Colossians 3:15
Ver. 15. And let the peace of God rule in your hearts,.... By "the peace of God" is meant, either the peace believers have with God, which is his gift, and passes all understanding, and flows from a comfortable apprehension of interest in the blood, righteousness, and atonement of Christ; or rather that peace which does, or should subsist among the saints themselves, which God is the author of, calls for, and requires, and encourages in them. The Vulgate Latin, Syriac, and, Ethiopic versions, read, "the peace of Christ"; and so the Alexandrian copy, and some others. This may be said to "reign" in their hearts, when it is the governing principle there; when it restrains the turbulent passions of anger, wrath, and revenge, allays undue heats, moderates the spirits, and composes differences. The metaphor is taken from the judge in the Olympic games, who was the umpire, the moderator, and who determined whose the victory was, and to whom the crown belonged; the apostle would have no other umpire among the saints than the peace of God: and the arguments he uses follow,to the which also you are called in one body; the saints in their effectual calling are called to peace by God, who is the God of peace; by Christ, who is the Prince of peace; and by the Spirit, whose fruit is peace; and through the Gospel, which is the Gospel of peace, and into a Gospel state, which lies in peace, righteousness, and joy in the Holy Ghost: and they are not only called to this, but they are called "in one body"; though they are many members, yet they are but one body; and therefore ought to be in peace, and that should bear the sway in them, seeing it is unnatural for members of the same body to quarrel with each other.And be ye thankful; which intends either gratitude to men, to fellow creatures, for any service or kindness done by them, especially to the saints, the members of the same body, who are placed in a subservience, and in order to be useful to each other; or else to God, for all spiritual blessings in Christ, and particularly the peace he gives, for the effectual calling, and a place in the body, the church; and "to Christ", as the Syriac version reads, for all those graces which come from him, and strength to exercise them, and for himself, and an interest in him, who is all in all; and a grateful spirit, both for spiritual and temporal mercies, is a very becoming and beautiful one, and is another part of the ornament of a Christian: this last is added to make way for what follows. Colossians 3:16Ver. 16. Let the word of Christ dwell in you,.... The Alexandrian copy and Arabic version read, "the word of God"; by which may be meant the whole Scripture, all the writings of the Old and New Testament, which are by inspiration of God, were endited by the spirit of Christ, speak and testify of him, and were written for his sake, and on his account, and therefore may be called his word; and are what should be searched into, carefully attended to, diligently read, and frequently meditated upon; and which are able, under a divine blessing, to furnish with all spiritual wisdom, or to make men wise unto salvation: or by the word of Christ may be meant more especially the Gospel, which Christ is the author of as God, the preacher of as man, and the subject matter of as God-man and Mediator: it is the word concerning him, his person and offices; concerning peace and pardon by his blood, justification by his righteousness, and complete salvation through his obedience, sufferings and death. The exhortation to let itdwell in them, supposes that it had entered into them, and had a place in them through the spirit and power of Christ; and that it should have a constant and fixed place there, and not be like a stranger or wayfaring man, that tarries but for a night, or like a sojourner, that continues but for a while; but as an inhabitant that takes up its residence and abode, never more to depart; and intends not only a frequent reading, and hearing of, and meditating upon the word of God but continuance in the doctrines of the Gospel, with a steady faith in them, and a hearty affection for them; for such an inhabitation imports a very exact knowledge of the Gospel, and familiarity with it, and affectionate respect for it; as persons that dwell in a house, they are well known by those of the family, they are familiarly conversed with, and are treated with love and respect by them: and so the word of Christ, when it has a fixed and established abode in a man's heart, he has an inward, spiritual, experimental knowledge of it; he is continually conversant with it; this word of Christ is his delight, and the men of his counsel his guide, his acquaintance, with whom he takes sweet counsel together, and esteems it above the most valuable things in the world, and receives and retains it as the word of God. The manner in which the apostle would have it dwell isrichly; that is, largely, plentifully, in an abundant manner, as this word signifies; see 1Ti 6:17 and so the Vulgate Latin version renders it here, "abundantly"; and to the same sense the Arabic version. His meaning is, that not one part of the Scripture only should be regarded and attended to but the whole of it, every truth and doctrine in it, even the whole counsel of God; which as it is to be declared and preached in its utmost compass, so all and every part of it is to be received in the love of it, and to be abode in and by; there is a fulness in the Scriptures, an abundance of truth in the Gospel, a large affluence of it; it is a rich treasure, an invaluable mine of precious truths; all which should have a place to their full extent, in both preacher and hearer: and thatin all wisdom; or, "unto all wisdom"; in order to attain to all wisdom; not natural wisdom, which is not the design of the Scriptures, nor of the Gospel of Christ; but spiritual wisdom, or wisdom in spiritual things, in things relating to salvation; and which is, and may be arrived unto through attendance to the word of Christ, reading and hearing of it, meditating on it; and especially when accompanied with the spirit of wisdom and revelation in the knowledge of Christ, and which is to be desired and prayed for.Teaching and admonishing one another. The Syriac version renders it, "teach and instruct yourselves"; and may regard not only publicly teaching Christ, his Gospel, the truths and doctrines of it, and all his commands and ordinances, for which he qualifies men, and sends them forth in his name; but private teaching, by conference, prayer, and singing the praises of God, according to the measure of the gift of grace bestowed on everyone: and so admonishing may not only respect that branch of the public ministry, which is so called, and intends a putting into the mind, or putting persons in mind both of their privilege and duty; nor only that part of church discipline which lies in the admonition of a delinquent, but private reproofs, warnings, and exhortations; and as by other ways, so, among the rest,in psalms, and hymns, and spiritual songs; referring very probably to the title of several of David's psalms, lykvm; "Maschil", which signifies giving instruction, or causing to understand; these psalms, and the singing of them, being appointed as an ordinance, of God to teach, instruct, admonish, and edify the saints; for the meaning of these three words, and the difference between them,See Gill on "Eph 5:19".singing with grace in your hearts to the Lord; that is, singing psalms, hymns, and spiritual songs; and what is meant by singing of them, see the note on the above place: the manner in which they are to be sung is, "with grace"; meaning either by the assistance of the spirit and grace of God, without which no ordinance can be performed aright, to the glory of God, and to spiritual profit and edification, see 1Co 14:15, or with grace in the heart in exercise, particularly faith, without which it is impossible to please God, see Heb 11:6 or with gratitude to God, with thankfulness of heart for his mercies, and under a grateful sense of them; or in such a manner as will minister grace unto the hearers, be both amiable and edifying, see Col 4:6 all these senses may be taken in: that the phrase, "in your hearts"; does not mean mental singing, or what is opposed to singing with the voice, See Gill on "Eph 5:19". The object here, as there, is "to the Lord"; the Lord Jesus Christ, to the glory, of his person and grace: the Alexandrian copy, and the Vulgate Latin, Syriac, and Ethiopic versions read, "to God": and indeed God, in the three divine Persons, and in all his perfections and works, is the object of praise, and his glory is the end of singing praise. Colossians 3:17Ver. 17. And whatsoever ye do in word or deed,.... Whether in preaching the word of Christ, in hearing the Gospel, in singing psalms, hymns, and spiritual songs, and in conference and conversation with each other; or in whatsoever action, civil or religious throughout the whole life and conversation, in the performance of things natural, moral, and evangelical, relating to God or man, or one another, in the world or church:do all in the name of the Lord Jesus; both in the strength of Christ, without whom nothing can be well said or done; and according to the mind and will of Christ declared in the Gospel, which is his name; and calling upon his name for assistance in the ministration of his word, administration of his ordinances, and in the performance of every duty, directing all to, and having solely in view his honour and glory:giving thanks to God, and the Father by him; this shows, that singing of psalms, hymns, and spiritual songs, is a distinct thing from giving of thanks, mentioned in the preceding verse. The things for which thanks are to be given, are "all things"; and the time when, always, as in See Gill on "Eph 5:20". The person to whom they are to be given is God the Father, the Father of our spirits, and of our mercies, the Father of our Lord Jesus Christ, and of us in him; and the person by whom they are to be given, is Christ, which is just and proper, since all mercies come from, and through him; nor is there any other way of bringing and offering the sacrifices of praise and thanksgiving to God; nor are they, nor can they be acceptable to God by, and through any other, but by him alone. Colossians 3:18Ver. 18. Wives, submit yourselves unto your own husbands,.... The apostle proceeds from those duties which related to them as church members one towards another, for their mutual good and edification, and the glory of God, to such as concerned them in their own houses and families, as in a natural relation to each other; as husbands and wives, parents and children, masters and servants; showing hereby, that the Gospel does not at all break in upon, but establishes the duties of common and civil life. Concerning the duty wives to their husbands, here exhorted to, See Gill on "Eph 5:22". The reason urging to a regard to it is,as it is fit in the Lord; that is, Christ, as the Syriac version reads it. Subjection of wives to their own husbands is "fit" and proper in its own nature, by reason of the original creation of man, and of the woman from him: man was made first, and then the woman; and the woman was made out of the man, out of one of his ribs; and so, though not to be trampled under his feet, but to be by his side, and an help meet to him, yet not to be head, or to rule over him. Moreover, the woman was made for the man, and not the man for the woman; add to this, that the woman was in the transgression, and the means of the fall of man, which gave a fresh reason for, and made the obligation to subjection to him the stronger: and it is also a "decent" and becoming thing for wives to be subject to their husbands; for as it is giving honour to them, it is a real ornament to themselves, and is one of those good works which women professing godliness should adorn themselves with; and makes more comely and beautiful than broidered hair; gold, pearls, or costly array, yea, than their natural favour and beauty: it is what is fitting "in the Lord": it is what he requires, not only what the law of God requires, see 1Co 14:34 and which was enjoined originally, see Ge 3:16 and was charged as a duty under the legal dispensation; but is what is commanded by Christ under the Gospel dispensation, and is to be observed by all those that are "in" him, that profess to be new creatures, converted persons, that so the word of God be not blasphemed, and the enemy have no occasion to reproach, see Tit 2:5 though this phrase may also be considered as a restriction and limitation of this subjection; that though it reaches to all things, yet only to such as are agreeable to the will of the Lord, and not contrary to the Gospel of Christ; for in these they are not to be subject to them, but to Christ the Lord; but in all other things they are, even as the church is subject to Christ: and when this is the case, such subjection is regarded by Christ as if it was done to himself; and indeed his honour and glory should be the governing view in it; see Eph 5:22. Colossians 3:19Ver. 19. Husbands, love your wives,.... See Gill on "Eph 5:25".and be not bitter against them; turning love into hatred of their persons; ruling with rigour, and in a tyrannical manner; behaving towards them in a morose, churlish, and ill natured way; giving them either bitter words, or blows, and denying them their affection, care, provision, protection, and assistance, but using them as servants, or worse. All which is barbarous, brutish, and unchristian, and utterly unbecoming the Gospel. Colossians 3:20Ver. 20. Children, obey your parents,.... Both father and mother;See Gill on "Eph 6:1".in all things; not in things sinful, which are contrary to the law of God, and Gospel of Christ; in things repugnant to the duties of religion, the ordinances of the Gospel, and the doctrines of Christ, parents are to be neglected and disobeyed. God is to be regarded, and not men; but in all things good and lawful, and in all things that are of an indifferent nature, which may, or may not be done, in these things the will of earthly parents is to be attended to; of which there is a considerable instance in the Rechabites, seeJer 35:6 and even they are to be obeyed in things that are hard and difficult to be complied with, and which are disagreeable to flesh and blood, as the cases of Isaac and Jephthah's daughter show.For this is well pleasing unto the Lord; and is a reason sufficient to engage to the performance of the duty; for whatever is grateful and well pleasing to God ought to be done with pleasure by us, from a principle of love to him, by faith in him, and with a view to his glory; and then such an action is acceptable in his sight through Jesus Christ our Lord. The Alexandrian copy reads, "in the Lord"; and so the Vulgate Latin version. Colossians 3:21Ver. 21. Fathers, provoke not your children to anger,....See Gill on "Eph 6:4".lest they be discouraged; or disheartened and dispirited; their spirits be broke through grief and trouble, and they become indolent, sluggish, and unfit for business; or, despairing of having any share in the affections of their parents, disregard their commands, instructions, and corrections, and grow obdurate, stubborn, and rebellious. Colossians 3:22Ver. 22. Servants, obey in all things your masters,.... That is, in all things relating to the body, and bodily service; not to the conscience, and religious worship; in things worldly, and not spiritual; in all things that are within a master's power, and it is lawful for him to command; and in all things that are fitting and proper that a servant should do; and even in such things as may be difficult, troublesome, and disagreeable to the flesh unto them; seeLu 17:7 who those servants are that are to obey, and who their masters, said to be according to the flesh, to whom they are to be subject, See Gill on "Eph 6:5".not with eyeservice, as menpleasers, but in singleness of heart;See Gill on "Eph 6:5",See Gill on "Eph 6:6".fearing God; who sees and knows all things, what servants do when their masters are absent from them, and to whom they are accountable; and a servant that fears God will make conscience of discharging his service faithfully, will not misspend his master's time, nor embezzle his goods, or waste his substance; but from a principle of reverential affection for God, and fear of him, with a concern for his name, and a view to his glory, will with all diligence, uprightness, faithfulness, and sincerity, do his duty, seek his master's good and interest, and cheerfully obey all his lawful commands. The Alexandrian copy reads, "fearing the Lord"; and so the Syriac version, "in the fear of the Lord". Colossians 3:23Ver. 23. And whatsoever ye do,.... Some have thought that these words, and the two following verses, regard the Colossians in general, and the performance of any, and all good works by them; but by their connection with the preceding verse, and with the beginning of the next chapter, they appear to concern servants only, and what they do under that character, and under the discharge of their duty:do it heartily, not by mere force and necessity, grudgingly, and with murmurings, but from the heart, and with good will, having a true, real, and hearty affection for their masters, having their good and interest at heart, and a delight in their service; like the Hebrew servant, that loved his master, as also his wife and children, and therefore would not depart from him, see Ex 21:5,as to the Lord, and not unto men; See Gill on "Eph 6:7". Colossians 3:24Ver. 24. Knowing that of the Lord ye shall receive the reward of the inheritance,.... This is said for the encouragement of Christian servants, who, though they may receive little or nothing from their earthly and carnal masters; yet they shall be used and treated as children by the Lord, and by whom they will be possessed of an eternal inheritance, after their work and labour is over: by "the reward of the inheritance" is meant the heavenly glory, called a reward, because the apostle is speaking to servants and therefore uses language agreeable to them; and who, though they may have no reward in this world, yet as there is a God that judgeth in the earth, there is verily one for them in the world to come: and though it is not given for working, yet it is given to those that do good, and continue in well doing; whose works follow, though they do not go before them; and is enjoyed after their work is over, as the servant receives his wages at evening and when he has done his work; though this will not be received as a reward of debt, but of grace; it cannot be of merit, as is clear from the nature of good works themselves, which are all due, to God, prior to the performance of them; and when done in the best manner, are no more than a man's duty, and are done not in his own strength, but by the grace of God; and in many things, yea in everything, he comes short of performing what is incumbent on him; and besides, there is no manner of proportion between: the best services of the saints, and eternal glory: to which may be added, that eternal life is the free gift of their heavenly Father to them, and is here called an inheritance, which never becomes the property of servants in a way of merit, but is the portion of children, from their Father's good pleasure. Wherefore the heavenly glory is such a reward as that it is an "inheritance"; or, as the Syriac version renders it, "in an inheritance"; it lies in an inheritance, an inheritance incorruptible and undefiled, that fades not away, reserved in the heavens; and which is not got by industry, or obtained by the works of the law, nor bought with a price, but is a free bequest of God as a Father to his children; for an inheritance is peculiar to children, and this to the children of God, as these believing servants were; and which comes to them by and through the death of the testator; and it may be called an inheritance, because the heavenly glory is substantial, it is substance, a better and a more enduring substance than any inheritance in this world; and is a very plentiful possession and estate, it consists of all things, yea, God himself is the portion of his people, and they that are his children are heirs of God; there is not only a glory, but riches of glory, a plenty, a fulness of it in this inheritance; the way in which they come by it, is receiving it from Christ; "of the Lord ye shall receive it". It is in a way of receiving, and so by gift, as a man can receive nothing but what is given him; and as all grace is in a way of receiving, and therefore boasting in it is excluded, so glory is enjoyed in the same way, and from the same hands, even from Christ, the righteous Judge, that will give it; it is in him they obtain this inheritance, and are in him chosen and predestinated unto it; it is by his resurrection from the dead, and in consequence of it, that they through the power of his Spirit and grace are begotten unto it; it is his grace that makes them meet for it; and he has it in his hands for them; he is a feoffee in trust on their behalf, and is able to give it to them; and will at the last day introduce them into the full possession of it. Now these Christian servants "knowing" all this, having a lively hope of this inheritance, a full persuasion, and a firm faith of right unto it, and meetness for it, and having the Spirit of God as an earnest and pledge of it; the consideration of it must greatly tend to make them quiet and easy in their present servitude, and to encourage them, to the discharge of their duty with diligence, faithfulness, and cheerfulness: since they might assure themselves of the inheritance hereafter, how small soever their reward was now:for ye serve the Lord Christ; who is a good master, and faithful to all his engagements and promises, all whose servants are respected by him, and honoured by his Father, and shall be for ever where he is. Colossians 3:25Ver. 25. But he that doth wrong,.... Which may be understood, both of servants that do wrong to their masters through sloth and idleness, neglecting their business, embezzling their masters' goods, and defrauding them of their substance; and of masters that injure their servants by withholding from them proper food, and raiment; by cheating them of their wages, either giving them none at all, or too little, or detaining them too long, and by giving them bad language, and hard blows, and such like severe usage:shall receive for the wrong which he hath done; either in this world, or in the other; God will avenge all such injuries, sooner or later; so that these words may be considered either as said with a view to deter servants from evil practices, or to comfort them under the maltreatment they may meet with from cruel masters:and there is no respect of persons. The Vulgate Latin and Arabic Versions add, "with God"; which undoubtedly is the sense; he regards not the rich more than the poor; he makes no difference between bond and free, the servant and the master; he will not take the part of the one, because he is a master, nor neglect, the other, because he is a servant, but will do that which is just and right with regard to them both; See Gill on "Eph 6:9".
John Gill's Exposition of the Entire Bible.