Colossians 3:5

If 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.

In a general way all that is of the devil savors of enmity to God, and what is of the devil is idolatry, since all idols are subject to him. Yet Paul elsewhere lays down the law in express and unmistakable terms, saying: "Mortify your members, which are upon the earth, laying aside fornication, uncleanness, evil concupiscence and covetousness, which are idolatry, for which things' sake the wrath of God cometh." 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. Covetousness is idolatry, or else the selling of the Lord for thirty pieces of silver was a righteous act. Lust involves profanation, or else men may defile with common harlots those members of Christ which should be "a living sacrifice acceptable to God." Fraud is idolatry, or else they are worthy of imitation who, in the Acts of the Apostles, sold their inheritance, and because they kept back part of the price, perished by an instant doom.

But 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.

Neither 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. […]

"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."

But 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. […]

So 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.

Fornication 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.

He 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 …

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 …

Next (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). …

Evil desire - The desire of the flesh, the desire of the eye, and the pride of life. Covetousness - According to the derivation of the word, means the desire of having more, or of any thing independent on God. Which is idolatry - Properly and directly; for it is giving the heart to a creature.

Mortify therefore your members,....

Mortify therefore your members - Since you are dead to sin and the world, and are to appear with Christ in the glories of his kingdom, subdue every carnal and evil propensity of your nature. The word mortify means to put to death (Rom 8:13, note; Gal 5:24, note), and the meaning here is that they were entirely to subdue their evil propensities, so that they would have no remains of life; that is, they were not at all to indulge them.

It implies a self-idolizing, grasping spirit; far worse than another Greek term translated "the love of money" (1Ti 6:10). which is--that is, inasmuch as it is "idolatry." Compare Note, see on Eph 4:19, on its connection with sins of impurity.

Mortify, therefore, you members - Νεκρωσατε· Put them to death: the verb is used metaphorically to signify, to deprive a thing of its power, to destroy its strength. Use no member of your body to sin against God; keep all under dominion; and never permit the beast to run away with the man. To gratify any sensual appetite is to give it the very food and nourishment by which it lives, thrives, and is active. However the body may suffer by excessive sensual indulgences, the appetite increases with the indulgence. Deny yourselves, and let reason rule; and the animal will not get the ascendency over the rational man. See the notes on Rom 6:11, etc. Inordinate affection - Παθος· Unnatural and degrading passion; bestial lusts. See Rom 1:26, Rom 1:27; and the notes there. Evil concupiscence - Επιθυμιαν κακην. As επιθυμια signifies strong and vehement desire of any kind, it is here joined with κακη, evil, to show the sense more particularly in which the apostle uses it. Covetousness, which is idolatry - For the covetous man makes his money his god. Now, it is the prerogative of God to confer happiness; every godly man seeks his happiness in God; the covetous man seeks that in his money which God alone can give; therefore his covetousness is properly idolatry. It is true his idol is of gold and silver, but his idolatry is not the less criminal on that account.

In 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 …