John Calvin Commentary Colossians 3:16

"Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms [and] hymns [and] spiritual songs, singing with grace in your hearts unto God." — Colossians 3:16 (ASV)

Let the word of Christ dwell. He desires the doctrine of the gospel to be intimately known by them. From this, we can infer by what spirit those are motivated today, who cruelly forbid Christian people from using it, and furiously exclaim that no plague is more to be feared than allowing the reading of the Scriptures to be accessible to ordinary people.

For, undoubtedly, Paul here addresses men and women of all social positions; nor does he simply want them to take only a slight taste of the word of Christ, but exhorts that it should dwell in them; that is, that it should have a permanent home, and that abundantly, so that they may aim to advance and increase more and more every day.

However, since the desire for learning is excessive in many people, while they twist the word of the Lord for their own ambition, or for pointless curiosity, or corrupt it in some way, he therefore adds, in all wisdom — so that, being instructed by it, we may be wise as we should be.

Furthermore, he gives a short definition of this wisdom — that the Colossians teach one another. Teaching here means profitable instruction, which leads to edification, as in Romans 12:7: He 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.

However, since doctrine is sometimes cold in itself, and, as one says, when it is simply shown what is right, virtue is praised and left to starve, he also adds admonition, which is, so to speak, a confirmation of doctrine and an encouragement to it. Nor does he mean that the word of Christ should benefit only individuals, so that they may teach themselves; instead, he requires mutual teaching and admonition.

Psalms, hymns. He does not restrict the word of Christ to these particular categories, but rather suggests that all our communications should be adapted for edification, so that even those which lead to cheerfulness may not have an empty flavor.

“Leave to unbelievers that foolish delight which they take from ludicrous and frivolous jests and witticisms; and let your communications, not merely those that are serious, 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 is fitting for you to make use of hymns and songs that proclaim God’s praise.”

Furthermore, under these three terms he includes all kinds of songs. They are commonly distinguished in this way: a psalm is that in the singing of which a musical instrument is used in addition to the voice; a hymn is properly a song of praise, whether sung simply with the voice or otherwise; while an ode contains not only praises but also exhortations and other matters. He desires the songs of Christians, however, to be spiritual, not made up of frivolities and worthless trivialities. For this has a connection with his argument.

Chrysostom explains the clause, in grace, in different ways. I, however, understand it simply, as also later in Colossians 4:6, where he says, Let your speech be seasoned with salt, in grace, that is, as a skillfulness that may be agreeable and may please the hearers by its usefulness, so that it may be contrasted with buffoonery and similar trivialities.

Singing in your hearts. This relates to disposition; for just as we should stir up others, so we should also sing from the heart, so that there is not merely an external sound from the mouth. At the same time, we must not understand it as though he means for everyone to sing inwardly to himself, but he desires both to be joined together, provided the heart leads the tongue.