Exegetical and Hermeneutical Commentary of Colossians 3:14
And above all these things [put on] charity, which is the bond of perfectness.
14. above all these things] Or, “ upon all these things.” Perhaps the words convey both the supreme importance of love, and its relation to other graces as their embracing bond; see just below. “Love is the outer garment” (rather, the girdle?) “which holds the others in their places” (Lightfoot).
put on] The words are supplied from Col 3:12.
charity ] Or, love. See on ch. Col 1:4. Love, says Leibnitz, is that which seeks its joy in the good of another. “Hypocrisy can do Christian actions; charity alone does them christianly” (Quesnel).
which is ] The Greek implies that “ love ” must be thus “ put on” because it is, &c.
the bond of perfectness ] I.e., the bond, or tie, which makes and secures the “ perfectness,” wholeness, fulness, harmony, of the Christian character, both in the individual and in society. Chrysostom, quoted by Lightfoot, says (on this place), “If love is lacking, all other good is nothing; it dissolves.” The man without love is, in effect, the man whose very virtues are selfish; “ unto himself.”
“ Perfectness: ” see note on ch. Col 1:28.
Fuente: The Cambridge Bible for Schools and Colleges
And above all these things – Over, or upon all these things; compare the notes at Eph 6:16.
Charity – Love. Notes, 1Co 13:1.
Which is the bond of perfectness – The bond of all perfection; the thing which will unite all other things, and make them complete; compare the parallel place in Eph 4:3. The idea seems to be that love will bind all the other graces fast together, and render the whole system complete. Without love, though there might be other graces and virtues, there would be a want of harmony and compactness in our Christian graces, and this was necessary to unite and complete the whole. There is great beauty in the expression, and it contains most important truth. If it were possible to conceive that the other graces could exist among a Christian people, yet there would be a sad incompleteness, a painful want of harmony and union, if love were not the reigning principle. Nor faith, nor zeal, nor prophecy, nor the power of speaking with the tongue of angels, would answer the purpose. See this sentiment expressed in 1Co 13:1-13, and the effect of love more fully explained in the notes at that chapter.
Fuente: Albert Barnes’ Notes on the Bible
Col 3:14
And above all these things put on charity.
The grace of charity
I. Charity is the greatest of graces in the width and extent of its sphere. Other graces have particular things with which they are more intimately concerned; special parts of life on which they throw the light of their charm; special times in which they actively operate. They are like the winds that blow, the rain that falls, the snow that covers, or the lightning that purifies sometimes. But charity is like the Divine sunlight that shines on always, works always, tempers the winds, warms the rains, dissipates the mists, melts the snow; sometimes seen and felt, sometimes unseen, but never ceasing its influence, and recognizing no earth limits to its sphere. Charity covers the whole life and relationships of the Christian, and 1Co 13:1-13. maps out and distinguishes them.
1. The sphere of a brothers opinions.
2. The sphere of a brothers failings.
3. The sphere of a brothers sorrows.
4. The sphere of a brothers sins.
II. Because of the difficulty with which it is attained. Difficulty is often the test of value. Gold is valued because of the cost and toil of procuring it. Charity is difficult mainly through the separatings of sin. Sin broke up the fellowship of the human family, and filled the world with opposing interests. Charity is to heal these great wounds, temper the opposing relations, and on its own substantial basis to make the human family one again. And, as charity is Gods own nature, we have first to be reconciled to, and come into sympathy with Him.
III. Because IV never faileth. The summer flowers which blossom in beauty fade and fail. Charity is no summer flower born of earth, sunshine, and showers. It is a heaven-born plant; its flowers never fail; it is like the tree of life. (R. Tuck, B. A.)
Gospel charity
There is no grace or duty that is not commanded in Scripture, but this is commanded above all others (1Pe 4:8; 1Co 12:31).
I. The nature of this love. It is the second great duty brought to light by the gospel. There is a natural love which follows on natural relations, and there is a love which arises from society in sin or in pleasure, from a suitableness of humour in conversation, or of design as to political ends, but all these are utter strangers to evangelical love. And therefore, when it was first brought to light by the gospel, the heathen were amazed. See how these Christians love one another. What is this love.
1. It is a fruit of the Spirit (Gal 5:22), as contradistinguished from that which arises from our natural inclination.
2. It is an effect of faith. Faith worketh by love. How: When it respects Gods command requiring this love, His promise accepting it, and His glory where unto it is directed. Self may work by love sometimes, and flesh, interest, and reputation, but not by this love.
3. It is that which knits the souls of believers with an entire affection (Eph 4:16; Psa 16:2).
(1) The whole mystical body of Christ being the adequate object of gospel love, it is indispensably required of us that we love all believers as such. But this is accompanied by some limitations.
(a) In the exercise of it, it will much answer the evidence that persons are interested in the body of Christ. There are some whose opinions and practices will exercise the most extensive charity to judge that they belong to it. Yet, according to our evidence, so is our love to be.
(b) There may be degrees in our love, especially as to delight and valuation, according as we see more or less of the image of Christ upon a believer, this likeness being the formal reason of this love.
(c) Its exercise must be determined by opportunities.
(2) There is required an inclination to all acts of love towards all believers, as opportunity shall serve. If we turn our face away from our brother how dwelleth the love of God in us? If it be in us let it be advantaged by any opportunity, and it will break through difficulties and pleas of flesh and blood.
(3) Christ has provided us with a safe, suitable, and constant object by His institution of particular Churches. Let none, then pretend that they love the brethren in general while their love is not exercised towards those in the same Church society with them.
II. The grounds why this love is so necessary.
1. Because it is the great way whereby we can give testimony to the power of the gospel (Joh 17:21-23). There is no oneness but that whereof love is the bond of perfectness, that will give conviction unto the world that God hath sent Christ, for He alone can give it.
2. We have no evidence that we are disciples without it (Joh 13:34-35).
3. This is that in which the communion of saints principally consists.
(1) The fountain and spring of this communion is our common participation of one Spirit from the one Head, Jesus Christ.
(2) This communion is expressed in the participation of the same ordinances in the same Church.
(3) The life and formal reason of this communion is love. Eph 4:15-16 is the most glorious description of this communion of saints. It begins in love–speaking the truth in love; it ends in love–edifying itself in love; it is carried on by love; it is all love.
III. Cautions against its hindrances.
1. Take heed of a morose disposition. If it does not hinder some fruits of love, yet it sullies the glory of its exercise. Grace is intended to change our natural temper and make the froward meek, and the passionate patient.
2. Take heed of hindrances which may attend your state and condition. Riches and honour encompass with so many circumstances that it is difficult to break through them to familiarity with the meanest members of the Church. The gospel leaves you your providential advantages, but in things which concern your communion it lays all level (Jam 2:1-26.). We all serve one common Master, who for our sakes became poor.
3. Take heed of satisfying yourselves with the duties of love without looking after the entire working of the grace of love. (J. Owen, D. D.)
Charity the bond of perfectness
These words come after an exhortation to the practice of the Christian virtues of mercy, etc.. In addition to these we are to put on charity, which is the bond of perfectness. Not perfect bond, but that which renders perfect. Love is that which unites all the others into a complete whole. Another interpretation is to this effect. As in verse 14, Paul has said in the Church and in Christ there is neither Greek nor Jew, etc., he says here that love is the unifying principle which binds together all the otherwise discordant members of the Church.
I. Love is used of–
1. Benevolence to man.
2. Gods love to us.
3. Our love to God.
4. Brotherly love among Christians.
5. Love in general as a Christian grace without specification of object. Its characteristics are noted in 1Co 13:1-13.
II. Of this love it is taught–
1. That without this all our passions, professions, hopes, are vain and worthless. No amount of orthodoxy, power, natural or supernatural, devotion, almsgiving, Church membership, assiduity in religious duties, is of any avail.
2. That this love is the fruit of faith. It cannot exist without it, and faith without it is dead.
3. It is the bond of perfectness.
(1) It unites all the Christian virtues.
(2) It unites all the members Of Christs body.
4. It is the image of God. It makes us like Christ.
5. It is the beauty and blessedness of heaven. Perfection of the religion of the Bible.
(1) Not ritualism, benevolence, orthodoxy, but
(2) Faith which works by love. (C. Hodge, D. D.)
Love the bond of perfectness
The Christian is here conceived a cleansed and beautifully-robed man, fitted to enter the presence of the great King. He describes the work which we have to do in order to prepare ourselves for the royal audience. There is an inner cleansing of the heart, the thoughts, the secret springs of our being. Mortify, therefore, your members which are upon the earth. There is also a putting off of the old garments of self, pride, and indulgence; the clean spirit cannot do with the foul clothes; and there is the putting on of the new dress–the various garments that compose it are called, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, and forgiving. These are, as it were, the under-garments; the man is not clothed fit for the presence of the Divine royalty without the robe, worked in graceful colours, made of finest material, hanging in graceful folds, putting the touch of harmony and grace on all the other garments, and being, as it were, the bond of perfectness, finishing off and perfecting the whole dress. That over-covering, all-hallowing robe is charity; in its adornings, and completings, and harmonisings, being the very bond of perfectness to a gracious character. (R. Tuck, B. A.)
Love a perfecting grac
e:—Here is an evident allusion to the zone of the orientalists, which was generally adorned with jewels and ornaments, and which, by adjusting the folds of the drapery, served at once to give a beautiful form to the human figure, and to unite and perfect the whole dress. The use the apostle here makes of the metaphor is apparent: as the zone was a most material part of the dress, combining and perfecting all, and giving symmetry and beauty to the form of the person by whom it was worn; so charity is the best of all the graces, perfecting and combining the whole in beauty and in love. And, like that also, we may remark that it is put on last. Men in general are much mare anxious to hate and to destroy than to love and do good; and even after they seem to have imbibed much of the Christian temper, this sacred bond, this beautiful zone, is long wanting. (R. Hewlett, D. D.)
Love the perfection of the Christian character
Love is the most potent affection of the human heart.
I. It is the prime element in every other grace of the Christian character. It is the soul of every virtue, and the guarantee of a genuine sincerity. Without it all the rest are but glittering sins. It is possible to have all those mentioned in verse 12; but without love they would be meaningless, cold, and dead. Mercy would degenerate into sentimentality, kindness into extravagance, humility into mock depreciation, long-suffering into dull, dogged stupidity.
II. It occupies the most exalted place in Christian character. Above all these things, as the outer garment covers and binds together the rest.
III. Love is the pledge of permanency in the Christian character. As the girdle, or cincture, bound together the loose flowing robes of the ancients, so love is the power that holds together all those graces which together make up perfection. Love is the preservative force in the Christian character. Without it, knowledge would lose its enterprise, mercy and kindness become languid, humility faint, and long-suffering indifferent. Lave binds together in a bond which time cannot injure, the enemy unloose, or death destroy.
IV. The perfection of the Christian character is seen in the practical manifestation of love. Put on charity.
1. Love is indispensable. It is possible to possess many beautiful traits–much that is humane and aimiable–without being a complete Christian: to be very near perfection, and yet lack one thing. Without love all other graces are as sounding brass and a tinkling cymbal
2. Love is susceptible of individual cultivation.
Lessons:
1. The mere profession of Christianity is empty and valueless.
2. Every grace of the Christian character must be diligently exercised.
3. Above and through all other graces love must operate. (G. Barlow.)
Love is over all, and the bond of perfectness, because–
I. It is of greater extent than any other virtue. Mercy and kindness, and humbleness and forgiveness, are separate graces; but love embraces them all, regards generally our neighbour and those in adversity, our friends and enemies, the good and the bad.
II. Without it all other graces are vain and delusive. Mercy without it is weakness; humility, debasement, meekness, cajolery, and deceit; patience, stupidity; forgiveness, hypocrisy; all is inconsistent, heartless, wayward, selfish.
III. It supplies the want or remedies the defect of any other graces and virtues. For we are always falling short in one or other, from indwelling sin, from temptation, from cast of character, from peculiar circumstances. A sweet charitable temper provides the articles of Christian attire in which we are from time to time most defective, supplies their place, hides their imperfections, remedies the ill effects of their absence. (Bishop D. Wilson.)
Love the finish of the Christian character
When the cutler brings his goods to market, he may have the best of steel in the blade and the best of horn in the handle, and every part may be rivetted strongly; but if the blade has not been polished, and if there be no finishing work in the handle, he cannot sell his stock. It is just as good for practical purposes as though it were finished; but people do not want it. They want their blades polished and their handles finished, and they are so used to having goods sand-papered and burnished, that they will not take them unless they are so. There must be art in them. And this is carried so far, that when articles are good for nothing art is put on the outside to make them seem good for something. And men buy things for the sake of their looks. The idea of perfection lies in the direction of the aesthetic; and as much so in social and moral elements as in physical things. Men are not now finished in any respect in their higher relations. I mean even good men. There are hundreds of men that are in the main laying out their life and character in right directions, and on right foundations; but how few men know how to be good variously, systematically, gracefully, genially, sweetly, beautifully. (H. W. Beecher.)
When the apostle speaks so highly of charity, he does not mean to disparage the other graces. They also are most beautiful, considered apart from charity, only charity has such a sun-like excellence, in its presence all star-like beauty, and even moon-like beauty, seem to grow dim and fade away. Compare the diamond with a common wayside stone, and we are not greatly impressed with its superiority; the contrast is too great. Set it in the royal crown; encircle it with pearls; let it compare with other jewels; with ruby, and garnet, and emerald; then the depth of its crystal purity seems so impressive, and the flashing of its light so exquisite. Set charity alongside humbleness, bowels of mercies, long-suffering, or forgiving, then it seems to gather up into itself much of the charm and loveliness of such graces, and stands forth in the centre of them all, the very bond of perfectness. (R. Tuck, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. And above all these things] . Upon all, over all; as the outer garment envelopes all the clothing, so let charity or love invest and encompass all the rest. Even bowels of mercy are to be set in motion by love; from love they derive all their feeling, and all their power and promptitude to action. Let this, therefore, be as the upper garment; the surtout that invests the whole man.
Which is the bond of perfectness.] Love to God and man is not only to cover all, but also to unite and consolidate the whole. It is therefore represented here under the notion of a girdle, by which all the rest of the clothing is bound close about the body. To love God with all the heart, soul, mind, and strength, and one’s neighbour as one’s self, is the perfection which the new covenant requires, and which the grace and Spirit of Christ work in every sincerely obedient, humble believer; and that very love, which is the fulfilling of the law and the perfection itself which the Gospel requires, is also the bond of that perfection. It is by love to God and man that love is to be preserved. Love begets love; and the more a man loves God and his neighbour, the more he is enabled to do so. Love, while properly exercised, is ever increasing and reproducing itself.
Instead of , perfection, several reputable MSS., with the Itala, read , unity; but the former is doubtless the genuine reading.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And above all these things put on charity: that which we render above, as surpassing all, some read upon, or over, and some, for all these things, viz. the graces he exhorted them to be clothed with. Both agree, that mutual Christian love or charity is the chiefest garment the new man can put on, being the livery of Christs disciples, Joh 13:35. But in prosecuting the allegory under the former notion, there is some danger of being over fine; and therefore it may be very pertinent to understand the putting on or exercising of charity, for the performance of the other graces and exercises, this being that which sets them on work with reference to their several objects, engaging to sincerity in their actings, without which the motions of the new man are no way acceptable; this links them together, and so is in a sort, as the apostle says elsewhere, a fulfilling of the whole law, Rom 13:8,9; Ga 5:14, with Mat 22:39,40; being the subjects of this hearty and regular affection of love to God and our neighbour, are inclined by it to do good continually, and to avoid the injuring of another in any respect. Not that there is any fulfilling of the law perfectly in this state, as the papists argue impertinently from what follows of charity, that it is
the bond of perfectness, or, by an hypallage or Hebraism, the most perfect bond, therefore we are justified by it, and so by the works of the law before God. For:
1. Love, or charity, itself is not perfect, and so the very best of the new creatures who have put it on, however they may be perfect with a perfection of integrity or parts, yet not with a perfection of maturity or degrees, absolutely, while in this life; See Poole on “Ecc 7:20“. See Poole on “Rom 7:18“, See Poole on “Rom 7:19“. See Poole on “Gal 5:17“. See Poole on “Phi 3:12“, See Poole on “Phi 3:15“. See Poole on “Jam 3:2“, &c.
2. Upon supposition that charity in a new creature doth in some sort perfectly fulfil the law, from the time he is endowed with it of Gods grace, and a man hath put it on; he could not by it be justified from the breach of Gods law before, he being a transgressor of it in time past, 1Jo 1:8,10.
3. That perfection of which charity here is said to be the bond, doth most likely respect the integrity and unity of the members of the church, holding the Head, being knit together in one body;
See Poole on “Col 2:2“, See Poole on “Col 2:19“. See Poole on “Eph 4:16“: the Greek word we translate bond here, noting such a collection and colligation of parts whereof a body is composed; and in one Greek copy it is found written, the bond of unity. As a prevailing love to God, and to those who bear his image, for his sake, doth bind up the other graces in every regenerate soul, so it doth the true members of the body of Christ one to another, being the best means for the perfecting of them under Christ their Head, who hath upon that account expressly required mutual love amongst his followers, Joh 15:12; 1Jo 3:23; 4:21; and the cogent reason hereof is, (as above in Joh 4:10,11), Gods loving of us; and then indeed, when we entirely love God and his children, we show our love to be the bond of perfectness in returning love to him and his; when by this reciprocal affection both ends of the band of love do meet and are knit together, we become one with God, and in him, through Christ, as one soul amongst ourselves, walking in love according to his commandment, Act 4:32; Eph 5:2; 1Th 4:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. aboverather “over,”as in Eph 6:16. Charity, whichis the crowning grace, covering the multitude of others’ sins (1Pe4:8), must overlie all the other graces enumerated.
which isthat is, “forit is“; literally, “which thing is.”
bond of perfectnessanupper garment which completes and keeps together the rest,which, without it, would be loose and disconnected. Seeming graces,where love is wanting, are mere hypocrisy. Justification by faith isassumed as already having taken place in those whom Paul addresses,Col 3:12, “elect of God,holy . . . beloved,” and Col2:12; so that there is no plea here for Rome’s view ofjustification by works. Love and its works “perfect,“that is, manifest the full maturity of faith developed (Mat 5:44;Mat 5:48). Love . . . be yeperfect, c. (Jas 2:21Jas 2:22; 1Jn 2:5).”If we love one another, God’s love is perfected in us”(Rom 13:8; 1Co 13:1-13;1Ti 1:5; 1Jn 4:12).As to “bond,” compare Col2:2, “knit together in love” (Eph4:3), “keep the unity of the Spirit in the bond of peace.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And above all these things,…. Bowels of mercies, kindness, c.
put on charity, or brotherly love, for without this all is nothing they will only be done in show and appearance, in mere guise and hypocrisy, if love is wanting; this actuates and exercises all the rest; it is only from this principle that true sympathy, real kindness, undisguised humility, and meekness, patient longsuffering, and forbearance, and hearty forgiveness proceeds: this is greater, and more excellent, than all the other, and adds a glory, lustre, and beauty to them; this is the upper garment that covers all the rest, for so the words may be rendered, “upon all these things put on charity”; whereby a disciple of Christ is visible, and distinguished, and is known to be what he is; this is like a strait and upper garment, keeps close all that is under it, and within it: and it is called
the bond of perfectness; either of the law, and the duties of religion, which it is said to be the fulfilling of; or rather of the saints, for this is the bond of union between them, which knits and cements them together, so that they are perfectly joined together, and are of one mind and one heart: it is the bond of peace among them, of perfect unity and brotherly love; and a most beautiful and pleasant thing it is for brethren to live and dwell together in unity; such are beautiful as Tirzah, comely as Jerusalem among themselves, and terrible to their enemies as an army with banners, being not to be divided or broken by them. The Claromontane exemplar reads, “the bond of unity”.
Fuente: John Gill’s Exposition of the Entire Bible
And above all these things ( ). “And upon all these things.”
Put on love ( ). See Lu 3:20. The verb has to be supplied () from verse 12 as the accusative case shows.
Which is ( ). Neuter singular of the relative and not feminine like (the antecedent) nor masculine like in the predicate. However, there are similar examples of in the sense of quod est (id est), “that is,” in Mark 14:42; Mark 15:42, without agreement in gender and number. So also Eph 5:5 where = “which thing.”
The bond of perfectness ( ). See 2:19 for . Here it is apparently the girdle that holds the various garments together. The genitive () is probably that of apposition with the girdle of love. In a succinct way Paul has here put the idea about love set forth so wonderfully in 1Co 13.
Fuente: Robertson’s Word Pictures in the New Testament
Above all (ejpi pasin). According to the metaphor of the garment. Over all, like an upper garment, put on, etc.
Charity. See on 1Co 13:1.
Bond of perfectness [ ] . Love embraces and knits together all the virtues. Teleiothv perfectness is a collective idea, a result of combination, to which bond is appropriate. Compare Plato : “But two things cannot be held together without a third; they must have some bond of union. And the fairest bond is that which most completely fuses and is fused into the things which are bound” (” Timaeus, ” 31).
Fuente: Vincent’s Word Studies in the New Testament
1) “And above all these things put on Charity” (epi pasin de toutois ten agapen) “yet as a priority over all these things (put on) love;” or dress your life up in love, Joh 13:34; 1Co 13:1-13; Eph 5:2; 1Pe 4:8.
2) “Which is the bond of perfectness” (ho estin sundesmos tes teleiotetos) “which exists as a bond or chain link of completeness,” a distinctive feature of perfectness. Love is a bond belonging to perfection, a divine attribute, Mat 5:48.
Fuente: Garner-Howes Baptist Commentary
14. On account of all these things. The rendering that has been given by others, “ super omnia haec,” ( above all these things,) instead of insuper , ( over and above,) is, in my opinion, meagre. It would be more suitable to render it, Before all these things. I have chosen, however, the more ordinary signification of the word ἐπί. For as all the things that he has hitherto enumerated flow from love, he now on good grounds exhorts the Colossians to cherish love among themselves, for the sake of these things — that they may be merciful, gentle, ready to forgive, as though he had said, that they would be such only in the event of their having love. For where love is wanting, all these things are sought for in vain. That he may commend it the more, he calls it the bond of perfection, meaning by this, that the troop of all the virtues (444) is comprehended under it. For this truly is the rule of our whole life, and of all our actions, so that everything that is not regulated according to it is faulty, whatever attractiveness it may otherwise possess. This is the reason why it is called here the bond of perfection; because there is nothing in our life that is well regulated if it be not directed towards it, but everything that we attempt is mere waste.
The Papists, however, act a ridiculous part in abusing this declaration, with the view of maintaining justification by works. “ Love, ” say they, “is the bond of perfection: now perfection is righteousness; therefore we are justified by love. ” The answer is twofold; for Paul here is not reasoning as to the manner in which men are made perfect in the sight of God, but as to the manner in which they may live perfectly among themselves. For the genuine exposition of the passage is this — that other things will be in a desirable state as to our life, if love be exercised among us. When, however, we grant that love is righteousness, they groundlessly and childishly take occasion from this to maintain, that we are justified by love, for where will perfect love be found? We, however, do not say that men are justified by faith alone, on the ground that the observance of the law is not righteousness, but rather on this ground, that as we are all transgressors of the law, we are, in consequence of our being destitute of any righteousness of our own, constrained to borrow righteousness from Christ. There remains nothing, therefore, but the righteousness of faith, because perfect love is nowhere to be found.
(444) Virtutum omnium chorum. See Cic. 50:3, Offic. c. ult. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
Col. 3:14. Above all these things put on charity.Reminding us of the exalted place which the queenly virtue holds in St. Pauls triad. As the outermost dress of an Oriental was perhaps that which was most serviceable, so whatever else is put on, above everything love must be remembered. Which is the bond of perfectness.That in which all the virtues are so bound together that perfection is the result and not one of them is wanting to that perfection (Grimm).
MAIN HOMILETICS OF Col. 3:14
Love the Perfection of the Christian Character.
Love is the commonest and most potent affection of the human heart. It has been the inexhaustible theme of writers in all ages, in poetry and prose. It has been invested with the bewitching drapery of romance, and exhibited as the instrumental cause of the darkest crimes and of the brightest virtues. The world never tires of learning of its adventures, trials, and victories. While it is ever commonplace, it is ever fresh. It is the perennial force in human lifethe first to inspire, the longest to endure, the last to perish. But Christian lovelove to Jesus Christ, and to all others for His sakeis not a native-born affection. It does not spring spontaneously from the human heart. It is a gift from God. It is the richest fruit of the new spiritual nature implanted in the believer. It is first to be acquired and then diligently cultivated. The apostle has just described the distinctive garments with which the believer is to be adornedwith a heart of tender compassion, with humility, with a gentle, patient, and forgiving spirit. But in addition to all this, and in order to complete the Christian character, he is to be clothed in a robe which is to cover every other garment, and bind it to its placea robe whose purity and brightness shall shed a lustre over all the rest.
I. That love is the prime element in every other grace of the Christian character.It is the soul of every virtue and the guarantee of a genuine sincerity. Without love all other graces, according to an old writer, are but glittering sins. There is a great power of affectionateness in the human heart, but no man possesses naturally the spiritual love of God and love of the race. It is a fruit of the Holy Ghost, and comes through that faith which works by love. It is possible to assume all the essentials of the Christian character, enumerated in Col. 3:12, and previously commented on; but without love they would be meaningless, cold, and dead. Mercy would degenerate into weak sentimentality; kindness into foolish extravagance; humility into a mock self-depreciationwhich is but another form of the proudest egotism; and longsuffering into a dull, dogged stupidity. Love is the grand element in which all other graces move and from which they derive their vitality and value. It is the grace which alone redeems all other from the curse of selfishness, and is, itself, the most unselfish.
II. That love occupies the most exalted place in the Christian character.Above all these things. Not simply in addition to, but over and above all these, put on charity, as the outer garment that covers and binds together all the rest. Other graces are local and limited in their use; love is all-expansive and universal. A philosopher, in a vein of pungent satire, has dilated on the philosophy of clothes; and experience testifies how mightily the world is influenced and instructed by outward appearances. As the dress frequently indicates the rank and importance of the wearer, so the garment of love, worn without ostentation or pride, is the badge by which the Christian is known in the world (Joh. 13:35). Love is the presiding queen over all Christian graces, inspiring and harmonising their exercises, and developing them into a living and beauteous unity of character. The apostle fixes the exalted rank of love in 1Co. 13:13.
III. That love is the pledge of permanency in the Christian character.Which is the bond of perfectness. As a girdle, or cincture, bound together with firmness and symmetry the loose flowing robes generally worn by the ancients, so love is the power that unites and holds together all those graces and virtues which together make up perfection. Love is the preservative force in the Christian character. Without it knowledge would lose its enterprise, mercy and kindness become languid, humility faint, and longsuffering indifferent. Love binds all excellencies together in a bond which time cannot injure, the enemy unloose, or death destroy. No church, or community of individuals, can exist long without the sustaining power of love. It is not a similarity in taste, intellectual pursuits, in knowledge, or in creed, that can permanently unite human hearts, but the all-potent sympathy of Christian love. Charity never faileth.
IV. That the perfection of the Christian character is seen in the practical manifestation of love.Put on charity
1. Love is indispensable.It is possible to possess many beautiful traits of charactermuch that is humane and amiablewithout being a complete Christian: to be very near perfection, and yet lack one thing. Without love all other graces are inconsistent, heartless, wayward, selfish. They are but as sounding brass and a tinkling cymbal. Charity is indispensable to give life, force, meaning, truth, permanence to the whole. It supplies the imperfections and defects of other graces and virtues.
2. Love is susceptible of individual cultivation.It may be put on. We may have more if we strive after it and faithfully use what is already possessed. It is a pressing, practical duty which all Christians are bound to attend to. And yet there is no grace which is more constantly suppressed. What a power the Church would become, and how marvellously would the character of the world be changed, if love had a freer scope and was universally exercised. The pretentious coverings of sectarianism and bigotry would vanish, and the whole Church of the redeemed be girt with the ample robe of a seamless unity. To win the love of others we must put it on ourselves.
Lessons.
1. The mere profession of Christianity is empty and valueless.
2. Every grace of the Christian character must be diligently exercised.
3. Above and through all other graces love must operate.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
14. and above all these things put on love, which is the bond of perfectness.
Translation and Paraphrase
14. But upon (above) all things (put on) love, which is (the) bond (that holds all things in a state) of perfectness.
Notes
1.
Put on love over all the qualities of compassion, kindness, etc. Love is like the girdle, or sash, that binds all our garments together into one united adornment. (Eph. 4:3).
2.
Love in Col. 3:14 is agape, that wide-reaching affection, good will, and benevolence such as Christ has toward men. (Joh. 15:9; 2Co. 5:14; Rom. 13:8; Rom. 13:10).
3.
Love is the bond of perfectness. This may mean the perfect bond. However, the meaning seems rather to be the bond that brings perfectness or completeness.
4.
The tendency of any body of people is to fly apart sooner or later. A bond is something which binds or ties together. Love is the bond which binds the church together into a perfect unity.
Study and Review
40.
What are we to put on above all? (Col. 3:14)
41.
Explain the phrase the bond of perfectness.
Fuente: College Press Bible Study Textbook Series
(14) Above all.Properly, over allas a bond or cincture to keep all together. Love is the general principle, harmonising all the special graces named above.
The bond of perfectness.The bond of that harmony of character which is perfection. The phrase is remarkable, apparently suggested by the claim to perfection, set up by the Gnostic teachers. They sought such perfection in knowledge peculiar to the few; St. Paul in the love which is possible to all. For as he elsewhere urges (1Co. 8:1), Knowledge puffs up, charity builds up; knowledge gains a fancied perfection, charity a real perfection.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Above all charity Of this spiritual robing, love is the outer garment. It is the love, literally; the well-known love, often standing as the representative and sum of all the graces of the Christian, but here as a beautiful and important addition.
The bond The girdle binding together all the other graces into a perfect whole, thus keeping each article of this spiritual dress in its proper place and office. So love is both the supplement and the inspiration of all the rest.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And above all these things put on love which is the bond of perfectness.’
‘Above all these things.’ Love is now declared to be the most important attribute of the Christian, for it sums up in itself all the others, binding them together in a perfect bond. This love has nothing to do with sexual or romantic love (which have their own Greek word) and is partly defined for us in 1Co 13:4-8 and Rom 13:8-10. But it is not limited to that for it is also the fountain of positive goodness and action in self-giving and in fulfilling all that God requires (Gal 5:13-14; 1Jn 3:16-18), exemplified by the love that Jesus Christ Himself demonstrated when He gave Himself for us (Eph 5:2; 1Jn 4:9-10), and springing from faith (Gal 5:6). It is to act towards others ‘as we would that they would act towards us’ (Mat 7:12), ‘loving our neighbour as ourselves’ (Mat 22:39; Rom 13:10; Gal 5:14; Jas 2:8), as exemplified by the good Samaritan in his attitude towards one who hated and despised him (Luk 10:29-36). See also Rom 12:10; Php 2:2.
‘The bond of perfectness.’ Either that which perfectly unites together all the other Christian virtues, or as that which perfectly unites together all Christians in true fellowship.
Fuente: Commentary Series on the Bible by Peter Pett
Col 3:14. Put on charity, “Put on love, which is the bond of that perfect union which ought to reign in the body of Christ, and by which the whole church becomes perfect.” See l Joh 4:12; Joh 4:18.
Fuente: Commentary on the Holy Bible by Thomas Coke
Col 3:14 . In addition to all this, however , put on love, by which Christian perfection is knit . In making . dependent on , Paul abides by his figure: becoming added (Khner, II. 1, p. 433) to all those virtues (regarded as garments), love is to be put on like an upper garment embracing all, because love brings it about, that the moral perfection is established in its organic unity as an integral whole. Thus love is the bond of Christian perfection, its ; without love, all the individual virtues, which belong in themselves to that perfection, would not unite together into that necessary harmonious entirety, in which perfection consists. Not as if the latter were already existent without love (as Schenkel objects to this view), but love is the constituting its perfection; apart from , love there is no , which has its conditio sine qua non only in the inclusion of its other factors in love; how love accomplishes this, no one has better shown than Paul himself in 1Co 13 . [154] Nor is it as if the genitive would necessarily be a plurality (as Hofmann objects); on the contrary, the according to its nature and to the context is a collective idea, with which the conception of a well corresponds. It might, moreover, occasion surprise, that love , which is withal the principle and presupposition of the virtues enumerated, is mentioned last , and described as being added; but this was rendered necessary by the figurative representation, because love, from its nature, in so far as it includes in principle the collective virtues and comprehends them in itself, necessarily had assigned to it in the figure of putting on garments the place of the upper garment , so that Paul rightly proceeds in his description from the under garments to the upper one which holds all the others together, and with whose function love corresponds. Accordingly the absolute is not to be taken in any other sense than the general and habitual one of Christian brotherly love (Col 1:8 , Col 2:2 ; 1Co 13 ; Phi 1:9 ); nor yet in any sort of reference limiting it to special qualities, e.g . as by de Wette: “as active, beneficent, perfecting love.”
(see the critical remarks), which , namely love, conceived of as neuter , as in our “ that is. ” Comp. on , Col 2:19 .
.] bond of perfection, i.e . what binds together the Christian moral perfection into the totality of its nature, , Polyb. iii. 42. 8; , Plat. Polit . p. 309 B. Chrysostom (though mingling with it the foreign figure of the root ) aptly says: . Comp. Theophylact: , , . The genitive, which is that of the object , denotes (it is otherwise in Eph 4:3 ; comp. Act 8:23 ; LXX. Isa 58:6 ) that which, is held together by the bond. Comp. Plat. Rep . p. 616 C: , also p. 520 A: , Polit . p. 310 A: . Taken as the genitive of quality , it would yield the adjective sense: the perfect bond , “animos sc. conjungens,” Grotius. So also Erasmus, Vatablus, Calovius, Estius, Wolf, Michaelis, Rosenmller, Flatt, and others. But how arbitrary this would be in itself, and especially in view of the fact that, in the event of . . being disposed of as an adjective, the more precise definition of would have to be gratuitously introduced! Taken as the genitivus causae (Schenkel), it would not correspond with the figure , though it is in substance correct that that, which as a bond envelopes perfection, only thereby brings about its existence (comp. above). According to Huther, the sense is: “by man’s putting on love he is girt with perfection; whosoever lives in love is perfect.” Thus the genitive would have to be conceived as genitive of apposition , which would yield an incongruous analysis of the figure, induced by the opinion that does not refer to the itself, but to the . [155] According to Hofmann (comp. Ellicott), the genitive is meant to be that of the subject , and the is to indicate the completeness of the Christian state , of which love is the bond, inasmuch as it binds Christians together among themselves, wherever that completeness exists (Joh 13:35 ). This is erroneous; for if in some curious fashion the abstract (consequently an aggregate of attributes) were to be the acting subject, which makes use of love as a bond (consequently for the purpose of binding), yet the Christians among themselves could not be conceived as the object of that binding, but only the in accordance with the immediate context ( ). The apostle would have been able to express the tenor of thought forced upon him by Hofmann simply and clearly by some such phrase as (or , or ) (comp. Col 1:28 ). Others take it as the sum of perfection. So Bengel, Zachariae, Usteri, Bhmer, Steiger, de Wette, Olshausen (“inasmuch as it comprehends in itself bears, as it were, bound up in itself all the individual aspects of the perfect life, all virtues”). Comp. on the subject-matter, Rom 13:10 . This explanation cannot be justified linguistically (not even by Simplic. Epictet . p. 208, according to which the Pythagoreans termed friendship: , i.e . the bond which knits all the virtues together), unless we take in the sense of a bundle , as Herodian uses it, iv. 12. 11 ( ), which, however, even apart from the singular form of the conception in itself, would be unsuitable to the context, since love is to be added to all the previously enumerated elements of perfection, and may therefore well be termed the bond that holds them together, but not their bundle , not the sum of them. The word itself, which except in our two parallel epistles does not occur in Paul’s writings, is too hastily assigned by Holtzmann “ to the range of language of the Auctor ad Ephesios .” As if we had the whole linguistic range of the copious apostle in the few epistles which bear his name! Indeed, even (comp. Eph 6:16 ) is alleged to betray the auctor in question.
In opposition to the Catholic use of our passage to support the justificatio operum , it is enough to observe that the entire exhortation has justification as its presupposition (Col 3:12 ), and concerns the moral life of those who are already justified . Irrelevantly, however, it is urged in the Apol. Conf. Aug . 3, p. 104 f. (comp. Calovius and others), in opposition to the Catholics, that is the integritas ecclesiae , and that through love the church is kept in harmony , as Erasmus, Melanchthon, and others also explained it.
[154] Comp. Clem. Cor. I. 49 f.
[155] , namely, would apply to the girdle, as Clericus, Ewald, and Schenkel make it do. But to that view the to be supplied would be contextually less suitable (comp. Eph 6:14 ); while after what has gone before the reader would most naturally think of love simply as a garment, and not as the girdle, “which holds together all individual efforts towards perfection” (Ewald). Besides, it would not at all be easy to see why Paul should not have used the definite word instead of .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 And above all these things put on charity, which is the bond of perfectness.
Ver. 14. Above all these ] “Put on love,” as the upper garment, the “parti-coloured coat,” whereby all God’s children are known (as Joseph, and Tamar, David’s daughter, were), the cognizance of every true Christian, Joh 13:35 . See Trapp on “ Joh 13:35 “
The bond of perfectness ] Or the couple, the juncture, the tie, . As the curtains of the tabernacle were joined by loops, so are all true Christians by love.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 .] but (the contrast lies between , which have been individually mentioned, and , that which must over-lie them as a whole) over (carrying on the image see below. Calvin’s ‘ propter omnia hc’ is every way wrong: ‘in addition to,’ as Eadie, al., falls short of the fitness and beauty of the passage, weakening what is really the literal sense into a metaphorical one. The E. V., ‘ above all these things ,’ looks ambiguous, but by repeating ‘ put on ,’ it seems as if our translators meant ‘ above ’ to be taken locally and literally) all these things (put on) love (the article gives a fine and delicate sense here, which we cannot express is not merely love, but ‘the (well-known) love which becomes Christians:’ the nearest rendering would perhaps be ‘ Christian love ,’ but it expresses too much), which thing (reff.: there is a slight causal force, ‘for it is’) is the bond of perfectness (the idea of an upper garment, or perhaps of a girdle, as Calov. supposed, seems to have been before the Apostle’s mind. This completes and keeps together all the rest, which, without it, are but the scattered elements of completeness: , , . . , Thl. Wetst. cites from Simplic. in Epictet., p. 208, , . . The genitive after is not the genitive of apposition, as in Eph 4:3 , but of that which is held together by the , as in Plato, Rep. x. p. 616 c, , , . Those who, as some of the Roman Catholic expositors (not Bisping), find here justification by works, must be very hard put to discover support for that doctrine. The whole passage proceeds upon the ground of previous justification by faith: see ch. Col 2:12 , and our Col 3:12 , . . . Some render ‘the sum total,’ or inclusive idea, ‘ Inbegriff :’ so Bengel, Usteri, De W., Olsh., al.: and it appears to bear this sense in Herodian iv. 12.11, , but not in the N. T.; and besides, the sense would be logically inconsistent with , implying that Love does not include, but covers and supplements all the former. Still worse is the wretched adjectival rendering of . as = , ‘the perfect band,’ as Grot., Erasm.-par., Est., al.): and (simply an additional exhortation, not an inference, ‘and so,’ as Beng.; compare Eph 4:3 , where peace is the . It is exceedingly interesting to observe the same word occurring in the same trains of thought in the two Epistles, but frequently with different application. See the Prolegg. to this Epistle, iv. 7) let Christ’s peace (the peace which He brings about, which He left as his legacy to us (ref. John), which is emphatically and solely HIS. This peace, though its immediate and lower reference here is to mutual concord, yet must not on account of the context be limited to that lower side. Its reference is evidently wider, as shews: see below. It is the whole of Christ’s Peace in all its blessed character and effects) rule (sit umpire be enthroned as decider of every thing. Cf. Demosth. 3. 6, 7, . . . ib. 1231. 19, : and in the later sense of simply to rule , Polyb. ii. 25. 3, , al., in Schweigh. Lex. Polyb., also in Jos. and Philo. It is foreing the passage, to introduce the idea of a combat and a prize, as Chrys., &c.: and philologically wrong to render, as Calv., ‘ palmam ferat ,’ explaining it ‘ superior sit omnibus carnis affectibus .’ As much beside the purpose is Grot.’s ‘dijudicet, nempe si quid est inter nos controversum:’ similarly Kypke and Hammond (‘componat omnia vestra cum aliis dissidia’): against this is , which makes the office of the peace spoken of not adjudicare , but prvenire lites ) in your hearts, to which (with a view to which, as your blessed state of Christian perfection in God sec Isa 26:3 ; Isa 57:19 ; Eph 2:14-17 ) ye were also (the marks the introduction of an additional motive ‘to which, besides my exhortation, ye have this motive: that,’ &c.) called (reff.) in one body (as members of one body oneness of body being the sphere and element in which that peace of Christ was to be carried on and realized. This reminiscence refers to the whole context from Col 3:8 , in which the exhortations had been to mutual Christian graces. , , . ; Thl.): and be thankful (to God, who called you: so the context before and after certainly demands: not ‘one to another,’ as Conyb., which though an allowable sense of , breaks the connexion here, which is as Chrys. on Col 3:16 , . The was the word which introduced the exhortation all conduct inconsistent with the ‘ calling in one body ’ being in fact unthankfulness to God, who called us. Jer., Erasm.-not., Calv., al., render it ‘ amiable ,’ ‘ friendly ,’ against which the same objection lies. See Eph 5:4 ; and ib. Eph 5:19-20 : where the same class of exhortations occurs).
Fuente: Henry Alford’s Greek Testament
Col 3:14 . : probably “over all these,” carrying on the metaphor of clothing, not “in addition to all”. These virtues are manifestations of love, but may be conceivably exhibited where love is absent, so that the mention of it is not superfluous. : probably “that is,” though for criticism of Lightfoot’s examples see Abbott. The relative cannot mean . ., for love itself is the . . Generally . is explained as that which binds together all the virtues. The genitive is variously interpreted. It has been taken as genitive of the object, but the objection (Luther, Ol., Haupt) that the bond binds the virtues into a unity but does not bind together the unity itself is forcible. It has also been taken as a genitive of quality, “the perfect bond,” which Paul would have said if he had meant it. Ellicott regards it as a subjective genitive, the bond possessed by perfectness; but this seems unlikely. Again, it is explained as the bond which produces perfection in these virtues (Ol.), or as the bond which binds these virtues together and so produces Christian perfection (Sod). If, however, we do not take . as an objective genitive, there is no ground for assuming that the bond is that which binds the virtues together. The function of love as a bond is to bind Christians together, and Haupt explains the word in this way. The genitive he regards as one of apposition, the bond in which perfection consists. When love binds all Christians together, the ideal of Christian perfection is attained. This gives a natural and appropriate sense, and is probably right. The view that . is the sum total gives a sense to the word which it does not bear; nor does it suit the context.
Fuente: The Expositors Greek Testament by Robertson
above, App-104.
charity = the love. App-135.
the = a.
bond. See Col 2:19.
perfectness, Greek. teleiotes. Only here and Heb 6:1. See App-125.
Fuente: Companion Bible Notes, Appendices and Graphics
14.] but (the contrast lies between , which have been individually mentioned, and , that which must over-lie them as a whole) over (carrying on the image -see below. Calvins propter omnia hc is every way wrong:-in addition to, as Eadie, al., falls short of the fitness and beauty of the passage, weakening what is really the literal sense into a metaphorical one. The E. V., above all these things, looks ambiguous, but by repeating put on, it seems as if our translators meant above to be taken locally and literally) all these things (put on) love (the article gives a fine and delicate sense here, which we cannot express- is not merely love, but the (well-known) love which becomes Christians: the nearest rendering would perhaps be Christian love, but it expresses too much), which thing (reff.: there is a slight causal force,-for it is) is the bond of perfectness (the idea of an upper garment, or perhaps of a girdle, as Calov. supposed, seems to have been before the Apostles mind. This completes and keeps together all the rest, which, without it, are but the scattered elements of completeness: , , . . , Thl. Wetst. cites from Simplic. in Epictet., p. 208, , . . The genitive after is not the genitive of apposition, as in Eph 4:3, but of that which is held together by the , as in Plato, Rep. x. p. 616 c, , , . Those who, as some of the Roman Catholic expositors (not Bisping), find here justification by works, must be very hard put to discover support for that doctrine. The whole passage proceeds upon the ground of previous justification by faith: see ch. Col 2:12, and our Col 3:12, . . . Some render the sum total, or inclusive idea, Inbegriff: so Bengel, Usteri, De W., Olsh., al.: and it appears to bear this sense in Herodian iv. 12.11, ,-but not in the N. T.; and besides, the sense would be logically inconsistent with , implying that Love does not include, but covers and supplements all the former. Still worse is the wretched adjectival rendering of . as = , the perfect band, as Grot., Erasm.-par., Est., al.): and (simply an additional exhortation, not an inference, and so, as Beng.; compare Eph 4:3, where peace is the . It is exceedingly interesting to observe the same word occurring in the same trains of thought in the two Epistles, but frequently with different application. See the Prolegg. to this Epistle, iv. 7) let Christs peace (the peace which He brings about, which He left as his legacy to us (ref. John), which is emphatically and solely HIS. This peace, though its immediate and lower reference here is to mutual concord, yet must not on account of the context be limited to that lower side. Its reference is evidently wider, as shews: see below. It is the whole of Christs Peace in all its blessed character and effects) rule (sit umpire-be enthroned as decider of every thing. Cf. Demosth. 3. 6, 7, . . . ib. 1231. 19, : and in the later sense of simply to rule, Polyb. ii. 25. 3, , al., in Schweigh. Lex. Polyb., also in Jos. and Philo. It is foreing the passage, to introduce the idea of a combat and a prize, as Chrys., &c.: and philologically wrong to render, as Calv., palmam ferat, explaining it superior sit omnibus carnis affectibus. As much beside the purpose is Grot.s dijudicet, nempe si quid est inter nos controversum: similarly Kypke and Hammond (componat omnia vestra cum aliis dissidia): against this is , which makes the office of the peace spoken of not adjudicare, but prvenire lites) in your hearts,-to which (with a view to which, as your blessed state of Christian perfection in God-sec Isa 26:3; Isa 57:19; Eph 2:14-17) ye were also (the marks the introduction of an additional motive-to which, besides my exhortation, ye have this motive: that, &c.) called (reff.) in one body (as members of one body-oneness of body being the sphere and element in which that peace of Christ was to be carried on and realized. This reminiscence refers to the whole context from Col 3:8, in which the exhortations had been to mutual Christian graces. , , . ; Thl.): and be thankful (to God, who called you: so the context before and after certainly demands: not one to another, as Conyb., which though an allowable sense of , breaks the connexion here, which is as Chrys. on Col 3:16- , . The was the word which introduced the exhortation-all conduct inconsistent with the calling in one body being in fact unthankfulness to God, who called us. Jer., Erasm.-not., Calv., al., render it amiable, friendly, against which the same objection lies. See Eph 5:4; and ib. Eph 5:19-20 : where the same class of exhortations occurs).
Fuente: The Greek Testament
Col 3:14. , above) Here the climax reaches its highest point; love, superior to all things, 1Pe 4:8.- , love) viz. put on.-, the bond) Love comprehends the whole range of the virtues (graces), 2Pe 1:7.-, of perfection) , , Jdg 9:16; Pro 11:3. He who has love, wants nothing: he is not kept bound by the elements of the world. Particular duties are also derived from this source, Col 3:19; Col 3:21.
Fuente: Gnomon of the New Testament
Col 3:14
Col 3:14
and above all these things put on love,-As a bond above all the virtues, feelings, and acts, put on love, as a bond to bind all these special qualities together into one godly character-a character like that of God. Jesus said: Love your enemies, and pray for them that persecute you; that ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. (Mat 5:44-45). Many of us have indefinite and incorrect conceptions of what love is. It is not an emotion, or a fleshly feeling, or a magnetic attraction, or a mere sentiment. The apostle defines it: For this is the love of God, that we keep his commandments. (1Jn 5:3).
which is the bond of perfectness.-We so trust and confide in God that we take his direction as our guide in all good, and do all that he directs, that we may do the greatest possible good. It, then, accepts God as the standard and inspiration of right and the source of all good; and so in discharging the obligations of love we do all that his law directs-what God would have us do to them. So love is the one thing that includes, binds in one, all that goes to make up perfection.
Fuente: Old and New Testaments Restoration Commentary
perfectness
(See Scofield “Mat 5:48”).
Fuente: Scofield Reference Bible Notes
charity: Col 2:2, Joh 13:34, Joh 15:12, Rom 13:8, 1Co 13:1-13, Eph 5:2, 1Th 4:9, 1Ti 1:5, 1Pe 4:8, 2Pe 1:7, 1Jo 3:23, 1Jo 4:21
the: Eph 1:4, Eph 4:3, 1Jo 4:7-12
Reciprocal: Son 1:7 – turneth aside Jer 43:12 – putteth Joh 17:23 – made Rom 12:18 – General 1Co 13:13 – the greatest Col 3:10 – put Rev 2:19 – charity
Fuente: The Treasury of Scripture Knowledge
THE OUTER GARMENT
And above all these things put on love, which is the bond of perfectness.
Col 3:14 (R.V.)
The Apostle shows that love is the outer garment which holds the others in their placesthat which gives a finish to the whole Christian dress. All Christian graces are held together by this golden clasp of charity. Many a work of art is spoiled by want of finish; and are not many souls, which have been for the most part richly dressed by grace, bereft of attractiveness just because they need the perfecting robe of love? But, it may be asked, wherein lies the excelling beauty of this garment, on which so much depends the beauty of the Christian life? It is chiefly in three particulars.
I. As the robe we put over our clothes is greater and larger than our other clothing, so charity has a much greater extent than any of the before-mentioned virtues.For mercy succours only the miserable; kindness helps them only who have need of us; sweetness only caresses those with whom we converse; and patience only bears with those who offend us; but love embraces them all together, and is affectionate towards our neighbours generallyboth those that are in adversity, and such as are in prosperity; persons in affluence, as well as those who are necessitous; friends and foes; the perfect and the infirm; those who oblige us, and those who offend us; and those likewise who look upon us as indifferent.
II. As that last piece of our clothing is commonly fairest and richest, so likewise is charity, without doubt, more excellent than all the other virtues which make up a Christians clothing.
III. As the one marks out and distinguishes men, being usually the character of their rank and of their quality, in the town or in the state, so the other is the Christians livery, and a mark of the honour they have to be the children of God and disciples of His Son: as our Saviour said, By this shall all men know that ye are My disciples, if ye have love one to another. Such are some of the reasons why, over and around all other pieces of our souls heavenly attire, we should cast the mantle of love.
Rev. W. A. Challacombe.
Fuente: Church Pulpit Commentary
(Col 3:14.) . The construction still depends on of the 12th verse. Looking at the figure implied in the verb, some, such as Gataker and Meyer, give to the sense of over, as if the meaning were-on those other parts of spiritual raiment throw this, as an over-dress. But such an exegesis appears to press the figure. Nor can the preposition bear the sense which Calvin puts upon it of propter, that is, ye cannot exhibit these graces unless ye have love. means in addition to, with the idea implied, that what follows is chief or best. Luk 16:26. In addition to all these, as last and best, put on love. is the grace of love, on the beauty, propriety, and excellence of which the apostle so often insists. [Eph 1:1; Eph 1:4.] We take the next clause in its plain sense-
-Which is the bond of perfectness, that bond which unites all the graces into completeness and symmetry. is the reading of the Received Text, but is found in such high authorities as A, B, C, F, G. It weakens the sense to regard the clause as a species of Hebraism, as if it meant a perfect bond; or as Erasmus renders it in his paraphrase-perfectum et indissolubile vinculum. Such is the view of Melancthon, Vatablus, Balduin, Michaelis, Calovius, Estius, Grotius, Wolf, Rosenmller, and Flatt. The apostle here calls love, not perfection, but its bond, or that which holds together all the graces which constitute it. Some, indeed, as Bretschneider, Bengel, Usteri, Bhmer, De Wette, and Olshausen, take the term in the sense of fasciculus, Inbegriff-not that which binds, but that which is bound up. In a similar sense, Calvin and Bhmer take it for summa. The two interpretations differ, as do the German words Band and Bund (Bndel), or the English bond and bundle. There is one passage of Herodian appealed to, where the word has such a meaning- , the whole package or bundle of letters. But that is not the common meaning of the term, either in the classics or the New Testament. The noun , as an abstract term with the article, describes moral perfection as a whole. Perfection consists of many graces, each in its own place and relations, each in its own circle and sphere-but they are held together by love. Did they exist singly, or in separate clusters, perfection would not be enjoyed; were they fragmentary, and not coalescent, symmetry of character would be lost.
For love is the product of the other graces, the fruit of their ripe development, so that in their perfect state they should throw around them this preserving cincture. Love itself is, at the same time, the highest element of this perfection, and forms the nearest resemblance to Him of whom it is said-God is love. It creates perfection, but here it is specially represented as a bond which sustains it. No grace is complete without it. Without it, knowledge is but a selfish acquisition, purity an attempted personal gain, and zeal a defective struggle; uninspired by it, faith is but an abortive and monopolizing grasp, and hope an exclusive anticipation. Sin is essentially selfishness in a variety of forms, and not till such selfishness be fully put down, can the semblance of perfection be enjoyed. Love to God and to every one that bears His image, as the fulfilment of the law, imparting fervour and breadth to every grace, giving odour to the blossom, and being itself the fruit, is the bond of perfectness. A heart replete with this love maintains all its spiritual acquirements in health and vigour. Bound up in this zone, every Christian excellence fills its own place, and keeps it, and the whole character is sound, does not distort itself by excess, nor enfeeble itself by defect. [Eph 4:15; Eph 5:2.]
Love is thus regarded here, not as a congeries of graces, which make up perfection-as Bengel says-amor complectitur virtutum universitatem. It is more its office than itself which the apostle regards. It is not looked upon here as containing perfection within itself, but as so uniting the other graces that it gives them perfection and keeps them in it. Meyer shrewdly says, that if love, as a bundle, contained all the other graces in it already, how could the apostle bid them assume love in addition to them?- . If they were to put on all its parts, how could they assume it as something still distinct? Huther takes the neuter as referring to the preceding clause,-love, the putting on of which is the bond of perfection. But the apostle’s idea is, not that the putting on of the love, but that the love, when put on, is the bond of perfectness. Our view is not unlike that of Chrysostom and Theodoret. Some of the older interpreters labour to reconcile the statement of the apostle with his doctrine of justification by faith, and Romish writers pressed them hard on the subject. Crocius and Schmid refer this perfection simply to the unity or integrity of the church, which love creates and preserves. But though this be not the precise meaning of the apostle, it is certainly included under his statement, and this idea, coupled with the phraseology of Eph 4:3, may have led one of the copyists to insert . What is the bond of perfectness to an individual is also the bond of perfectness to a church. [Eph 4:3; Eph 4:14-15; Eph 5:2]; 1Pe 3:8.
The apostle still continues his exhortation-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 3:14. Charity is from AGAPE, which means love that is prompted by a genuine interest in another, which is manifested by a willingness to contribute to his welfare. Above all these things means that love is more important than all the other things that were mentioned in the preceding verses. That agrees with 1Co 13:13, where the last word is from the same Greek term. Bond of perfectness signifies that charity (or love) will make a perfect (complete) bond between brethren.
Fuente: Combined Bible Commentary
Col 3:14. And (or, but; the same being slightly in contrast with what precedes) above ill these things. Not simply in addition to, nor above all, in the colloquial sense, but over as one puts on an outer garment or girdle, this figure being still in mind. Hence the E. V. properly supplies put on from Col 3:12.
Love, lit, the love, that well known Christian grace, described by the Apostle in 1 Corinthians 13.
Which (neuter in the Greek, yet referring to love, no to the act of putting it on) is the bond of perfectness. Love binds together into one moral perfection all the Christian graces. Bond is not = sum total, nor is the phrase = perfect love, nor to be explained as love which is the distinctive feature of perfection. Without love there is no perfectness; since this has its conditio sine qua non in the including of all its other parts in love (Meyer) The principal grace is here named last, as if it were supplementary, because of the figure. To find here justification by works is to misconceive the whole Epistle.
Fuente: A Popular Commentary on the New Testament
Still our apostle makes use of the former metaphor, comparing the graces of the holy Spirit to garments, which he exhorts Christians to put on; he had mentioned the putting on of mercy, meekness, humility, & c. before; now he advises, to put on charity, or the grace of love, as the upper garment over and above all the rest, comparing it to a bond or ligament, which ties and knits all the members of the church together.
Quest. But what is this grace of charity?
Ans. It is a brotherly affection, which every true Christian chiefly bears to all hs fellow-members, in Christ for grace sake; or a gracious propensity of heart towards our neighbour, whereby we will, and do to our power procure all good for him.
Quest. But why does St. Paul compare charity to an upper garment?
Above all, put on charity.
Because, 1. The upper garment is larger and broader than the rest, so ought charity to extend itself to all persons, and upon all occasions.
2. The upper garment is usually fairer than the rest, so doth charity shine brightest amongst all the graces.
3. The upper garment distinguishes the several orders and degrees of men; thus Christians are known by love as by a livery; it is the bond that Christ’s sincere disciples wear.
Quest. But how is charity the bond of perfectness?
The meaning is, that it is the most perfect bond of union among Christians, it knitteth together all the scattered members of the church, and makes their graces and gifts subservient to the good of one another, so that the church is hereby made a complete intire body, which was lame without it; in this sense, charity is called the bond of perfectness.
Fuente: Expository Notes with Practical Observations on the New Testament
Col 3:14-17. And above all these things As including them all, and indeed being the source from whence they flow; put on charity , love, namely, to God, his people, and all mankind; which is the bond of perfectness Which both contains the whole of Christian perfection, and connects all the parts of it together. And let the peace of God rule in your hearts Influence and govern all your intentions, affections, and dispositions, nay, and even your thoughts. Or, it then shall rule in your hearts, and that as the reward (so the Greek word implies) of your preceding love and obedience. Let it fill your hearts, says Pasor, with such a joy as victors have when they receive ( ) the prize in the Olympic games. Or rather, let it preside in your hearts, as the master of the games does in those solemnities. So Beza and Doddridge. To which To the enjoyment of which inestimable blessing; ye are called By the gospel; in one body Not otherwise; that is, in a state of real, vital union with Christ your living Head, and one another. And be ye thankful For the high honour and great happiness conferred upon you. Let the word of Christ The gospel which you have received, and, as far as possible, the Holy Scriptures in general; dwell in you In your minds and hearts, in your memories and affections, being made the matter of your daily meditation: nor let it make a short stay, or an occasional visit, but take up its stated residence in you; richly In the largest measure, and in the greatest efficacy, so as to enlighten, quicken, and renew; to strengthen and comfort you, yea, so as to fill and govern all your powers; in all wisdom Use your best endeavours thoroughly to understand it, and wisely to improve it to the best purposes. Teaching one another Its important truths; and admonishing one another Concerning its necessary duties; see on chap. Col 1:28; in psalms and hymns, &c. A very engaging and pleasing way of teaching and admonishing one another, and a way the least, perhaps, liable of all others to give offence; singing with grace in your hearts to the Lord In an humble, pious, and devout spirit, with a view to please the Lord, and expecting to receive grace from him. And whatsoever ye do in word or deed With respect to all your discourses and actions; do all in the name of the Lord Jesus In obedience to his will, and in imitation of his example, as your rule; from a principle of love to him as your motive; with an eye to his glory as your end; relying on the influence of his Spirit as your strength; and in dependance on his merits for acceptance; giving thanks In your hearts, with your lips, and by your lives; to God, even the Father That he gives you inclination and power thus to speak and act, and for all the great blessings of grace which you already enjoy, and for the greater blessings of glory which you expect hereafter to receive and possess for ever.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
“And above all these things [put on] charity, which is the bond of perfectness.”
Charity – love and in the next verse “let the peace of God rule in your hearts” – these items are a must when hard times come in a church. Love and peace are to be a part of our lives – of our church lives.
1. Realize it is a possibility in hard times – we can have peace.
2. Realize it won’t be a surprise when you tell God about your problem.
3. Realize that the key is to give it to God.
1Pe 5:7 “Casting all your care upon him; for he careth for you.”
Any crisis in our life is within God’s plan and this also can be of great encouragement to us.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
3:14 And above all these things [put on] charity, which is the {h} bond of perfectness.
(h) Which bonds and knits together all the duties that take place between men.