Colossians 3:2
Set your minds on things above, not on earthly things.
Affections Rightly PlacedW. Bridge, M. A.Colossians 3:2
Affections the Wings of the SoulJ. Inglis.Colossians 3:2
Attractions of the WorldCuyler.Colossians 3:2
Drawings Toward HeavenT. De Witt Talmage, D. D.Colossians 3:2
Earthly and Heavenly ThingsR. Baxter.Colossians 3:2
Earthly-MindednessJ. Spence.Colossians 3:2
Love of the WorldFrom the Hindustani.Colossians 3:2
Not on Things on the EarthE. Hake.Colossians 3:2
Setting the Affections on Things AboveColossians 3:2
Spirituality a Safeguard Against TemptationC. H. Spurgeon.Colossians 3:2
The Affections to be Habitually HeavenwardT. F. B. Tinling, B. A.Colossians 3:2
The Antidote to Asceticism and SensualismBishop Lightfoot.Colossians 3:2
The Death of MelancthonColossians 3:2
The Heart MisplacedBishop Reynolds.Colossians 3:2
The Heavenly Inheritance PreferredW. Anderson, LL. D.Colossians 3:2
The Supreme Attachment Due to Spiritual ObjectsJohn Foster.Colossians 3:2
The Vital TransferenceT. De Witt Talmage, D. D.Colossians 3:2
Things AboveJ. Cumming, D. D.Colossians 3:2
Vanity of Earthly ThingsC. H. Spurgeon.Colossians 3:2
The Heavenly LifeR.M. Edgar Colossians 3:1, 2
Above the TideJ. L. Nye.Colossians 3:1-4
Aspring Towards HeavenT. Guthrie, D. D.Colossians 3:1-4
Attaining Higher LifeD. L. Moody.Colossians 3:1-4
Believers Risen with Christ, and Their Duty in ConsequencW. Jay.Colossians 3:1-4
Christ and the Higher NaturePrincipal Tulloch.Colossians 3:1-4
ExcelsiorD. Davies, M. A.Colossians 3:1-4
Following the Risen ChristC. H. Spurgeon.Colossians 3:1-4
High Ground for the AffectionT. H. Leary.Colossians 3:1-4
HomewardsT. H. Leary.Colossians 3:1-4
Of the ResurrectionBishop Andrewes.Colossians 3:1-4
Our Risen LifeR. Finlayson Colossians 3:1-4
Present Privileges: Future GloryE.S. Prout Colossians 3:1-4
Reasons for Seeking the Things AboveRobert Hall, M. A.Colossians 3:1-4
Risen with ChristFamily Churchman., Dean VaughanColossians 3:1-4
Risen with ChristBishop Beveridge.Colossians 3:1-4
Seek Those Things that are AboveJ. Beaumont, M. D.Colossians 3:1-4
Seeking Things AboveCanon Liddon.Colossians 3:1-4
The Affections ElevatedC. H. Spurgeon.Colossians 3:1-4
The Christian Risen with ChristEbenezer Temple.Colossians 3:1-4
The Christian TemperKnox Little.Colossians 3:1-4
The Christian's Higher LifeU.R. Thomas Colossians 3:1-4
The Heavenly Aspirations of the Renewed NatureF. Wagstaff.Colossians 3:1-4
The Hidden LifeA. Vinet, D. D.Colossians 3:1-4
The Resurrection of Christ an Argument for Seeking ThingsArchbishop Tillotson.Colossians 3:1-4
The Risen LifeCanon Liddon.Colossians 3:1-4
When Will the World Grow BetterG. Maurer.Colossians 3:1-4
Heavenly Things the True Object of Christian ContemplationT. Croskery Colossians 3:2, 3

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. We must not only seek things above, but think them.


1. Not things upon the earth, because

(1) they are below us (Philippians 3:8, 19);

(2) unsatisfying (Luke 8:18; Proverbs 23:5; Hosea 13:13; Psalm 78:39);

(3) full of anxieties (Matthew 13:22; Job 38:22);

(4) unnecessary to our happiness (Job 28:14);

(5) transient and uncertain (Proverbs 23:5; Luke 12:19, 20).

2. "Things there are above." (See hints on previous verse.) We ought to set our mind upon them, because

(1) they are satisfying;

(2) suitable;

(3) because our treasure is there - of riches (Matthew 6:19-21), of honours (1 Samuel 2:30), of pleasures (Psalm 16:11).

II. THE DUTY OF SETTING THE MIND UPON RIGHT OBJECTS OF THOUGHT AND AFFECTION. This is the secret of heavenly mindedness. "Tell me what a man thinks, and! will tell you what he is."

1. It is our duty not to set our mind on things on the earth, because

(1) God may give them to you as your entire portion (Psalm 17:14);

(2) you may provoke him to take them away (Psalm 78:5-7);

(3) they will turn away your thoughts from heaven (Psalm 10:3, 4);

(4) they will distract you in duty (Ezekiel 33:31);

(5) they involve the guilt of idolatry (ver. 5).

2. It is our duty to set our mind on things above, because

(1) there is nothing else worth our serious thought (1 John 2:15);

(2) they will keep you from over anxiety about the affairs of this life (Philippians 4:11, 12);

(3) the thought of them will increase your fitness for duty (Acts 20:24);

(4) they will make the thought of death more pleasant in anticipation (Philippians 1:23).

III. THE REASON FOR OUR SELECTING SUCH OBJECTS OF BELIEVING CONTEMPLATION. "For ye died, and your life is hid with Christ in God." The thought is twofold - it refers to a past act and to a continuous state.

1. Our death in Christ. This involves

(1) our death to sin (Romans 6:2) and

(2) our death to the world (Galatians 6:14). We are, therefore, cut loose from "things on the earth."

2. Our hidden life in God. "Your life is hid with Christ in God."

(1) Christian life is a hidden life,

(a) in its origin (John 3:8);

(b) it is hid, as an experience, from the world;

(c) it is hid from the believer himself in times of spiritual desertion;

(d) the full glory of this life is hidden even from the believer (1 John 3:1).

(2) Christian life has its hidden source and abiding strength "with Christ in God." Christ is now hid in heaven and our life is hid with him.

(a) It is hid with him as our Representative; this marks its security; this is the sheet anchor of our spiritual existence.

(b) It is hid with him as its constant source; "For he is our Life," in whom we realize a growth in all the graces of the Spirit (Galatians 5:22); "Because I live, ye shall live also; I am come that ye may have life.., more abundantly."

(3) God is himself the "sphere or element in which our life is hid. It is "with Christ in God." The Son is "in the bosom of the Father," and thus we have fellowship with both the Father and the Son (1 John 1:3). Thus the believer is doubly secure. He is not only hidden in God's home; he is hidden in God's heart. Therefore we can understand the import of the phrase, "And ye are Christ's, and Christ is God's" (1 Corinthians 3:23). - T. C.

Set your affections on things above.
It is implied in this exhortation that the things above are —

I. KNOWN TO US. We may love the unseen, not the unknown. We know them through the Scriptures.

II. OURS. We may not set our hearts on what is not ours. But "all things are ours."


IV. THEY ARE THOSE AMID WHICH EVERY CHRISTIAN WILL SOON BE PLACED FOR ETERNITY. It becomes the pilgrims of time to visit by faith their future home.


VI. THEY HAVE A TRANSCENDENT EXCELLENCY. Note the Apocalyptic figures of them.

VII. THEY ENDURE FOR EVER. All else is perishable.


IX. THEY BECOME DAILY MORE AND MORE IMPORTANT, WHILE THE THINGS OF EARTH GROW DAILY LESS SO. Every day lessens the duration of temporal things and brings us nearer to eternal things.

X. THEY CAST DOWN UPON US A TRANSFORMING BEAUTY. Man's heart never acts without being acted upon. Contact with the good sanctifies; communion with the happy gladdens. Conclusion: Seek these things then —

1. In the Scripture.

2. In Christ.

3. In the ministry of the gospel.

4. On the Sabbath.

5. In prayer.

(J. Cumming, D. D.)

I. WHAT THINGS ABOVE? Things above nature and above earth.

II. WHAT THINGS ON EARTH? (1 John 2:16; Genesis 3:6).

1. Lust of the flesh — pleasures.

2. Lust of the eye — riches (Ecclesiastes 5:11).

3. Pride of life — honours.


1. The understanding and meditation.

2. The will and affections.





1. They are below us (Philippians 3:8).

2. Unsuitable to us.

3. Unsatisfying (1 Corinthians 7:31; Job 30:15; Psalm 78:39; Hosea 13:13; Proverbs 23:1. 5; Luke 8:18).

4. Troublesome and vexatious (Matthew 13:22).

5. Unnecessary.

(1)To the making of us happy (Job 28:15).

(2)To the bringing us to happiness.

6. Fleeting and unconstant (Proverbs 23. 5; 2 Samuel 19:43, 21.; Belshazzar; Luke 12:19, 20). Uses:

1. Information.

(1)How sin hath debased and infatuated mankind.

(2)See the folly of covetous worldlings.

(3)See the easiness of charity. What a little thing God demands, and what vast returns there will be (Matthew 10:41, 42).

(4)What little cause men have to be troubled for the want of such things.

(5)Or others to be proud of having them.

2. Exhortation. Consider if ye do set your affections on things below —

(1)Ye cross God's end in giving them.

(2)Ye provoke Him to take them away (Psalm 78:5-7).

(3)Or to give you them for your portion (Psalm 17:14).

(4)The more you affect them, the less comfort you will have in them (Psalm 106:15).

(5)They will divert your thoughts from heaven (Psalm 10:3, 4).

(6)And so disturb you in duty (Ezekiel 33:31).

(7)It is gross idolatry (Colossians 3:5).

(8)You have better things to mind (Matthew 6:33; Colossians 3:1).


1. Why? Because —(1) They are suitable for our affections (Psalm 17:15).(2) Our chief relations are three.

(a)Our Father (Luke 12:32; John 20:17; Malachi 1:6).

(b)Our Husband (Hosea 2:16; Isaiah 54:5).

(c)Brethren (Hebrews 2:11; Romans 8:29).(3) Our treasure is there.

(a)Riches (Matthew 6:19-21).

(b)Honours (1 Samuel 2:30).

(c)Pleasures (Psalm 16:11).

(d)Your affections were made on purpose for these things (Proverbs 16:4).

(e)Setting your affections on them now is the way to come to their enjoyment hereafter.

2. What?(1) Our thoughts (Philippians 4:8).

(a)Upon God (Psalm 10:4; Psalm 139:18).

(b)Upon Christ (Luke 22:11-19).

(c)Upon the Scripture that leads to them (Psalm 1:2).(2) Our love (Deuteronomy 6:5).

(3)Desire (Psalm 73:25; Philippians 1:23).

(4)Hope (Romans 5:2).

(5)Joy (Psalm 4:6-7; 1 Peter 1:8).

3. How?

(1)In the most intense degree (Luke 14:26).

(2)Constantly. Uses:

1. Examination.

(1)What do you most think of?

(2)What are you most loath to part with?

(3)What do you spend most time about? (Mark 4:19).

2. Exhortation. "Set your affections," etc.

(1)There is nothing else worthy of them (1 John 2:15).

(2)This will keep you from doating on the world (Philippians 3:8).

(3)It will keep you from grieving too much about the affairs of this life (Philippians 4:11, 12).

(4)It will make you more active in all duties (Acts 20:24).

(5)By so doing you will partly enjoy them (2 Corinthians 12:2, 3).

(6)This will make you willing to die (Philippians 1:23).

(7)And fit you for the enjoyment of God after death.

(Bishop Beveridge.)


1. The motions of the reasonable soul. When Jerusalem was much affected about the tidings of Christ's birth it is said that "all Jerusalem was moved." And when the Jews were affected against Paul they "were moved with envy.

2. So they are the movings of the soul whereby the heart is sensibly carried out upon what is good or evil.

3. And as it is sensibly carried out towards, so it must embrace the same. By one we follow what is good and the other shun what is evil. There are several affections, but all are ministers of love. I love a thing and, if absent, desire it; if present, delight in it. If I hate a thing I shun it or am angry with it.


1. What, may we not at all affect the things of earth? Yes, ye may desire them, and grieve at the loss of them, and both desire and grief are affections.(1) But not for themselves, only in deference to Christ and in subordination to God. You are commanded to love your wives, husbands, etc., because you can love them in the Lord — but nowhere to love ourselves, money, etc., because "If any man love the world, the love of the Father is not in Him."(2) In comparison with spiritual things your affection for them is to be as no affection. "Let him that rejoiceth be as though he rejoiced not." "Thou shalt love the Lord thy God with all thy heart."

2. Why are we to set our affections on things above? Because, if they are not set on Christ and the things of Christ —(1) You will not be found marriageable unto Him. That woman is not fit to be married to a man whose affections are not knit to him.(2) You will never own Him. Ardent love is required for faithful testimony, and those who are ashamed of Christ, of them will He be ashamed.(3) Our affections will never be drawn from things beneath. Sin is mortified by the contrary good; the joy and grief of the world by spiritual joy and grief. The snow is melted by the warm beams of the sun, and the more your hearts are warmed with love to Christ, the easier will earthly affections fall away.(4) We shall never press much after the knowledge and enjoyment of heavenly things. A child if he have no affection for his book will never make a scholar.(5) We shall never be zealous for God, for zeal is the heat of Divine love.(6) We shall never do any great thing for God. The reason for David's great gift was his affection (1 Chronicles 29:3).(7) We shall never please God in anything we do (Romans 12:11).(8) We shall not be safe from apostasy. Conclusion: Do you set your affections on things above?

1. This is a hard thing to do: for it means to have a sympathy with that against which we had an antipathy; and to change our sympathies into antipathies, and vice versa, is no easy matter.

2. It is one thing to affect the best things and have some affections for them, and another thing to set our affections on them. Herod heard John gladly, and the stony ground received the Word with joy.

3. If men's affections were set on things above they would not be so indifferent in the things of God as they are. For this is described as hungering and thirsting.

4. Then they would always carry these things about with them in their minds.

5. They would seek them first, of their age, day, and competition; in youth, morning, and before all.

6. They would be often speaking of them, and would love to hear others (Psalm 45:1).

7. They would be most indulgent and tender of them.

8. They would not be put off with any slight evidence of their interest in them.

(W. Bridge, M. A.)

If you will go to the banks of a little stream and watch the flies that come and bathe in it you will notice that while they plunge their bodies in the water, they keep their wings high out of it; and after swimming about a little while they fly away with their wings unwet through the sunny air. Now that is a lesson for us. Here we are immersed in the cares and business of the world; but let us keep the wings of our soul, our faith and our love, out of the world, that with these unclogged we may be ready to take our flight to heaven.

(J. lnglis.)

"Birds," says Manton, "are seldom taken in their flight; the more we are upon the wing of heavenly thoughts the more we escape snares." Oh that we would remember this, and never tarry long on the ground lest the fowler ensnare us. We need to be much taken up with Divine things, rising in thought above these temporal matters, or else the world will entangle us, and we shall be like birds held with limed twigs, or encompassed in a net. Up, then, my heart. Up from the weedy ditches and briery hedges of the world into the clear atmosphere of heaven. There, were the dews of grace are born, and the Sun of Righteousness is Lord paramount, and the blessed wind of the Spirit blows from the everlasting hills, thou wilt find rest on the wing, and sing for joy where thine enemies cannot even see thee.

(C. H. Spurgeon.)

After painting the Sistine ceiling, Michael Angelo found that the habit of looking upward, which that long-continued work rendered necessary, made it for some time impossible to read or to look carefully at a drawing except in the same attitude. So our converse with heaven should affect our attitude in looking at the things of earth.

(T. F. B. Tinling, B. A.)


1. How happy it were if affection might go just at its own pleasure and all be right and safe, i.e., that an infallible perception accompanied it with which the moral taste strictly agreed. Then nothing would attract it that ought not; it would be in repulsion to all evil, and both in the right degrees.

2. But this is not so.(1) Our nature, composed of two kinds of being, places us in strict relation to two different economies. Therefore there is great difficulty in apportioning the regards towards these in due proportion.(2) By the output of our nature our relation to one class of interests is immediate and sensible, while the relation to things spiritual is only through thought and faith.(3) Our nature is sunk in such a state that it has a most obstinate tendency to give itself to the inferior class of interests, the effect of which is to throw away the supreme interests of the soul.(4) One would imagine the terror of this to make the doctrine of Divine grace welcome. Except in reliance on this we should hear the text with despair.

II. A MEASURE OF AFFECTION FOR THINGS ON EARTH IS LEGITIMATE. Good men have used an indiscreet language almost of requiring an indifference to or contempt for earthly things; and according to this there is one essential inconsistency between our duty and the condition in which God has placed us. But our interests here have claims that must be allowed.

1. Think in how many ways we derive pleasure or pain from earthly things. Surely our Creator does not desire the pleasure denied or the pain endured more than is inevitable, or disciplinary. And, therefore, we may in measure desire the pleasing, and be anxious to avoid the painful.

2. Think how much care is necessary to avoid the ills of life, and that we may have the most benefit of its relations. Affection is inevitably and justly set on health, near relatives, and as a matter concerning him and them, on his temporal condition. And then a man that looks on the conduct of public affairs, by which his own, his family's, and his fellow-citizens' welfare are affected, will necessarily feel consider able interest in that direction. Again, if a man be of a cultivated intellect and taste, he cannot help being affected by the beauties of nature and the great works and discoveries of men.

3. But how sad it is that the relations of the present are all which many recognize. Think if they were exhorted to such an utter indifference to their temporal interests as they indulge respecting their eternal ones. What madness would be charged. A fortiori, then, is not theirs an awful madness.


1. By the nobler part of our nature we are placed in solemn relations with another economy comporting with its immortality — to God, the one infinite Being; to the Redeemer, the Lord of the new economy; to an unseen state of holy companionships and endless felicity. How marvellous that the soul can consent to stay in the dust when it might live beyond the stars.

2. What then should be the comparative state of the affections as towards the former and the latter?(1) The answer can but be that there must be, at the lowest, a decided preponderance in favour of the spiritual and the eternal. Otherwise how is the great purpose of Christ accomplished who came to redeem us to them?(2) But if no more than barely this is attained, how often it is likely to be put in doubt. We should aspire to have therefore more than a preponderance.

IV. WHAT, THEN, MAY BE TAKEN AS PROOFS THAT WE HAVE THE REQUIRED PREPONDERANCE OF AFFECTION FOR THINGS ABOVE. In most cases this is a matter of prompt and unequivocal consciousness; but in this the best men find tests valuable.

1. Let a man examine when he is strongly interested in some temporal concern whether he can say more than all this is the interest I feel in things above.

2. When he is greatly pleased with something, and his thoughts suddenly turn to higher objects, is he then more pleased?

3. Or is he solicitous that this temporal good may not injure his spiritual interests?

4. If he suffers in goods or body does he feel that he would far rather suffer so than in soul, and does he feel a strong overbalancing consolation from above.

5. Is he more pleased to give earnest application to higher things than to inferior, and that he would sacrifice more for one than for the other?

6. Does he check his temporal pursuits directly they interfere with heavenly, and double his diligence in regard to the latter.

7. Do heavenly things grow increasingly attractive the nearer he gets to them?

(John Foster.)


1. In pursuing one of them we can only gain itself, but in pursuing the other we gain it and a large share of its competitor — who could hesitate about making an election? So if a man choose the earthly he can gain none of the heavenly; whereas if he choose the heavenly, besides securing it, he gains the best of the earthly. Nay, the choice of the heavenly portion is the more promising way of obtaining the earthly on the ground of the greater prudence and superior morality which the choice inspires, together with the blessing of God. And further, this is the only way of finding satisfaction in earthly things, and without that satisfaction they are worthless.

2. We shall be wise if we prefer that which we are sure of attaining, and resist that of which it is doubtful if we ever gain it. You who have chosen the earthly consider what a gambler's work you make of the pursuit of happiness. You must have the whole of your uncertain life in health; you must be pure amidst temptations without grace; you must have uninterrupted business prosperity; a wife who shall prove a helpmeet although chosen under dubious circumstances, and children who shall love and honour you in spite of a godless education. And happiness, according to your estimate, depends on such chances as these. But the happiness of him that seeks the things above is independent of these, and is assured not only now, but for ever.

3. Wisdom will prefer that which requires less labour. Reflect, then, what skilfulness, scheming, racing, anxiety, sleeplessness are required for gaining and retaining earthly things. Not that the life of the heavenly seeker is one of sloth, but his heavenly-mindedness enables him to go through the same work without the same disturbance, and to add others of a benevolent character by way of pastime.

II. BUT THE TWO THINGS ARE NOT OF EQUAL VALUE, and though the pursuit of the heavenly excluded the earthly, though it were uncertain while the pursuit of the earthly were certain, and though it were more laborious, yet —

1. Its intrinsic value would outweigh all adverse considerations. The earthly is mainly for the body and fortune, the heavenly for both body and soul and for eternity.

2. Its necessity to our happiness is another weighty consideration. Earthly things are only at best a temporary convenience; but without the heavenly a man perishes for ever. Let, then, the most depressing view of life be taken, it is soon over, and then the Christian is for ever with the Lord. But where is the worldling after every earthly gratification then?

(W. Anderson, LL. D.)


1. They destroy while they please.(1) Take riches; there is no harm in preferring them to poverty; but thousands are destroyed by the pleasure of their accumulation, bodily, spiritually, and eternally. Men demean themselves, defraud, and lie for money, and think of nothing else. You have not got so far as that? But you will acknowledge that during the week if you hewed away all that was given to earthly things there would not be much left.(2) Take the approval of the world. A good name is, of course, an immense power for good: but thousands have gone down under worldly applause. Beauty, genius, everything that men and women have have been sacrificed for this, and as they went up in fame went down in character. Think of Byron, Sheridan, Burns, etc. The approval of the world while it pleases it damns.

3. They are unsatisfactory.(1) Where is the man who has been made happy by temporal success. First a man wants to make a living, then a competency, then a superfluity, then he wants more. The husks of this wilderness can never satisfy the hunger of the soul. How is it with you now with your large house of twenty rooms sumptuously furnished; are you any happier than when you had only two? If you have never found out the true secret of life — the love of God and His service, you are not so happy. Besides, if they had all that they profess, we cannot keep them. How many dollars is Croesus worth now?(2) We cannot depend on friend ships. Some play us false; the truest leave us.(3) We cannot build on domestic enjoyments, pure and holy though they be.


1. We ought to do so. We have a throne there, a multitude to greet us, and Jesus.

2. If we did so it would change everything in us, and make us more gentle, loving, hopeful, and when we come to die we should need no Jacob's ladder or angel's wing.

3. The apostle had such an idea of heaven that it made the troubles of life seem insignificant. "This light affliction."

(T. De Witt Talmage, D. D.)

A man was passing along the street, and saw a blind boy seated on his father's knee, holding in his hand a kite-string, the kite flying away in the air. The man said, "Is it any satisfaction to you, my lad, to fly that kite, when you cannot see it?" "O yes, sir," he replied, "I cannot see it, but I can feel it pull." And so out of this dark world, and amid this blindness of sin, we feel something drawing us heavenwards; and though we cannot see the thrones, and the joy, and the coronation, blessed be God, we can feel them pull.

(T. De Witt Talmage, D. D.)

You must not only seek heaven; you must also think heaven. (Cf. Philippians 3:19, 20.) Extremes meet. Here the apostle points the antithesis between earthly and heavenly things to controvert a Gnostic asceticism: in the Philippian letter he uses the same contrast to denounce an Epicurean sensualism. Both alike are guilty of the same fundamental error; both alike concentrate their thoughts on material, mundane things.

(Bishop Lightfoot.)

Is there anything else you want?" was asked Melancthon on his deathbed. "Nothing but heaven," was the reply.

In return for his splendid services to China, Gordon would accept only the distinctions of the "Yellow Jacket" and the "Peacock's Feather," which correspond to our own orders of the Garter and the Bath. Of these rewards he wrote to his mother: "I do not care twopence about these things, but know that you and my father like them." The Chinese Government twice offered him a fortune. On the first occasion ten thousand taels were actually brought into his room, but he drove out the bearers of the treasure, and would not even look at it. On the second occasion the sum was still larger, but this also he declined, and afterwards he wrote home: — "I do not want anything, either money or honours, from either the Chinese Government or our own. As for the honours, I do not value them at all. I know that I am doing a great deal of good, and, liking my profession, do not mind going on with my work. Do not think I am ill-tempered, but I do not care one jot about my promotion, or what people may say. I know I shall leave China as poor as I entered it, but with the knowledge that through my weak instrumentality upwards of eighty to one hundred thousand lives have been spared."

(E. Hake.)

To set the heart on the creature is to set a diamond in lead, or to lock coals in a cabinet and throw jewels into a cellar.

(Bishop Reynolds.)

— AEsop's fable says: — "A pigeon oppressed by excessive thirst, saw a goblet of water painted on a sign-board. Not supposing it to be only a picture, she flew towards it with a loud whirr, and unwittingly dashed against the sign-board, and jarred herself terribly. Having broken her wings by the blow, she fell to the ground, and was killed by one of the bystanders." The mockeries of the world are many, and those who are deluded by them not only miss the joys they looked for, but in their eager pursuit of vanity bring ruin upon their souls. We call the dove silly to be deceived by a picture, however cleverly painted, but what epithet shall we apply to those who are duped by the transparently false allurements of the world!

(C. H. Spurgeon.)

Nearly all can recall that favourite fiction of their childhood, the voyage of Sinbad the sailor into the Indian Sea. They will remember that magnetic rock that rose from the surface of the placid waters. Silently Sinbad's vessel was attracted towards it; silently the bolts were drawn out of the ship's side, one by one, through the subtle attraction of that magnetic rock. And when the fated vessel drew so near that every bolt and clamp was unloosed, the whole structure of bulwark, mast, and spars tumbled into ruin on the sea, and the sleeping sailors awoke to their drowning agonies. So stands the magnetic rock of worldliness athwart the Christian's path. Its attraction is subtle, silent, slow, but fearfully powerful on every soul that floats within its range. Under its enchanting spell bolt after bolt of good resolution, clamp after clamp of Christian obligation, are stealthily drawn out. What matters it how long or how fair has been the man's profession of religion, or how flauntingly the flag of his orthodoxy floats from the masthead? Let sudden temptation smite the unbolted professor, and in an hour he is a wreck. He cannot hold together in a tempest of trial, he cannot go out on any cruise of Christian service, because he is no longer held together by a Divine principle within. It has been drawn out of him by that mighty loadstone of attraction, a sinful, godless, self-pampering, Christ-rejecting world.


As it is but foolish childishness that makes children so delight in baubles that they would not leave them for all your lands, so it is but foolish worldliness, and fleshliness, and wickedness, that makes you so much delight in your houses, and lands, and meat, and drink, and ease, and honour, as that you would not part with them for heavenly delights. But what will you do for pleasure when these are gone? Do you not think of that? When your pleasures end in horror, and go out like a taper, the pleasures of the saints are then at their best.

(R. Baxter.)

It is storied of Henry the Fourth of France, asking the Duke of Alva if he had observed the eclipses happening in that year, he answered, that he had so much business on earth, that he had no leisure to look up to heaven. A sad thing it is for men to be so bent, and their hearts so set on the things of this world, as not to cast up a look to the things that are in heaven; nay, not to regard though God brings heaven down to them in His Word and sacraments. Yet so it is: most men are of this Spanish general's mind; witness the oxen, the farms, the pleasures, the profits and preferments, that men are so fast glued unto, that they have hardly leisure to entertain a thought of any goodness.

(J. Spence.)

— A dervish once went into a confectioner's shop. The confectioner, to honour him, poured some honey into a dish before him. Immediately a swarm of flies settled, as was their wont, upon the honey; some upon the edge of the dish, but the greater number in the middle. The confectioner then took up s whisk to drive them off, when those upon the side flew away with ease, but the others were prevented from rising, the honey clinging to their wings, and were involved in ruin. The dervish noticed this, and remarked, "That honey-dish is like the world, and the honey like its pleasures. Those who enjoy them with moderation and contentment, when the whisk of death approaches, not having their hearts filled with the love of them, can with ease escape its snare; while all who, like the .foolish flies, have given themselves wholly to their sweetness will meet with destruction."

(From the Hindustani.)

Christians, Colossians, Paul, Timothy
Affection, Earthly, Higher, Mind, Minds
1. He shows where we should seek Christ.
5. He exhorts to holiness;
10. to put off the old self, and put on Christ;
12. exhorting to charity, humility,
18. and other duties.

Dictionary of Bible Themes
Colossians 3:2

     5763   attitudes, positive to God
     5894   intelligence
     8211   commitment, to world
     8302   love, abuse of

Colossians 3:1-2

     5017   heart, renewal
     5191   thought
     6511   salvation
     8164   spirituality
     9130   future, the

Colossians 3:1-3

     2414   cross, centrality
     6627   conversion, nature of
     8102   abiding in Christ

Colossians 3:1-4

     2336   Christ, exaltation
     6647   eternal life, experience
     9140   last days
     9313   resurrection, spiritual

Colossians 3:1-5

     6214   participation, in Christ

Colossians 3:1-17

     3254   Holy Spirit, fruit of

The Peace of God
Baltimore, U.S., 1874. Westminster Abbey. November 8, 1874. Colossians. iii 15. "Let the peace of God rule in your hearts." The peace of God. That is what the priest will invoke for you all, when you leave this abbey. Do you know what it is? Whether you do or not, let me tell you in a few words, what I seem to myself to have learned concerning that peace. What it is? how we can obtain it? and why so many do not obtain it, and are, therefore, not at peace? It is worth while to do so. For
Charles Kingsley—All Saints' Day and Other Sermons

May 5. "If Ye Then be Risen" (Col. Iii. 1).
"If ye then be risen" (Col. iii. 1). God is waiting this morning to mark the opening hours for every ready and willing heart with a touch of life and power that will lift our lives to higher pleasures and offer to our vision grander horizons of hope and holy service. We shall not need to seek far to discover our risen Lord. He was in advance even of the earliest seeker that Easter morning, and He will be waiting for us before the break of day with His glad "All Hail," if we have only eyes to see
Rev. A. B. Simpson—Days of Heaven Upon Earth

February 17. "Your Life is Hid" (Col. Iii. 3).
"Your life is hid" (Col. iii. 3). Some Christians loom up in larger proportion than is becoming. They can tell, and others can tell, how many souls they bring to Christ. Their labor seems to crystallize and become its own memorial. Others again seem to blend so wholly with other workers that their own individuality can scarcely be traced. And yet, after all, this is the most Christ-like ministry of all, for the Master Himself does not even appear in the work of the church except as her hidden Life
Rev. A. B. Simpson—Days of Heaven Upon Earth

May 18. "For Ye are Dead" (Col. Iii. 3).
"For ye are dead" (Col. iii. 3). Now, this definite, absolute and final putting off of ourselves in an act of death, is something we cannot do ourselves. It is not self-mortifying, but it is dying with Christ. There is nothing can do it but the Cross of Christ and the Spirit of God. The church is full of half dead people who have been trying, like poor Nero, to slay themselves for years, and have not had the courage to strike the fatal blow. Oh, if they would just put themselves at Jesus' feet, and
Rev. A. B. Simpson—Days of Heaven Upon Earth

Fifth Sunday after Epiphany
Text: Colossians 3, 12-17. 12 Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering; 13 forbearing one another, and forgiving each other, if any man have a complaint against any; even as the Lord forgave you, so also do ye: 14 and above all these things put on love, which is the bond of perfectness. 15 And let the peace of Christ rule in your hearts, to the which also ye were called in one body; and be ye thankful. 16 Let the Word
Martin Luther—Epistle Sermons, Vol. II

Easter Wednesday Also Suited to Easter Tuesday.
Text: Colossians 3, 1-7. 1 If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 2 Set your mind on the things that are above, not on the things that are upon the earth. 3 For ye died, and your life is hid with Christ in God. 4 When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory. 5 Put to death therefore your members which are upon the earth; fornication, uncleanness, passion,
Martin Luther—Epistle Sermons, Vol. II

Risen with Christ
'If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2. Set your affection on things above, not on things on the earth. 3. For ye are dead, and your life is hid with Christ in God. 4. When Christ, who is our life, shall appear, then shall ye also appear with Him in glory. 5. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
Alexander Maclaren—Expositions of Holy Scripture

The Christian Training of Children.
TEXT: COL. iii. 21. MY devout hearers! Christian families, founded on the holy bond of marriage, are appointed, in the divine order of things, to be the nurseries of the future generation. It is there that the young souls who are to be our successors in cultivating the vineyard of God are to be trained and developed; it is there the process is to begin of restraining and cleansing away the corruption inherent in them as the children of sinful men; there that their earliest longings after fellowship
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

Unity and Peace.
Preached February 9, 1851. UNITY AND PEACE. "And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful."--Colossians iii. 15. There is something in these words that might surprise us. It might surprise us to find that peace is urged on us as a duty. There can be no duty except where there is a matter of obedience; and it might seem to us that peace is a something over which we have no power. It is a privilege to have peace, but it would appear
Frederick W. Robertson—Sermons Preached at Brighton

Christ is All
Observe in this chapter that he begins by reminding the saints of their having risen with Christ. If they indeed have risen with him, he argues that they should leave the grave of iniquity and the graveclothes of their sins behind, and act as those who are endowed with that superior life, which accounts sin to be death and corruption. He then goes on to declare that the believer's life is in Christ, "for ye are dead, and your life is hid with Christ in God." He infers holiness from this also. Shall
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Christ is All
MY text is so very short that you cannot forget it; and, I am quite certain, if you are Christians at all, you will be sure to agree with it. What a multitude of religions there is in this poor wicked world of ours! Men have taken it into their heads to invent various systems of religion and if you look round the world, you will see scores of different sects; but it is a great fact that, while there is a multitude of false religions, there is but one that is true. While there are many falsehoods,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915

Some General Uses.
Before we come to speak of some particular cases of deadness, wherein believers are to make use of Christ as the Life, we shall first propose some useful consequences and deductions from what hath been spoken of this life; and, I. The faith of those things, which have been mentioned, would be of great use and advantage to believers; and therefore they should study to have the faith of this truth fixed on their hearts, and a deep impression thereof on their spirits, to the end, that, 1. Be their case
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Cups Running Over
Brokenness, however, is but the beginning of Revival. Revival itself is being absolutely filled to overflowing with the Holy Spirit, and that is victorious living. If we were asked this moment if we were filled with the Holy Spirit, how many of us would dare to answer "yes"? Revival is when we can say "yes" at any moment of the day. It is not egoistic to say so, for filling to overflowing is utterly and completely God's work--it is all of grace. All we have to do is to present our empty, broken self
Roy Hession and Revel Hession—The Calvary Road

What have I to do with Idols?
MUCH is said in reproof of Ephraim by the prophet Hosea. All the wicked dealings and defilement of Ephraim is uncovered--and the Lord said: "I will be unto Ephraim as a lion." Again Jehovah said: "Ephraim is like a cake not turned." "Ephraim is like a silly dove without heart." "Ephraim hath made many altars to sin." "Ephraim is joined to idols, let him alone." But all reproof and chastisement did not bring Ephraim back. Nothing seemed to be able to draw Ephraim's heart away from the idols. At the
Arno Gaebelein—The Lord of Glory

Christ Our Life.
Colossians 3:4.--Christ who is our life. One question that rises in every mind is this: "How can I live that life of perfect trust in God?" Many do not know the right answer, or the full answer. It is this: "Christ must live it in me." That is what He became man for; as a man to live a life of trust in God, and so to show to us how we ought to live. When He had done that upon earth, He went to heaven, that He might do more than show us, might give us, and live in us that life of trust. It is as we
Andrew Murray—The Master's Indwelling

Meditations of the Misery of a Man not Reconciled to God in Christ.
O wretched Man! where shall I begin to describe thine endless misery, who art condemned as soon as conceived; and adjudged to eternal death, before thou wast born to a temporal life? A beginning indeed, I find, but no end of thy miseries. For when Adam and Eve, being created after God's own image, and placed in Paradise, that they and their posterity might live in a blessed state of life immortal, having dominion over all earthly creatures, and only restrained from the fruit of one tree, as a sign
Lewis Bayly—The Practice of Piety

Christ all and in All.
(Colossians iii. 11.) Christ is all to us that we make Him to be. I want to emphasize that word "all." Some men make Him to be "a root out of a dry ground," "without form or comeliness." He is nothing to them; they do not want Him. Some Christians have a very small Saviour, for they are not willing to receive Him fully, and let Him do great and mighty things for them. Others have a mighty Saviour, because they make Him to be great and mighty. If we would know what Christ wants to be to us, we
Dwight L. Moody—The Way to God and How to Find It

But, after that He had Made Mention of These Evils...
30. But, after that he had made mention of these evils, he added and said, "On account of which cometh the wrath of God on the sons of unbelief." [1923] Surely it was a wholesome alarm that believers might not think that they could be saved on account of their faith alone, even although they should live in these evils: the Apostle James with most clear speech crying out against that notion, and saying, "If any say that he have faith, and have not works, shall his faith be able to save him?" [1924]
St. Augustine—On Continence

"But Now do Ye Also," Saith He, "Put Down All...
31. "But now do ye also," saith he, "put down all;" [1927] and he makes mention of several more evils of that sort. But what is it, that it is not enough for him to say, "Do ye put down all," but that he added the conjunction and said, "ye also?" save that lest they should not think that they did those evils and lived in them with impunity on this account, because their faith set them free from wrath, which cometh upon the sons of unbelief, doing these things, and living in them without faith. Do
St. Augustine—On Continence

Epistle xxxiii. To Dominicus.
To Dominicus. Gregory to Dominicus, Bishop of Carthage. The letter of your Holiness, which we received at the hands of the bearer of these presents, so expressed priestly moderation as to soothe us, in a manner, with the bodily presence of its author. Nor indeed does infrequency of communication cause any harm where the affection of love remains uninterrupted in one's mind. Great, moreover, is the power of charity, beloved brother, which binds hearts one to another in mutual affection with the
Saint Gregory the Great—the Epistles of Saint Gregory the Great

How Servants and Masters are to be Admonished.
(Admonition 6). Differently to be admonished are servants and masters. Servants, to wit, that they ever keep in view the humility of their condition; but masters, that they lose not recollection of their nature, in which they are constituted on an equality with servants. Servants are to be admonished that they despise not their masters, lest they offend God, if by behaving themselves proudly they gainsay His ordinance: masters, too, are to be admonished, that they are proud against God with respect
Leo the Great—Writings of Leo the Great

How Subjects and Prelates are to be Admonished.
(Admonition 5.) Differently to be admonished are subjects and prelates: the former that subjection crush them not, the latter that superior place elate them not: the former that they fail not to fulfil what is commanded them, the latter that they command not more to be fulfilled than is just: the former that they submit humbly, the latter that they preside temperately. For this, which may be understood also figuratively, is said to the former, Children, obey your parents in the Lord: but to
Leo the Great—Writings of Leo the Great

Third Sunday after Trinity Humility, Trust, Watchfulness, Suffering
Text: 1 Peter 5, 5-11. 5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 7 casting all your anxiety upon him, because he careth for you. 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 whom withstand stedfast
Martin Luther—Epistle Sermons, Vol. III

What the Scriptures Principally Teach: the Ruin and Recovery of Man. Faith and Love Towards Christ.
2 Tim. i. 13.--"Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus." Here is the sum of religion. Here you have a compend of the doctrine of the Scriptures. All divine truths may be reduced to these two heads,--faith and love; what we ought to believe, and what we ought to do. This is all the Scriptures teach, and this is all we have to learn. What have we to know, but what God hath revealed of himself to us? And what have we to do, but what
Hugh Binning—The Works of the Rev. Hugh Binning

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