Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
Νεκρώσατε οὖν τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρία,
Оу҆мертви́те ᲂу҆̀бо ᲂу҆́ды ва́шѧ, ꙗ҆̀же на землѝ: блꙋ́дъ, нечистотꙋ̀, стра́сть, по́хоть ѕлꙋ́ю и҆ лихоима́нїе, є҆́же є҆́сть і҆дѡлослꙋже́нїе,
But the saints, and they who truly practice virtue, "mortify their members" and as the result of this, are pure and without spot, confiding in the promise of our Savior, who said, "Blessed are the pure in heart, for they shall see God." These, having become dead to the world, who have renounced the merchandise of the world, gain an honorable death.
Thus, in movements according to the spirit, the soul sometimes opposes other movements of itself according to the flesh. Conversely, in movements according to the flesh, it opposes others which it has according to the spirit, and this is why we say the flesh lusts against the spirit and the spirit lusts against the flesh. But this is also why "it is being renewed day by day," for the soul does not fail to make progress in virtue as it gradually diminishes the carnal desires to which it does not consent. It is to those already baptized that the apostle says, "Mortify your members, which are on the earth." .
All perverse valuations of worldly natures are prohibited. Now every perverse valuation of creatures proceeds either by reason of sublimity, or by reason of sufficiency, or by reason of delight. In the first way it is the idolatry of the proud; in the second way it is the idolatry of the avaricious; in the third way it is the idolatry of the lascivious. Against the second the Apostle says: Avarice is the servitude of idols.
Collationes de Decem Praeceptis, Collation 2You must be prepared for the unpleasant things and the discomforts... When you are training soldiers in maneuvers, you practice in blank ammunition because you would like them to have practice before meeting the real enemy. So we must practice in abstaining from pleasures which are not in themselves wicked. If you don't abstain from pleasure. you won't be good when the time comes along. It is purely a matter of practice.
ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the DockFornication in a woman is in the raising of the eyes. "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, and concupiscence, and covetousness, which is idolatry: for which things' sake cometh the wrath of God upon the children of disobedience," cries the apostle. But we enkindle the passions, and are not ashamed.
The Instructor Book 3Now it is adultery, if one, abandoning the ecclesiastical and true knowledge, and the persuasion respecting God, accedes to false and incongruous opinion, either by deifying any created object, or by making an idol of anything that exists not, so as to overstep, or rather step from, knowledge. And to the Gnostic false opinion is foreign, as the true belongs to him, and is allied with him. Wherefore the noble apostle calls one of the kinds of fornication, idolatry, in following the prophet, who says: "[My people] hath committed fornication with stock and stone. They have said to the stock, Thou art my father; and to the stone, Thou hast begotten me."
The Stromata Book 6Neither let the new heretics flatter themselves in this, that they say that they do not communicate with idolaters; although among them there are both adulterers and fraudulent persons, who are held guilty of the crime of idolatry, according to the saying of the apostle: "For know this with understanding, that no whoremonger, nor unclean person, nor covetous man, whose guilt is that of idolatry, hath any inheritance in the kingdom of Christ and of God." And again: "Mortify therefore your members which are upon the earth; putting off fornication, uncleanness, and evil concupiscence, and covetousness, which are the service of idols: for which things' sake cometh the wrath of God." For as our bodies are members of Christ, and we are each a temple of God, whosoever violates the temple of God by adultery, violates God; and he who, in committing sins, does the will of the devil, serves demons and idols. For evil deeds do not come from the Holy Spirit, but from the prompting of the adversary, and lusts born of the unclean spirit constrain men to act against God and to obey the devil. Thus it happens that if they say that one is polluted by another's sin, and if they con tend, by their own asseveration, that the idolatry of the delinquent passes over to one who is not guilty according to their own word; they cannot be excused from the crime of idolatry, since from the apostolic proof it is evident that the adulterers and defrauders with whom they communicate are idolaters. But with us, according to our faith and the given rule of divine preaching, agrees the principle of truth, that every one is himself held fast in his own sin; nor can one become guilty for another, since the Lord forewarns us, saying, "The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him." And again: "The fathers shall not die for the children, and the children shall not die for the fathers. Every one shall die in his own sin." Reading and observing this, we certainly think that no one is to be restrained from the fruit of satisfaction, and the hope of peace, since we know, according to the faith of the divine Scriptures, God Himself being their author, and exhorting in them, both that sinners are brought back to repentance, and that pardon and mercy are not denied to penitents.
Epistle LIIn such strange utterances we see quite clearly what is really at the bottom of all these articles and books. It is not mere business; it is not even mere cynicism. It is mysticism; the horrible mysticism of money. The writer of that passage did not really have the remotest notion of how Vanderbilt made his money, or of how anybody else is to make his. He does, indeed, conclude his remarks by advocating some scheme; but it has nothing in the world to do with Vanderbilt. He merely wished to prostrate himself before the mystery of a millionaire. For when we really worship anything, we love not only its clearness but its obscurity. We exult in its very invisibility.
All Things Considered, The Fallacy of Success (1908)For it is not one thing which dies and another which is quickened, as neither is it one thing which is lost and another which is found, but the Lord came seeking for that same sheep which had been lost. What was it, then, which was dead? Undoubtedly it was the substance of the flesh; the same, too, which had lost the breath of life, and had become breathless and dead. This same, therefore, was what the Lord came to quicken, that as in Adam we do all die, as being of an animal nature, in Christ we may all live, as being spiritual, not laying aside God's handiwork, but the lusts of the flesh, and receiving the Holy Spirit; as the apostle says in the Epistle to the Colossians: "Mortify, therefore, your members which are upon the earth." And what these are he himself explains: "Fornication, uncleanness, inordinate affection, evil concupiscence; and covetousness, which is idolatry." The laying aside of these is what the apostle preaches; and he declares that those who do such things, as being merely flesh and blood, cannot inherit the kingdom of heaven. For their soul, tending towards what is worse, and descending to earthly lusts, has become a partaker in the same designation which belongs to these [lusts, viz., "earthly"], which, when the apostle commands us to lay aside, he says in the same Epistle, "Cast ye off the old man with his deeds." But when he said this, he does not remove away the ancient formation [of man]; for in that case it would be incumbent on us to rid ourselves of its company by committing suicide.
Irenaeus Against Heresies Book 5In a general way all that is of the devil is characterized by hatred for God. What is of the devil is idolatry, since all idols are subject to him. Yet Paul elsewhere lays down the law in express terms, saying: "Mortify your members." Idolatry is not confined to casting incense upon an altar with finger and thumb or to pouring libations of wine out of a cup into a bowl.
"Mortify therefore your members," he saith, "which are upon the earth." What sayest thou? Was it not thou that saidst, "Ye are buried; ye are buried together with Him; ye are circumcised: we have put off the body of the sins of the flesh"; how then again sayest thou, "Mortify"? Art thou sporting? Dost thou thus discourse, as though those things were in us? There is no contradiction; but like as if one, who has clean scoured a statue that was filthy, or rather who has recast it, and displayed it bright afresh, should say that the rust was eaten off and destroyed, and yet should again recommend diligence in clearing away the rust, he doth not contradict himself, for it is not that rust which he scoured off that he recommends should be cleared away, but that which grew afterwards; so it is not that former putting to death he speaks of, nor those fornications, but those which do afterwards grow.
He said that this is not our life, but another, that which is in heaven. Tell me now. When he said, Mortify your members that are upon the earth, is then the earth also accused? or does he speak of the things upon the earth as themselves sins? "Fornication, uncleanness," he saith. He has passed over the actions which it is not becoming even to mention, and by "uncleanness" has expressed all together.
"Passion," he said, "evil desire."
Lo! he has expressed the whole in the class. For envy, anger, sorrow, all are "evil desire."
"And covetousness," he saith, "which is idolatry."
Homily on Colossians 8But why did he begin his list with fornication? For having said, "Mortify your members which are upon the earth," he immediately says, "fornication"; and so he does almost everywhere. Because this passion hath the greatest sway. For even when writing his Epistle to the Thessalonians he did the same. And what wonder? since to Timothy even he saith, "Keep thyself pure"; and again elsewhere, "Follow after peace with all men, and the sanctification," without which "no man shall see the Lord." "Put to death," he says, "your members." Ye know of what sort that is which is dead, namely, hated, loathed, dropping to decay. If thou put anything to death, it doth not when dead continue dead, but presently is corrupted, like the body. Extinguish then the heat; and nothing that is dead will continue. He shows one having the same thing in hand, which Christ wrought in the Laver; therefore also he calleth them "members," as though introducing some champion, thus advancing his discourse to greater emphasis. And he well said, "Which are upon the earth," for here they continue, and here they are corrupted, far rather than these our members. So that not so truly is the body of the earth, as sin is earthly, for the former indeed appears even beautiful at times, but those members never. And those members lust after all things that are upon the earth. If the eye be such, it seeth not the things in the heavens; if the ear, if the hand, if thou mention any other member whatsoever. The eye seeth bodies, and beauties, and riches; these are the things of earth, with these it is delighted: the ear with soft strains, and harp, and pipe, and filthy talking; these are things which are concerned with earth.
When therefore he has placed his hearers above, near the throne, he then says, "Mortify your members which are upon the earth." For it is not possible to stand above with these members; for there is nothing there for them to work upon. And this clay is worse than that, for that clay indeed becometh gold, "for this corruptible," he saith, "must put on incorruption," but this clay can never be retempered more. So that these members are rather "upon the earth" than those. Therefore he said not, "of the earth," but, "which are upon the earth," for it is possible that these should not be upon the earth. For it is necessary that these should be "upon the earth," but that those should, is not necessary. For when the ear hears nothing of what is here uttered, but only in the heavens, when the eye sees nothing of what is here, but only what is above, it is not "upon the earth"; when the mouth speaketh nothing of the things here, it is not "upon the earth"; when the hand doeth no evil thing-these are not of things "upon the earth," but of those in the heavens.
Homily on Colossians 8So Christ also saith, "If thy right eye causeth thee to stumble," that is, if thou lookest unchastely, "cut it out," that is, thine evil thought. And he (Paul) seems to me to speak of "fornication, uncleanness, passion, desire" as the same, namely fornication: by means of all these expressions drawing us away from that thing. For in truth this is "a passion"; and like as the body is subject to any affection, either to fever or to wounds, so also is it with this. And he said not Restrain, but "Mortify" (put to death), so that they never rise up more, and "put them away." That which is dead, we put away; for instance, if there be callosities in the body, their body is dead, and we put it away. Now, if thou cut into that which is quick, it produces pain, but if into that which is dead, we are not even sensible of it. So, in truth, is it with the passions; they make the soul unclean; they make the soul, which is immortal, passible.
How covetousness is said to be idolatry, we have oftentimes explained. For the things which do most of all lord it over the human race, are these, covetousness, and unchasteness, and evil desire.
Homily on Colossians 8But God has appointed fixed limits to all of these; and if they pass these limits and begin to be too great, they must necessarily pervert their nature, and be changed into diseases and vices. And it is a matter of no great labour to show what these limits are.
Those who had possessions He freed from the bondage of senseless stuff, lest while they served it they should become servers of idols, concerning which it is written, "They have no breath in their mouth, and although they have eyes, and ears, and hands, they see not, and hear not, and work not." And for this reason the Apostle Paul called the love of mammon "idolatry," for as the heathen worship things which have no feeling, and in which there is neither life nor perception, even so do those who love riches worship the gold which is silent, and the silver which is dumb, together with all their possessions which have neither feeling nor knowledge.
13 Ascetic Discourses, Discourse 8 -- First Discourse on PovertyIf we think over the rest of faults, tracing them from their generations, let us begin with covetousness, "a root of all evils," wherewith, indeed, some having been ensnared, "have suffered shipwreck about faith." Albeit covetousness is by the same apostle called idolatry. In the next place proceeding to mendacity, the minister of covetousness (of false swearing I am silent, since even swearing is not lawful )-is trade adapted for a servant of God? But, covetousness apart, what is the motive for acquiring? When the motive for acquiring ceases, there will be no necessity for trading.
On IdolatryHe demonstrates, too, to the Colossians what "members" they are to"mortify" upon earth: "fornication, impurity, lust, evil concupiscence," and "base talk." Yield up, by this time, to so many and such sentences, the one (passage) to which you cling.
On ModestyHe did not say "cast off," but "put to death," so that they might no longer rise again. By "earthly members" he probably means our bodily members: if they do not contribute to the acquisition of heavenly things, then they are earthly, but if heavenly things are accomplished through them, then they are no longer earthly, just as we ourselves become, as it were, not of the earth if we neither see nor hear anything evil. Perhaps by "earthly members" are meant the sins committed by our bodily members, which remain on the earth and perish right there, whereas the members of the body, though they are from the earth, will not remain on the earth forever nor decay, but at the resurrection will receive incorruption. But why, having said above that you were buried with Christ and put off the body of the sins of the flesh, does he now say again "put to death"? Because the first putting to death was a gift of baptism, which took away the original sin existing in us; but the putting to death now proposed is a matter also of our own will, consisting in effacing the sins that occur after baptism, and even more in not allowing them to come alive in us at all, cutting off their inception through the putting to death of carnal-mindedness. This is like someone who, having cleaned a tarnished bronze statue and restored its luster, would ask the owner of the statue to more carefully cleanse it of rust — not from the rust he had already removed, but from that which would appear afterward.
Here he explains what these members are. And first of all he mentions "fornication," because this passion has the greatest power.
He leaves aside speaking in detail about that which it is indecent to say; and by the words "uncleanness" and "passion" he gives a view of all kinds of shameful unions. For indeed passion is a frenzy of the body, like a fever, or a wound, or another disease.
Here again he spoke generally about everything; for all is evil desire. But there is also a good desire, which expresses the striving toward God and toward divine things, according to which Daniel too was a man of desires (Dan. 9:23).
The firstborn of evil desire is "covetousness." He called it idolatry, since it is the service of silver and gold. "The idols of the nations are silver and gold" (Ps. 113:12).
Commentary on ColossiansNext (v. 5), Paul puts order into their actions: first, by restraining them from sin; secondly, by teaching them about good habits (v. 12). In regard to the first he does two things: first, he starts with a warning; secondly, he explains it (v. 9b). The first is divided into two parts: first, he forbids carnal vices; secondly, he gives his reason (v. 6). With respect to the first he does two things: first, he lays down a general prohibition; secondly, he goes into detail about it (v. 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 by making 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. Or we could say that in reference to the members of the body, he had said, "you have died" (v. 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: "I of myself serve the law of God with my mind, but with my flesh I serve the law of sin" (Rom 7:25); and he said, a little before this: "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" (v. 23). Therefore, because you have died so far as concerns your mind, put to death the sinful desires in your members that are on earth, insofar as they are on earth and are earthly bodies: "I pommel my body and subdue it" (1 Cor. 9:27), by not allowing it to be drawn to carnal things.
Now he mentions particular sins: first, those that are purely carnal; secondly, 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 the nature of man 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" (Job 4:12). 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 corporeal, that is, money, but it is completed in a spiritual delight, that is, in the ownership of such. And thus it has some part among the carnal sins. Paul adds, which is idolatry: "one who is covetous that is, an idolater," as Ephesians (5:5) says.
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 some image the honor owed to God; but a covetous person gives to money the honor owed to God, because he builds his whole life around it. But because a covetous person intends to act towards money as to God, like an idolater, it is a lesser sin.
Commentary on ColossiansFor which things' sake the wrath of God cometh on the children of disobedience:
δι’ ἃ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας,
и҆́хже ра́ди грѧде́тъ гнѣ́въ бж҃їй на сы́ны противле́нїѧ,
"For which things' sake cometh the wrath of God upon the sons of disobedience."
By many things he had been withdrawing them; by the benefits which are already given, by the evils to come from which we had been delivered, being who, and wherefore; and all those considerations, as, for instance, who we were, and in what circumstances, and that we were delivered therefrom, how, and in what manner, and on what terms. These were enough to turn one away, but this one is of greater force than all; unpleasant indeed to speak of, not however to disservice, but even serviceable. "For which things' sake cometh," he saith, "the wrath of God upon the sons of disobedience." He said not, "upon you," but, "upon the sons of disobedience."
Homily on Colossians 8"For which things' sake cometh," he saith, "the wrath of God upon the sons of disobedience." Sons of disobedience, he calls them, to deprive them of excuse, and to show that it was because they would not be obedient, that they were in that condition.
Homily on Colossians 8The wrath to come often punishes such people even in the present age. He calls them "sons of disobedience," depriving them of all leniency and showing that they remain in their passions not out of ignorance but out of obstinacy (εξ απείθειας), to which they have so given themselves over that they have, as it were, adopted themselves to it, receiving from it their distinctive and characteristic features.
Commentary on ColossiansThen 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; the second applies especially to them. The first is God's punishment, because 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 of themselves there is no hope for their correction. And so the wrath of God is coming, as in the flood (Gen 6, 7), and on the people of Sodom.
Commentary on ColossiansIn the which ye also walked some time, when ye lived in them.
ἐν οἷς καὶ ὑμεῖς περιεπατήσατέ ποτε, ὅτε ἐζῆτε ἐν αὐτοῖς·
въ ни́хже и҆ вы̀ и҆ногда̀ ходи́сте, є҆гда̀ живѧ́сте въ ни́хъ.
"In the which ye also walked aforetime, when ye lived in them." In order to shame them, he saith, "when ye lived in them," and implying praise, as now no more so living: at that time they might.
Homily on Colossians 8"In the which ye also," he saith, "walked aforetime," and (afterward) became obedient. He points them out as still in them, and praises them, saying, "But now do ye also put away all these, anger, wrath, malice, railing, shameful speaking."
Homily on Colossians 8This word is not without praise, because now they no longer live in lusts; but there was a time when they did live so, for they were pagans.
Commentary on ColossiansThe other reason they have for avoiding these sins is that once they did live that way; and so Paul says, in these you once walked, 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 Pet. 4:3). Secondly, he mentions this reason because they knew from their own experience that such conduct is not beneficial, but only brings disorder: "But then what return did you get from the things of which you are now ashamed," as we read in Romans (6:21).
Commentary on ColossiansBut now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.
νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν·
Нн҃ѣ же ѿложи́те и҆ вы̀ та̑ всѧ̑: гнѣ́въ, ꙗ҆́рость, ѕло́бꙋ, хꙋле́нїе, срамосло́вїе ѿ ᲂу҆́стъ ва́шихъ:
A hermit said, 'A monk ought not to listen to disparagement; he ought not to be disparaging, and he ought not to be scornful.'
The Desert Fathers, Sayings of the Early Christian Monks"But now put ye also away all these."
He speaks always both universally and particularly; but this is from earnestness.
"Anger, wrath, malice, railing, shameful speaking out of your mouth. Lie not one to another."
"Shameful speaking," he saith, "out of your mouth," clearly intimating that it pollutes it.
Homily on Colossians 8But against others he advanceth his discourse. Under the head of "passion and railing" he means revilings, just as under "wrath" he means wickedness. And in another place, to shame them, he says, "for we are members one of another." He makes them out to be as it were manufacturers of men; casting away this one, and receiving that. He spoke of a man's "members"; here he saith, "all." He spoke of his heart, wrath, mouth, blasphemy, eyes, fornication, covetousness, hands and feet, lying, the understanding itself, and the old mind.
Homily on Colossians 8How is this? He just said: "you once walked," showing by this that they no longer live that way, and suddenly he says again: put off all these things! How can they put off what they no longer have? To this one can answer that the phrase "you once walked" serves for the understanding of what is now being said. For by this it is suggested that "once," that is, before baptism, sin ruled in you, possessed your entire life, and tyrannized over you, and freedom from the passions was impossible for you; but now, when through baptism sin has been put to death in you, it has become easy for you to put off the passions like a garment. And you cannot put forward as an excuse that you live under the power of sin and the passions, for you have died to them.
By "malice" he means bearing grudges, which some have called resentment, when someone holds malice within himself against another, as if to take revenge.
The apostle speaks about abusive speeches.
Expressively he said: "your mouths," for your mouths are sanctified by partaking of the body of the Lord. Therefore it is extremely unfitting for you to defile with slander and foul language the mouths that receive Christ the Lord.
Commentary on ColossiansAbove, 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 put them all away, not only sins of the flesh, but all sin: "So put away all malice and all guile and insincerity and envy and all slander" (1 Pet. 2:1).
He divides the spiritual sins into two groups: first, into sins of the heart, secondly, into sins of the mouth, spoken sins. First of all, he mentions anger: "For the anger of man does not work the righteousness of God" (Jas. 1:20); and 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" (Is 27:4). Malice then follows after these two, when a person tries to cause injury to his neighbor: "Put away all filthiness and rank growth of wickedness" (Jas. 1:21).
Then he mentions those sins committed by word; and there are three kinds. Such sins indicate a spiritual disorder. First, such 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" (Lev 24:14). And 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 that he is blaspheming, it is not a grievous sin. But I believe that however suddenly, 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, put foul talk from your mouth: "Let no evil talk come out of your mouths" (Eph 4:29). Thirdly, he mentions a disorder in relation to our neighbor, lying: "A false witness will not go unpunished" (Prov 19:5).
Commentary on ColossiansLie not one to another, seeing that ye have put off the old man with his deeds;
μὴ ψεύδεσθε εἰς ἀλλήλους, ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ
не лжи́те дрꙋ́гъ на дрꙋ́га, совле́кшесѧ ве́тхагѡ человѣ́ка съ дѣѧ́ньми є҆гѡ̀
But since the Father, the Son, and the Holy Spirit are of one Nature, the Father certainly will not be in subjection to Himself. And therefore the Son will not be in subjection in that in which He is one with the Father; lest it should seem that through the unity of the Godhead the Father also is in subjection to the Son. Therefore, as upon that cross it was not the fulness of the Godhead, but our weakness that was brought into subjection, so also will the Son hereafter become subject to the Father in the participation of our nature, in order that when the lusts of the flesh are brought into subjection the heart may have no care for riches, or ambition, or pleasures; but that God may be all to us, if we live after His image and likeness, as far as we can attain to it, through all. The benefit has passed, then, from the individual to the community; for in His flesh He has tamed the nature of all human flesh. Thus, according to the Apostle: "As we have borne the image of the earthly, so also shall we bear the image of the heavenly." This thing certainly cannot come to pass except in the inner man. Therefore, "laying aside all these," that is those things which we read of: "anger, malice, blasphemy, filthy communication;" as he also says below: "Let us, having put off the old man with his deeds, put on the new man, which is renewed in knowledge after the image of Him that created Him."
Exposition of the Christian Faith, Book 5, Chapter 13.174-175The renewal and reforming of the mind takes place "after God," or "after God's image": it is said to be "after God," to exclude one thinking it to be after some other creature; and "after God's image," to make it plain that the renewal is effected in the place where God's image is, that is, in the mind. .
Seek nothing with exterior gold and bodily adornment; but consider the garment as one worthy to adorn him who is according to the image of his Creator, as the apostle says: "Stripping off the old man, and putting on the new, one that is being renewed unto perfect knowledge 'according to the image of his Creator.'" And he who has put on "the heart of mercy, kindness, humility, patience and meekness" is clothed within and has adorned the inner man.
And even so we say that the true and perfect soul is the human soul, as is clear from the very nature of its operations in both sensory power and intellect. Anything else that shares in life, because it possesses the power of growth, we call animate by a sort of customary misuse of language, because in these cases the soul does not exist in a perfect condition…. Thus Paul, advising those who were able to hear him to lay hold on perfection, indicates also the mode in which they may attain that object. He tells them that they must "put off the old man" and put on the man "which is renewed after the image of him that created him." Now may we all return to that divine grace in which God at the first created man, when he said, "Let us make man in our image and likeness."
For it is not one thing which dies and another which is quickened, as neither is it one thing Which is lost and another which is found, but the Lord came seeking for that same sheep which had been lost. What was it, then, which was dead? Undoubtedly it was the substance of the flesh; the same, too, which had lost the breath of life, and had become breathless and dead. This same, therefore, was what the Lord came to quicken, that as in Adam we do all die, as being of an animal nature, in Christ we may all live, as being spiritual, not laying aside God's handiwork, but the lusts of the flesh, and receiving the Holy Spirit; as the apostle says in the Epistle to the Colossians: "Mortify, therefore, your members which are upon the earth." And what these are he himself explains: "Fornication, uncleanness, inordinate affection, evil concupiscence; and covetousness, which is idolatry." The laying aside of these is what the apostle preaches; and he declares that those who do such things, as being merely flesh and blood, cannot inherit the kingdom of heaven. For their soul, tending towards what is worse, and descending to earthly lusts, has become a partaker in the same designation which belongs to these [lusts, viz., "earthly"], which, when the apostle commands us to lay aside, he says in the same Epistle, "Cast ye off the old man with his deeds." But when he said this, he does not remove away the ancient formation [of man]; for in that case it would be incumbent on us to rid ourselves of its company by committing suicide.
But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that "to live in the flesh was the fruit of [his] work;" thus expressing himself. Now the final result of the work of the Spirit is the salvation of the flesh. For what other visible fruit is there of the invisible Spirit, than the rendering of the flesh mature and capable of incorruption? If then [he says], "To live in the flesh, this is the result of labour to me," he did not surely contemn the substance of flesh in that passage where he said, "Put ye off the old man with his works;" but he points out that we should lay aside our former conversation, that which waxes old and becomes corrupt; and for this reason he goes on to say, "And put ye on the new man, that which is renewed in knowledge, after the image of Him who created him." In this, therefore, that he says, "which is renewed in knowledge," he demonstrates that he, the selfsame man who was in ignorance in times past, that is, in ignorance of God, is renewed by that knowledge which has respect to Him. For the knowledge of God renews man. And when he says, "after the image of the Creator," he sets forth the recapitulation of the same man, who was at the beginning made after the likeness of God.
Against Heresies Book V"Seeing that ye have put off the old man with his doings, and have put on the new man, which is being renewed unto knowledge after the image of Him that created him."
It is worth enquiring here, what can be the reason why he calls the corrupt life, "members," and "man," and "body," and again the virtuous life, the same. And if "the man" means "sins," how is it that he saith, "with his doings"? For once he said, "the old man," showing that this is not man, but the other. The moral choice doth rather determine one than the substance, and is rather "man" than the other. For his substance casteth him not into hell, nor leadeth him into the kingdom, but men the themselves: and we neither love nor hate any one so far as he is man, but so far as he is such or such a man. If then the substance be the body, and in either sort cannot be accountable, how doth he say that it is evil? But what is that he saith, "with his doings"? He means the choice, with the acts. And he calleth him "old," on purpose to show his deformity, and hideousness, and imbecility; and "new," as if to say, Do not expect that it will be with this one even as with the other, but the reverse: for ever as he farther advances, he hasteneth not on to old age, but to a youthfulness greater than the preceding. For when he hath received a fuller knowledge, he is both counted worthy of greater things, and is in more perfect maturity, in higher vigor; and this, not from youthfulness alone, but from that "likeness" also, "after" which he is. Lo! the best life is styled a creation, after the image of Christ: for this is the meaning of, "after the image of Him that created him," for Christ too came not finally to old age, but was so beautiful as it is not even possible to tell.
Homily on Colossians 8One royal form it hath, that, namely, of Christ. They whom he has in view, appear to me rather to be of the Gentiles. For like as earth, being but sand, even though one part be greater, another less, losing its own previous form, doth afterwards become gold; and like as wool, of whatever kind it be, receiveth another aspect, and hides its former one: so truly is it also with the faithful.
Homily on Colossians 8You have clothed yourselves in Christ, who said: "I am the truth" (John 14:6). How then can you now clothe yourselves in another form of garment, the form of falsehood? Then it will be evident that you are casting off that form (as it were, the uniform) which characterizes you with the mark of truth.
Why did he, having named the members, the body, and the man of a corrupt life, again call the same thing virtuous? To show that freedom in man is more important than essence, that we are named rather by it than by essence. For Scripture calls horses, dogs, and foxes those who by their own will have made themselves like such animals. And it is freedom, not essence, that leads us into Gehenna or the Kingdom of God. Thus, by the old man he means a corrupted will. Therefore he also added: "with its deeds," meaning freedom and its deeds. He called it old, wishing to show its vileness, ugliness, and weakness. See how he composed the members of the old man: his mind consists of falsehood, his heart of fury, his mouth of lying and slander, his eyes and hidden members of fornication, his liver of evil desire, his hands of covetousness.
Commentary on ColossiansThen 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 being 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 (v. 10).
So Paul tells us to get rid of these things, put off the old nature, because it has grown old by sin: "What is becoming obsolete and growing old is ready to vanish away" (Heb 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, of course, 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" (Rom 5:12). This old nature, therefore, or old self, is the oldness of sin: "We know that our old self was crucified with him so that the sinful body might be destroyed" (Rom 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" (Eph 4:22).
Commentary on ColossiansAnd have put on the new man, which is renewed in knowledge after the image of him that created him:
καὶ ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ’ εἰκόνα τοῦ κτίσαντος αὐτόν,
и҆ ѡ҆бле́кшесѧ въ но́ваго, ѡ҆бновлѧ́емаго въ ра́зꙋмъ по ѡ҆́бразꙋ созда́вшагѡ є҆го̀,
But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that "to live in the flesh was the fruit of [his] work;" thus expressing himself. Now the final result of the work of the Spirit is the salvation of the flesh. For what other visible fruit is there of the invisible Spirit, than the rendering of the flesh mature and capable of incorruption? If then [he says], "To live in the flesh, this is the result of labour to me," he did not surely contemn the substance of flesh in that passage where he said, "Put ye off the old man with his works;" but he points out that we should lay aside our former conversation, that which waxes old and becomes corrupt; and for this reason he goes on to say, "And put ye on the new man, that which is renewed in knowledge, after the image of Him who created him." In this, therefore, that he says, "which is renewed in knowledge," he demonstrates that he, the selfsame man who was in ignorance in times past, that is, in ignorance of God, is renewed by that knowledge which has respect to Him. For the knowledge of God renews man. And when he says, "after the image of the Creator," he sets forth the recapitulation of the same man, who was at the beginning made after the likeness of God.
Against Heresies Book VThe new man is the will according to God; it does not grow old, but more and more blossoms and grows in the knowledge of God and of divine things, always and ever appearing more youthful and yet all the more strengthened, the fuller the knowledge it acquires and the greater the things of which it is deemed worthy.
That is, Christ. Christ did not come into old age, but was always so beautiful that it is impossible to express, "fairer than the sons of men" (Ps. 45:2). For He committed no sin, which ages and corrupts. And we, created by Him in His image, must cut off from ourselves every sinful corruption and aging. By "creation" the apostle means both that which occurs in baptism and that which comes from a beautiful way of life.
Commentary on ColossiansThe new nature or self is the mind, renewed from within, because before grace our mind is subject within to sin, and when it is renewed by grace it becomes new: "Your youth is renewed like the eagle's" (Ps 103:5); "For neither circumcision counts for anything, nor uncircumcision, but a new creation" (Gal 6:15). This new creation is renewing grace. Yet, there is an oldness that still remains in our flesh. Nevertheless, if you follow the judgment of the new nature, the new self, you are putting on the new nature or new self; while if you lust according to the desires of the flesh, you are putting on the old self or nature: "Put on the new nature, created after the likeness of God in true righteousness and holiness" (Eph 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 Cor 3:18). And where is this renewal taking place? It is taking place where the image of God is, and this is not in the sense faculties, but in the mind. And so Paul says, after the image of its creator. In other words, the image of God in us is being renewed.
Commentary on ColossiansWhere there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
ὅπου οὐκ ἔνι ῞Ελλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ τὰ πάντα καὶ ἐν πᾶσι Χριστός.
и҆дѣ́же нѣ́сть є҆́ллинъ, ни і҆ꙋде́й, ѡ҆брѣ́занїе и҆ неѡбрѣ́занїе, ва́рваръ и҆ скѵ́ѳъ, ра́бъ и҆ свобо́дь, но всѧ́чєскаѧ и҆ во всѣ́хъ хрⷭ҇то́съ.
We may still reasonably attach ourselves to the church, to the only concrete organization which has preserved down to this present time the core of all the messages, pagan and perhaps prepagan, that have ever come from beyond the world, and begin to practice the only religion which rests not upon some selection of certain supposedly "higher" elements in our nature, but on the shattering and rebuilding, the death and rebirth, of that nature in every part; neither Greek nor Jew nor barbarian, but a new creation.
God in the Dock: Religion Without Dogma?"Masters, render to your servants justice and equity; knowing that ye also have a Master in heaven, where there is neither Greek nor Jew, circumcision and uncircumcision, barbarian, Scythian, bond, free: but Christ is all, and in all." And the earthly Church is the image of the heavenly, as we pray also "that the will of God may be done upon the earth as in heaven." "Putting on, therefore, bowels of mercy, gentleness, humbleness, meekness, long-suffering; forbearing one another, and forgiving one another, if one have a quarrel against any man; as also Christ hath forgiven us, so also let us. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to which ye are called in one body; and be thankful." For there is no obstacle to adducing frequently the same Scripture in order to put Marcion to the blush, if perchance he be persuaded and converted; by learning that the faithful ought to be grateful to God the Creator, who hath called us, and who preached the Gospel in the body. From these considerations the unity of the faith is clear, and it is shown who is the perfect man; so that though some are reluctant, and offer as much resistance as they can, though menaced with punishments at the hand of husband or master, both the domestic and the wife will philosophize. Moreover, the free, though threatened with death at a tyrant's hands, and brought before the tribunals, and all his substances imperilled, will by no means abandon piety; nor will the wife who dwells with a wicked husband, or the son if he has a bad father, or the domestic if he has a bad master, ever fail in holding nobly to virtue. But as it is noble for a man to die for virtue, and for liberty, and for himself, so also is it for a woman. For this is not peculiar to the nature of males, but to the nature of the good. Accordingly, both the old man, the young, and the servant will live faithfully, and if need be die; which will be to be made alive by death. So we know that both children, and women, and servants have often, against their fathers', and masters', and husbands' will, reached the highest degree of excellence.
The Stromata Book 4But God will be all in all in the time of restitution; not in the sense that the Father alone will be, and the Son be wholly resolved into him, like a torch into a great pyre, from which it was pulled away for a short time and then put back … when we shall be no longer divided (as we are now by movements and passions) and containing nothing at all of God, or very little, but then we shall be entirely like God, ready to receive into our hearts the whole God and him alone. This is the perfection to which we press on. Paul himself indeed bears witness to this.
They moreover affirm that the Saviour is shown to be derived from all the Aeons, and to be in Himself everything by the following passage: "Every male that openeth the womb." For He, being everything, opened the womb of the enthymesis of the suffering Aeon, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently. And they state that it was clearly on this account that Paul said, "And He Himself is all things;" and again, "All things are to Him, and of Him are all things;" and further, "In Him dwelleth all the fulness of the Godhead;" and yet again, "All things are gathered together by God in Christ." Thus do they interpret these and any like passages to be found in Scripture.
Against Heresies Book I"Where there cannot be Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, bondman, freeman: but Christ is all, and in all."
Lo! here is a third encomium of this "man." With him, there is no difference admitted either of nation, or of rank, or of ancestry, seeing he hath nothing of externals, nor needeth them; for all external things are such as these, "circumcision, and uncircumcision, bondman, freeman, Greek," that is, proselyte, "and Jew," from his ancestors. If thou have only this "man," thou wilt obtain the same things with the others that have him.
"But Christ," he saith, "is all, and in all": Christ will be all things to you, both rank, and descent, "and" Himself "in you all." Or he says another thing, to wit, that ye all are become one Christ, being His body.
Homily on Colossians 8Now, if we all have one Master, with whom is no respect of persons, since Christ is all and in all, in barbarian, Scythian, bond or free, they ought to consider what they have done, wishing to preserve their own lives. They have drawn their fellow-servants to idolatry who would have been able to escape, had they given to them that which is just and equal, as again says the apostle.
Peter of Alexandria Canonical EpistleThat is, a proselyte and a Jew of noble birth.
Here is yet another praiseworthy distinction of the new man in Christ: that in him nothing external is taken into account—neither lineage, nor rank, nor ancestors—but that Christ is his mark of distinction, his character. In all who have been formed according to the spirit of a truly virtuous life, Christ is everything—that is, both lineage and rank. Or it can be said another way: you are all one Christ, being His body.
Commentary on ColossiansThen (v. 11), he shows that this renewal is for every one, otherwise it would not pertain to human nature as such. And 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, here there cannot be male and female, because men and women do not differ in mind, but 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, yet both have rational minds: "Or is God the God of Jews only? Is he not the God of Gentiles also?" (Rom 3:29). The third distinction is based on rite, 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 toward the North. What is barbarous is what is foreign or alien. Thus barbarians are foreigners, and one is absolutely a barbarian who is alien to human nature as such, that is, insofar as it is rational. And so barbarians 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 state: for some are slave, and others 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, but 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.
Commentary on Colossians
When Christ, who is our life, shall appear, then shall ye also appear with him in glory.
ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ.
[Заⷱ҇ 257] є҆гда́ (же) хрⷭ҇то́съ ꙗ҆ви́тсѧ, живо́тъ ва́шъ, тогда̀ и҆ вы̀ съ ни́мъ ꙗ҆вите́сѧ въ сла́вѣ.
"Set your mind on the things that are above, not on the things that are upon the earth. For ye died, and your life is hid with Christ in God. When Christ who is your life shall be manifested, then shall ye also with Him be manifested in glory."
This is not your life, he saith, it is some other one. He is now urgent to remove them, and insists upon showing that they are seated above, and are dead; from both considerations establishing the position, that they are not to seek the things which are here. For whether ye be dead, ye ought not to seek them; or whether ye be above, ye ought not to seek them. Doth Christ appear? Neither doth your life. It is in God, above. What then? When shall we live? When Christ shall be manifested, who is your life; then seek ye glory, then life, then enjoyment.
This is to prepare the way for drawing them off from pleasure and ease. Such is his wont: when establishing one position, he darts off to another; as, for instance, when discoursing of those who at supper were beforehand with one another, he all at once falls upon the observance of the Mysteries. For he hath a great rebuke when it is administered unsuspected. "It is hid," he saith, from you. "Then shall ye also with Him be manifested." So that, now, ye do not appear. See how he hath removed them into the very heaven. For, as I said, he is always bent upon showing that they have the very same things which Christ hath; and through all his Epistles, the tenor is this, to show that in all things they are partakers with Him. Therefore he uses the terms, Head, and Body, and does everything to convey this to them.
If therefore we shall then be manifested, let us not grieve, when we enjoy not honor: if this life be not life, but it be hidden, we ought to live this life as though dead. "Then shall ye also," he saith, "with Him be manifested in glory." "In glory," he said, not merely "manifested." For the pearl too is hidden so long as it is within the oyster. If then we be treated with insult, let us not grieve; or whatever it be we suffer; for this life is not our life, we are strangers and sojourners. "For ye died," he saith. Who is so witless, as for a corpse, dead and buried, either to buy servants, or build houses, or prepare costly raiment? None. Neither then do ye; but as we seek one thing only, namely, that we be not in a naked state, so here too let us seek one thing and no more. Our first man is buried: buried not in earth, but in water; not death-destroyed, but buried by death's destroyer, not by the law of nature, but by the governing command that is stronger than nature. For what has been done by nature, may perchance be undone; but what has been done by His command, never. Nothing is more blessed than this burial, whereat all are rejoicing, both Angels, and men, and the Lord of Angels. At this burial, no need is there of vestments, nor of coffin, nor of anything else of that kind. Wouldest thou see the symbol of this? I will show thee a pool wherein the one was buried, the other raised; in the Red Sea the Egyptians were sunk beneath it, but the Israelites went up from out of it; in the same act he buries the one, generates the other.
Marvel not that generation and destruction take place in Baptism; for, tell me, dissolving and cementing, are they not opposite? It is evident to all. Such is the effect of fire; for fire dissolves and destroys wax, but it cements together metallic earth, and works it into gold. So in truth here also, the force of the fire, having obliterated the statue of wax, has displayed a golden one in its stead; for in truth before the Bath we were of clay, but after it of gold. Whence is this evident? Hear him saying, "The first man is of the earth, earthy, the second man is the Lord from heaven." I spoke of a difference as great as that between clay and gold; but greater still do I find the difference between heavenly and earthy; not so widely do clay and gold differ, as do things earthy and heavenly. Waxen we were, and clay-formed. For the flame of lust did much more melt us, than fire doth wax, and any chance temptation did far rather shatter us than a stone doth things of clay.
Homily on Colossians 7But what did he go on to say? "When Christ appears, your life, then you also will appear with him in glory." So now is the time for groaning, then it will be for rejoicing; now for desiring, then for embracing. What we desire now is not present; but let us not falter in desire; let long, continuous desire be our daily exercise, because the one who made the promise doesn't cheat us. ..
Now the mystery of this "sign" was in various ways predicted; (a "sign") in which the foundation of life was forelaid for mankind; (a "sign") in which the Jews were not to believe: just as Moses beforetime kept on announcing in Exodus, saying, "Ye shall be ejected from the land into which ye shall enter; and in those nations ye shall not be able to rest: and there shall be instabilityof the print of thy foot: and God shall give thee a wearying heart, and a pining soul, and failing eyes, that they see not: and thy life shall hang on the tree before thine eyes; and thou shalt not trust thy life.
An Answer to the JewsAt the second coming, Christ will appear to all as God, coming in glory, with angels. Now He is so hidden that even His name is condemned. Then you too will appear, and not simply, but "in glory." Therefore seek that day, not this one: strive for that life. For then true life will come for you. The present life is death, since it consists of corruption, of flowing forward and backward. Therefore do not seek honors and glory here; for your glory is there. A pearl is hidden while it is in its shell, but when the shell is broken, it shines in glory. So we too, while we remain in this corruptible body, must live hidenly, shunning glory. But when this corruptible body is destroyed, then our glory will come as well, if we prove worthy of it by our deeds.
Commentary on ColossiansWhen he says, when Christ who is our life appears, then you also will appear with him in glory, he shows how this life will be manifested, that is, just as Christ's; for we read, "Our God comes" (Ps 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" (Gal 2:20). When Christ appears then you also will appear: "When he appears we shall be like him" (1 Jn 3:2), that is, in glory: "God came from Teman, and the Holy One from Mount Paran" (Hab 3:3).
Commentary on Colossians