. <a href="/1_corinthians/14-11.htm" title="Therefore if I know not the meaning of the voice, I shall be to him that speaks a barbarian, and he that speaks shall be a barbarian to me.">1Corinthians 14:11</a>); the “Scythian” was the savage, towards whom the contempt implied for the “barbarian” assumed explicitness, and reached its climax. (2) The omission of “male nor female.” In the Oriental society, as in Galatia, the dignity of women needed to be asserted against supposed inferiority. In Greek or Græcised society, as at Corinth, Ephesus, and Colossæ, the new “freedom” of the gospel was apt to be abused to license; hence it was rather the “subjection” of women which needed to be suggested. (Comp. <a href="/context/1_corinthians/11-3.htm" title="But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.">1Corinthians 11:3-16</a>; <a href="/context/1_corinthians/14-34.htm" title="Let your women keep silence in the churches: for it is not permitted to them to speak; but they are commanded to be under obedience as also said the law.">1Corinthians 14:34-35</a>; <a href="/context/ephesians/5-22.htm" title="Wives, submit yourselves to your own husbands, as to the Lord.">Ephesians 5:22-24</a>; and <a href="/context/1_timothy/2-11.htm" title="Let the woman learn in silence with all subjection.">1Timothy 2:11-15</a>.) (3) Whereas in the Galatian Epistle the stress is laid on the unity of all with one another in Christ, here (as usual) the great truth is that “Christ is all things and in all.” In <a href="/1_corinthians/15-28.htm" title="And when all things shall be subdued to him, then shall the Son also himself be subject to him that put all things under him, that God may be all in all.">1Corinthians 15:28</a> we have this phrase applied to God, in contradistinction to the office of the Son in His mediatorial kingdom. Here it is in reference to that kingdom that it is used. In it Christ (see <a href="/ephesians/1-23.htm" title="Which is his body, the fullness of him that fills all in all.">Ephesians 1:23</a>) “fills all in all;” and by His universal mediation all “life is hid with Him in God.” He is all that can be needed, and that both “in all things” and “in all persons.” But under both aspects the catholicity of the gospel is equally brought out; here by the direct union of all alike with Christ, there by the resulting unity of all with one another.<p> <div class="versenum"><a href="/colossians/3-12.htm">Colossians 3:12</a></div><div class="verse">Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;</div>(12) <span class= "bld">Elect of God.</span>—For the description of the election here signified see <a href="/context/ephesians/1-4.htm" title="According as he has chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:">Ephesians 1:4-6</a>. The name is obviously applied to the whole Church, as “elect to privilege “; it is not opposed to “called” (as in <a href="/matthew/20-16.htm" title="So the last shall be first, and the first last: for many be called, but few chosen.">Matthew 20:16</a>), but coincident with it, representing, indeed, the secret act of God’s gracious will, which is openly manifested in calling. (Comp. the other instances of the word in the Epistles, <a href="/romans/8-33.htm" title="Who shall lay any thing to the charge of God's elect? It is God that justifies.">Romans 8:33</a>; <a href="/romans/16-13.htm" title="Salute Rufus chosen in the Lord, and his mother and mine.">Romans 16:13</a>; <a href="/1_timothy/5-21.htm" title="I charge you before God, and the Lord Jesus Christ, and the elect angels, that you observe these things without preferring one before another, doing nothing by partiality.">1Timothy 5:21</a>; <a href="/2_timothy/2-10.htm" title="Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.">2Timothy 2:10</a>; <a href="/titus/1-1.htm" title="Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness;">Titus 1:1</a>; <a href="/1_peter/1-1.htm" title="Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,">1Peter 1:1</a>; <a href="/revelation/17-14.htm" title="These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.">Revelation 17:14</a>.)<p><span class= "bld">Holy and beloved.</span>—Of such election there are here two signs. The elect are “holy,” consecrated to God in thought and life; and “beloved,” accepted and sustained in their consecration by His love. Both epithets belong to them as conformed to the image of Christ (Rev. 8:29); for He is “the Holy One of God” (<a href="/mark/1-24.htm" title="Saying, Let us alone; what have we to do with you, you Jesus of Nazareth? are you come to destroy us? I know you who you are, the Holy One of God.">Mark 1:24</a>; <a href="/luke/4-34.htm" title="Saying, Let us alone; what have we to do with you, you Jesus of Nazareth? are you come to destroy us? I know you who you are; the Holy One of God.">Luke 4:34</a>), who “sanctifies Himself for us, that we also may be sanctified in truth” (<a href="/john/17-19.htm" title="And for their sakes I sanctify myself, that they also might be sanctified through the truth.">John 17:19</a>); and He is also the “Beloved,” the “Son of God’s love” (<a href="/colossians/1-13.htm" title=" Who has delivered us from the power of darkness, and has translated us into the kingdom of his dear Son:">Colossians 1:13</a>; <a href="/matthew/3-17.htm" title="And see a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.">Matthew 3:17</a>; <a href="/ephesians/1-16.htm" title="Cease not to give thanks for you, making mention of you in my prayers;">Ephesians 1:16</a>), and we are accepted in Him. The two epithets here seem intended to prepare for the two-fold exhortation following. They are “beloved,” therefore they should love one another (<a href="/context/colossians/3-12.htm" title=" Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering;">Colossians 3:12-15</a>); they are holy, therefore they should thank God and live to His glory (<a href="/context/colossians/3-16.htm" title=" 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.">Colossians 3:16-17</a>).<p>(12, 13) Comp. <a href="/ephesians/4-2.htm" title="With all lowliness and meekness, with long-suffering, forbearing one another in love;">Ephesians 4:2</a>; <a href="/ephesians/4-31.htm" title="Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice:">Ephesians 4:31</a>; <a href="/context/ephesians/5-1.htm" title="Be you therefore followers of God, as dear children;">Ephesians 5:1-2</a>. The word “tenderhearted” in those passages corresponds to the “bowels (or, <span class= "ital">heart</span>) of mercies” here;” kindness” and “forgiveness,” “humility,” “gentleness,” “forbearance,” appear in both. But the enumeration here is more exact in order of idea. St. Paul starts with the natural and universal instinct of compassion or sympathy; he next dwells on “kindliness and lowliness of mind,” which are closely akin, since readiness to oblige others grows naturally out of a self-neglectful humility; from these he passes to “gentleness and long-suffering “in case of injury, ready” to forbear and to forgive; lastly, from these particulars he rises to the general spirit of “love,” ruling under “the peace of God.”<p> <div class="versenum"><a href="/colossians/3-13.htm">Colossians 3:13</a></div><div class="verse">Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also <i>do</i> ye.</div>(13) <span class= "bld">Even as Christ forgave you.</span>—The MS. authority is in favour of the word “Lord” instead of Christ; but since the name “Lord” is specially applied to Christ in these Epistles (see, for example, <a href="/ephesians/4-5.htm" title="One Lord, one faith, one baptism,">Ephesians 4:5</a>) there is no real difference. In <a href="/ephesians/4-31.htm" title="Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice:">Ephesians 4:31</a> we have “God in Christ forgave you,” because there the example of Christ, as Son of Man, is afterwards to be set forth emphatically as an example of self-sacrifice (<a href="/colossians/3-2.htm" title=" Set your affection on things above, not on things on the earth.">Colossians 3:2</a>), and hence the free mercy of forgiveness is naturally attributed to “God in Christ.” Here, in accordance with the emphatic exaltation of Christ, as all in all, the simpler phrase “Christ (or, <span class= "ital">the Lord</span>) forgave you” is employed.<p> <div class="versenum"><a href="/colossians/3-14.htm">Colossians 3:14</a></div><div class="verse">And above all these things <i>put on</i> charity, which is the bond of perfectness.</div>(14) <span class= "bld">Above all.</span>—Properly, <span class= "ital">over all—</span>as a bond or cincture to keep all together. Love is the general principle, harmonising all the special graces named above.<p><span class= "bld">The bond of perfectness.</span>—The bond of that harmony of character which is perfection. The phrase is remarkable, apparently suggested by the claim to perfection, set up by the Gnostic teachers. They sought such perfection in knowledge peculiar to the few; St. Paul in the love which is possible to all. For as he elsewhere urges (<a href="/1_corinthians/8-1.htm" title="Now as touching things offered to idols, we know that we all have knowledge. Knowledge puffs up, but charity edifies.">1Corinthians 8:1</a>),” Knowledge puffs up, charity builds up;” knowledge gains a fancied perfection, charity a real perfection.<p> <div class="versenum"><a href="/colossians/3-15.htm">Colossians 3:15</a></div><div class="verse">And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.</div>(15) <span class= "bld">The peace of God.</span>—The true reading is <span class= "ital">the peace of Christ</span>—that which He gives (<a href="/john/14-27.htm" title="Peace I leave with you, my peace I give to you: not as the world gives, give I to you. Let not your heart be troubled, neither let it be afraid.">John 14:27</a>), that which He is (see <a href="/ephesians/2-14.htm" title="For he is our peace, who has made both one, and has broken down the middle wall of partition between us;">Ephesians 2:14</a>). The ordinary reading is, no doubt, borrowed from <a href="/philippians/4-7.htm" title="And the peace of God, which passes all understanding, shall keep your hearts and minds through Christ Jesus.">Philippians 4:7</a>. This verse forms a link between the preceding exhortation to love of man, and the following exhortation to a loving and thankful service of God. The “peace of Christ” is the sense of unity in Him, with our fellow-men and with God. We are “called to it in one Body,” of which He is the Head. (Comp. the fuller treatment of this subject in <a href="/context/ephesians/2-14.htm" title="For he is our peace, who has made both one, and has broken down the middle wall of partition between us;">Ephesians 2:14-22</a>; where, in accordance with the whole character of that Epistle, the unity “in one Body,” here only alluded to, is worked out in vividness and detail.)<p> <div class="versenum"><a href="/colossians/3-16.htm">Colossians 3:16</a></div><div class="verse">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.</div>(16) <span class= "bld">The word of Christ.</span>—Here again the definite phrase, “the word of Christ,” takes the place of the commoner phrase, “the word of the Lord,” “the word of God.” It is to “dwell in their hearts.” Hence it is the engrafted word” (<a href="/james/1-21.htm" title="Why lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.">James 1:21</a>)—the truth of Christ conceived in the heart, striking root into it, and making it its dwelling-place. It will be observed how all such phrases prepare for the full conception of Him as Himself “the Word of God.”<p><span class= "bld">In all wisdom.</span>—The symmetry of the original, “in all wisdom teaching . . . in grace singing,” suggests the connection of the words with those following, not, as in our version, with those going before. The indwelling Word of God is described as manifesting itself, first, in the wisdom of mutual teaching, next, in the grace of hearty thanksgiving.<p><span class= "bld">Teaching and admonishing . . .</span>—Here again we have at once general identity and special distinction between this and the parallel passage in <a href="/context/ephesians/5-19.htm" title="Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;">Ephesians 5:19-20</a>. There, as here, we have the “speaking to one another in psalms and hymns and spiritual songs,” “the singing in the hearts to the Lord,” and the spirit of “thankfulness.” But there the whole is described as a consequence of “being filled with the Spirit,” and, as an outburst of that spiritual enthusiasm, of which the spurious excitement of drunkenness is the morbid caricature. Here the thought starts from “the word of Christ in the soul,” realised through the gift of the Spirit by all our faculties; and it divides itself accordingly into the function of teaching, which bears on the mind; “the singing in grace” of thankfulness, which comes from and goes to the heart; and the “doing all in the name of Christ,” which belongs to the outer sphere of action.<p><span class= "bld">Psalms and hymns.</span>—The ascription to those of an office of “teaching and admonition” describes what is their real, though indirect, effect. In the Church, as in the world, he who “makes a people’s songs” really guides their minds as well as their hearts. For good and for evil the hymns of the Christian Church have largely influenced her theology.<p> <div class="versenum"><a href="/colossians/3-17.htm">Colossians 3:17</a></div><div class="verse">And whatsoever ye do in word or deed, <i>do</i> all in the name of the Lord Jesus, giving thanks to God and the Father by him.</div>(17) <span class= "bld">All in the name of the Lord Jesus.</span>—Comp. here the more general exhortation of <a href="/1_corinthians/10-31.htm" title="Whether therefore you eat, or drink, or whatever you do, do all to the glory of God.">1Corinthians 10:31</a>, “Whether ye eat or drink, or whatever ye do, do all to the glory of God.” This is the first principle of all godly life. The main object of all life, speculative or practical, is declared to be, not our own happiness or perfection, not the good of our fellow-men, but the “glory of God”—the carrying out of His will, and so manifesting His moral attributes. We are taught that if we “seek this first, all the other things shall be added unto us.” But here we have the principle, not only of godly life, but of Christian life. It does all “in the name of Christ,” that is, as conformed to His image, and so being His representative; it looks up thankfully to God our Father, but it is through Him, “having our sonship by adoption” through His all-sufficient mediation. Its desire is, not only that God may be glorified, but that “He may be glorified through Jesus Christ” (<a href="/1_peter/4-11.htm" title="If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God gives: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.">1Peter 4:11</a>). Once more we trace here the special and emphatic purpose of the Epistle.<p><a href="/colossians/3-18.htm" title=" Wives, submit yourselves to your own husbands, as it is fit in the Lord.">Colossians 3:18</a> to <a href="/colossians/4-1.htm" title=" Masters, give to your servants that which is just and equal; knowing that you also have a Master in heaven.">Colossians 4:1</a> deals with the three great relations of life—between wives and husbands, children and parents, servants and masters. In this section we have the closest parallelism with the Epistle to the Ephesians (<a href="/ephesians/5-22.htm" title="Wives, submit yourselves to your own husbands, as to the Lord.">Ephesians 5:22</a> to <a href="/ephesians/6-9.htm" title="And, you masters, do the same things to them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.">Ephesians 6:9</a>). But the treatment of the first relation is far briefer, having nothing to correspond to the grand and characteristic comparison of marriage to the union between Christ and the Church. Even in the second there is somewhat greater brevity and simplicity. The third is dwelt upon with marked coincidence of language, and at least equal emphasis. We can hardly doubt that the presence of Onesimus, the runaway slave, suggested this peculiar emphasis on the right relation between the slave and his master.<p>[It will only be necessary to note the few points in which this section differs notably from the parallel passage.]<p><span class= "bld"> <div class="versenum"><a href="/colossians/3-18.htm">Colossians 3:18</a></div><div class="verse">Wives, submit yourselves unto your own husbands, as it is fit in the Lord.</div>[<span class= "bld">6.Special Exhortation as to the relations of life. </span><p>(1)THE DUTY OF WIVES AND HUSBANDS (<a href="/context/colossians/3-18.htm" title=" Wives, submit yourselves to your own husbands, as it is fit in the Lord.">Colossians 3:18-19</a>).<p>(2)THE DUTY OF CHILDREN AND PARENTS (<a href="/context/colossians/3-20.htm" title=" Children, obey your parents in all things: for this is well pleasing to the Lord.">Colossians 3:20-21</a>).<p>(3)THE DUTY OF SLAVES AND MASTERS (<a href="/colossians/3-22.htm" title=" 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;">Colossians 3:22</a> to <a href="/colossians/4-1.htm" title=" Masters, give to your servants that which is just and equal; knowing that you also have a Master in heaven.">Colossians 4:1</a>).]<p>(18) <span class= "bld">As it is fit in the Lord.</span>—For the explanation of this special fitness “in the Lord,” <span class= "ital">i.e., </span>in virtue of Christian unity, see the grand description of <a href="/context/ephesians/5-23.htm" title="For the husband is the head of the wife, even as Christ is the head of the church: and he is the savior of the body.">Ephesians 5:23-24</a>; <a href="/context/ephesians/5-32.htm" title="This is a great mystery: but I speak concerning Christ and the church.">Ephesians 5:32-33</a>.<p> <div class="versenum"><a href="/colossians/3-19.htm">Colossians 3:19</a></div><div class="verse">Husbands, love <i>your</i> wives, and be not bitter against them.</div>(19) <span class= "bld">Be not bitter.</span>—Properly, <span class= "ital">grow not bitter, </span>suffer not yourselves to be exasperated. The word is used metaphorically only in this passage, literally in <a href="/revelation/8-11.htm" title="And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.">Revelation 8:11</a>; <a href="/context/revelation/10-9.htm" title="And I went to the angel, and said to him, Give me the little book. And he said to me, Take it, and eat it up; and it shall make your belly bitter, but it shall be in your mouth sweet as honey.">Revelation 10:9-10</a>.<p> <div class="versenum"><a href="/colossians/3-21.htm">Colossians 3:21</a></div><div class="verse">Fathers, provoke not your children <i>to anger</i>, lest they be discouraged.</div>(21) <span class= "bld">Provoke not . . . to anger.</span>—This, in the text followed by our version, is borrowed from <a href="/ephesians/6-4.htm" title="And, you fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.">Ephesians 6:4</a>. The true reading is <span class= "ital">provoke to emulation, </span>as in <a href="/2_corinthians/9-2.htm" title="For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal has provoked very many.">2Corinthians 9:2</a>. What is forbidden is a constant and restless stimulation, “spurring the willing horse;” which will end in failure and despondency.<p> <div class="versenum"><a href="/colossians/3-22.htm">Colossians 3:22</a></div><div class="verse">Servants, obey in all things <i>your</i> masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:</div>(22-25) Compare throughout <a href="/context/ephesians/6-5.htm" title="Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as to Christ;">Ephesians 6:5-9</a>. The only peculiarity of this passage is the strong emphasis laid on “the reward of the inheritance.” “The reward” is in the original, <span class= "ital">a perfect recompense</span> or <span class= "ital">requital.</span> The “inheritance” is exactly that which no slave could receive; only a son could be an heir (<a href="/galatians/4-7.htm" title="Why you are no more a servant, but a son; and if a son, then an heir of God through Christ.">Galatians 4:7</a>). Hence the slave on earth is recognised as a son in heaven. He “serves the Lord,” but his service is the perfect freedom of sonship.<p> <div class="versenum"><a href="/colossians/3-25.htm">Colossians 3:25</a></div><div class="verse">But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.</div>(25) <span class= "bld">He that doeth wrong</span> is clearly here the master (see <a href="/ephesians/6-9.htm" title="And, you masters, do the same things to them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.">Ephesians 6:9</a>), though, of course, the phrase cannot be limited to him.<p><span class= "bld"><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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