Thomas Aquinas Commentary Colossians 3

Previously, the Apostle warned the faithful about those who wished to deceive them; here he teaches them to avoid evil habits. First, he gives his teaching in a general way, and secondly, he presents it in more detail (Colossians 3:18).

Regarding the first point, he does two things. First, he teaches them to have a right intention concerning their ultimate end; second, he instructs them about the rightness of their human actions (Colossians 3:5).

The first of these is divided into two parts. First, he gives the main idea of his teaching, seek the things that are above; and secondly, he gives the reason they should do so: for you have died. In developing this first point, he again does two things: first, he mentions the benefit they have received, and second, he draws his conclusion, set your minds on things that are above.

The benefit we have received is that, with the resurrection of Christ, we also have risen. We have risen in two ways. First, through a hope for our bodily resurrection: Now if Christ is preached as raised from the dead, how can some of you say that there is no resurrection of the dead? (1 Corinthians 15:12). Second, with the resurrection of Christ we are restored to the life of righteousness: He was put to death for our trespasses and raised for our justification (Romans 4:25). Paul is saying, in effect: When Christ arose, you also arose. As we read in 2 Corinthians 4:14, He who raised the Lord Jesus will raise us also with Jesus.

Then, when he says, set your minds on things that are above, he draws his conclusion about our ultimate end: first, that a person should aim at a primary goal, and second, that he should judge all other things in light of that goal.

Paul says, therefore, If then you have been raised with Christ, seek the things that are above. This echoes Matthew 6:33: Seek first his kingdom and his righteousness, and all these things shall be yours as well. For this is our ultimate end: One thing have I asked of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life (Psalms 27:4). Therefore, seek this, where Christ is, seated at the right hand of God. This is affirmed in Scripture: So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God (Mark 16:19); Sit at my right hand (Psalms 110:1).

By “the right hand of God,” he does not mean a physical body part but is speaking figuratively, for a person’s right hand is the stronger one. Christ sits at the right hand of the Father because, as man, he shares in the stronger and better goods of the Father, while as God, Christ is equal to the Father. Consequently, your intention should be this: that just as Christ died, rose, and was taken up to sit at the right hand of God, so you should die to sin in order to live a life of righteousness and so be taken up into glory.

Alternatively, we could say that we rose through Christ; but he is seated at the right hand of God, and so our desire should be to be with him. As it is written, Wherever the body is, there the eagles will be gathered together (Matthew 24:28), and, Where your treasure is, there will your heart be also (Matthew 6:21).

Furthermore, we should judge other things in the light of Christ. And so Paul says, set your mind on things that are above, not on things that are on earth. Here he is affirming one way of life and rejecting another. A person sets his mind on things that are above when he governs his life according to heavenly ideas and judges all things by them, possessing the wisdom from above (James 3:17). A person sets his mind on things that are on earth when he orders and judges all things according to earthly goods, considering them the highest goods: They glory in their shame, with minds set on earthly things (Philippians 3:19).

When Paul continues, for you have died, he gives the reason for his advice. First, he mentions their death; secondly, their hidden life (Colossians 3:3b); and thirdly, he teaches when this life will be revealed (Colossians 3:4).

Just before, Paul had rejected one way of life and affirmed another. Now he returns to these two ways. Regarding the first, he says: Do not set your minds on earthly things, because you have died to an earthly way of life. A person who has died to this kind of life does not set his mind on the things of this world. This is how you should act if you have died with Christ to the elements of this world: So you also must consider yourselves dead to sin and alive to God in Christ Jesus (Romans 6:11); They are dead, they will not live (Isaiah 26:14). When he said in Romans, “consider yourselves dead,” he followed this with, “and alive.”

And so there is another life which is hidden. Thus Paul also says here, and your life is hid with Christ in God. We acquire this life through Christ: For Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to God (1 Peter 3:18). But because this life is obtained through Christ, and Christ is hidden from us because he is in the glory of the Father, this life which is given to us through him is also hidden where Christ is, in the glory of the Father. As it is written, Long life is in his right hand; in his left hand are riches and honor (Proverbs 3:16); O how abundant is your goodness, which you have laid up for those who fear you (Psalms 31:19); To him who conquers I will give some of the hidden manna (Revelation 2:17).

When he says, when Christ who is our life appears, then you also will appear with him in glory, he shows that this life will be manifested just as Christ’s was. For we read, Our God comes (Psalms 50:3). And so Paul says, when Christ who is our life appears, because he is the Author of our life, and because our life consists in knowing and loving him: It is no longer I who live, but Christ who lives in me (Galatians 2:20). When Christ appears, then you also will appear, for when he appears we shall be like him (1 John 3:2), that is, in glory: God came from Teman, and the Holy One from Mount Paran (Habakkuk 3:3).

Next (Colossians 3:5), Paul brings order to their actions: first, by restraining them from sin, and second, by teaching them about good habits (Colossians 3:12).

Regarding the first point, he does two things: first, he starts with a warning, and second, he explains it (Colossians 3:9b). This warning is divided into two parts: first, he forbids carnal vices, and second, he gives his reason (Colossians 3:6). Concerning the prohibition of carnal vices, he again does two things: first, he lays down a general prohibition, and second, he goes into detail about it (Colossians 3:5).

He says, put to death therefore [your members that are on earth]. You ought not to set your minds on things that are on earth, but put to death whatever is earthly, and in particular, your members that are on earth. We can explain this with a comparison: our life involves many actions, just as our body contains many members. In a good life, prudence is like the eye, which directs a person, and courage is like the feet, which support and carry him. But in an evil life, craftiness becomes the eye, and obstinacy becomes the feet. Therefore, these members must be put to death.

Alternatively, we could say that in reference to the members of the body, he had said, you have died (Colossians 3:3), that is, to an earthly way of life. But how is this death accomplished? He answers: put to death your members. Thus, to the extent we have died to sin, to that extent we are alive with grace. For the life of grace heals us with respect to our mind, but not entirely as to our body, because it retains a tendency to sin. As Paul says, I of myself serve the law of God with my mind, but with my flesh I serve the law of sin (Romans 7:25). A little before this, he said, I see in my members another law at war with the law of my mind and making me captive to the law of sin which dwells in my members (Romans 7:23).

Therefore, because you have died as far as your mind is concerned, put to death the sinful desires in your members that are on earth, insofar as they are earthly bodies. As Paul says, I pommel my body and subdue it (1 Corinthians 9:27), by not allowing it to be drawn to carnal things.

Now he mentions particular sins: first, those that are purely carnal, and second, those that are partly carnal. Among the carnal sins, we are inclined to lust especially by concupiscence. Lustful actions are shameful, and although they may accord with human nature as animal, they are not fitting to it as rational, because every sin is opposed to reason. And so Paul says, immorality: Beware, my son, of all immorality . Or, a sin can be against nature, and so he says, impurity. Again, pleasure might be impure, and so he says, passion; and desire can be depraved, and so he says, evil desire.

Secondly, he lists the intermediate sins. The first of these is covetousness, whose object is something physical—that is, money—but it is completed in a spiritual delight, namely, in its ownership. Thus it has some part among the carnal sins. Paul adds, which is idolatry, just as Ephesians 5:5 says, one who is covetous (that is, an idolater).

But is covetousness by its nature really a kind of idolatry, and does a covetous person sin as an idolater sins? I say, not specifically, but by resemblance, because a covetous person puts his very life in money. We have idolatry when someone gives to an image the honor owed to God; a covetous person gives to money the honor owed to God, because he builds his whole life around it. But because the covetous person's action toward money only resembles an idolater's action toward an idol, it is a lesser sin.

Then when Paul says, on account of these the wrath of God is coming, he gives the reason why these sins should be avoided. There are two reasons: the first applies to all, and the second applies especially to them.

The first reason is God’s punishment. On account of carnal sins, the wrath of God—that is, God’s punishment—is coming [upon the children of despair], that is, sinners. Such sinners despair of God because lust is the offspring of despair, since many people abandon themselves entirely to things of the flesh because they have despaired of spiritual things. Or, he says “children of despair” because, left to themselves, there is no hope for their correction. And so the wrath of God is coming, as it did in the flood (Genesis 6-7) and on the people of Sodom.

The other reason they have for avoiding these sins is that they once lived that way. And so Paul says, in these you once walked, going from bad to worse. He gives them this reason, first, because of what Peter says: Let the time that is past suffice for doing what the Gentiles like to do, living in licentiousness, passions, drunkenness, revels, carousing, and lawless idolatry (1 Peter 4:3). Secondly, he mentions this reason because they knew from their own experience that such conduct is not beneficial but only brings disorder, as we read in Romans 6:21: But then what return did you get from the things of which you are now ashamed?

Above, the Apostle warned the faithful about sins of the flesh; here he warns them about spiritual sins. First, he lays down a general admonition, and secondly, he divides it into parts.

So he says: At one time you walked in sins, but now you must put them all away—not only sins of the flesh, but all sin. As the Apostle Peter writes, So put away all malice and all guile and insincerity and envy and all slander (1 Peter 2:1).

He divides the spiritual sins into two groups: first, sins of the heart, and secondly, sins of the mouth. First of all, he mentions anger: For the anger of man does not work the righteousness of God (James 1:20). This must be avoided. Secondly, he mentions wrath, which springs from anger and occurs when a person considers someone unworthy of what he has, or in comparison with another: I have no wrath (Isaiah 27:4). Malice then follows these two, which is when a person tries to cause injury to his neighbor: Put away all filthiness and rank growth of wickedness (James 1:21).

Then he mentions those sins committed by word, of which there are three kinds. Such sins indicate a spiritual disorder. First, a sin in relation to God is blasphemy: Bring out of the camp him who blasphemed; and let all who hear him lay their hands upon his head, and let all the congregation stone him (Leviticus 24:14). Thus, all blasphemy is a grievous sin. But what if it is sudden? I answer that if it is so sudden that a person does not realize he is blaspheming, it is not a grievous sin. But I believe that however suddenly it happens, if a person realizes that he is speaking blasphemous words, he sins in a grievous way. Secondly, he mentions a disorder concerning concupiscence when he says to put foul talk from your mouth: Let no evil talk come out of your mouths (Ephesians 4:29). Thirdly, he mentions a disorder in relation to our neighbor, which is lying: A false witness will not go unpunished (Proverbs 19:5).

Then, when he says, seeing that you have put off the old nature, he shows why the vices he has just mentioned must be avoided. The reason is that when one puts off what is old, he should put on what is new: No one sews an old patch on a new garment, as we read in Matthew 9:16. First, he talks of putting off what is old; secondly, of putting on what is new (in verse 10).

So Paul tells us to get rid of these things and put off the old nature, because it has grown old by sin: What is becoming obsolete and growing old is ready to vanish away (Hebrews 8:13). This old nature, this old self, is approaching decay, because sin is the road to decay. In addition, sin destroys virtue and spiritual beauty. The oldness of our nature was brought in by the sin of our first parent: Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned (Romans 5:12). This old nature, therefore, is the oldness of sin: We know that our old self was crucified with him so that the sinful body might be destroyed (Romans 6:6). We are to put off this old self with its practices: Put off your old nature which belongs to your former manner of life and is corrupt through deceitful lusts (Ephesians 4:22).

The new nature, or new self, is the mind renewed from within. Before grace, our mind is subject to sin, but when it is renewed by grace, it becomes new: Your youth is renewed like the eagle’s (Psalms 103:5); For neither circumcision counts for anything, nor uncircumcision, but a new creation (Galatians 6:15). This new creation is renewing grace. Yet, an oldness still remains in our flesh. Nevertheless, if you follow the judgment of the new self, you are putting on the new nature; but if you live according to the desires of the flesh, you are putting on the old self: Put on the new nature, created after the likeness of God in true righteousness and holiness (Ephesians 4:24).

Then, when Paul says, and have put on the new nature, he describes the new self. First, he shows how this renewal takes place; secondly, where it takes place. He shows that the inner self, having become old by its ignorance of God, is made new by faith and the knowledge of God: We are being changed into his likeness from one degree of glory to another (2 Corinthians 3:18). And where is this renewal taking place? It is taking place where the image of God is, which is not in the senses, but in the mind. And so Paul says this renewal is according to the image of its creator. In other words, the image of God in us is being renewed.

Then, in verse 11, he shows that this renewal is for everyone; otherwise, it would not pertain to human nature as such. This renewal pertains to all because it was accomplished with respect to what is common to all. Here, then, we have five ways in which people are different.

The first way is by sex, which Paul excludes when he says there cannot be male and female, because men and women do not differ in mind, but only in their physical sex.

Secondly, people are made different by their native lands, and Paul excludes this when he says, "Greek and Jew." For although the Jews were believers and the Greeks unbelievers, both have rational minds: Or is God the God of Jews only? Is he not the God of Gentiles also? (Romans 3:29).

The third distinction is based on religious rite, such as the rite of circumcision, for some had the law while others did not. Yet, The same Lord is Lord of all and bestows his riches upon all who call upon Him, as Romans 10:12 says.

A fourth difference is in language: "barbarian, Scythian." Scythia is a land to the north. What is "barbarous" is what is foreign or alien. Thus, barbarians are foreigners, and one is an absolute barbarian who is alien to human nature as such—that is, insofar as it is rational. Barbarians, then, are those people who are not ruled by reason and laws; they are slaves by nature. But there is no difference in Christ, because although they do not have the civil law, they still have the law of Christ.

The final difference is based on social status, for some are slaves and others are free. But in Christ they are all alike: The small and the great are there, and the slave is free from his master (Job 3:19).

Therefore, none of these differences exist in Christ. Instead, Christ is all, and in all. For circumcision is obtained through Christ alone, and freedom comes from Christ alone. If you are not free, Christ is your freedom; if you are not circumcised, Christ is your circumcision, and so on. And Christ is in all because he gives his gifts to all.

Above, the Apostle urged the faithful to avoid evil, and here he urges them to accomplish what is good. First, he urges the acts of the particular virtues, and secondly, the acts of those principal virtues that perfect the others (v. 14). First, he reminds them of their present condition; secondly, he gives a list of the virtues (v. 12b).

Paul says: If you have put on the new self, you should put on the parts of the new self, that is, the virtues: Let us then cast off the works of darkness and put on the armor of light (Romans 13:12). We put these on when our exterior actions are made pleasing by the virtues. But which virtues? Some things are appropriate for soldiers, other things for priests. Therefore, put on what is appropriate for yourselves, as God’s chosen ones, holy and beloved. When he says chosen, this refers to the taking away of evil; and holy refers to the gift of grace. But you were washed, you were sanctified (1 Corinthians 6:11); You shall be holy; for I the Lord your God am holy (Leviticus 19:2). When he says beloved, he is referring to their preparation for future glory: He loved them to the end, that is, of eternal life (John 13:1).

Then, he describes what we are to put on and which will protect us in good times and in bad times: With the weapons of righteousness for the right hand and for the left (2 Corinthians 6:7). First, he mentions what we must have in prosperity, and secondly, in times of adversity.

When times are good we owe compassion or mercy to our neighbor; and so Paul says, compassion: Through the tender mercy of our God, when the day shall dawn upon us from on high (Luke 1:78); If there is any affection and sympathy (Philippians 3:1), that is, compassion springing from love. Secondly, we must show kindness to all. Kindness [benignitas] is like a good fire [bona igneitas]. For fire melts and thaws what is moist, and if there is a good fire in you it will melt and thaw what is moist. It is the Holy Spirit who does this: The Spirit of wisdom is kind ; Be kind to one another (Ephesians 4:32). Lowliness or humility should be found in your hearts: The greater you are, the more you must humble yourself . In external matters you should practice moderation, which consists in a certain limit, so that you do not go to extremes in times of prosperity: Let all men know of your moderation, as Philippians 4:5 says.

In the bad times of adversity, three kinds of armor are necessary. First is patience, which keeps the soul from giving up the love of God and what is right because of difficulties: You will save your souls by patience (Luke 21:19).

Sometimes it happens that a person does what is right if he alone is involved, yet he finds the traits of other persons insufferable; and to these he says, forbearing one another: For by what that righteous man saw and heard as he lived among them, he was vexed in his righteous soul day after day with their lawless deeds (2 Peter 2:8); We who are strong ought to bear with the failings of the weak, and not to please ourselves, as we read in Romans 15:1.

Thirdly, the armor of pardon is necessary, and so he says, forgiving each other: What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ (2 Corinthians 2:10). One forgives an injury when he does not hold a grudge against the person who did it to him and does not injure him in return. Still, when punishment is necessary, the person who committed the injury must be punished. Paul adds the reason why they should forgive, as the Lord has forgiven you: Does a man harbor anger against another, and yet seek for healing from the Lord? ; I forgave you all that debt because you pleaded with me (Matthew 18:32), and then he continues, and should not you have had mercy on your fellow servant, as I had mercy on you?

Then when Paul says, and above all these put on love, he urges them to practice the principal virtues, which perfect the others. Among the virtues, the love of charity holds first place, while among the gifts, wisdom is first. For love is the soul of all the virtues, while wisdom directs them. First, he leads them to the practice of love, and secondly to wisdom (v. 16). First, he urges them to possess the love of charity; secondly, to possess the effects of this love (v. 15).

So Paul says, above all these put on love, which is greater than all the virtues mentioned above, as we find stated in 1 Corinthians 13:13. Above all these, that is, more than all the others, because love is the end of all the virtues: The end of the commandment is love (1 Timothy 1:5). Or we could say, above all these we should have love, because it is above all the rest: I will show you a still more excellent way (1 Corinthians 12:31). Love is above all the rest because without it the others are of no value. This love is the seamless tunic mentioned by John 19:23.

The reason we need this love is because it binds everything together in perfect harmony. According to the Gloss, all the virtues perfect a person, but love unites them to each other and makes them permanent; and this is why it is said to bind. Or, it is said to bind because it binds by its very nature, for love unites the beloved to the lover: I led them with cords of compassion, with the bands of love (Hosea 11:4). He says, perfect, because a thing is perfect when it holds firmly to its ultimate end; and love does this.

Then (v. 15), he urges them to acts of love. He mentions two of these acts, peace and thankfulness, and implies a third, joy. He says, let the peace of Christ [rejoice] in your hearts. An immediate effect of the love of charity is peace, which is, as Augustine comments, that composure or calmness of order produced in a person by God. Love does this, because when one loves another he harmonizes his will with the other: Great peace have those who love thy law (Psalms 119:165). He says rejoice, because the effect of this love is joy, and this joy follows peace: Joy follows those who take counsels of peace (Proverbs 12:20).

Paul does not merely say “peace,” because there is a peace of this world which God did not come to bring. He says, the peace of Christ, the peace Christ established between God and man. Jesus affirmed this peace: Jesus himself stood among them, and said to them: Peace to you (Luke 24:36). And you should have this peace, because it is the peace to which indeed you were called. God has called us to peace (1 Corinthians 7:15). He adds, in the one body, that is, that you may be in one body.

Another effect is thankfulness, and so Paul continues, and be thankful: The hope of the unthankful will melt away like the winter’s ice .

Next (v. 16), he urges them to acquire wisdom. First, he teaches them about the source of wisdom, and secondly its usefulness.

In order to have true wisdom, one must inquire into its source, and so Paul says, let the word of Christ dwell in you richly. The source of wisdom is God’s word in the highest heaven . Therefore you should draw wisdom from the word of Christ: That will be your wisdom and your understanding in the sight of the peoples (Deuteronomy 4:6); He was made our wisdom (1 Corinthians 1:30).

But some people do not have the Word, and so they do not have wisdom. He says that this wisdom should dwell in us: Bind them about your neck, write them on the tablet of your heart (Proverbs 3:3). For some, a little of Christ’s word is enough, but the Apostle wants them to have much more; so he says, let the word of God dwell in you richly: God is able to provide you with every blessing in abundance, so that you may always have enough of everything (2 Corinthians 9:8); Search for it as for hidden treasures (Proverbs 2:4).

He adds, in all wisdom, that is, you should want to know everything that pertains to the wisdom of Christ: I did not shrink from declaring to you the whole counsel of God (Acts 20:27); The heart of a fool is like a broken jar; it will hold no wisdom [Vulgate].

This wisdom is useful in three ways: for instruction, for devotion, and for direction.

It instructs us in two ways. First, to know what is true; and so Paul says, as you teach. He is saying, in effect: this wisdom dwells in you so richly that it can teach you all things: All scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness (2 Timothy 3:16). Secondly, this wisdom instructs us to know what is good, and so Paul says, and admonish one another, that is, encourage yourselves to do good things: To arouse you by way of reminder (2 Peter 1:1).

Secondly, he mentions its usefulness for devotion, saying, as you sing psalms and hymns. The psalms show the delight of acting well: Praise him with joy (Psalms 148:2 / 47:1). A hymn is a song of praise: A hymn for all his saints (Psalms 148:14).

And spiritual songs with thankfulness in your hearts to God, because whatever we do, we should relate it to spiritual goods, to the eternal promises, and to the worship of God. And so Paul says, in your hearts, not only with your lips: I will pray with the spirit and I will pray with the mind also (1 Corinthians 14:15); This people draws near with their mouth and honor me with their lips, while their hearts are far from me (Isaiah 29:13).

He adds, with thankfulness, that is, acknowledging the grace of Christ and God’s gifts. The chief songs of the Church are songs of the heart, but they are expressed vocally so as to arouse the songs of the heart, and for the benefit of the simple and uncultured.

He mentions the usefulness of this wisdom in directing our actions when he says, and whatever you do, in word or deed, do everything in the name of the Lord Jesus Christ, because even our speaking is a work: Whether you eat or drink, or whatever you do, do all to the glory of God (1 Corinthians 10:31). Some find a difficulty in this statement of Paul, for what he is saying is either a command or a counsel. If it is a command, then whoever does not do this sins; yet a person sins venially when he does not do this; therefore, whoever sins venially sins mortally. My answer is this: Some say that this is a counsel, but this is not true. Nevertheless, it is not necessary that we refer everything to God in an actual way; it can be done habitually. Whoever acts against the glory of God and his commands acts against this command. But one who sins venially does not act against this command in an absolute way, because even though he does not refer everything to God in an actual way, he does so habitually.

Having given a general direction to all, Paul now begins to give particular directions. First, he gives special directions that relate to the various states found in the Church; secondly, he gives certain directions that apply to all states in certain conditions (Colossians 4:2). There are three special directions, according to the three kinds of relationships the Philosopher finds in domestic society: that of husband and wife, father and child, and master and slaves (Colossians 3:22). Each of these is divided into two parts, as he urges subjects to obey and their superiors to govern with moderation.

He says, "Wives, be subject to your husbands," and adds, "as is fitting," because this has been decreed by God’s law: You shall be under your husband’s power, and he shall have dominion over you (Genesis 3:16); The women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says (1 Corinthians 14:34). The reason for this is that ruling is a function of reason; and because men’s reason is stronger, they should preside. He adds, "in the Lord," because all things directed to certain ends must ultimately be referred to God.

Then, he instructs husbands to love their wives: "Husbands, love your wives." This is natural, since a husband and wife are in a certain sense one: Husbands, love your wives, as Christ loved the church (Ephesians 5:25). He forbids them to be bitter: She who is bitter becomes weak in doing good (Micah 1:12), and Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice (Ephesians 4:31).

Then he deals with the second relationship, and says, "Children, obey your parents in everything," that is, in everything that is not contrary to God: We have had earthly fathers who disciplined us and we respected them (Hebrews 12:9). But if they command anything that is contrary to God, then we must remember what is said in Luke: If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple (Luke 14:26). This is to be done because "this pleases the Lord," that is, it is in the Lord’s law, because the law of charity does not destroy the law of nature but perfects it. And it is a natural law that a child is subject to the care of his father: Honor your father and your mother (Exodus 20:12).

Then when Paul says, "Fathers, do not provoke your children," he instructs parents: Fathers, do not provoke your children to anger (Ephesians 6:4). They should not do this so they will not become discouraged, that is, faint-hearted. Paul gives this advice because adults keep the impressions they have had as children. It is natural for those raised in slavery to be always faint-hearted. This is the reason why some say that the children of Israel were not immediately led into the promised land: they had been raised in slavery and would not have had the courage to fight against their enemies. Say to those who have an anxious heart, "Be strong; fear not!" (Isaiah 35:4).

Next, he considers the third relationship. First, he instructs the slaves; secondly, he gives the reason for what he says (Colossians 3:24); and thirdly, he clears up a question (Colossians 3:25). As to the first, he does two things: first, he tells them to obey, and secondly, how to obey.

He says, "Slaves," according to your state in this world, "obey in everything" those who are your earthly masters—that is, in everything that is not against God: not only to the good and gentle but also to the unjust (1 Peter 2:18); Let all who are under a yoke as slaves regard their own masters as worthy of all honor (1 Timothy 6:1).

Then when he says, "not with eyeservice," he teaches them how they are to obey. He shows them two ways to obey: first, with simplicity and without trickery, and secondly, willingly. So Paul says, "not with eyeservice," that is, not merely to the extent that they can be seen by their master. This same idea is found in Ephesians 6:6. He says, "not as men-pleasers," for such people serve merely to please men. As Galatians says, If I were still trying to please man, I would not be a servant of Christ (Galatians 1:10). Therefore he adds, "but in singleness of heart," that is, without trickery, "fearing the Lord," as in Job: That man was simple and upright, and feared God (Job 1:1); The integrity of the upright guides them (Proverbs 11:3). Further, they should serve willingly, and so Paul says, "Whatever you do, work heartily," that is, readily. They are to do this "as for the Lord," because anyone who serves another for the right reason does so on account of God, the source of what is right: He who resists the authorities resists what God has appointed (Romans 13:2); doing the will of God from the heart, rendering service with a good will as to the Lord and not to men (Ephesians 6:6).

Next, he gives two reasons why they should serve this way. The first considers their reward, and the second considers their devotion to God. So Paul says to serve readily, "knowing that from the Lord you will receive the inheritance as your reward." The lines have fallen for me in pleasant places; indeed, I have a beautiful inheritance (Psalms 16:6); knowing that whatever good anyone does, this he will receive back from the Lord, whether he is a slave or free (Ephesians 6:8). Some people were of the opinion that it is not meritorious to accomplish an act of justice, because this seems to be owed to someone, and it is not meritorious to give someone what is his due. But we should remember that by the very fact that we do this voluntarily, we are doing something of ourselves, because it is in our power to will or not to will; and so such an act is meritorious. Now slaves serve their masters because they owe this to them; therefore, in order to receive their reward, they should do this voluntarily. But they should serve their masters in such a way that they do not separate themselves from God. The second reason for serving this way is that this is how one serves the Lord, as we read in Romans: Be fervent in spirit, serve the Lord (Romans 12:11).

Then (Colossians 3:25), he clears up a question. A slave might ask: How can I serve a person who harms me? And so Paul replies. It is not up to you to take revenge by taking away from him what is his; rather, wait for the one who can, "for the wrongdoer will be paid back for the wrong he has done." For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil (2 Corinthians 5:10). And there is no partiality with him [God] (Ephesians 6:9); and also in Acts: God shows no partiality (Acts 10:34).

Next, Paul shows how masters should treat their slaves. He does two things: first, he gives his instructions, and secondly, the reason for them. There are two ways a master can oppress his slaves. First, by acting unjustly against them by violating the laws, for according to the laws a master cannot be cruel to his slaves. And so Paul says that masters should treat their slaves justly. Secondly, by demanding that their slaves accomplish absolutely all their duties, which a Christian gentleness would soften; and so Paul says, "fairly." As we read in Job, If I have rejected the cause of my manservant or my maidservant, when they brought a complaint against me, what then shall I do when God rises up? (Job 31:13–14). Then when he says, "knowing that you also have a Master in heaven," Paul gives the reason why they should act this way, and it is this: just as you act towards your slaves, so the Lord will act towards you: knowing that he who is both their Master and yours is in heaven (Ephesians 6:9).