Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
8. But now ye also put off all these; anger, 8. Nunc autem deponite et vos omnia, iram,
wrath, malice, blasphemy, filthy communication indignationem, malitiam, maledicentiam,
out of your mouth.
turpiloquentiam ex ore vestro.
5. Mortify therefore. Hitherto he has been speaking of contempt of the world. He now proceeds
further, and enters upon a higher philosophy, as to the mortification of the flesh. That this may be
the better understood, let us take notice that there is a twofold mortification. The former relates to
those things that are around us. Of this he has hitherto treated. The other is inward — that of the
understanding and will, and of the whole of our corrupt nature. He makes mention of certain vices
which he calls, not with strict accuracy, but at the same time elegantly, members. For he conceives
of our nature as being, as it were, a mass made up of different vices. They are, therefore, our
members, inasmuch as they in a manner stick close to us. He calls them also earthly, alluding to
what he had said — not the things that are on earth, (Colossians 3:2,) but in a different sense. “I
have admonished you, that earthly things are to be disregarded: you must, however, make it your
aim to mortify those vices which detain you on the earth.” He intimates, however, that we are
earthly, so long as the vices of our flesh are vigorous in us, and that we are made heavenly by the
renewing of the Spirit.
After fornication he adds uncleanness, by which term he expresses all kinds of wantonness, by
which lascivious persons pollute themselves. To these is added, πάθος that is, lust, which includes
all the allurements of unhallowed desire. This term, it is true, denotes mental perturbations of other
kinds, and disorderly motions contrary to reason; but lust is not an unsuitable rendering of this
passage. As to the reason why covetousness is here spoken of as a worshipping of images, 436 consult
the Epistle to the Ephesians, that I may not say the same thing twice.
6. On account of which things the wrath of God cometh. I do not find fault with the rendering
of Erasmus — solet venire — (is wont to come,) but as the present tense is often taken in Scripture
instead of the future, according to the idiom of the Hebrew language, I have preferred to leave the
rendering undecided, so that it might be accommodated to either meaning. He warns the Colossians,
then, either of the ordinary judgments of God, which are seen daily, or of the vengeance which he
has once denounced upon the wicked, and which impends over them, but will not be manifested
until the last day. I willingly, however, admit the former meaning — that God, who is the perpetual
Judge of the world, is accustomed to punish the crimes in question.
He says, however, expressly, that the wrath of God will come, or is wont to come, upon the
unbelieving or disobedient, instead of threatening them with anything of this nature. 437 For God
would rather that we should see his wrath upon the reprobate, than feel it in ourselves. It is true,
that when the promises of grace are set before us, every one of the pious ought to embrace them
equally as though they were designed for himself particularly; but, on the other hand, let us dread
the threatenings of wrath and destruction in such a manner, that those things which are suitable for
the reprobate, may serve as a lesson to us. God, it is true, is often said to be angry even with his
children, and sometimes chastens their sins with severity. Paul speaks here, however, of eternal
destruction, of which a mirror is to be seen only in the reprobate. In short, whenever God threatens,
436 “Est appelee Idolatrie;” — “Is called Idolatry.”
437 “Plustot que de menacer les Colossiens de telles choses;” — “Instead of threatening the Colossians with such things.”
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John Calvin