Colossians 3 Commentary

em; and how they should teach and admonish each other, and do every thing, in the name of the Lord Jesus, Col 3:15-17. The relative duties of wives, Col 3:18. Of husbands, Col 3:19. Of children, Col 3:20. Of fathers, Col 3:21. Of servants, Col 3:22. He concludes by showing that he that does wrong shall be treated accordingly, for God is no respecter of persons, Col 3:23-25. Verse 1 If ye then - Ει ουν· Seeing then that ye are risen with Christ; this refers to what he had said, Col 2:12: Buried with him in baptism, wherein also ye are risen with him. As, therefore, ye have most cordially received the doctrine of Christ; and profess to be partakers of a spiritual religion, that promises spiritual and eternal things; seek those things, and look to be prepared for the enjoyment of them. Verse 2 Set your affection on things above - Τα ανω φρονειτε· Love heavenly things; study them; let your hearts be entirely engrossed by them. Now, that ye are converted to God, act in reference to heavenly things as ye did formerly in reference to those of earth; and vice versa. This is a very good general rule: "Be as much in earnest for heavenly and eternal things, as ye formerly were for those that are earthly and perishing." Verse 3 For ye are dead - To all hopes of happiness from the present world; and, according to your profession, should feel no more appetite for the things of this life, than he does whose soul is departed into the invisible state. Your life is hid with Christ in God - Christ is your treasure; and where your treasure is, there is your heart. Christ lives in the bosom of the Father; as your heart is in him, ye also sit in heavenly places with Christ Jesus. Christ is the life of your souls; and as he is hidden in the bosom of the Father, so are ye, who live through and in him. Verse 4 When Christ, who is our life - When Christ comes to judge the world, ye shall appear with him in his glory, and in an eternal state of blessedness. Verse 5 Mortify, therefore, you members - Νεκρωσατε· Put them to death: the verb is used metaphorically to signify, to deprive a thing of its power, to destroy its strength. Use no member of your body to sin against God; keep all under dominion; and never permit the beast to run away with the man. To gratify any sensual appetite is to give it the very food and nourishment by which it lives, thrives, and is active. However the body may suffer by excessive sensual indulgences, the appetite increases with the indulgence. Deny yourselves, and let reason rule; and the animal will not get the ascendency over the rational man. See the notes on Rom 6:11, etc. Inordinate affection - Παθος· Unnatural and degrading passion; bestial lusts. See Rom 1:26, Rom 1:27; and the notes there. Evil concupiscence - Επιθυμιαν κακην. As επιθυμια signifies strong and vehement desire of any kind, it is here joined with κακη, evil, to show the sense more particularly in which the apostle uses it. Covetousness, which is idolatry - For the covetous man makes his money his god. Now, it is the prerogative of God to confer happiness; every godly man seeks his happiness in God; the covetous man seeks that in his money which God alone can give; therefore his covetousness is properly idolatry. It is true his idol is of gold and silver, but his idolatry is not the less criminal on that account. Verse 6 The wrath of God cometh - God is angry with such persons, and he inflicts on them the punishment which they deserve. Verse 7 In the which ye also walked sometime - When ye were in your unconverted state, ye served divers lusts and pleasures. See on Rom 7:5 (note), and Eph 2:2 (note). Verse 8 But now ye also put on all these - See on Eph 4:22 (note). Being now converted, sin had no more dominion over them. Anger, wrath, etc - They had not only lived in the evils mentioned Col 3:5, but also in those enumerated here; and they had not only laid aside the former, but they had laid aside the latter also. They retained no bosom, no easily besetting, sin. They were risen with Christ, and they sought the things which were above. Blasphemy - The word seems here to mean injurious and calumnious speaking. Verse 9 Lie not one to another - Do not deceive each other; speak the truth in all your dealings; do not say, "My goods are so and so," when you know them to be otherwise; do not undervalue the goods of your neighbor, when your conscience tells you that you are not speaking the truth. It is naught, it is naught, saith the buyer; but afterwards he boasteth; i.e. he underrates his neighbour's property till he gets him persuaded to part with it for less than its worth; and when he has thus got it, he boasts what a good bargain he has made. Such a knave speaks not truth with his neighbor. Ye have put off the old man - See the notes on Rom 6:6; and particularly on Rom 13:11-14 (note). Ye have received a religion widely different from that ye had before; act according to its principles. Verse 10 And have put on the new man - See on Rom 12:1-2 (note). Is renewed in knowledge - Ignorance was the grand characteristic of the heathen state; Knowledge, of the Christian. The utmost to which heathenism could pretend was a certain knowledge of nature. How far this went, and how much it fell short of the truth, may be seen in the writings of Aristotle and Pliny. Christianity reveals God himself, the author of nature; or, rather, God has revealed himself, in the Christian system with which he has blessed mankind. Christianity teaches a man the true knowledge both of himself and of God; but it is impossible to know one's self but in the light of God; the famous γνωθι σεαυτον, know thyself, was practicable only under the Christian religion. After the image of him that created him - We have already seen that God made man in his own image; and we have seen in what that image consisted. See the notes on Gen 1:26, and on Eph 4:23 (note), Eph 4:24 (note). Does not the apostle refer here to the case of an artist, who wishes to make a perfect resemblance of some exquisite form or person? God in this case is the artist, man is the copy, and God himself the original from which this copy is to be taken. Thus, then, man is made by his Creator, not according to the image or likeness of any other being, but according to his own; the image του Κτισαντος, of the Creator. And as the Divine nature cannot exist in forms or fashions, moral qualities alone are those which must be produced. Hence the apostle, interpreting the words of Moses, says that the image in which man was made, and in which he must be remade, ανακαινουμενον, made anew, consists in knowledge, righteousness, and true holiness. Verse 11 Where there is neither Greek nor Jew - In which new creation no inquiry is made what nation the persons belonged to, or from what ancestry they had sprung, whether in Judea or Greece. Circumcision nor uncircumcision - Nor is their peculiar form of religion of any consideration, whether circumcised like the Jews, or uncircumcised like the heathens. Barbarian, Scythian - Nor whether of the more or less tractable of the nations of the world; for although knowledge, and the most refined and sublime knowledge, is the object to be attained, yet, under the teaching and influence of the blessed Spirit, the most dull and least informed are perfectly capable of comprehending this Divine science, and becoming wise unto salvation. Bond nor free - Nor does the particular state or circumstances in which a man may be found, either help him to or exclude him from the benefit of this religion; the slave having as good a title to salvation by grace as the freeman. But Christ is all, and in all - All mankind are his creatures, all conditions are disposed and regulated by his providence, and all human beings are equally purchased by his blood. He alone is the source whence all have proceeded, and to him alone all must return. He is the Maker, Preserver, Savior, and Judge of all men. Verse 12 Put on - as the elect of God - As the principal design of the apostle was to show that God had chosen the Gentiles, and called them to the same privileges as the Jews, and intended to make them as truly his people as the Jews ever were, he calls them the elect or chosen of God; and as the Jews, who were formerly the elect, were still beloved, and called to be holy, so he calls the Colossians beloved, and shows them that they are called with the same holy calling. Bowels of mercies, etc - Be merciful, not in act merely, but in spirit and affection. In all cases of this kind let your heart dictate to your hand; be clothed with bowels of mercy - let your tenderest feelings come in contact with the miseries of the distressed as soon as ever they present themselves. Though I know that to put on, and to be clothed with, are figurative expressions, and mean to assume such and such characters and qualities; yet there may be a higher meaning here. The apostle would have them to feel the slightest touch of another's misery; and, as their clothes are put over their body, so their tenderest feeling should be always within the reach of the miserable. Let your feelings be at hand, and feel and commiserate as soon as touched. See on Eph 4:2 (note). Instead of οικτιρμον mercies, in the plural, almost every MS. of importance, with many of the fathers, read οικτιρμου, bowels of mercy, in the singular. This various reading makes scarcely any alteration in the sense. Verse 13 Forbearing one another - Avoid all occasions of irritating or provoking each other. Forgiving one another - If ye receive offense, be instantly ready to forgive on the first acknowledgment of the fault. Even as Christ forgave you - Who required no satisfaction, and sought for nothing in you but the broken, contrite heart, and freely forgave you as soon as you returned to Him. No man should for a moment harbour ill will in his heart to any; but the offended party is not called actually to forgive, till the offender, with sorrow, acknowledges his fault. He should be ready to forgive, and while he is so, he can neither feel hatred nor malice towards the offender; but, as Christ does not forgive us till with penitent hearts we return unto him, acknowledging our offenses, so those who have trespassed against their neighbor are not to expect any act of forgiveness from the person they have injured, till they acknowledge the offense. Forgive, says the apostle, καθως και ὁ Χριστος even as Christ forgave you - show the same disposition and the same readiness to forgive your offending brethren, as Christ showed towards you. Verse 14 And above all these things - Επι πασι δε τουτοις· Upon all, over all; as the outer garment envelopes all the clothing, so let charity or love invest and encompass all the rest. Even bowels of mercy are to be set in motion by love; from love they derive all their feeling, and all their power and promptitude to action. Let this, therefore, be as the upper garment; the surtout that invests the whole man. Which is the bond of perfectness - Love to God and man is not only to cover all, but also to unite and consolidate the whole. It is therefore represented here under the notion of a girdle, by which all the rest of the clothing is bound close about the body. To love God with all the heart, soul, mind, and strength, and one's neighbor as one's self, is the perfection which the new covenant requires, and which the grace and Spirit of Christ work in every sincerely obedient, humble believer; and that very love, which is the fulfilling of the law and the perfection itself which the Gospel requires, is also the bond of that perfection. It is by love to God and man that love is to be preserved. Love begets love; and the more a man loves God and his neighbor, the more he is enabled to do so. Love, while properly exercised, is ever increasing and reproducing itself. Instead of τελειοτητος, perfection, several reputable MSS., with the Itala, read ἑνοτητος, unity; but the former is doubtless the genuine reading. Verse 15 And let the peace of God - Instead of Θεου, God, Χριστου, Christ, is the reading of ABC*D*FG, several others, both the Syriac, the Arabic of Erpen, Coptic, Ethopic, Armenian, Vulgate, and Itala, with several of the fathers; on this evidence Griesbach has inserted it in the text. Rule in your hearts - Βραβευετω· Let the peace of Christ judge, decide, and govern in your hearts, as the brabeus, or judge, does in the Olympic contests. No heart is right with God where the peace of Christ does not rule; and the continual prevalence of the peace of Christ is the decisive proof that the heart is right with God. When a man loses his peace, it is an awful proof that he has lost something else; that he has given way to evil, and grieved the Spirit of God. While peace rules, all is safe. In one body - Ye cannot have peace with God, in yourselves, nor among each other, unless ye continue in unity; and, as one body, continue in connection and dependence on him who is your only head: to this ye are called; it is a glorious state of salvation, and ye should be for ever thankful that ye are thus privileged. Verse 16 Let the word of Christ dwell in you richly - I believe the apostle means that the Colossians should be well instructed in the doctrine of Christ; that it should be their constant study; that it should be frequently preached, explained, and enforced among them; and that all the wisdom comprised in it should be well understood. Thus the doctrine of God would dwell richly, that is, abundantly, among them. But there appears to be here an allusion to the Shechinah, or symbol of the Divine presence, which dwelt in the tabernacle and first temple; and to an opinion common among the Jews, which is thus expressed in Melchita, fol. 38, 4: כל מקום שהתורה שם שבינה שם עמה; In whatever place the Law is, there the Shechinah is present with it. Nor is this a vain supposition; wherever God's word is seriously read, heard, or preached, there is God himself; and in that Church or religious society where the truth of God is proclaimed and conscientiously believed, there is the constant dwelling of God. Through bad pointing this verse is not very intelligible; the several members of it should be distinguished thus: Let the doctrine of Christ dwell richly among you; teaching and admonishing each other in all wisdom; singing with grace in your hearts unto the Lord, in psalms, hymns, and spiritual songs. This arrangement the original will not only bear, but it absolutely requires it, and is not sense without it. See the note on Eph 5:19. The singing which is here recommended is widely different from what is commonly used in most Christian congregations; a congeries of unmeaning sounds, associated to bundles of nonsensical, and often ridiculous, repetitions, which at once both deprave and disgrace the Church of Christ. Melody, which is allowed to be the most proper for devotional music, is now sacrificed to an exuberant harmony, which requires, not only many different kinds of voices, but different musical instruments to support it. And by these preposterous means the simplicity of the Christian worship is destroyed, and all edification totally prevented. And this kind of singing is amply proved to be very injurious to the personal piety of those employed in it; even of those who enter with a considerable share of humility and Christian meekness, how few continue to sing with Grace in their hearts unto the Lord? Verse 17 Whatsoever ye do in word or deed - Let your words be right, and your actions upright. Do all in the name of the Lord Jesus - Begin with him, and end with him; invoke his name, and pray for his direction and support, in all that ye do; and thus every work will be crowned with all requisite success. Doing every thing in the name of God, and referring every thing to his glory, is as rational as it is pious. Could it be ever supposed that any person would begin a bad work in God's name? However, it is so. No people in the universe more strictly adhere to the letter of this advice than the Mohammedans; for they never undertake a work, eat meat, nor write a book, without prefacing all with: - Bismillahi, Arrahmani, Arraheemi; "In the name of the most merciful and compassionate God." Not only books of devotion, but books on all arts and sciences, books of tales and romances, books of poetry, and those on the elements of reading, etc., begin thus; nay, it is prefixed to the Lizit un Nissa, one of the most abominable productions that ever came from the pen of man, and is precisely the same among the Mohammedans, as the infamous work of Nicholas Chorier, called Elegantiae Latini Sermonis, falsely attributed to John Meursius, has been among some called Christians. Of both, with a trifling hyperbole, it may be said: "Surely these books were written in hell, and the author of them must certainly be the devil." Giving thanks to God - Even praises, as well as prayers, must ascend to God through this Mediator. We have no authority to say that God will accept even our thanksgiving, unless it ascend to him through Christ Jesus. Verse 18 Wives, submit yourselves - Having done with general directions, the apostle comes to particular duties, which are commonly called relative; because they only belong to persons in certain situations; and are not incumbent on all. No woman has the duty of a wife to perform but she who is one, and no man has the duty of a husband to perform but he who is married. The directions here to wives, husbands, children, parents, servants, and masters, are so exactly the same in substance with those in Eph 5:22-33 (note); Eph 6:1-9 (note), that there is no need to repeat what has been said on those passages; and to the notes there the reader is requested to refer. As it is fit in the Lord - God commands it; and it is both proper and decent. Verse 19 Be not bitter against them - Wherever bitterness is, there love is wanting. And where love is wanting in the married life, there is hell upon earth. Verse 20 Children, obey - in all things - That is, in the Lord - in every thing that your parents command you, which is not contrary to the will or word of God. Verse 21 Fathers, provoke not - See the notes on Eph 6:4. Verse 22 Servants, obey - See on Eph 6:5-8 (note). Verse 24 The reward of the inheritance - Here, ye have neither lands nor property; ye are servants or slaves; be not discouraged, ye have an inheritance in store; be faithful unto God and to your employers, and Christ will give you a heavenly inheritance. Verse 25 But he that doeth wrong - It is possible for an unfaithful servant to wrong and defraud his master in a great variety of ways without being detected; but let all such remember what is here said: He that doeth wrong shall receive for the wrong which he has done; God sees him, and will punish him for his breach of honesty and trust. Wasting, or not taking proper care of the goods of your master, is such a wrong as God will resent. He that is unfaithful in that which is little, will be unfaithful in much, if he have opportunity; and God alone is the defense against an unfaithful servant. There is no respect - God neither esteems nor despises any man because of his outward condition and circumstances; for there is no respect of persons with him. Every man is, in the eye of God, what he is in his soul: if holy, loved; if wicked, despised and rejected. Introduction The duty of masters to their servants, Col 4:1. Continuance in prayer recommended, to which watchfulness and thanksgiving should be joined, Col 4:2. And to pray particularly for the success of the Gospel, Col 4:3, Col 4:4. Directions concerning walking wisely, redeeming of time, and godly conversation, Col 4:5, Col 4:6. He refers them to Tychicus and Onesimus, whom he sends to them for particulars relative to his present circumstances, Col 4:7-9. Mentions the salutations of several then at Rome, of whom he gives some interesting particulars,

If ye are risen, seek the things above - As Christ being risen, immediately went to heaven.

COLOSSIANS CHAPTER 3 ANALYSIS OF THE CHAPTER IN the previous chapter, the apostle had showed what a true Christian ought not to follow after. He had warned the Colossians against the dangers of false philosophy, and the doctrines of erroneous teachers. In this chapter, he teaches them what they ought to pursue and to seek. He therefore enjoins various duties in the different relations of life, which they ought to perform in such a way as to show that true religion had a controlling influence over their hearts, he specifies the following: (1.) The duty of setting the affections on things above, Col 3:1-4. They were risen with Christ, Col 2:12; they were dead to sin, Col 3:3; they were soon to be like Christ, Col 3:4; and they should, therefore, fix their affections on heavenly things. (2.) The duty of mortifying their corrupt passions and carnal propensities, Col 3:5-8. (3.) The duty of speaking the truth, since they had put off the old man with his deeds, Col 3:9-11. (4.) The duty of kindness, gentleness, charity, and the spirit of peace, Col 3:12-15. (5.) The duty of edifying one another by psalms and songs of praise, Col 3:16,17. (6.) The duty of wives, Col 3:18; (7.) of husbands, Col 3:19; (8.) of children, Col 3:20; (9.) of fathers, Col 3:21; (10.) of servants, Col 3:22-25. There is a very striking similarity between this chapter and the fifth and sixth chapters of the epistle to the Ephesians, and a full exposition of the principal subjects adverted to here may be found in the Notes there. Verse 1. If ye then be risen with Christ. The apostle in this place evidently founds the argument on what he had said in Col 2:12. Col 2:12. The argument is, that there was such an union between Christ and his people, that in virtue of his death they become dead to sin; that in virtue of his resurrection they rise to spiritual life; and that therefore, as Christ now lives in heaven, they should live for heaven, and fix their affections there. Seek those things which are above. That is, seek them as the objects of pursuit and affection; strive to secure them. Where Christ sitteth on the right hand of God. Mk 16:19. The argument here is, that since Christ is there, and since he is the object of our supreme attachment, we should fix our affections on heavenly things, and seek to be prepared to dwell with him. (a) "risen with Christ" Col 2:12 (b) "Christ sitteth" Ro 8:34

The Spiritual Life. ( a. d. 62.) 1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2 Set your affection on things above, not on things on the earth. 3 For ye are dead, and your life is hid with Christ in God. 4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory. The apostle, having described our privileges by Christ in the former part of the epistle, and our discharge from the yoke of the ceremonial law, comes here to press upon us our duty as inferred thence. Though we are made free from the obligation of the ceremonial law, it does not therefore follow that we may live as we list. We must walk the more closely with God in all the instances of evangelical obedience. He begins with exhorting them to set their hearts on heaven, and take them off from this world: If you then have risen with Christ. It is our privilege that we have risen with Christ; that is, have benefit by the resurrection of Christ, and by virtue of our union and communion with him are justified and sanctified, and shall be glorified. Hence he infers that we must seek those things which are above. We must mind the concerns of another world more than the concerns of this. We must make heaven our scope and aim, seek the favour of God above, keep up our communion with the upper world by faith, and hope, and holy love, and make it our constant care and business to secure our title to and qualifications for the heavenly bliss. And the reason is because Christ sits at the right hand of God. He who is our best friend and our head is advanced to the highest dignity and honour in heaven, and has gone before to secure to us the heavenly happiness; and therefore we should seek and secure what he has purchased at so vast an expense, and is taking so much care about. We must live such a life as Christ lived here on earth and lives now in heaven, according to our capacities. I. He explains this duty ( v. 2 ): Set your affections on things above, not on things on the earth. Observe, To seek heavenly things is to set our affections upon them, to love them and let our desires be towards them. Upon the wings of affection the heart soars upwards, and is carried forth towards spiritual and divine objects. We must acquaint ourselves with them, esteem them above all other things, and lay out ourselves in preparation for the enjoyment of them. David gave this proof of his loving the house of God, that he diligently sought after it, and prepared for it, Ps. xxvii. 4 . This is to be spiritually minded ( Rom. viii. 6 ), and to seek and desire a better country, that is, a heavenly, Heb. xi. 14 , 16 . Things on earth are here set in opposition to things above. We must not dote upon them, nor expect too much from them, that we may set our affections on heaven; for heaven and earth are contrary one to the other, and a supreme regard to both is inconsistent; and the prevalence of our affection to one will proportionably weaken and abate our affection to the other. II. He assigns three reasons for this, v. 3, 4 . 1. That we are dead; that is, to present things, and as our portion. We are so in profession and obligation; for we are buried with Christ, and planted into the likeness of his death. Every Christian is crucified unto the world, and the world is crucified unto him, Gal. vi. 14 . And if we are dead to the earth, and have renounced it as our happiness, it is absurd for us to set our affections upon it, and seek it. We should be like a dead thing to it, unmoved and unaffected towards it. 2. Our true life lies in the other world: You are dead, and your life is hid with Christ in God, v. 3 . The new man has its livelihood thence. It is born and nourished from above; and the perfection of its life is reserved for that state. It is hid with Christ; not hid from us only, in point of secrecy, but hid for us, denoting security. The life of a Christian is hid with Christ. Because I live you shall live also, John xiv. 19 . Christ is at present a hidden Christ, or one whom we have not seen; but this is our comfort, that our life is hid with him, and laid up safely with him. As we have reason to love him whom we have not seen ( 1 Pet. i. 8 ), so we may take the comfort of a happiness out of sight, and reserved in heaven for us. 3. Because at the second coming of Christ we hope for the perfection of our happiness. If we live a life of Christian purity and devotion now, when Christ, who is our life, shall appear, we shall also appear with him in glory, v. 4 . Observe, (1.) Christ is a believer's life. I live, yet not I, but Christ lives in me, Gal. ii. 20 . He is the principle and end of the Christian's life. He lives in us by his Spirit, and we live to him in all we do. To me to live is Christ, Phil. i. 21 . (2.) Christ will appear again. He is now hid; and the heavens must contain him; but he will appear in all the pomp of the upper world, with his holy angels, and in his own glory and his Father's glory, Mark viii. 38 ; Luke ix. 26 . (3.) We shall then appear with him in glory. It will be his glory to have his redeemed with him; he will come to be glorified in his saints ( 2 Thess. i. 10 ); and it will be their glory to come with him, and be with him for ever. At the second coming of Christ there will be a general meeting of all the saints; and those whose life is now hid with Christ shall then appear with Christ in that glory which he himself enjoys, John xvii. 24 . Do we look for such a happiness, and should we not set our affections upon that world, and live above this? What is there here to make us fond of it? What is there not there to draw our hearts to it? Our head is there, our home is there, our treasure is there, and we hope to be there for ever.

Set your affection. Marg., "or, mind." Gr., "think of"-- φρονειτε. The thoughts should be occupied about the things where Christ now dwells, where our final home is to be, where our great interests are. Since we are raised from the death of sin, and are made to live anew, the great object of our contemplation should be the heavenly world. Not on things on the earth. Wealth, honour, pleasure. Our affections should not be fixed on houses and lands; on scenes of fashion and gaiety; on low and debasing enjoyments. (1) "affections" "mind"Verse 3.

For ye are dead - To the things on earth. And your real, spiritual life is hid from the world, and laid up in God, with Christ - Who hath merited, promised, prepared it for us, and gives us the earnest and foretaste of it in our hearts.

For ye are dead. Dead to the world; dead to sin; dead to earthly pleasures. On the meaning of the word dead, Rom 6:2; Eph 2:1. The idea of the apostle is, that as Christ became literally dead in the tomb, so we, in virtue of our connexion with him, have become dead to sin, to worldly influences, pleasures, and ambition. Or, in other words, we are to be to them as if we were dead, and they had no more influence over us than the things of earth had over him in the grave. Rom 6:2. And your life. There is still life. Though dead to one class of objects, you are alive to others. See the sentiment here expressed explained at large Gall 2:20. Is hid with Christ in God. The language here is taken probably from treasure which is "hid" or concealed in a place of security; and the idea is, that eternal life is an invaluable jewel or treasure, which is laid up with Christ in heaven where God is. There it is safely deposited. It has this security, that it is with the Redeemer, and that he is in the presence of God; and thus nothing can reach it or take it away. It is not left with us, or entrusted to our keeping--for then it might be lost, as we might lose an invaluable jewel; or it might be wrested from us; or we might be defrauded of it; but it is now laid up far out of our sight, and far from the reach of all our enemies, and with One who can "keep that which we have committed to him against that day," 2Ti 1:12. Our eternal life, therefore, is as secure as it could possibly be made. The true condition of the Christian is, that he is "dead" to this world, but that he has immortal life in prospect, and that is secure, being in the holy keeping of his Redeemer, now in the presence of God. From this it follows that he should regard himself as living for heaven. (d) "ye are dead" Rom 6:2 Verse 4.

When Christ - The abruptness of the sentence surrounds us with sudden light. Our life - The fountain of holiness and glory. Shall appear - In the clouds of heaven.

When Christ, who is our life. Jn 1:4; Jn 11:25. Shall appear. In the day when he shall come to judge the world. Then shall ye also appear with him in glory. 1Thes 4:16,17. Christians shall then be raised from the dead, and ascend with the Redeemer to heaven. (b) "who is our life" Jn 11:25, 14:6 Verse 5.

Mortify therefore - Put to death, slay with a continued stroke. Your members - Which together make up the body of sin. Which are upon the earth - Where they find their nourishment. Uncleanness - In act, word, or thought. Inordinate affection - Every passion which does not flow from and lead to the love of God. Evil desire - The desire of the flesh, the desire of the eye, and the pride of life. Covetousness - According to the derivation of the word, means the desire of having more, or of any thing independent on God. Which is idolatry - Properly and directly; for it is giving the heart to a creature.

Mortify therefore your members. Since you are dead to sin and the world, and are to appear with Christ in the glories of his kingdom, subdue every carnal and evil propensity of your nature. The word mortify means, to put to death, Rom 8:13; Gall 5:24; and the meaning here is, that they were entirely to subdue their evil propensities, so that they would have no remains of life; that is, they were not at all to indulge them. The word " members " here refers to the different members of the body--as the seat of evil desires and passions. Comp. Rom 6:13. They were wholly to extirpate those evil passions which he specifies as having their seat in the various members of the earthly body. Fornication. Rom 1:29. Uncleanness. Rom 1:24. Inordinate affection. παθος. Rendered in Rom 1:26, "vile affections." Rom 1:26. In 1Thes 4:5, the word is rendered lust --which is its meaning here. Evil concupiscence. Evil desires; licentious passions, Rom 1:24. Greek. And covetousness, which is idolatry. It is remarkable that the apostle always ranks covetousness with these base and detestable passions. The meaning here is, (1.) that it is a low and debasing passion, like those which he had specified; and (2.) that it secures the affections which properly belong to God, and is therefore idolatry. Of all base passions, this is the one that most dethrones God from the soul. See this whole passage more fully explained Eph 5:3, Eph 5:4, Eph 5:5; Eph 5:6. (c) "Mortify" Rom 8:13, Gall 5:24, Eph 5:3-6 (*) "inordinate affection" "unnatural passion" (+) "concupiscence" "Desire"Verse 6. F

Necessity of Mortifying Sin. ( a. d. 62.) 5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6 For which things' sake the wrath of God cometh on the children of disobedience: 7 In the which ye also walked some time, when ye lived in them. The apostle exhorts the Colossians to the mortification of sin, the great hindrance to seeking the things which are above. Since it is our duty to set our affections upon heavenly things, it is our duty to mortify our members which are upon the earth, and which naturally incline us to the things of the world: "Mortify them, that is, subdue the vicious habits of mind which prevailed in your Gentile state. Kill them, suppress them, as you do weeds or vermin which spread and destroy all about them, or as you kill an enemy who fights against you and wounds you."— Your members which are upon the earth; either the members of the body, which are the earthly part of us, and were curiously wrought in the lower parts of the earth ( Ps. cxxxix. 15 ), or the corrupt affections of the mind, which lead us to earthly things, the members of the body of death, Rom. vii. 24 . He specifies, I. The lusts of the flesh, for which they were before so very remarkable: Fornication, uncleanness, inordinate affection, evil concupiscence —the various workings of the carnal appetites and fleshly impurities, which they indulged in their former course of life, and which were so contrary to the Christian state and the heavenly hope. II. The love of the world: And covetousness, which is idolatry; that is, an inordinate love of present good and outward enjoyments, which proceeds from too high a value in the mind, puts upon too eager a pursuit, hinders the proper use and enjoyment of them, and creates anxious fear and immoderate sorrow for the loss of them. Observe, Covetousness is spiritual idolatry: it is the giving of that love and regard to worldly wealth which are due to God only, and carries a greater degree of malignity in it, and is more highly provoking to God, than is commonly thought. And it is very observable that among all the instances of sin which good men are recorded in the scripture to have fallen into (and there is scarcely any but some or other, in one or other part of their life, have fallen into) there is no instance in all the scripture of any good man charged with covetousness. He proceeds to show how necessary it is to mortify sins, v. 6, 7 . 1. Because, if we do not kill them, they will kill us: For which things' sake the wrath of God cometh on the children of disobedience, v. 6 . See what we are all by nature more or less: we are children of disobedience: not only disobedient children, but under the power of sin and naturally prone to disobey. The wicked are estranged from the womb; they go astray as soon as they are born, speaking lies, Ps. lviii. 3 . And, being children of disobedience, we are children of wrath, Eph. ii. 3 . The wrath of God comes upon all the children of disobedience. Those who do not obey the precepts of the law incur the penalties of it. The sins he mentions were their sins in their heathen and idolatrous state, and they were then especially the children of disobedience; and yet these sins brought judgments upon them, and exposed them to the wrath of God. 2. We should mortify these sins because they have lived in us: In which you also walked some time, when you lived in them, v. 7 . Observe, The consideration that we have formerly lived in sin is a good argument why we should now forsake it. We have walked in by-paths, therefore let us walk in them no more. If I have done iniquity, I will do no more, Job xxxiv. 32 . The time past our lives may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, 1 Pet. iv. 3 .— When you lived among those who did such things (so some understand it), then you walked in those evil practices. It is a hard thing to live among those who do the works of darkness and not have fellowship with them, as it is to walk in the mire and contract no soil. Let us keep out of the way of evil-doers.

For which - Though the heathens lightly regarded them.

or which things' sake, etc. Eph 5:6, where the same expression occurs.Verse 7. I

Living denotes the inward principle; walking, the outward acts.

n the which. In all which evil passions. Ye also walked some time. You formerly lived. These were the common vices of the heathen. Eph 5:8; 1Cor 6:10; 1Cor 6:11. Comp. Rom 1:24, and Rom 1:25-32. (d) "In the which" Tit 3:3 Verse 8. B

Wrath - Is lasting anger. Filthy discourse - And was there need to warn even these saints of God against so gross and palpable a sin as this? O what is man, till perfect love casts out both fear and sin.

ut now ye also put off all these. All these which follow, as being also inconsistent with the Christian calling. Anger, wrath. Eph 4:26. Malice. Eph 4:31. Blasphemy. Mt 9:3. The word here seems to mean all injurious and calumnious speaking--whether against God or man. Filthy communication out of your mouth. Lewd, indecent, and immodest discourse. Eph 4:29. The conversation of the heathen everywhere abounds with this. A pure method of conversation among men is the fruit of Christianity. (++) "blasphemy" "evil speaking"Verse 9. L

Necessity of Mortifying Sin. ( a. d. 62.) 8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him: 11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. As we are to mortify inordinate appetites, so we are to mortify inordinate passions ( v. 8 ): But now you also put off all these, anger wrath, malice; for these are contrary to the design of the gospel, as well as grosser impurities; and, though they are more spiritual wickedness, have not less malignity in them. The gospel religion introduces a change of the higher as well as the lower powers of the soul, and supports the dominion of right reason and conscience over appetite and passion. Anger and wrath are bad, but malice is worse, because it is more rooted and deliberate; it is anger heightened and settled. And, as the corrupt principles in the heart must be cut off, so the product of them in the tongue; as blasphemy, which seems there to mean, not so much speaking ill of God as speaking ill of men, giving ill language to them, or raising ill reports of them, and injuring their good name by any evil arts,— filthy communication, that is, all lewd and wanton discourse, which comes from a polluted mind in the speaker and propagates the same defilements in the hearers,—and lying: Lie not one to another ( v. 9 ), for it is contrary both to the law of truth and the law of love, it is both unjust and unkind, and naturally tends to destroy all faith and friendship among mankind. Lying makes us like the devil (who is the father of lies ), and is a prime part of the devil's image upon our souls; and therefore we are cautioned against this sin by this general reason: Seeing you have put off the old man with his deeds, and have put on the new man, v. 10 . The consideration that we have by profession put away sin and espoused the cause and interest of Christ, that we have renounced all sin and stand engaged to Christ, should fortify us against this sin of lying. Those who have put off the old man have put it off with its deeds; and those who have put on the new man must put on all its deeds—not only espouse good principles but act them in a good conversation. The new man is said to be renewed in knowledge, because an ignorant soul cannot be a good soul. Without knowledge the heart cannot be good, Prov. xix. 2 . The grace of God works upon the will and affections by renewing the understanding. Light is the first thing in the new creation, as it was in the first: after the image of him who created him. It was the honour of man in innocence that he was made after the image of God; but that image was defaced and lost by sin, and is renewed by sanctifying grace: so that a renewed soul is something like what Adam was in the day he was created. In the privilege and duty of sanctification there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, v. 11 . There is now no difference arising from different country or different condition and circumstance of life: it is as much the duty of the one as of the other to be holy, and as much the privilege of the one as of the other to receive from God the grace to be so. Christ came to take down all partition-walls, that all might stand on the same level before God, both in duty and privilege. And for this reason, because Christ is all in all. Christ is a Christian's all, his only Lord and Saviour, and all his hope and happiness. And to those who are sanctified, one as well as another and whatever they are in other respects, he is all in all, the Alpha and Omega, the beginning and the end: he is all in all things to them.

ie not one to another. Eph 4:25. Seeing that ye have put off the old man with his deeds. Your former corrupt and evil nature. Eph 4:22. The reason for putting away lying, stated in Eph 4:25, is, that we "are members one of another"- or are brethren. The reason assigned here is, that we have put off the old man with his deeds. The sense is, that lying is one of the fruits of sin. It is that which the corrupt nature of man naturally produces; and when that is put off, then all that that nature produces should be also put off with it. The vice of lying is a universal fruit of sin, and seems to exist everywhere where the gospel does not prevail. Comp. Tit 1:12. There is, perhaps, no single form of sin that reigns so universally in the heathen world.Verse 10.

In knowledge - The knowledge of God, his will, his word.

Which is renewed in knowledge. In Eph 4:24, it is said that the new man is "created after God in righteousness and true holiness." In this place it is added that to the renewed soul knowledge is imparted, and it is made in that respect as man was when he was first created. This passage, in connexion with Eph 4:24, proves that before man fell he was endowed with "righteousness, true holiness, and knowledge." The knowledge here referred to is not the knowledge of everything, but the knowledge of God. Man was acquainted with his Creator. He resembled him in his capacity for knowledge. He was an intelligent being, and he had an acquaintance with the Divine existence and perfections. Comp. Rom 5:12. But especially had he that knowledge which is the fear of the Lord; that knowledge of God which is the result of love. Piety, in the Scriptures, is often represented as the "knowledge" of God. Jn 17:3. Comp. Eph 3:19. After the image of him that created him. So as to resemble God. In knowledge he was made in the likeness of his Maker. (e) "in knowledge" Eph 4:23,24 Verse 11.

Where - In which case, it matters not what a man is externally, whether Jew or gentile, circumcised, or uncircumcised, barbarian, void of all the advantages of education, yea, Scythian, of all barbarians most barbarous. But Christ is in all that are thus renewed, and is all things in them and to them.

Where there is neither Greek nor Jew. See this fully explained Gall 3:28. The meaning here is, that all are on a level; that there is no distinction of nation in the church; that all are to be regarded and treated as brethren, and that therefore no one should be false to another, or lie to another. Circumcision nor uncircumcision. No one is admitted into that blessed society because he is circumcised; no one is excluded because he is uncircumcised. That distinction is unknown, and all are on a level. Barbarians. No one is excluded because he is a barbarian, or because he lives among those who are uncivilized, and is unpolished in his manners. See the word barbarian explained in Rom 1:14. Scythian. This word does not occur elsewhere in the New Testament. The name Scythian is applied in ancient geography to the people who lived on the north and north-east of the Black and Caspian Seas, a region stretching indefinitely into the unknown countries of Asia. They occupied the lands now peopled by the Monguls and Tartars. The name was almost synonymous with barbarian, for they were regarded as a wild and savage race. The meaning here is, that even such a ferocious and uncivilized people were not excluded from the gospel, but they were as welcome as any other, and were entitled to the same privileges as others. No one was excluded because he belonged to the most rude and uncivilized portion of mankind. Bond nor free. Gall 3:28. But Christ is all, and in all. The great thing that constitutes the peculiarity of the church is, that Christ is its Saviour, and that all are his friends and followers. Its members lay aside all other distinctions, and are known only as his friends. They are not known as Jews and Gentiles; as of this nation or that; as slaves or freemen; but they are known as Christians--distinguished from all the rest of mankind as the united friends of the Redeemer. Gall 3:28. (f) "Where" Rom 10:12 Verse 12.

All who are thus renewed are elected of God, holy, and therefore the more beloved of him. Holiness is the consequence of their election, and God's superior love, of their holiness.

Put on therefore, as the elect of God. The fact that you thus belong to one and the same church; that you have been redeemed by the same blood, and chosen by the same grace, and that you are all brethren, should lead you to manifest a spirit of kindness, gentleness, and love. Bowels of mercies. Php 2:1. Kindness, etc. Eph 4:32. The language here is a little different from what it is there, but the sentiment is the same.Verse 13.

Love Recommended. ( a. d. 62.) 12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; 13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. 14 And above all these things put on charity, which is the bond of perfectness. 15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. 16 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. 17 And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. The apostle proceeds to exhort to mutual love and compassion: Put on therefore bowels of mercy, v. 12 . We must not only put off anger and wrath (as v. 8 ), but we must put on compassion and kindness; not only cease to do evil, but learn to do well; not only not do hurt to any, but do what good we can to all. I. The argument here used to enforce the exhortation is very affecting: Put on, as the elect of God, holy and beloved. Observe, 1. Those who are holy are the elect of God; and those who are the elect of God, and holy, are beloved—beloved of God, and ought to be so of all men. 2. Those who are the elect of God, holy and beloved, ought to conduct themselves in every thing as becomes them, and so as not to lose the credit of their holiness, nor the comfort of their being chosen and beloved. It becomes those who are holy towards God to be lowly and loving towards all men. Observe, What we must put on in particular. (1.) Compassion towards the miserable: Bowels of mercy, the tenderest mercies. Those who owe so much to mercy ought to be merciful to all who are proper objects of mercy. Be you merciful, as your Father is merciful, Luke vi. 36 . (2.) Kindness towards our friends, and those who love us. A courteous disposition becomes the elect of God; for the design of the gospel is not only to soften the minds of men, but to sweeten them, and to promote friendship among men as well as reconciliation with God. (3.) Humbleness of mind, in submission to those above us, and condescension to those below us. There must not only be a humble demeanour, but a humble mind. Learn of me, for I am meek and lowly in heart, Matt. xi. 29 . (4.) Meekness towards those who have provoked us, or been any way injurious to us. We must not be transported into any indecency by our resentment of indignities and neglects: but must prudently bridle our own anger, and patiently bear the anger of others. (5.) Long-suffering towards those who continue to provoke us. Charity suffereth long, as well as is kind, 1 Cor. xiii. 4 . Many can bear a short provocation who are weary of bearing when it grows long. But we must suffer long both the injuries of men and the rebukes of divine Providence. If God is long-suffering to us, under all our provocations of him, we should exercise long-suffering to others in like cases. (6.) Mutual forbearance, in consideration of the infirmities and deficiencies under which we all labour: Forbearing one another. We have all of us something which needs to be borne with, and this is a good reason why we should bear with others in what is disagreeable to us. We need the same good turn from others which we are bound to show them. (7.) A readiness to forgive injuries: Forgiving one another, if any man have a quarrel against any. While we are in this world, where there is so much corruption in our hearts, and so much occasion of difference and contention, quarrels will sometimes happen, even among the elect of God, who are holy and beloved, as Paul and Barnabas had a sharp contention, which parted them asunder one from the other ( Acts xv. 39 ), and Paul and Peter, Gal. ii. 14 . But it is our duty to forgive one another in such cases; not to bear any grudge, but put up with the affront and pass it by. And the reason is: Even as Christ forgave you, so also do you. The consideration that we are forgiven by Christ so many offences is a good reason why we should forgive others. It is an argument of the divinity of Christ that he had power on earth to forgive sins; and it is a branch of his example which we are obliged to follow, if we ourselves would be forgiven. Forgive us our trespasses, as we forgive those who trespass against us, Matt. vi. 12 . II. In order to all this, we are exhorted here to several things:—1. To clothe ourselves with love ( v. 14 ): Above all things put on charity: epi pasi de toutois — over all things. Let this be the upper garment, the robe, the livery, the mark of our dignity and distinction. Or, Let this be principal and chief, as the whole sum and abstract of the second table. Add to faith virtue, and to brotherly-kindness charity, 2 Pet. i. 5-7 . He lays the foundation in faith, and the top-stone in charity, which is the bond of perfectness, the cement and centre of all happy society. Christian unity consists of unanimity and mutual love. 2. To submit ourselves to the government of the peace of God ( v. 15 ): Let the peace of God rule in your hearts, that is, God's being at peace with you, and the comfortable sense of his acceptance and favour: or, a disposition to peace among yourselves, a peaceable spirit, that keeps the peace, and makes peace. This is called the peace of God, because it is of his working in all who are his. The kingdom of God is righteousness and peace, Rom. xiv. 17 . "Let this peace rule in your heart —prevail and govern there, or as an umpire decide all matters of difference among you."— To which you are called in one body. We are called to this peace, to peace with God as our privilege and peace with our brethren as our duty. Being united in one body, we are called to be at peace one with another, as the members of the natural body; for we are the body of Christ, and members in particular, 1 Cor. xii. 27 . To preserve in us this peaceable disposition, we must be thankful. The work of thanksgiving to God is such a sweet and pleasant work that it will help to make us sweet and pleasant towards all men. "Instead of envying one another upon account of any particular favours and excellence, be thankful for his mercies, which are common to all of you." 3. To let the word of Christ dwell in us richly, v. 16 . The gospel is the word of Christ, which has come to us; but that is not enough, it must dwell in us, or keep house — enoikeito, not as a servant in a family, who is under another's control, but as a master, who has a right to prescribe to and direct all under his roof. We must take our instructions and directions from it, and our portion of meat and strength, of grace and comfort, in due season, as from the master of the household. It must dwell in us; that is, be always ready and at hand to us in every thing, and have its due influence and use. We must be familiarly acquainted with it, and know it for our good, Job v. 27 . It must dwell in us richly: not only keep house in our hearts, but keep a good house. Many have the word of Christ dwelling in them, but it dwells in them but poorly; it has no mighty force and influence upon them. Then the soul prospers when the word of God dwells in us richly, when we have abundance of it in us, and are full of the scriptures and of the grace of Christ. And this in all wisdom. The proper office of wisdom is to apply what we know to ourselves, for our own direction. The word of Christ must dwell in us, not in all notion and speculation, to make us doctors, but in all wisdom, to make us good Christians, and enable us to conduct ourselves in every thing as becomes Wisdom's children. 4. To teach and admonish one another. This would contribute very much to our furtherance in all grace; for we sharpen ourselves by quickening others, and improve our knowledge by communicating it for their edification. We must admonish one another in psalms and hymns. Observe, Singing of psalms is a gospel ordinance: psalmois kai hymnois kai odais —the Psalms of David, and spiritual hymns and odes, collected out of the scripture, and suited to special occasions, instead of their lewd and profane songs in their idolatrous worship. Religious poesy seems countenanced by these expressions and is capable of great edification. But, when we sing psalms, we make no melody unless we sing with grace in our hearts, unless we are suitably affected with what we sing and go along in it with true devotion and understanding. Singing of psalms is a teaching ordinance as well as a praising ordinance; and we are not only to quicken and encourage ourselves, but to teach and admonish one another, mutually excite our affections, and convey instructions. 5. All must be done in the name of Christ ( v. 17 ): And whatsoever you do in word or deed, do all in the name of the Lord Jesus, according to his command and in compliance with his authority, by strength derived from him, with an eye to his glory, and depending upon his merit for the acceptance of what is good and the pardon of what is amiss, Giving thanks to God and the Father by him. Observe, (1.) We must give thanks in all things; whatsoever we do, we must still give thanks, Eph. v. 20 , Giving thanks always for all things. (2.) The Lord Jesus must be the Mediator of our praises as well as of our prayers. We give thanks to God and the Father in the name of the Lord Jesus Christ, Eph. v. 20 . Those who do all things in Christ's name will never want matter of thanksgiving to God, even the Father.

Forbearing one another - If anything is now wrong. And forgiving one another - What is past.

Forbearing one another. Eph 4:2. And forgiving one another. Mt 6:12, Mt 6:14. If any man have a quarrel against any. Marg., "or complaint." The word here used μομφη occurs nowhere else in the New Testament. It means, fault found, blame, censure; and here denotes occasion of complaint. The idea is, that if another one has given us just occasion of complaint, we are to forgive him; that is, we are (1.) to harbour no malice against him; (2.) we are to be ready to do him good as if he had not given us occasion of complaint; (3.) we are to be willing to declare that we forgive him when he asks it; and (4.) we are always afterwards to treat him as kindly as if he had not injured us--- a God treats us when he forgives us. Mt 18:21. Even as Christ forgave you, so also do ye. Learn here that Christ has power to forgive sin. Comp. Mt 9:6; Acts 5:31. Christ forgave us (1.) freely---he did not hesitate or delay when we asked him; (2.) entirely--he pardoned all our offences; (3.)for ever---he did it so as to remember our sins no more, and to treat us ever onward as if we had not sinned. So we should forgive an offending brother. (g) "Forbearing" Mk 11:25, Eph 4:2,32 (h) "forgiving" Mt 6:14,15 (1) "quarrel" "complaint"Verse 14. And a

The love of God contains the whole of Christian perfection, and connects all the parts of it together.

bove all these things. Over, or upon all these things. Comp. Eph 6:16. Charity. Love. 1Cor 13:1. Which is the bond of perfectness. The bond of all perfection; the thing which will unite all other things, and make them complete. Comp. the parallel place in Eph 4:3. The idea seems to be, that love will bind all the other graces fast together, and render the whole system complete. Without love, though there might be other graces and virtues, there would be a want of harmony and compactness in our Christian graces--and this was necessary to unite and complete the whole. There is great beauty in the expression, and it contains most important truth. If it were possible to conceive that the other graces could exist among a Christian people, yet there would be a sad incompleteness, a painful want of harmony and union, if love were not the reigning principle. Nor faith, nor zeal, nor prophecy, nor the power of speaking with the tongue of angels, would answer the purpose. See this sentiment expressed in 1Cor 13, and the effect of love more fully explained in the Notes on that chapter. (a) "put on charity" 1Pet 4:3 (*) "charity" "love" (b) "the bond" 1Cor 13:2,8,13 Verse 15. And l

And then the peace of God shall rule in your hearts - Shall sway every temper, affection, thought, as the reward (so the Greek word implies) of your preceding love and obedience.

et the peace of God. The peace which God gives. Php 4:7. Rule in your hearts. Preside in your hearts; sit as umpire there, ( Doddridge;) govern and control you. The word here rendered rule βραβευετω--is commonly used in reference to the Olympic and other games. It means, to be a director, or arbiter of the public games; to preside over them and preserve order, and to distribute the prizes to the victors. The meaning here is, that the peace which God gives to the soul is to be to us what the brabeutes, or governor at the games, was to those who contended there. It is to preside over and govern the mind; to preserve everything in its place; and to save it from tumult, disorder, and irregularity. The thought is a very beautiful one. The soul is liable to the agitations of passion and excitement--like an assembled multitude of men. It needs something to preside over it, and keep its various faculties in place and order; and nothing is so well fitted to do this as the calm peace which religion gives, a deep sense of the presence of God, the desire and the evidence of his friendship, the hope of his layout, and the belief that he has forgiven all our sins. The "peace of God" will thus calm down every agitated element of the soul; subdue the tumult of passion, and preserve the mind in healthful action and order--as a ruler sways and controls the passions of assembled multitudes of men. To the which also ye are called. To which peace. In one body. To be one body; or to be united as one. Eph 4:4-6. And be ye thankful. For all mercies, and especially for your privileges and hopes as Christians. A spirit of thankfulness, also, would tend much to promote harmony and peace. An ungrateful people is commonly a tumultuous, agitated, restless, and dissatisfied people. Nothing better tends to promote peace and order than gratitude to God for his mercies. (c) "peace of God" Php 4:7 Verse 16. Let the word o

Let the word of Christ - So the apostle calls the whole scripture, and thereby asserts the divinity of his Master. Dwell - Not make a short stay, or an occasional visit, but take up its stated residence. Richly - In the largest measure, and with the greatest efficacy; so as to fill and govern the whole soul.

f Christ. The doctrine of Christ. Dwell in you richly in all wisdom. Abundantly, producing the spirit of true wisdom. That doctrine is adapted to make you wise. The meaning is, that they were to lay up the doctrines of the gospel in their hearts; to meditate upon them; to allow them to be their guide, and to endeavour wisely to improve them to the best purpose. Teaching and admonishing, etc. See this explained Eph 5:19,20. The only additional thought here is, that their psalms and hymns were to be regarded as a method of " teaching " and " admonishing;" that is, they were to be imbued with truth, and to be such as to elevate the mind, and withdraw it from error and sin. Dr. Johnson once said, that if he were allowed to make the ballads of a nation, he cared not who made the laws. It is true, in a more important sense, that he who is permitted to make the hymns of a church need care little who preaches, or who makes the creed. He will more effectually mould the sentiments of a church than they who preach or make creeds and confessions. Hence, it is indispensable, in order to the preservation of the truth, that the sacred songs of a church should be imbued with sound evangelical sentiment. (d) "word of Christ" Ps 119:11 (e) "psalms and hymns" Eph 5:19 Verse 17. And whatsoever

In the name - In the power and Spirit of the Lord Jesus. Giving thanks unto God - The Holy Ghost. And the Father through him - Christ.

ye do in word or deed. Whatever ye say or do--whether relating to temporal affairs or to religion. The command here extends to all that we do. Do all in the name of the Lord Jesus. Do it all because he requires and commands it, and with a desire to honour him. His authority should be the warrant; his glory the aim of all our actions and words. See the general sentiment here expressed fully illustrated in 1Cor 10:31. Giving thanks to God and the Father by him. Through him; or in his name. All our actions are to be accompanied with thanksgiving. Php 4:6. We are to engage in every duty, not only in the name of Christ, but with thankfulness for strength and reason; for the privilege of acting so that we may honour him; and with a grateful remembrance of the mercy of God, that gave us such a Saviour to be an example and guide. He is most likely to do his duty well who goes to it with a heart overflowing with gratitude to God for his mercies; and he who is likely to perform his duties with the most cheerful fidelity, is he who has the deepest sense of the Divine goodness in providing a Saviour for his lost and ruined soul. 2Cor 5:14,15. (f) "whatsoever ye do" 1Cor 10:31 Verse 18. Wives, submit

Wives, submit - Or be subject to. It is properly a military term, alluding to that entire submission that soldiers pay to their general. Eph 5:22, &c.

yourselves, etc. Notes on the parallel passage Eph 5:22-24. (g) "submit" Eph 5:22, Tit 2:4,5, 1Pet 3:1 Verse 19. Husbands, love

Relative Duties. ( a. d. 62.) 18 Wives, submit yourselves unto your own husbands, as it is fit in the Lord. 19 Husbands, love your wives, and be not bitter against them. 20 Children, obey your parents in all things: for this is well pleasing unto the Lord. 21 Fathers, provoke not your children to anger, lest they be discouraged. 22 Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: 23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. The apostle concludes the chapter with exhortations to relative duties, as before in the epistle to the Ephesians. The epistles which are most taken up in displaying the glory of divine grace, and magnifying the Lord Jesus, are the most particular and distinct in pressing the duties of the several relations. We must never separate the privileges and duties of the gospel religion. I. He begins with the duties of wives and husbands ( v. 18 ): Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Submission is the duty of wives, hypotassesthe. It is the same word which is used to express our duty to magistrates ( Rom. xiii. 1 , Let every soul be subject to the higher powers ), and is expressed by subjection and reverence, Eph. v. 24 , 33 . The reason is that Adam was first formed, then Eve: and Adam was not deceived, but the woman, being deceived, was in the transgression, 1 Tim. ii. 13, 14 . He was first in the creation and last in the transgression. The head of the woman is the man; and the man is not of the woman, but the woman of the man; neither was the man created for the woman, but the woman for the man, 1 Cor. xi. 3 , 8 , 9 . It is agreeable to the order of nature and the reason of things, as well as the appointment and will of God. But then it is submission, not to a rigorous lord or absolute tyrant, who may do his will and is without restraints, but to a husband, and to her own husband, who stands in the nearest relation, and is under strict engagements to proper duty too. And this is fit in the Lord, it is becoming the relation, and what they are bound in duty to do, as an instance of obedience to the authority and law of Christ. On the other hand, husbands must love their wives, and not be bitter against them, v. 19 . They must love them with tender and faithful affection, as Christ loved the church, and as their own bodies, and even as themselves ( Eph. v. 25 , 28 , 33 ), with a love peculiar to the nearest relation and the greatest comfort and blessing of life. And they must not be bitter against them, not use them unkindly, with harsh language or severe treatment, but be kind and obliging to them in all things; for the woman was made for the man, neither is the man without the woman, and the man also is by the woman, 1 Cor. xi. 9 , 11 , 12 . II. The duties of children and parents: Children, obey your parents in all things, for this is well-pleasing unto the Lord, v. 20 . They must be willing to do all their lawful commands, and be at their direction and disposal; as those who have a natural right and are fitter to direct them than themselves. The apostle ( Eph. vi. 2 ) requires them to honour as well as obey their parents; they must esteem them and think honourably of them, as the obedience of their lives must proceed from the esteem and opinion of their minds. And this is well-pleasing to God, or acceptable to him; for it is the first commandment with promise ( Eph. vi. 2 ), with an explicit promise annexed to it, namely, That it shall be well with them, and they shall live long on the earth. Dutiful children are the most likely to prosper in the world and enjoy long life. And parents must be tender, as well as children obedient ( v. 21 ): " Fathers, provoke not your children to anger, lest they be discouraged. Let not your authority over them be exercised with rigour and severity, but with kindness and gentleness, lest you raise their passions and discourage them in their duty, and by holding the reins too tight make them fly out with greater fierceness." The bad temper and example of imprudent parents often prove a great hindrance to their children and a stumbling-block in their way; see Eph. vi. 4 . And it is by the tenderness of parents, and dutifulness of children, that God ordinarily furnishes his church with a seed to serve him, and propagates religion from age to age. III. Servants and masters: Servants, obey your masters in all things according to the flesh, v. 22 . Servants must do the duty of the relation in which they stand, and obey their master's commands in all things which are consistent with their duty to God their heavenly Master. Not with eye-service, as men-pleasers —not only when their master's eye is upon them, but when they are from under their master's eye. They must be both just and diligent. In singleness of heart, fearing God —without selfish designs, or hypocrisy and disguise, as those who fear God and stand in awe of him. Observe, The fear of God ruling in the heart will make people good in every relation. Servants who fear God will be just and faithful when they are from under their master's eye, because they know they are under the eye of God. See Gen. xx. 11 , Because I thought, Surely the fear of God is not in this place. Neh. v. 15 , But so did not I, because of the fear of God. "And whatsoever you do, do it heartily ( v. 23 ), with diligence, not idly and slothfully:" or, "Do it cheerfully, not discontented at the providence of God which put you in that relation."— As to the Lord, and not as to men. It sanctifies a servant's work when it is done as unto God—with an eye to his glory and in obedience to his command, and not merely as unto men, or with regard to them only. Observe, We are really doing our duty to God when we are faithful in our duty to men. And, for servants' encouragement, let them know that a good and faithful servant is never the further from heaven for his being a servant: " Knowing that of the Lord you shall receive the reward of the inheritance, for you serve the Lord Christ, v. 24 . Serving your masters according to the command of Christ, you serve Christ, and he will be your paymaster: you will have a glorious reward at last. Though you are now servants, you will receive the inheritance of sons. But, on the other hand, He who does wrong will receive for the wrong which he has done, " v. 25 . There is a righteous God, who, if servants wrong their masters, will reckon with them for it, though they may conceal it from their master's notice. And he will be sure to punish the unjust as well as reward the faithful servant: and so if masters wrong their servants.— And there is no respect of persons with him. The righteous Judge of the earth will be impartial, and carry it with an equal hand towards the master and servant; not swayed by any regard to men's outward circumstances and condition of life. The one and the other will stand upon a level at his tribunal. It is probable that the apostle has a particular respect, in all these instances of duty, to the case mentioned 1 Cor. vii. of relations of a different religion, as a Christian and heathen, a Jewish convert and an uncircumcised Gentile, where there was room to doubt whether they were bound to fulfil the proper duties of their several relations to such persons. And, if it hold in such cases, it is much stronger upon Christians one towards another, and where both are of the same religion. And how happy would the gospel religion make the world, if it every where prevailed; and how much would it influence every state of things and every relation of life!

Be not bitter - (Which may be without any appearance of anger) either in word or spirit.

your wives, etc. Eph 4:25, and Eph 4:26-29.Verse 20. Children, obey

your parents, etc. Eph 6:1; and Eph 6:2-4. (h) "obey" Eph 6:1 Verse 21. Fathers, provo

Lest they be discouraged - Which may occasion their turning either desperate or stupid.

ke not, etc. Eph 6:4. Lest they be discouraged. Lest, by your continually finding fault with them, they should lose all courage, and despair of ever pleasing you. There is much sound sense and practical wisdom in this observation of the apostle. Children should not be flattered, but they should be encouraged. They should not be so praised as to make them vain and proud, but they should be commended when they do well. The desire of praise should not be the principle from which they should be taught to act, but they should feel that the approbation of parents is a desirable thing, and when they act so as to deserve that approbation, no injury is done them by their understanding it. He who always finds fault with a child; who is never satisfied with what he does; who scolds and frets and complains, let him do as he will, breaks his spirit, and soon destroys in the delicate texture of his soul all desire of doing well. The child in despair soon gives over every effort to please, he becomes sullen, morose, stupid, and indifferent to all the motives that can be presented to him, and becomes, to a great extent, indifferent as to what he does--since all that he does meets with the same reception from the parent.Verse 22. Servants, obey

Eyeservice - Being more diligent under their eye than at other times. Singleness of heart - A simple intention of doing right, without looking any farther. Fearing God - That is, acting from this principle.

in all things, etc. Eph 6:5, also Eph 6:6-8. (i) "obey" 1Pet 2:18 Verse 23.

Heartily - Cheerfully, diligently. Menpleasers are soon dejected and made angry: the single - hearted are never displeased or disappointed; because they have another aim, which the good or evil treatment of those they serve cannot disappoint.

Col 3:22.Verse 24.

Col 3:22.Verse 25.

Col 3:22.