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The New Life in Christ

 3

So if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2Set your minds on things that are above, not on things that are on earth, 3for you have died, and your life is hidden with Christ in God. 4When Christ who is your life is revealed, then you also will be revealed with him in glory.

5 Put to death, therefore, whatever in you is earthly: fornication, impurity, passion, evil desire, and greed (which is idolatry). 6On account of these the wrath of God is coming on those who are disobedient. 7These are the ways you also once followed, when you were living that life. 8But now you must get rid of all such things—anger, wrath, malice, slander, and abusive language from your mouth. 9Do not lie to one another, seeing that you have stripped off the old self with its practices 10and have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator. 11In that renewal there is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free; but Christ is all and in all!

12 As God’s chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. 13Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. 14Above all, clothe yourselves with love, which binds everything together in perfect harmony. 15And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. 16Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God. 17And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.

Rules for Christian Households

18 Wives, be subject to your husbands, as is fitting in the Lord. 19Husbands, love your wives and never treat them harshly.

20 Children, obey your parents in everything, for this is your acceptable duty in the Lord. 21Fathers, do not provoke your children, or they may lose heart. 22Slaves, obey your earthly masters in everything, not only while being watched and in order to please them, but wholeheartedly, fearing the Lord. 23Whatever your task, put yourselves into it, as done for the Lord and not for your masters, 24since you know that from the Lord you will receive the inheritance as your reward; you serve the Lord Christ. 25For the wrongdoer will be paid back for whatever wrong has been done, and there is no partiality.


16. Let the word of Christ dwell. He would have the doctrine of the gospel be familiarly known by them. Hence we may infer by what spirit those are actuated in the present day, who cruelly 449449     “Si estroitement et auec si grande cruaute;” — “So strictly and with such great cruelty.” interdict the Christian people from making use of it, and furiously vociferate, that no pestilence is more to be dreaded, than that the reading of the Scriptures should be thrown open to the common people. For, unquestionably, Paul here addresses men and women of all ranks; nor would he simply have them take a slight taste merely of the word of Christ, but exhorts that it should dwell in them; that is, that it should have a settled abode, and that largely, that they may make it their aim to advance and increase more and more every day. As, however, the desire of learning is extravagant on the part of many, while they pervert the word of the Lord for their own ambition, or for vain curiosity, or in some way corrupt it, he on this account adds, in all wisdom — that, being instructed by it, we may be wise as we ought to be.

Farther, he gives a short definition of this wisdom — that the Colossians teach one another Teaching is taken here to mean profitable instruction, which tends to edification, as in Romans 12:7He that teacheth, on teaching; also in Timothy — “All Scripture is profitable for teaching.” (2 Timothy 3:16.) This is the true use of Christ’s word. As, however, doctrine is sometimes in itself cold, and, as one says, 450450     “Comme a dit anciennement vn poëte Latin; — “As a Latin poet has anciently said.” when it is simply shewn what is right, virtue is praised 451451     “Probitas laudatur et alget;” — “Virtue is praised and starves,” — that is, is slighted. See Juv. 1:74. — Ed. and left to starve, 452452     “Il se trouue assez de gens qui louënt vertu, mais cependant elle se morfond: c’est a dire, il n’y en a gueres qui se mettent a l’ensuyure;” — “There are persons enough who praise virtue, but in the mean time it starves; that is to say, there are scarcely any of them that set themselves to pursue it.” he adds at the same time admonition, which is, as it were, a confirmation of doctrine and incitement to it. Nor does he mean that the word of Christ ought to be of benefit merely to individuals, that they may teach themselves, but he requires mutual teaching and admonition.

Psalms, hymns. He does not restrict the word of Christ to these particular departments, but rather intimates that all our communications should be adapted to edification, that even those which tend to hilarity may have no empty savor. “Leave to unbelievers that foolish delight which they take from ludicrous and frivolous jests and witticisms; 453453     “Plaisanteries pleines de vanite et niaiserie;” — “Pleasantries full of vanity and silliness.” and let your communications, not merely those that are grave, but those also that are joyful and exhilarating, contain something profitable. In place of their obscene, or at least barely modest and decent, songs, it becomes you to make use of hymns and songs that sound forth God’s praise.” Farther, under these three terms he includes all kinds of songs. They are commonly distinguished in this way — that a psalm is that, in the singing of which some musical instrument besides the tongue is made use of: a hymn is properly a song of praise, whether it be sung simply with the voice or otherwise; while an ode contains not merely praises, but exhortations and other matters. He would have the songs of Christians, however, to be spiritual, not made up of frivolities and worthless trifles. For this has a connection with his argument.

The clause, in grace, Chrysostom explains in different ways. I, however, take it simply, as also afterwards, in Colossians 4:6, where he says, “Let your speech be seasoned with salt, in grace,” that is, by way of a dexterity that may be agreeable, and may please the hearers by its profitableness, so that it may be opposed to buffoonery and similar trifles.

Singing in your hearts. This relates to disposition; for as we ought to stir up others, so we ought also to sing from the heart, that there may not be merely an external sound with the mouth. At the same time, we must not understand it as though he would have every one sing inwardly to himself, but he would have both conjoined, provided the heart goes before the tongue.

17. And whatsoever ye do. We have already explained these things, and what goes before, in the Epistle to the Ephesians, where the same things are said almost word for word. As he had already begun to discourse in reference to different parts of the Christian life, and had simply touched upon a few precepts, it would have been too tedious a thing to follow out the rest one by one, he therefore concludes in a summary way, that life must be regulated in such a manner, that whatever we say or do may be wholly governed by the authority of Christ, and may have an eye to his glory as the mark. 454454     “Comme a son but principal;” — “As to its chief aim.” For we shall fitly comprehend under this term the two following things — that all our aims 455455     “Toutes nos œuures et entreprinses;” — “All our works and enterprises.” may set out with invocation of Christ, and may be subservient to his glory. From invocation follows the act of blessing God, which supplies us with matter of thanksgiving. It is also to be observed, that he teaches that we must give thanks to the Father through Christ, as we obtain through him every good thing that God confers upon us.

18 Wives, be subject. Now follow particular duties, as they are called, 456456     “Les enseignemens concernans le deuoir particulier d’vn chacun;” — “Instructions relating to the particular duty of each individual.” which depend on the calling of individuals. In handling these it were superfluous to take up many words, inasmuch as I have already stated in the Epistle to the Ephesians 457457     I believe Calvin is referring to his commentary on Ephesians 5:21-6:9, — v.41 p. 317. — fj. almost everything that was necessary. Here I shall only add briefly such things as are more particularly suited to an exposition of the passage before us.

He commands wives to be subject. This is clear, but what follows is of doubtful signification — as it is fit in the Lord. For some connect it thus — “Be subject in the Lord, as it is fit.” I, however, view it rather differently, — As it is fit in the Lord, that is, according to the appointment of the Lord, so that he confirms the subjection of wives by the authority of God. He requires love on the part of husbands, and that they be not bitter, because there is a danger lest they should abuse their authority in the way of tyranny.

20 Children, obey your parents. He enjoins it upon children to obey their parents, 458458     “Leurs peres et meres;” — “Their fathers and mothers.” without any exception. But what if parents 459459     “Les peres ou les meres;” — “Fathers or mothers.” should feel disposed to constrain them to anything that is unlawful; will they in that case, too, obey without any reservation? Now it were worse than unreasonable, that the, authority of men should prevail at the expense of neglecting God. I answer, that here, too, we must understand as implied what he expresses elsewhere, (Ephesians 6:1) — in the Lord. But for what purpose does he employ a term of universality? I answer again, that it is to shew, that obedience must be rendered not merely to just commands, but also to such as are unreasonable. 460460     “C’est a dire, fascheux et rigoureux;” — “That is to say, grievous and rigorous.” For many make themselves compliant with the wishes of their parents only where the command is not grievous or inconvenient. But, on the other hand, this one thing ought to be considered by children — that whoever may be their parents, they have been allotted to them by the providence of God, who by his appointment makes children subject to their parents.

In all things, therefore, that they may not refuse anything, however difficult or disagreeable — in all things, that in things indifferent they may give deference to the station which their parents occupy — in all things, that they may not put themselves on a footing of equality with their parents, in the way of questioning and debating, or disputing, it being always understood that conscience is not to be infringed upon. 461461     “Ou entrant en dispute auec eux, comme compagnon a compagnon, ainsi qu’on dit. Toutesfois, que ce soit tant que faire se pourra sans offenser Dieu;” — “Or entering into dispute with them, as associate with associate, as they say. At the same time, let it be only in so far as it can be done without offending God.” He prohibits parents from exercising an immoderate harshness, lest their children should be so disheartened as to be incapable of receiving any honorable training; for we see, from daily experience, the advantage of a liberal education.


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