Exegetical and Hermeneutical Commentary of Colossians 3:12
Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
12 17. Universal Holiness: the positive side
12. Put on therefore ] They had already “ taken off the old Man ” and “ put on the new ” (Col 3:9, and notes). But the ideal would need to be made real, in obedient faith.
the elect of God ] For the same phrase (or nearly), cp. Mat 24:31; Luk 18:7; Rom 8:33; Tit 1:1; and cp. Mar 13:20; Joh 13:18; Joh 15:16; Joh 15:19; Rom 9:11; Rom 11:5; Rom 11:7; Rom 11:28 ; 1Co 1:27-28; Eph 1:4; 2Ti 2:10. The word rendered “ elect ” (and its cognates) is generally used in the N.T., where the highest level of Divine purpose, or spiritual privilege, is in view, and with a tendency to emphasize the sovereign and (humanly) uncaused mercy of the “choice.” See our note on Eph 1:4. At the same time the truth of a sovereign choice is constantly found in connexions where (as here) practical holiness is in view. See e.g. Rom 8:29. It is mentioned here only to enforce the most practical “obligations of nobility.”
beloved ] In the Greek, a perfect participle passive (so 1Th 1:4; 2Th 2:13), indicating the settlement and fixity of the Divine love; “on whom He has set His love.” On the application to a whole community of such terms as those used in this verse, see above on Col 1:2.
bowels of mercies ] Better perhaps a heart of compassion; having regard to the English use of the word “heart” as a symbol for tenderness of feeling. See our notes on Php 1:8; Phm 1:7.
kindness ] Almost, sweetness; the character which offers sympathy and invites confidence. See Trench, N.T. Synonyms, Second Series, xiii.
humbleness of mind ] One word in the Greek. See above on Col 2:18; Col 2:23, for the same word (there rendered in A.V. “ humility ”) in a very different context. It occurs Eph 4:2 (A.V., “ lowliness ”); Php 2:3 (A.V., “ lowliness of mind ”); where see notes in this Series. The word is not older in Greek than the N.T., and the grace is essentially Christian, the attitude of a soul which has lost its pride in the discovery of the mercy of its salvation.
meekness ] Grouped similarly with “ humbleness ” Eph 4:2; where see note in this Series. It is the grace of submission under trial.
longsuffering ] See note, ch. Col 1:11.
Fuente: The Cambridge Bible for Schools and Colleges
Put on, therefore, as the elect of God – The fact that you thus belong to one and the same church; that you have been redeemed by the sameblood, and chosen by the same grace, and that you are all brethren, should lead you to manifest a spirit of kindness, gentleness, and love.
Bowels of mercies – Notes, Phi 2:1.
Kindness … – See the notes at Eph 4:32. The language here is a little different from what it is there, but the sentiment is the same.
Fuente: Albert Barnes’ Notes on the Bible
Col 3:12-15
Put on, therefore, as the elect of God, holy and beloved.
The essentials of a Christian character
The Christian character is distinguished by–
I. A special designation, signifying–
1. Divine choice–Elect.
2. Personal purity–Holy. The evidence and practical result of election (Eph 1:4),
3. Divine affection–Beloved. Each of these epithets has the force of a motive.
II. A. Heartfelt sympathy. Arising from–
1. A spirit of tender mercy–Bowels of mercy–a phrase expressing the effect on the body of strong emotions of pity. A genuine pity is not only visible on the countenance, and uttered by the lips, but is felt in the inmost heart, and prompts to generous actions.
2. A spirit of kindness.
III. A genuine humility.
1. This is not undue self-depreciation, but a proper estimate of self.
2. It proceeds from exalted views of God.
3. It is fruitful, as that branch in the garden which is most heavily laden with fruit is nearest the ground.
IV. A gentle and patient spirit.
1. Meekness (Jdg 8:2), which is slow to take and scorns to give offence.
2. Longsuffering, meekness continued, though subjected to the strongest provocations.
V. A practical manifestation of a spirit of mutual forbearance and forgiveness.
1. This is to be exercised universally–Any. Quarrel would be better rendered complaint. It takes two to make a quarrel; the Christian should never be one.
2. It is en forced by the highest example–Even as Christ. The heart that is not moved by this is incorrigible.
Lessons–
1. The unity of Christian character is made up of many separate essential graces.
2. The condition of things in this world affords ample scope for the exercise of every Christian grace.
3. To forgive is at once the most difficult and most Christlike. (W. Barlow.)
The costume of a saint
1. Clothing is the external badge of individuality. Without clothing, or with an absolute uniformity of clothing, it would scarcely be possible for one man to be known from another. And much of the character comes out in ones dress. The vain, the proud, the miserly, the profligate, the orderly, or the reckless man, may often be quickly distinguished by his dress. So a mans disposition is the dress of his soul. You know the tone of spirit which distinguishes him from another, and you are struck with it as soon as you are in his company. The word habit may be applied either to the material or to the immaterial parts and adjuncts of the human being, and it is a connecting link between the dress of the body and the disposition of the soul.
2. There are distinctive costumes peculiar to certain classes or communities. There are national costumes, by which an Englishman is known from a Turk, a German from a Spaniard, etc. There are costumes of the sexes, and of various ages. There are costumes of professions and trades, aa the soldiers, the sailors, the kings, the judges, etc. Thus also there are characteristic phases of mind which belong to special classes. S. Let us apply these things to Christians. With due allowance for individual idiosyncrasies, there is yet a certain tone and temper of mind which should belong to every child of God. It should be to him as a suit of clothes, at once significant of his character and citizenship, and also contributing to his comfort and comeliness. The parts of this suit are here carefully enumerated, and you will see how admirably they correspond with one another.
I. The costume of a saint as here described.
1. Bowels of mercies, a yearning and tender sympathy with the sorrowful and afflicted: as opposed to carelessness or cruel delight in their griefs.
2. Kindness, active goodwill, not merely ready to sympathize with suffering, but in every way to do good to others. It is simple, pure, brotherly, and disinterested.
3. Humbleness of mind has two phases. It is a low estimate of ourselves, and it leads us highly to estimate others in comparison with ourselves.
4. Meekness is a spirit of patience and self-control under reproach, misrepresentation, and unkind treatment by others.
5. Long-suffering elongates meekness, and stretches it out, if unkindness from others should be systematic and long continued.
6. Forbearing one another, in case of little hitches and provocations.
7. Forgiving one another, in case of actual injury to character or estate.
8. Over all these put on charity. This is like a girdle round the loins, or like an easy-fitting toga, or cloak, which is at once elegant and useful. It completes our spiritual dress, and adds a general grace to the entire outfit. Further, all this is not to be merely put on. There is a radical cause which should produce it all. This lies deep in the heart; and without it, the rest would be a cloak of hypocrisy. Let the peace of God rule in your hearts. It is the peace of God in Christ Jesus. Where this is in the heart, the outward clothing will have an inward root. It will be like the natural and vital clothing of the autumn trees, and not like the artificial attire of the human body: the outward and the inward will correspond. We shall put on externally, by putting out or developing from within, all the graces here sketched.
II. The appropriateness of this attire.
1. Consider your position as Gods elect–holy and beloved. Gods election of you has exemplified in Him all these graces, there[ore it is right that you should exhibit them as well. Besides, you are called to be like Him, and such as He can admire; therefore, conform to His character in these particulars.
2. Consider especially His grace in forgiving your sins. How great that boon! It is a small thing to ask you to do the same for others.
3. Your vocation as a Christian Church demands the exercise of these virtues. You are called to be one compact and corporate body in the Lord. There should be no schism, no lack of mutual sympathy and interest among you. On the contrary, there should be the utmost gentleness, kindness, patience, etc. This is the dress which God requires you to wear. Do you possess it? Seek it more fully now: renew it continually, and so walk, worthy of the high vocation wherewith ye are called., and be thankful. (T. G. Horton.)
The garments of the renewed soul
Because the new nature has been assumed, therefore array your souls in vesture corresponding; because Christ is all in all clothe yourselves with all brotherly graces corresponding to that unity into which Christians are brought by their common possession of Christ.
I. An enumeration of the fair garments of the new man.
1. Let us go over the wardrobe of the consecrated soul.
(1) A heart of compassion; the rendering by conventional propriety of a phrase it regards as coarse, simply because Jews choose one part of the body and we another as the supposed seat of the emotions. Is it not beautiful that the series should begin with pity? What every man needs, and most often, and yet what is so difficult to achieve in the face of obstructions of occupation, selfishness, and custom. There fore we have to make conscious efforts to put it on. Without it no help will be of much use to the receiver, nor any to the giver. Aid flung to a man as a bone to a dog usually gets as much gratitude as it deserves. But if we make anothers sorrows ours, that teaches us tact and gentleness. But beware of letting the emotion be excited, and then not allowing it to act.
(2) Kindness. A wider benignity, with which some are so dowered that they come like the sunshine. But all can cultivate it. When we come out of the secret place of the Most High, we shall bear some reflection of Him whose tender mercies are over all His works. This is the opposite of that worldly wisdom which prides itself on its knowledge of men and is suspicious of everybody. It is the most powerful solvent of ill-will and indifference.
(3) Humility. That seems to bring a virtue occupied with self into the middle of a series referring exclusively to others. But the following graces have reference to our demeanour under slights and injuries, and humility constitutes the foundation for the right bearing of these. This is not necessarily blindness to our strong points. Milton would be none the less humble though he was sure that his work was better than that of Sternhold and Hopkins. Any unchristian fire of pride which the devils breath may blow up should be damped by What hast thou that thou hast not received? and Who is pure before Gods judgment-seat?
(4) The distinction between meekness and long-suffering is slight. The former is the temper which accepts Gods dealings, or evil inflicted by men without resistance, and its opposite is rudeness or harshness; the latter the long holding out before giving way to a temptation to an action or passion, and its opposite is swift resentment. While long-suffering floes not get angry soon, meekness does not get angry at all.
(5) Forbearing and forgiving are meekness and long-suffering in exercise. A man may forbear and bite his lips till the blood come rather than speak unkindly, but forgiveness is an entire wiping of enmity and irritation out of the heart.
2. Is this a type of character that the world admires? Is it not uncommonly like what most people call a poor spiritless creature? It was a new man emphatically, for the world had never seen anything like it; and it is a new man still. It may be true that Christianity has added no new virtue to those prescribed by conscience, but it has altered the perspective of the whole, and created a type of excellence in which the gentler virtues predominate, and the novelty of which is proved by the reluctance of men to recognize it. By its side worldly heroic virtues are vulgar and glaring, like some daub of a soldier on a sign-board by the side of Angelicos white-robed visions. Better is he that ruleth his spirit than he that taketh a city.
3. The great pattern and motive of forgiveness. As Christ has forgiven us.
(1) The R.V. adopts the reading of the Lord which recalls the parable about the servant who had been forgiven by his Lord, and yet squeezed the last farthing out of his fellow-servant. The parallel passage in the Ephesians speaks of God for Christs sake forgiving us. Observe the interchange of Divine office and attributes. What notion of Christs Person underlies it?
(2) Christs forgiveness is not simply revealed that trembling hearts may be made calm. A heart softened by pardon will be a heart apt to pardon.
(3) This new pattern and motive make the novelty and difference of Christian morality. As I have loved you makes Love one another a new commandment. Obedience to one we love is delightful.
(4) We have each to choose what shall be the pattern for us. The world takes Caesar, the Christian takes Christ.
(5) This is not inconsistent with the Lords prayer, which teaches us that our forgiveness is the condition of Gods. Without the first we shall not be conscious of the second.
II. The girdle which keeps the garments in their places.
1. Above all is equivalent to over. The silken sash of love will brace all the rest into a unity. Perfectness does not mean that it is the perfect principle of union, but is a collective expression for the various graces which together make up perfection. Love knits into a harmonious whole virtues which would otherwise be fragmentary and incomplete.
2. We can conceive of the dispositions named as existing in some fashion without love, but let love come into the heart and knit a man to the poor creature whom he had only pitied before, or to the enemy whom he had only been able to forgive with an effort, and it lifts these into a nobler life.
3. Perhaps there is the deeper truth that love produces all these graces. The virtues are best cultivated by cultivating it. Paul elsewhere calls love the fulfilling of the law even as his Master had taught him that all the duties were summed up in love to God and love to man. (A. Maclaren, D. D.)
The elect and their duties
I. The qualities of the elect of God.
1. They are chosen and separated from the world to serve God according to the discipline of the gospel (Eph 1:4). It is this that Moses represented to ancient Israel the type of the new (Deu 26:18). They who boast of being elected but lead a godless life mock God and man. Election is ever accompanied by conversion and sanctification. No one knows of his election but by its effects.
2. They are holy–all of them. Paul is not of Romes opinion that none are saints but the canonized. In the Creed, the Church, which is the body of all true Christians, is called holy, and the communion of saints. No man can be a Christian who is not a saint (Rom 8:9). This quality obliges us to the following virtues which are parts of holiness (Lev 11:44; Lev 20:26).
3. Beloved of God. This obliges us to love God, the effect of which is–
(1) Obedience, which includes every virtue (Joh 14:15).
(2) Transformation into the thing loved; so that God being charity, justice, and holiness, if we love Him, we shall put these on.
II. The graces of the elect.
1. Mercy is a tenderness which causes us to commiserate the miseries of others as if we took part in them ourselves. Bowels of mercies is a Hebrew expression signifying that the real virtue is one which moves the heart, and is not merely a face expression. The gospel has no affinity with stoicism, which holds compassion to be an infirmity (Luk 6:36; 1Pe 3:8; Rom 13:15), and is exemplified in Christ (Heb 5:2; Heb 4:15).
2. Kindness is a goodness of nature that takes pleasure in obliging and avoids injuring. We are obliged to this by our stewardship of Gods manifold grace.
3. Humility is the mother of patience and the nurse of charity. It is a difficult virtue to proud man, and its difficulty arises out of our ignorance of ourselves and our relation to God. Could we know this pride would be impossible.
4. Meekness is gentleness, the most amiable ornament of life, which receives every one with an open heart and pleasing countenance, takes things in good part, and is proof against self-injurious irritations.
5. Patience is the sister of gentleness, and undergoes affronts under which gentleness might break down. 6:For the better clearing of these Paul adds–
(1) Forbearance (Mat 12:20).
(2) Forgiveness (Mat 18:35).
III. The exemplar of the elect (Eph 4:32). What stronger reason could he urge? Christ being the image to which we ought to be conformed, how shall we be His living portraits if we have not the goodness He has shown to us? (Mat 18:32-33). We were His enemies, and His treatment of us must be our inspiration and model in our treatment of our enemies. (J. Daille.)
Gentle Christians–
A true Christian is like the lily which stings no one, and yet he lives among those who are full of sharpness. He aims to please, and not to provoke, and yet he lives among those whose existence is a standing menace. The thorn tears and lacerates: it is all armed from its root to its topmost branch, defying all comers. But there stands the lily, smiling, not defying; charming, and not harming. Such is the real Christian, holy, harmless, full of love and gentleness and tenderness. Therein lieth his excellence. Who would not stop and turn aside to see a lily among thorns, and think he reads a promise from his God to comfort him amid distress? Such is a true Christian: he is a consolation in his family, a comfort in his neighbourhood, an ornament to his profession, and a benediction to his age. He is all tenderness and gentleness, and yet it may be he lives among the envious, the malicious, and the profane, a lily among thorns. The thorn saith, Keep away; no one shall touch me with impunity. The lily cries, I come to you, f shed my soul abroad to please you.
The power of kindness
A Christian lady, in the course of visitation, was told of a very depraved woman, who was ruining herself by debauchery, but was of so violent a temper that no one durst interfere with her. She proposed to go up and see her, but was warned, she will kill you. She bethought her, If my Lord were here, He would do it. She went and entered the miserable apartment, and saw her lying in a corner as if a bundle of rags. She spoke, and an old, withered, miserable-looking creature raised herself Upon her elbow, and with frenzied look, demanded what she wanted. She replied, I love you; I want to be kind to you, because Jesus loves you. She went forward and kissed her brow, and, notwithstanding violent, repelling words, kissed her again. Then came the exclamation, Go away, go away! you will break my heart; you put me in mind of my mother. Never has any one kissed me as she did; never have I been so treated since I lost her: many kicks and blows have I had, but no kisses like this. The fountain of feeling was opened, the confidence of the heart was won, and step by step that all but utterly lost soul was led back to Jesus. Elect.
As to this matter of election, I would to God that some who object to it were as common sense in this matter as they are in the daily actions of ordinary life. Let me assume that a purse has been lost in the next street containing a thousand guineas, and that whoever finds it may keep it. Ha! we say. Well, only one can find it; what is the good of a thousand seeking it? Only one can have it; and if I am elected to be the man, it will come in my way. I never heard people reasoning so in an affair of that kind. Though only one may have it, ten thousand will strive for it if they know the conditions. There is one prize to be given in a school of five hundred scholars. The boys say, Well, only one of us man get it, why should five hundred of us be toiling and fagging to get it? Another boy says, I know if I am to have the prize I shall get it; so I shall read no books, and make no preparation. You would not allow a boy to reason so. Yet there are men who say this, If we are called to heaven well get to heaven; if we are elected to be saved, we need not make any effort about it. Thou wicked and slothful servant; out of thine own mouth I condemn thee; the whole action of thy evil life shall be thy answer on the day of judgment. (J. Parker, D. D.)
Election
A senator related to his son the account of the book containing the names of illustrious members of the commonwealth. The son desired to see the outside. It was glorious to look upon. Oh! let me open it, said he. Nay, said the father, its known only to the council. Then said the son, Tell me if my name is there. And that, said the father, is a secret known only to the council, and cannot be divulged. Then he desired to know for what achievements the names were inscribed in that book. The father told him; and related the noble deeds by which they had eternized their names. Such, said he, are written, and none but such are written in the book. And will my name be there? asked the son. I cannot tell thee, said the father; but if thy deeds are like theirs, thou shalt be written in the book; if not, thou shalt not be written. And then the son consulted with himself, and he found that his whole deeds were playing, and singing, and drinking, and amusing himself; and he found that this was not noble. And as he could not count on his name being there as yet, he determined to make his calling and election sure. And thus by patient continuance in well doing, the end is crowned with glory. (Paxton Hood.)
Holy.–
The nature of holiness
Holiness is religion shining. It is the candle lighted, and not hid under a bushel, but lighting the house. It is religious principle put into motion. It is the love of God sent forth into circulation, on the feet and with the hands of love to man. It is faith gone to work. It is charity coined into actions, and devotion breathing benedictions on human suffering, while it goes up in intercessions to the Father of all piety. (Bishop Huntington.)
A holy life
is made up of a number of small things. Little words, not eloquent speeches or sermons; little deeds, not miracles, nor battles, nor one great heroic act or mighty martyrdom. The constant sunbeam, not the lightning; the waters of Siloam that go softly in the meek mission of refreshment, not the waters of the river great and many, rushing down in torrents, are the emblems of a holy life. The avoidance of little evils, little sins, little inconsistencies, weaknesses, follies, indiscretions, imprudencies, foibles, indulgencies of self and of the flesh; the avoidance of such-like things as these goes far to make up at least the negative beauty of a holy life. (H. Bonar, D. D.)
A holy Church
A living thing grows from itself, and not by accession from without as a house grows. A flower does not grow by adding a leaf to it, nor a tree by fastening a branch to it, nor a man by fixing a limb to his frame. Everything that has life grows by a converting process, which transforms the food into means of nourishment and enlargement. A holy Church lives, and its holiness converts all its ordinances and provisions into means of deep tooled, solid, enlarged, and beautiful usefulness. (T. W. Jenkyn, D. D.)
Beloved. The thought that some one loves us has great restraining influence. A young man or woman may be here without friends, alone in this vast city and surrounded by a thousand snares. But you cannot forget that far away in some distant town or village there is a father whose heart yearns towards you, a mother who never ceases with many tears to pray for you–and the thought that there is at least one in the world who loves you, is a stimulus to exertion, a safeguard against evil. Many an effort to do right is prompted by the thought that you are beloved; many a debasing pleasure is rejected, from many a seducing snare you turn aside, because you desire to act worthy of such love. And we are beloved of God. What an honour is this! Insignificant, sinful creatures of earth–thought of, cared for, beloved in heaven! If so, shall we not walk worthy of the vocation wherewith we are called? Can we rejoice in being beloved of God while indulging enmity towards our brethren? Shall the fellow-servants hate one another while thus beloved by their Lord and Master? Put on, therefore, as the elect of God, holy and beloved, bowels of mercies. (Newman Hall, LL. B.)
The Kings livery
As the soldier who is in the queens service is required to appear in his uniform, that all may know his calling, so the soldier of Christ must appear clothed in certain characteristics needful to prove his loyalty, and show his allegiance to his Lord. (J. Spence, D. D.)
Bowels of mercies (see Php 1:8).–
I. The nature of this grace. The real inward and unpretended affection of condoling with anothers woe. The phrase is a Hebraism, and is taken from the emotion, and, as it were, concussion which is felt in the stomach, in deep affections of the mind (Gen 43:30; Lam 2:11; Luk 1:78; Php 2:1). The apostle wisely begins with the expression of condolence; because from hence flows the act of relief; and because, as Gregory says, it is more to compassionate any one from the heart, than to give: for he who gives what is external, gives what does not belong to his own person; but he who gives compassion, gives somewhat of himself.
II. Its objects.
1. Persons who have none to give them relief, as widows and orphans.
2. But in general it comprehends all oppressed with misery–the poor, the prisoner, the sick, the afflicted.
III. Its motives.
1. The express and oft repeated command of God (Luk 6:36; Rom 12:15; 1Pe 3:8). Whence Gregory Nazianzen says, If thou hast nothing, give but a tear; for pity is a great solace to the afflicted.
2. The examples of the prophets, of Christ, and the apostles, and of all good men (Jer 9:1; Mat 9:36; Luk 19:41; 2Co 11:29). Hence that saying of the poet, The good are tear-abounding men.
3. The conformity of nature, and the possibility of suffering similar things. The possibility of suffering similar evils, when seriously considered, forces mercy from any man that is not destitute of feel ing. For what has happened to some one may happen to any one.
IV. Hence we conclude–
1. The apathy of the Stoics must be exploded by a Christian; as not agreeing either with our natural condition or our supernatural regeneration. Prosper well remarks, We are not in fault for having affections, but for making a bad use of them.
2. Bowels of mercy are found in every regenerate person: he is therefore moved at the very first view of anothers misery.
3. They who, ere they can be excited to mercy, must have much solicitation from the afflicted, can lay claim to little or nothing of the spiritual man; they who are not moved by these, have nothing human in them. (Bishop Davenant.)
Pity
As love is the most delightful passion, pity is nothing else than love softened by a degree of sorrow. It is a kind of pleasing anguish as well as generous sympathy that knits mankind together, and blends them in the same common lot. (Addison.)
Tire power of compassion
There is something marvellous in the spirit of compassion. I do not mean that it seems to feel a positive pleasure in breathing the atmosphere of distress, nor that it seems to find time for every kind of well-doing, nor that the heart and memory are so enlarged that a range of interest ten times wider and more varied than personal interest findsroom, but that compassion, though it is not talent nor energy, stands in the stead of these and does their work. The social good that is done in the world is not the work of its greatest minds. These set themselves one great task, and gather up all their powers for its accomplishment. They are jealous even of the minutes of their time. They resist all distractions. The compassionate man gives up his time to others, and yet seems to find time for all things. Like the bread miraculously multiplied, he gives, and yet he gathers up for himself more than he gave. How great, again, is its power to find its way to the miserable heart. Convince the wretched man that you know his misery and would ease his burden, and you have already, made it lighter. Show the vicious man that you can see in him something worth caring for, and you thereby take off the despair that is at the bottom of so much vice. Let your enemy see that you have not room in your heart for any bitterness against him, and his arm will fall powerless. (Archbishop Thomson.)
Religion moves to pity
Now I would like you to mark that there is not a true grace of a Christian man, nor a true activity of the disciple of Christ, which does not lead to pity and love like this. Repentance leads to it, for repentance laments selfishness as the essence of its evil, and dreads relapsing into a religion which would be merely a selfishness refined; and repentance remembers its lost estate, the fearful pit and miry clay, and pities those that are still struggling in it; so repentance cherishes love and moves to pity. Faith kindles these virtues. You cannot take refuge in the heart of Christ, and build your hope upon redeeming love, and rejoice in His saving pity that stooped to Calvary, without catching some of the qualities on which you rest. Your heart softens with the warmth of that heart on which it rests, and is kindled by the pity in which it takes refuge. As our faith leads to these qualities, decision moves to them. Except we deny ourselves we cannot be disciples. Self-renunciation, which is the beginning of discipleship, leaves the heart free So cherish love. The comforts of religion move to them. Forgiveness, and peace, and hope, and gratitude swell the heart with the question, What shall I render? and move it to share its mercies with those that still lack them. All adoration of God kindles them. In the degree in which we see Him as He is, see Him in the face of Christ, see Him as He weeps over Jerusalem or groans on Calvary, in the degree in which we see the pitiful woe that sometimes fills Gods heart: in that degree we are changed. All hope changes the heart and fills it with this spirit. Hope of earthly providence and hope of immortal heaven, both move men to pity and to love. Every step you take in following Christ kindles pity, for when He leads it is not always unto green pastures and rapturous heights: it is to the haunts of misery, to the widows of Nain, to homes of grief. He would use us, borrows our hand to wipe away a tear, our voice to still a grief. Exactly in that degree in which He employs us, and we follow Him step by step, exactly in that degree do we catch the spirit in which He lived, and the compassion which is the everlasting motive and the perpetual habit of our God. So that I want you to observe that there is not a single Christian instinct, activity, relationship, employment, or grace which does not work out in love and pity. (R. Glover.)
Pity the secret of prophetic light
I want to point out that in love and pity, such as is here expressed, you have not merely the work of the disciple, but you have the secret of prophetic light: that Pauls light was due, not to his genius, not to his erudition, not even so much specially to heavenly effulgence that visited him, as to the fact that he had a heart of love and pity that could enter and absorb the light of God. Is it not obvious that it was so? We know God by what is kindred to Him, and by what resembles Him. It was Pauls love of man that could read Gods love of man, that gazed on God till the shadow grew into a face and the face of God was seen glowing with infinite love. He would have been in the darkness till now if his love had not permitted him to see Gods love. The light is ever shining. It is the eye, the eye of the heart, that is wanted; and that he had. He looked on man, not with the cynical eye that sees only what moves men to despair of, or to despise them; but he looked with a loving heart, and could see the world in Gods light; something that made man a pearl of great price in his Saviours eyes. He could see Divine movings in them; high capacity; possibilities of change; unrest–all these Divine elements, on which grace could move, and which grace could lead to light. He looked in the face of Christ, and his yearning permitted him to behold Christs yearning, so that his love and his pity enlarged his heart, and opened it to light. He walked in the light of the Lord, and truths too grand for poorer eyes lay naked and open to his. One of the greatest theologians of the century, Neander, Wok for his motto, It is the heart that makes the theologian. And one of the greatest historians, Niebuhr, uttered some similar words: I have said, again and again, I will have no metaphysical deity, but the God of the Bible, who is heart to heart. (R. Glover.)
Kindness.–
The blessings of a benignant spirit
I. In what kindness consists.
1. In a disposition to be pleased; a willingness to be satisfied with others. This goes a long way towards our being actually pleased. This temper stands opposed to the spirit of fault-finding, the propensity to magnify trifles.
2. In a disposition to attribute to others good motives when we can do so. One of the rights of every man is to have it supposed that he acts with good intentions until it is proved to the contrary.
3. In bearing with the infirmities of others. We do not journey long with a fellow traveller before we find that he is far from perfection, and the closer our relations become the more necessity there is for bearing patiently the foibles of others. In the most tender connexions, that of husband and wife, etc., it may require much of a gentle and yielding spirit to so adapt ourselves that life shall move on smoothly and harmoniously. When there is a disposition to do this me soon learn to bear and forbear,, and to avoid the look, gesture, allusion, that would excite improperly the mind of our friend. Like children, we must allow each other to build his own play-house in his own way. Conscious of our own imperfection we must be indulgent to others.
4. In not blaming others harshly when they fall into sin. In no circumstances do men need kindness so much as here. We weep with the bereaved, we sympathize with the unfortunate; but when a man is overtaken in a fault our sympathies frequently die. Yet they ought then to be in fullest operation (Gal 6:1). Remember–
(1) He is a brother still.
(2) If all the circumstances were known the aspect ought to be changed (Luk 6:37; 1Pe 4:8).
(3) An explanation may remove the difficulty, therefore give him the opportunity.
5. It prompts us to aid others when in our power. If relief cannot be afforded it should be declined with a gentle and benevolent heart.
II. Its value.
1. Much of the comfort of life depends upon it. Life is made up of little things, which, if displaced, render us miserable. Breathing, the beating of the heart, the circulation of the blood, are small matters, and ordinarily scarcely noticed, but when deranged we are sensible of their importance. So in morals and social intercourse. The happiness of life depends not so much on great and glorious deeds as on quiet duties, the gentle spirit, the cheerful answer, the smiling face, etc.
2. Usefulness depends upon it. This and far more than on deeds which excite general admiration. The rivulet that glides through the meadow is far more useful than the grand cataract. Kindness prompts us to seek the good and happiness of others. And it is by this, and not by great martyrdoms, that men will judge of the nature of the gospel. All usefulness may be prevented by a sour temper. Nothing will compensate for the want of that charity which is kind.
3. It is commended by the example of Jesus (2Co 10:1). Christ performed great deeds, but not that we should imitate them. But He was meek and gentle that we might be so too. (A. Barnes, D. D.)
Kindness
The fundamental idea of kindness is ascertained by tracing the connection between kindred or kin and kindness. The latter is the feeling natural to us in relation to our own kind.
1. Take the innermost circle of kindred, the home, and that which constitutes its sweetness is kindness. Unkindness, then, is most unnatural. In German and Dutch the word for child is kind. Kindness was first of all the relation of a child to its parents, and then the feeling of a parent for a child. That was the original and architypal kindness, is its ever present and undying element, and gives character and tone to all the more extended instances of kindness which ripple out with the extension of our kinship.
2. Though our kindred begins in our homes it does not end there. We have remoter relatives to whom it is our duty, and the prompting of our natures, to be kind. Our nation consists of individuals who are of our own kind, and we ought to be kindly towards them all. And then our kith and kin are found in colonies, and the parent state should always feel kindly towards them, and when any colony grows into an independent nation, like the United States of America, it would be a calamity and a sin if kindliness on either side were to cease.
3. The family relationship extends farther than to those who manifest their kinship by the use of the common mother tongue, embalmed in the English Bible. The Dutch and Germans are our cousins, so are the Danes; and there was a time when the Greeks also, and the Romans belonged to the same family circle. Their ancestors came from the same paternal home in Asia from which our ancestors came; and so with the Hindoos, and hence the old old words which are common to the now diverse languages.
4. Indeed, all the nations are kindred to each other. All the families of the earth belong to the great family of man–mankind; hence all owe kindness to one another. Hence Peter exhorts us to add to our godliness brotherly kindness. Some think it more difficult to attain the former than the latter. In some respects it is, in others not: and so the apostle urges us to seek the latter by way of the former. In mere speculation we might have supposed that man must first climb to the terrestrial thing–brotherly kindness–and thence ascend to the celestial. But the reverse is the true and better order. We must first get right with God the Father–then, and not till then, shall we get right with man the brother. (J. Morison, D. D.)
The power of kindness
Go away from there, you old beggar boy!, Youve no right to be looking at our flowers, shouted a little fellow from the garden where he was standing. The poor boy, who was pale, dirty, and ragged, was leaning against the fence, admiring the splendid show of roses and tulips within. His face reddened with anger at the rude language, and he was about to answer defiantly, when a little girl sprang out from an arbour near, and looking at both, said to her brother,–How could you speak so, Herbert! Im sure his looking at the flowers dont hurt us. And then, to soothe the wounded feelings of the stranger, she added: Little boy, Ill pick you some flowers, if youll wait a moment, and she immediately gathered a pretty bouquet, and handed it through the fence. His face brightened with surprise and pleasure, and he earnestly thanked her. Twelve years after this occurrence, the girl had grown to a woman. One bright afternoon she was walking with her husband in the garden, when she observed a young man in workmans dress, leaning over the fence, and looking attentively at her and at the flowers. Turning to her husband, she said,–It does me good to see people admiring the garden; Ill give that young man some of the flowers; and approaching him she said, Are you fond of flowers, sir? It will give me great pleasure to gather you some. The young workman looked a moment into her fair face, and then said in a voice tremulous with feeling: Twelve years ago I stood here a ragged little beggar boy, and you showed me the same kindness. The bright flowers and your pleasant words made a new boy of me; aye, and they have made a man of me, too. Your face, madam, has been a light to me in many dark hours of life; and now, thank God, though that boy is still an humble, hard working man, he is an honest and grateful one. Tears stood in the eyes of the lady as, turning to her husband, she said, God put it into my young heart to do that kindness, and see how great a reward it has brought. (American Agriculturist.)
Humbleness of mind.–
I. The nature of this temper: A low apprehension or esteem of ourselves (Rom 12:3), the opposite to pride and arrogance. The word leads us to consider the disposition of mind; for there may be a humility of behaviour which covers a very proud heart. In consists of–
1. A humble apprehension of our own knowledge (1Co 8:1). There is nothing of which men are more proud. Many would sooner bear a reflection on their moral characters than on their understandings. The serpent was early sensible that this was mans weak side (Gen 3:5). And no kind of pride has more need of a cure (Job 11:12). So it will include–
(1) A sense of the natural imperfection of our faculties (Job 11:7). This will dispose us to receive Gods revelation (1Co 2:10-11).
(2) An apprehension of our own fallibility. Humility in this view would teach us
(a) not on that account to surrender ourselves to the absolute control of others. To this Rome would lead us in pretence of infallibility; and if any others would lead us to such an implicit faith in their dictates, while they disclaim infallibility, their claim is still more absurd. We must answer for ourselves to God in the great day; and therefore it can neither be a laudable nor a safe humility to take our religion from the dictates of fallible men.
(b) But a just apprehension of our liableness to mistake should induce us in all our searches after Divine truth to be very desirous of Divine illumination and guidance (Psa 25:4-5). It should keep us ever open to further light and willing to learn.
(3) A moderate apprehension of our own attainments in knowledge when we compare them with the attainments of other men (1Co 13:9; 1Co 8:2). If some know less, others know more than we.
(4) A persuasion of the small value of the most exalted knowledge without a suitable practical influence (Joh 13:7; Luk 12:47-48). A man of low attainments, if his heart is right with God, is truly acceptable; while a resolved sinner, though he understood all mysteries, will be eternally disowned by Him. Exalted knowledge may leave a man of no better a temper than a devil.
2. Humble thoughts of our own goodness. Not that we are to be insensible to anything that is truly good in us; but Christian humility includes–
(1) A sense of the undeservingness of our own goodness at the bands of God even if it was perfect (Luk 17:10).
(2) An apprehension of the disparity between the goodness of God and that of any creature (Luk 18:19).
(3) An affecting conviction of our own sinfulness (Luk 5:31-32).
(4) A sense of the imperfection of our goodness at its best (Psa 19:12).
(5) An acknowledgment that we are principally indebted to God for whatever is good in us (Php 1:6; 1Co 4:7; 1Co 6:11; 1Co 15:10).
(6) A modest apprehension of our own goodness compared with that of other men (Php 2:3).
3. A humble sense of our dependence and wants–
(1) As regards God.
(a) In the sphere of nature (Act 17:28).
(b) In the sphere of grace. We should have a deep sense of our need of His mercy to pardon our sins and His grace to help our infirmities.
(2) As regards our fellow-creatures. It is ordered by the law of our creation that we cannot comfortably subsist independent of them (Ecc 5:9). Every link in the chain of societies contributes to the good of the whole (1Co 12:21; 1Co 12:24). And then in the changeableness of human affairs, those who are now in the most prosperous estate know not how soon they may need the kind offices of the lowliest.
4. A modest apprehension of our own rank and station.
(1) As compared with God we cannot think too low of ourselves (Isa 40:15). All our relations to Him bespeak the profoundest submission, as His creatures, subjects, children (Psa 8:4; Psa 144:3; Job 7:17). Humility will teach us to dispute neither the precepts nor the providences of Him who has a natural authority over us.
(2) Revelation teaches us that we are beneath other invisible beings (Psa 7:5).
(3) For our fellow-creatures we should consider them all as of the same nature with us, and therefore near akin (Act 17:26), and that distinctions in outward circumstances are in the account of God and in themselves but little things (Rom 13:7; Rom 12:16).
II. The special obligations which rest on Christians to cultivate this temper.
1. Humility is a grace of the first rank.
(1) It is mentioned in Scripture with peculiar marks of distinction (Mic 6:8; Pro 8:13; Psa 138:6; Mat 5:4; Mat 18:4).
(2) The most distinguished promises are made to it (Psa 9:12; Psa 10:17; Isa 57:15; Jam 4:6; 1Pe 5:5; Mat 33:12).
(3) It is in its own nature a necessary introduction to the other graces and duties of Christianity. This is not a religion for the proud but for the lowly.
(a) Humility is necessary to faith. Without this we shall not have a disposition to receive a revelation. Pride and self-sufficiency was the reason why Christ crucified was a stumbling-block to the Jew, etc.
(b) To obedience. A proud heart says, Who is the Lord over me? Humility asks, Lord, what wilt Thou have me to do?
(c) To the acceptance of Christ as offered in the gospel (Luk 5:31; Rev 3:17-18; Luk 18:9-13).
(d) To the reception of the grace of the Holy Spirit.
(e) To perseverance, for without it we shall be ready to take offence at crosses.
(f) To the reception of assistance in the way to heaven from other men. Those who are wise in their own conceit despise admonitions.
(g) To the performance of Christian duty.
2. It is this grace which adorns every other virtue and recommends religion to every beholder (1Pe 5:5).
3. It is recommended by the example of Christ.
(1) His incarnation was the greatest instance of humility (Php 2:3; Php 2:5, etc.; 2Co 8:9).
(2) When He appeared in human nature He affected not worldly honour (Luk 2:7-11; Mat 13:55).
(3) As a man He was the pattern of great humility toward God (Joh 8:50; Joh 7:18; Mar 13:32; Mat 19:17).
(4) He was the pattern of the greatest humility to mankind.
(a) He was ready to condescend to the meanest in order to their good (Mat 8:6; Mar 10:46; Joh 4:27; Mat 18:1-10; Mat 19:13-14).
(b) He was willing to stoop to the meanest offices for the meanest persons (Mar 1:41; Joh 13:5; Mat 20:28).
(c) He was not above receiving and acknowledging the respect shown Him by the meanest (Luk 8:3; Mat 21:15; Mat 26:13). Learn, then, like Him, to be meek and lowly of heart.
4. Humility is a grace which will go along with us to heaven. The only inhabitants of that world who were ever lifted up with pride have been cast out. The angels abase themselves (Isa 6:2-3; Rev 4:10; Rev 5:10; Rev 7:11; Rev 11:16), and humility will receive a glorious reward (Mat 25:1-46.). Like charity, it never faileth. (Dr. Evans.)
Humility a safeguard
A French general, riding on horseback at the head of his troops, heard a soldier complain and say, It is very easy for the general to command us forward while he rides and we walk. Then the general dismounted and compelled the complaining soldier to get on his horse. Coming through a ravine a bullet from a sharpshooter struck the rider and he fell dead. Then the general said, How much safer it is to walk than to ride.
Humility and cheerfulness
Observe the peculiar characters of the grass which adapt it especially for the service of man are humility and cheerfulness–its humility, in that it seems created only for lowest service, appointed to be trodden on and fed upon; its cheerfulness, in that it seems to exalt under all kinds of violence and suffering. You roll it, and it is the stronger next day; you mow it, and it multiplies its shoots as if it were grateful; you tread upon it, and it only sends up richer perfume. Spring comes, and it rejoices with all the earth, glowing with variegated flame of flowers, waving in soft depth of fruitful strength. Winter comes, and though it will not mock its fellow-plants by growing then, it will not pine and mourn, and turn colourless or leafless as they. It is always green, and is only the brighter and gayer for the hoar frost. (J. Ruskin.)
Meekness.–
Meekness: its nature
Meekness is love at school, at the Saviours school. It is the disciple learning to know himself, to fear, distrust, and abhor himself. It is the disciple practising the sweet, but self-emptying lesson of putting on the Lord Jesus, and finding all his righteousness in that righteous other. It is the disciple learning the defects of his own character, and taking hints from hostile as well as friendly monitors. It is the disciple praying and watching for the improvement of his talents, the mellowing of his temper, and the amelioration of his character. It is the loving Christian at his Saviours feet, learning from Him who is meek and lowly, and finding rest for his own soul. (James Hamilton, D. D.)
Meekness: its blending
It is power blended with gentleness, boldness with humility, the harmlessness of the dove with the prowess of the lion. It is the soul in the majesty of self-possession, elevated above the precipitant, the irascible, the boisterous, the revengeful, it is the soul throwing its benignant smiles on the furious face of the foe, and penetrating his heart and paralyzing his arm with the look of love. (D. Thomas, D. D.)
Meekness: its power
Sir Walter Raleigh, a man of courage and honour, was once insulted by a hot-headed youth, who challenged him, and on his refusal spat upon him in public. The knight, taking out his handkerchief, made this reply: Young man, if I could as easily wipe your blood from my conscience as I can this injury from my face, I would this moment take away your life. The youth was so struck with a sense of his misbehaviour that he fell upon his knees and asked forgiveness. (E. Foster.)
Meekness: its blessedness
It is in the lowly valley that the suns warmth is truly genial; unless indeed there are mountains so close and abrupt as to overshadow it. Then noisome vapours may be bred there; but otherwise, in the valley we may behold the wonderful blessing bestowed upon the meek that they shall inherit the earth. It is theirs for this very reason, because they do not seek it. They do not exalt their heads like icebergs, which, by the by, are driven away from earth, and cluster–or rather jostle–round the pole; but they flow along the earth humbly and silently; and wherever they flow they bless it; and so all its beauty and all its richness are reflected in their peaceful bosoms. (Archdeacon Hare.)
Meekness: its usefulness
The timber of the elder tree is the softest, and can without difficulty be split, eat, and wrought, and yet it does not rot in water. The greater part of the city of Venice stands upon piles of eider, which, sunk into the sea, form the foundation of massive buildings. It is the same with meek hearts. There is no better foundation for important undertakings of public or private utility than that intelligent modesty which is gentle indeed, and ready to yield as far as a good conscience will allow, but which, nevertheless, lasts and continues stable, in the flood of contradiction. (Gotthold.)
Long-suffering is threefold.–
I. In judgment; when, in doubtful cases, we suspend our opinions and censures.
II. In words; which consists either in not answering, or in giving soft answers.
III. In deeds; when we render not evil for evil. (N. Byfield.)
Long-suffering rewarded
Some years ago I had in my garden a tree that never bore. One day I was going down, with my axe in my hand, to fell it. My wife met me in the pathway and pleaded for it, saying, Why, the spring is now very near; stay, and see whether there may not be some change; and, if not, you can deal with it accordingly. As I never repented following her advice, I yielded to it now; and what was the consequence? In a few weeks the tree was covered in blossoms; and in a few weeks more it was bending with fruit. Ah! said I, this should teach me not to cut down too soon, i.e., not to consider persons incorrigible or abandoned too soon, so as to give up hope and the use of the means in their behalf. (W. Jay.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Put on – as the elect of God] As the principal design of the apostle was to show that God had chosen the Gentiles, and called them to the same privileges as the Jews, and intended to make them as truly his people as the Jews ever were, he calls them the elect or chosen of God; and as the Jews, who were formerly the elect, were still beloved, and called to be holy, so he calls the Colossians beloved, and shows them that they are called with the same holy calling.
Bowels of mercies, c.] Be merciful, not in act merely, but in spirit and affection. In all cases of this kind let your heart dictate to your hand be clothed with bowels of mercy-let your tenderest feelings come in contact with the miseries of the distressed as soon as ever they present themselves. Though I know that to put on, and to be clothed with, are figurative expressions, and mean to assume such and such characters and qualities; yet there may be a higher meaning here. The apostle would have them to feel the slightest touch of another’s misery; and, as their clothes are put over their body, so their tenderest feeling should be always within the reach of the miserable. Let your feelings be at hand, and feel and commiserate as soon as touched. See Clarke on Eph 4:2. Instead of mercies, in the plural, almost every MS. of importance, with many of the fathers, read , bowels of mercy, in the singular. This various reading makes scarcely any alteration in the sense.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Put on therefore: as he had mentioned some particular vices of the old man they were to put off, Col 3:8, he doth here infer, that they might be complete in Christ, there be particular virtues and graces of the new man they are to put on, or, being new creatures, continually to exercise themselves in.
As the elect of God, holy and beloved; chosen of God before all time, and effectually called in time from the rest of mankind; see Joh 15:16; Rom 8:29,30; Eph 1:4,5; 2Th 2:13; saints not only by obsignation, but renewed by the sanctifying Spirit, Col 1:2; 1Pe 1:2; beloved with a gratuitous and special love of complacency, Joh 14:21; Rom 1:7; 1Th 1:4.
Bowels of mercies; he would have us put on, i.e. exercise, (being sanctified by the Spirit), mercy, not simply, but according to the Hebrew phrase, bowels of mercies, i.e. tendernesses of compassions, resenting the miseries of our brethren, as sharing with them in their sufferings, from our very heart: see Luk 6:36; Rom 12:15; Gal 6:2; Eph 4:32; 1Pe 3:8.
Kindness; courtesy and goodness, Gal 5:22; endeavouring to succour one another in all offices of benignity, 2Co 6:6; 1Pe 5:14.
Humbleness of mind; a sincere (not an affected) lowliness of spirit: See Poole on “Eph 4:2“, See Poole on “Phi 2:3“.
Meekness; gentleness and mildness, receiving one another with an open heart and pleasant countenance: see Gal 5:13,23; 6:1; 1Th 2:7.
Long-suffering; patience, bearing affronts and outrages, with other vexatious afflictions, without exasperation, abiding sedate after many wrongs offered, Col 1:11; Act 5:41; 2Ti 2:10; 4:2; 1Pe 4:16.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. the elect of GodThere isno “the” in the Greek, “God’s elect”(compare Rom 8:3; 1Th 1:4).The order of the words “elect, holy, beloved,” answers tothe order of the things. Election from eternity precedessanctification in time; the sanctified, feeling God’slove, imitate it [BENGEL].
bowels of merciesSomeof the oldest manuscripts read singular, “mercy.” Bowelsexpress the yearning compassion, which has its seat in the heart, andwhich we feel to act on our inward parts (Gen 43:30;Jer 31:20; Luk 1:78,Margin).
humbleness of mindTrue”lowliness of mind”; not the mock “humility” ofthe false teachers (Col 2:23;Eph 4:2; Eph 4:32).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Put on therefore,…. As the apostle had argued for the putting off of the members of the body, from their having put off the old man himself; so he now argues from their having put on the new man, to their putting on of his members; that is, to the exercise of the various graces of the Spirit, and the discharge of the several duties of religion; which though they would not be a robe of righteousness, or garments of salvation to them, yet would be very becoming conversation garments, such as would be adorning to themselves, to the doctrine of Christ, and their profession of it, without which they would be naked in their walk, and exposed to shame, , “to be clothed with the Holy Spirit”, is a phrase used by the Cabalistic doctors d; and is indeed a Scripture phrase, “the Spirit of the Lord came upon”, , clothed Zechariah, 2Ch 24:20 and so Esther is said, by the Jewish writers e, to be “clothed with the Holy Ghost” Here the metaphor is taken from the putting off of clothes; and what is here directed to, is like Joseph’s coat, a coat of many colours. The arguments made use of lie in the characters under which the saints are addressed,
as the elect of God, holy and beloved; that is, “as becomes the elect of God”, as the Arabic version renders it; as such who were chosen in Christ from eternity, according to the sovereign will and pleasure of God, and his free grace unto salvation and eternal life; which carries in it a strong argument to enforce the performance of good works, since men are hereby chosen unto holiness, and good works are what God has foreordained that they should walk in, and especially to mercy, and acts of it; since hereby their salvation appears to be not of man’s will and works, but of God, that shows mercy; and such who are the objects of this grace are vessels of mercy. The apostle calls all the members of this church by this name, though every individual of them might not be chosen of God; but because they were all under a visible profession of faith and holiness, and the greater part of them were truly believers, he in a judgment of charity gives them all this appellation, and upon the same foot, the next, “holy”; not by birth, for they were by nature unclean and filthy, conceived in sin, and shapen in iniquity; nor by baptism, which takes away neither original nor actual sin, but leaves men as it finds them, and who ought to be holy before they partake of that; but in Christ imputatively, as he was made of God unto them sanctification; and by him efficaciously, in virtue of his blood, righteousness, and sacrifice, by which he sanctifies his people; and by his spirit inherently and internally, who is the author of the work of sanctification in the heart; and they were likewise so externally in a professional way, and therefore it highly became them to exercise and practise the following graces and duties, to which they were still more obliged, inasmuch as they were “beloved”; that is, of God, as appeared both from their election and sanctification. God had loved them, and therefore had chosen them in his Son, and had given his Son to die for them, that he might sanctify them; and because of his great love to them, had quickened them when dead in sin, and sanctified them by his spirit: wherefore, since God had so loved them, they ought to show love again to him, and to one another, and put on
bowels of mercies; a sympathizing spirit with saints in distress, weeping with them that weep, suffering with them that suffer, being touched, as their high priest is, with a feeling of their sorrows and weaknesses: it denotes inward pity and compassion to distressed objects, the most tender regard to persons in misery, and such compassion as is free from all hypocrisy and deceit, and therefore is expressed by “bowels”; and what is very large, and reaches to multitudes of objects, and is displayed and exerted various ways, and therefore signified by “mercies”. Now such a spirit is a very beautiful one; the apostle begins with the innermost of these garments, adding to it
kindness, which is this inward, tender, unfeigned, and abundant mercy put into act and exercise; this is doing good to all men, especially to the household of faith, distributing to the necessities of the saints, and a showing mercy with cheerfulness, and is very ornamental to a Christian professor: as is also
humbleness of mind; which lies in the saints entertaining mean thoughts of themselves, looking upon themselves as the chief of sinners, and less than the least of all saints; as inferior to others in knowledge, experience, gifts, and graces; in esteeming others better than themselves; in ascribing all they have, and are, to the grace of God; in doing works of mercy and righteousness without ostentation, and boasting of them, or depending on them; owning, that when they have done all they can, they are but unprofitable servants; and this is a beautiful dress for a believer to appear in: be ye clothed with humility; see 1Pe 5:5. And of the like nature is
meekness; which shows itself in not envying the gifts and graces, the usefulness and happiness of others, but rejoicing therein; in quietly submitting to the will of God in all adverse dispensations of Providence, and patiently bearing what he is pleased to lay on them; and in enduring all the insults, reproaches, and indignities of men with calmness. This ornament of a meek and quiet, spirit is in the sight of God of great price, 1Pe 3:4. And what follows is natural to it, and explanative of it,
longsuffering: whereby a person patiently bears the evil words and actions of others, and is not easily provoked to wrath by them, but puts up with injuries, and sits down contented with the ill usage he meets with.
d Sepher Jetzirah, Nethib, 17. p. 136, e T. Megilla, fol. 14. 2. & 15. 1. Zohar in Numb. fol. 70. 3. & 76. 2. & Raya Mehimna in Zohar in Lev. fol. 38. 3.
Fuente: John Gill’s Exposition of the Entire Bible
| Love Recommended. | A. D. 62. |
12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; 13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. 14 And above all these things put on charity, which is the bond of perfectness. 15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. 16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. 17 And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.
The apostle proceeds to exhort to mutual love and compassion: Put on therefore bowels of mercy, v. 12. We must not only put off anger and wrath (as v. 8), but we must put on compassion and kindness; not only cease to do evil, but learn to do well; not only not do hurt to any, but do what good we can to all.
I. The argument here used to enforce the exhortation is very affecting: Put on, as the elect of God, holy and beloved. Observe, 1. Those who are holy are the elect of God; and those who are the elect of God, and holy, are beloved–beloved of God, and ought to be so of all men. 2. Those who are the elect of God, holy and beloved, ought to conduct themselves in every thing as becomes them, and so as not to lose the credit of their holiness, nor the comfort of their being chosen and beloved. It becomes those who are holy towards God to be lowly and loving towards all men. Observe, What we must put on in particular. (1.) Compassion towards the miserable: Bowels of mercy, the tenderest mercies. Those who owe so much to mercy ought to be merciful to all who are proper objects of mercy. Be you merciful, as your Father is merciful, Luke vi. 36. (2.) Kindness towards our friends, and those who love us. A courteous disposition becomes the elect of God; for the design of the gospel is not only to soften the minds of men, but to sweeten them, and to promote friendship among men as well as reconciliation with God. (3.) Humbleness of mind, in submission to those above us, and condescension to those below us. There must not only be a humble demeanour, but a humble mind. Learn of me, for I am meek and lowly in heart, Matt. xi. 29. (4.) Meekness towards those who have provoked us, or been any way injurious to us. We must not be transported into any indecency by our resentment of indignities and neglects: but must prudently bridle our own anger, and patiently bear the anger of others. (5.) Long-suffering towards those who continue to provoke us. Charity suffereth long, as well as is kind, 1 Cor. xiii. 4. Many can bear a short provocation who are weary of bearing when it grows long. But we must suffer long both the injuries of men and the rebukes of divine Providence. If God is long-suffering to us, under all our provocations of him, we should exercise long-suffering to others in like cases. (6.) Mutual forbearance, in consideration of the infirmities and deficiencies under which we all labour: Forbearing one another. We have all of us something which needs to be borne with, and this is a good reason why we should bear with others in what is disagreeable to us. We need the same good turn from others which we are bound to show them. (7.) A readiness to forgive injuries: Forgiving one another, if any man have a quarrel against any. While we are in this world, where there is so much corruption in our hearts, and so much occasion of difference and contention, quarrels will sometimes happen, even among the elect of God, who are holy and beloved, as Paul and Barnabas had a sharp contention, which parted them asunder one from the other (Acts xv. 39), and Paul and Peter, Gal. ii. 14. But it is our duty to forgive one another in such cases; not to bear any grudge, but put up with the affront and pass it by. And the reason is: Even as Christ forgave you, so also do you. The consideration that we are forgiven by Christ so many offences is a good reason why we should forgive others. It is an argument of the divinity of Christ that he had power on earth to forgive sins; and it is a branch of his example which we are obliged to follow, if we ourselves would be forgiven. Forgive us our trespasses, as we forgive those who trespass against us, Matt. vi. 12.
II. In order to all this, we are exhorted here to several things:– 1. To clothe ourselves with love (v. 14): Above all things put on charity: epi pasi de toutois—over all things. Let this be the upper garment, the robe, the livery, the mark of our dignity and distinction. Or, Let this be principal and chief, as the whole sum and abstract of the second table. Add to faith virtue, and to brotherly-kindness charity, 2 Pet. i. 5-7. He lays the foundation in faith, and the top-stone in charity, which is the bond of perfectness, the cement and centre of all happy society. Christian unity consists of unanimity and mutual love. 2. To submit ourselves to the government of the peace of God (v. 15): Let the peace of God rule in your hearts, that is, God’s being at peace with you, and the comfortable sense of his acceptance and favour: or, a disposition to peace among yourselves, a peaceable spirit, that keeps the peace, and makes peace. This is called the peace of God, because it is of his working in all who are his. The kingdom of God is righteousness and peace, Rom. xiv. 17. “Let this peace rule in your heart–prevail and govern there, or as an umpire decide all matters of difference among you.”–To which you are called in one body. We are called to this peace, to peace with God as our privilege and peace with our brethren as our duty. Being united in one body, we are called to be at peace one with another, as the members of the natural body; for we are the body of Christ, and members in particular, 1 Cor. xii. 27. To preserve in us this peaceable disposition, we must be thankful. The work of thanksgiving to God is such a sweet and pleasant work that it will help to make us sweet and pleasant towards all men. “Instead of envying one another upon account of any particular favours and excellence, be thankful for his mercies, which are common to all of you.” 3. To let the word of Christ dwell in us richly, v. 16. The gospel is the word of Christ, which has come to us; but that is not enough, it must dwell in us, or keep house—enoikeito, not as a servant in a family, who is under another’s control, but as a master, who has a right to prescribe to and direct all under his roof. We must take our instructions and directions from it, and our portion of meat and strength, of grace and comfort, in due season, as from the master of the household. It must dwell in us; that is, be always ready and at hand to us in every thing, and have its due influence and use. We must be familiarly acquainted with it, and know it for our good, Job v. 27. It must dwell in us richly: not only keep house in our hearts, but keep a good house. Many have the word of Christ dwelling in them, but it dwells in them but poorly; it has no mighty force and influence upon them. Then the soul prospers when the word of God dwells in us richly, when we have abundance of it in us, and are full of the scriptures and of the grace of Christ. And this in all wisdom. The proper office of wisdom is to apply what we know to ourselves, for our own direction. The word of Christ must dwell in us, not in all notion and speculation, to make us doctors, but in all wisdom, to make us good Christians, and enable us to conduct ourselves in every thing as becomes Wisdom’s children. 4. To teach and admonish one another. This would contribute very much to our furtherance in all grace; for we sharpen ourselves by quickening others, and improve our knowledge by communicating it for their edification. We must admonish one another in psalms and hymns. Observe, Singing of psalms is a gospel ordinance: psalmois kai hymnois kai odais–the Psalms of David, and spiritual hymns and odes, collected out of the scripture, and suited to special occasions, instead of their lewd and profane songs in their idolatrous worship. Religious poesy seems countenanced by these expressions and is capable of great edification. But, when we sing psalms, we make no melody unless we sing with grace in our hearts, unless we are suitably affected with what we sing and go along in it with true devotion and understanding. Singing of psalms is a teaching ordinance as well as a praising ordinance; and we are not only to quicken and encourage ourselves, but to teach and admonish one another, mutually excite our affections, and convey instructions. 5. All must be done in the name of Christ (v. 17): And whatsoever you do in word or deed, do all in the name of the Lord Jesus, according to his command and in compliance with his authority, by strength derived from him, with an eye to his glory, and depending upon his merit for the acceptance of what is good and the pardon of what is amiss, Giving thanks to God and the Father by him. Observe, (1.) We must give thanks in all things; whatsoever we do, we must still give thanks, Eph. v. 20, Giving thanks always for all things. (2.) The Lord Jesus must be the Mediator of our praises as well as of our prayers. We give thanks to God and the Father in the name of the Lord Jesus Christ, Eph. v. 20. Those who do all things in Christ’s name will never want matter of thanksgiving to God, even the Father.
Fuente: Matthew Henry’s Whole Bible Commentary
Put on therefore ( ). First aorist middle imperative of (verse 10). He explains and applies ( therefore) the figure of “the new man” as “the new garment.”
As God’s elect ( ). Same phrase in Rom 8:33; Titus 1:1. In the Gospels a distinction exists between and (Matt 24:22; Matt 24:24; Matt 24:31), but no distinction appears in Paul’s writings. Here further described as “holy and beloved” ( ). The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (3:8). The garments include a heart of compassion ( , the nobler viscera as the seat of emotion as in Luke 1:78; Phil 1:8), kindness (, as in Ga 5:22), humility (, in the good sense as in Php 2:3), meekness (, in Ga 5:23 and in Eph 4:2 also with ), long-suffering (, in Gal 5:22; Col 1:11; Jas 5:10).
Fuente: Robertson’s Word Pictures in the New Testament
1) “Put on therefore” (endusasthe oun) “put ye on therefore,” dress yourself up, arm yourselves, or identify yourselves by the uniform you wear–of morals and ethics.
2) “As the elect of God,” (hos elektoi tou theou) “as chosen ones of God;” those saved to service, as children of God. Col 2:10; Gal 3:26; Deu 7:6; 1Th 1:4; 2Th 2:13; 1Pe 1:2; Eph 1:4.
3) “Holy and beloved” (hagioi kai egapemenoi) “holy and having been loved ones;” who received his love by faith and confession, Joh 3:16; Joh 13:34-35. Put on the five following virtues:
4) “Bowels of mercies” (splagchna oiktirmou) “bowels of compassion.” The term “bowels” is used to refer to the seat of human affections as well as the heart, from which mercies are to be shown. Phm 1:7; Phm 1:12; Phm 1:20; 2Co 1:3-4.
a) “Kindness – (chrestoteta) Put on or dress up as children of God by showing kindness, sweetness of disposition toward all; Rth 3:10; 2Sa 9:1; 2Sa 9:7; Pro 31:26; 2Pe 1:7.
b) “Humbleness of mind” (tapeinophrosunen) “humility.” Humility always precedes honor, Pro 15:33; Pro 18:12; Php_2:8; Jas 4:6; 1Pe 5:5-6.
c) “Meekness’ (prauteta), one is to restore a fallen brother in meekness, Gal 6:1; Follow it, 1Ti 6:11; Show it to all men, Tit 3:2; Show hope, 1Pe 3:15.
d) “Longsuffering “ (makrothumian) suffering or enduring testing with perseverance, without complaint, Eph 4:1-32; 1Co 10:13; 1Co 12:26; Heb 4:15-16; 1Pe 2:21; Eph 4:2. These five virtues of mercy, kindness, humility, meekness, and longsuffering reflect and affirm ones election of God, that he is in Christ, a believer and witness, Mat 5:15-16.
Fuente: Garner-Howes Baptist Commentary
13. Put on therefore. As he has enumerated some parts of the old man, so he now also enumerates some parts of the new. “Then, ” says he, “will it appear that ye are renewed by Christ, when ye are merciful and kind. For these are the effects and evidences of renovation.” Hence the exhortation depends on the second clause, and, accordingly, he keeps up the metaphor in the word rendered put on
He mentions, first, bowels of mercy, by which expression he means an earnest affection, with yearnings, as it were, of the bowels: Secondly, he makes mention of kindness, (for in this manner I have chosen to render χρηστότητα,) by which we make ourselves amiable. To this he adds humility, because no one will be kind and gentle but the man who, laying aside haughtiness, and high mindedness, brings himself down to the exercise of modesty, claiming nothing for himself.
Gentleness — the term which follows — has a wider acceptation than kindness, for that is chiefly in look and speech, while this is also in inward disposition. As, however, it frequently happens, that we come in contact with wicked and ungrateful men, there is need of patience, that it may cherish mildness in us. He at length explains what he meant by long-suffering — that we embrace each other indulgently, and forgive also where any offense has been given. As, however, it is a thing that is hard and difficult, he confirms this doctrine by the example of Christ, and teaches, that the same thing is required from us, that as we, who have so frequently and so grievously offended, have nevertheless been received into favor, we should manifest the same kindness towards our neighbors, by forgiving whatever offenses they have committed against us. Hence he says, if any one have a quarrel against another. By this he means, that even just occasions of quarrel, according to the views of men, ought not to be followed out.
As the chosen of God. Elect I take here to mean, set apart. “God has chosen you to himself, has sanctified you, and received you into his love on this condition, that ye be merciful, etc. To no purpose does the man that has not these excellences boast that he is holy, and beloved of God; to no purpose does he reckon himself among the number of believers.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
Col. 3:12. Bowels of mercies.R.V. a heart of compassion. A case of concrete for abstract. The physical effect of pity lies at the bottom of the phrase.
Col. 3:13. Forbearing one another, and forgiving one another.Literally it would be, Bearing with one another, and dealing graciously with yourselves; for not only the verbs but the pronouns also change with a delicate shade of meaning. Forbearance, like a peacemaking angel, passes to and fro between the incensed parties. Even as Christ forgave you, so also do ye.The pattern of all graciousness is Christ. See His parable (Mat. 18:33).
MAIN HOMILETICS OF THE PARAGRAPH.Col. 3:12-13
Essentials of the Christian Character.
In the cultivation of a rare and valuable plant care must be taken to rid it of everything that would retard its growth, and to supply it with whatever aids it in reaching the highest possibility of shapeliness and beauty. Not only must it be severely pruned and divested of every noxious weed and destructive parasite, but it must be diligently tended, and liberally provided with air, light, and moisture. So is it in the training of the Christian character. It is not enough that the old manthe sinful principleis suppressed, mortified, deadened; all the graces of the new manthe new spiritual naturemust be assumed and sedulously cultivated. Religion is not a dry, sapless, dead negation, but a grand positive realityan active, ever-growing life, pushing its way through every channel of mans nature, and fashioning his character after the loftiest pattern of moral loveliness and purity. The change the Colossians had experienced furnished the most forcible reason why they should advance in spiritual development. Having risen with Christ, and having put off the old man, with his deeds, there is an unmistakable emphasis in the exhortationPut on, therefore, the characteristics of the new man.
I. That the Christian character is distinguished by a special designation.The elect of God, holy and beloved (Col. 3:12).
1. Distinguished as the object of the divine choice.The elect of Godchosen by Him, as an act of undeserved, unmerited mercy, to the knowledge of Himself and His glorious salvation; called out of darkness and translated into the kingdom of His dear son. This election is a condition of exalted privilege to which all rise who accept the message of Gods mercy through Jesus Christ.
2. Distinguished by personal purity.Holy. Here is the evidence and practical result of the divine election. Chosen in Christ before the foundation of the world, that they should be holy and without blame before Him in love (Eph. 1:4). The people of God are called to be holyconsecrated to His service; set apart from a common and wholly devoted to a sacred purpose. Holiness is the habitual condition, aim, delight, and employment of the Christians life.
3. Distinguished by the divine affection.Beloved. The believer is the object of Gods special love, of the favour which He beareth unto His people. Behold, what manner of love the Father hath bestowed on us that we should be called the sons of God. The epithets here used have each the force of a motive. Since the believer is elect, holy, beloved, let him act in harmony with his exalted character and calling. Lavater has said, The more honesty a man has, the less he affects the air of a saint.
II. That the Christian character is distinguished by a heartfelt sympathy.
1. This sympathy arises from a spirit of tender mercy. Bowels of mercies (Col. 3:12)a phrase which expresses the effect on the body of strong emotions of pity. It was said of Joseph that his bowels did yearn over his brethren, and he sought where to weep. The miseries of our fellow-creatures, especially of those who are in a worse condition than ourselves, call for our compassion and help; and a genuine pity is not only visible in the countenance and uttered by the lips, but felt in the inmost heart, and prompts to generous actions.
2. This sympathy arises from a spirit of kindness.Kindness refers to the temper we should show towards those we meet in the daily intercourse of life who are on an equality with ourselves. The Christian should be amiable, courteous, kind in speech and action, eager to relieve others according to his meansthe farthest remove from a crabbed, sullen, churlish disposition. A hard, cold, selfish, unfeeling heart is a characteristic of fallen, unrewed man; bowels of mercies and kindness of the renewed one.
III. That the Christian character is distinguished by a genuine humility.Humbleness of mind (Col. 3:12). These words describe the estimate that is to be formed of self. The believer is taught not to overrate nor unduly to depreciate himself. He is governed by the apostolic rule, Let each esteem other better than themselves. The more exalted his views of God, and the more he remembers his own unworthiness, weakness, ignorance, and sin, the more softly and lowly does he seek to walk. As in the garden that branch hangs down the lowest which is most heavily laden with fruit, so in the Church the ripest saints are those who walk humbly with God. The humble man is the most susceptible to compassion and genuine in its practical manifestation. The proud man is too full of himself to feel for others; he is always dissatisfied, always embroiling in quarrels the family, the Church, the social circle where he resides. The humblest man is the bravest man. He endures with composure the contempt and arrogance of others.
IV. That the Christian character is distinguished by a gentle and patient spirit.Meekness, longsuffering (Col. 3:12).
1. The Christian spirit is gentle.Meekness. This grace indicates what should be our conduct towards others in their treatment of us. Meekness is evidenced in modesty of countenance, gentleness of manner, softness of voice, and mildness of language; it is opposed to rudeness or harshness. We see it exemplified in the way in which Gideon pacified the irascible men of Ephraim (Jdg. 8:2). It is slow to take, and scorns to give, offence.
2. The Christian spirit is patient.Longsuffering, which is meekness continued, though subjected to the fiercest provocations. It is opposed to resentment, revenge, wrath. Meekness exercises itself in matters of chagrin, impertinence, folly; longsuffering in those of violent outrage, affront, injury. Meekness may be required by the mere manner of others towards us; longsuffering is often necessary by their conduct. There is a difference between enduring long and longsuffering. The genuine grace is accompanied, not only with patience, but with joyous activity and watchfulness. It is not like the senseless rock which endures the full force of the storm unmoved and unresponsive, but like the nimble vessel that, while it bends to the tempest, is at the same time diligently speeding on its mission.
V. That the Christian character is distinguished by a practical manifestation of a spirit of mutual forbearance and forgiveness.
1. Mutual forbearance and forgiveness are to be exercised universally. Forbearing one another and forgiving one another, if any man have a quarrel against any (Col. 3:13). The word quarrel is better rendered complaint. It takes two to make a quarrel, and of these the Christian should never be one. Whatever occasion of offence may arise, whatever cause of complaint, in any man, under any circumstances, and however just the complaint may appear, forbearance is to be exercised; and even if the forbearance is abused and injury be added, we must forgive. It is never on one side only that the fault exists. It is one another, each in his turn, that gives and receives forbearance. If this were more frequently observed, how many unseemly discords and mischievous separations would be prevented!
2. The exercise of forgiveness is enforced by the highest example.Even as Christ forgave you, so also do ye (Col. 3:13). These words come as an impressive climax, enforcing the duty of forgiveness by the strongest motive. The more difficult the duty, the more powerful should be the arguments urging its performance. The example of Christ is supreme in its authority. What are the injuries committed by others against us compared with the number and enormity of our sins against God? Yet Christ forgave us all, freely, fully, unreservedly, and for ever. The heart that is not moved to forgiveness by such an example is hopelessly incorrigible.
Lessons.
1. The unity of Christian character is made up of many separate essential graces.
2. The condition of things in this world affords ample scope for the exercise of every Christian grace.
3. To forgive is at once the most difficult and most Christ-like.
GERM NOTES ON THE VERSES
Col. 3:12. Christian Humility.
I. The nature of this holy temper.
1. A humble apprehension of our own knowledge. The imperfection of our faculties, our fallibility of judgment, when we compare our knowledge with the attainments of others, and a persuasion of the small value of the most exalted knowledge without practical influence.
2. Of our own goodness.
3. Of our independence and wants.
4. Of our own rank and station.
II. The obligations to cultivate a humble temper.
1. It is mentioned in Scripture with peculiar marks of distinction and honour. The most distinguished promises are made to it. It is a necessary introduction to other graces and duties.
2. It is a grace which adorns every other virtue and recommends religion to every beholder.
3. Is recommended to us by the example of the Author and Finisher of our faith.
4. Is a grace that will go with us to heaven.
Lessons.
1. Those destitute of this grace have the rudiments of Christianity to learn.
2. We should look principally to the temper of our spirits to judge of our humility.
3. By it we judge of the improving or declining state of our souls.J. Evans, D.D.
Col. 3:13. Christian Forgiveness
I. Is exercised where there is mutual forbearance.
II. Is the noblest method of ending quarrels.
III. Is a Christ-like disposition.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
12. Put on therefore, as Gods 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:
Translation and Paraphrase
12. Therefore (since you are a new being) put on as Gods chosen ones, (who are) holy and beloved, a heart (or bowels) of compassion, pleasantness, lowliness of mind, gentleness, longsuffering (with the faults of others),
13. bearing with one another, and (graciously) forgiving each other, if any (of you) has something to blame someone for. Just as the Lord has forgiven you, you also (should forgive) in the same way.
Notes
1.
Col. 3:12 begins a new paragraph in our outline, a section that could be called Things to put on for Christ. It is the positive alternative to the list of negative things to put off, given in Col. 3:5-11.
We must deliberately put on certain qualities and acts, as well as putting off certain things. At least in our intentions and determination we must put them on. (Note the aorist tense of put on, indicating point action.) Determine that you are going to put them on, and do so to the utmost of your ability.
2.
Paul called the Colossians Gods elect, holy, and beloved. Elect means chosen. Christians are now Gods chosen people. (Eph. 1:4). Holy means separated unto God in Christ. Beloved is a perfect passive participle, indicating a past action having continued effects. It is a term of affection, and refers to Gods love for them, rather than Pauls.
Paul applies to the church these three terms, which were formerly applied to O.T. Israel. Elect (Psa. 105:6); Holy (Exo. 19:6); Beloved (Deu. 23:5):
3.
The Colossians were to put on bowels of mercy, that is, a heart of compassion. Our modern English word bowels has too limited a meaning to adequately represent the Gr. splangchna, which referred to the bowels, and to the heart, and to the lungs, and in a broader meaning to the emotions and compassion.
Compassion is not something that grows naturally in the human bosom. In ancient times the aged, insane, weak, etc. were sometimes thrust out and mistreated. Compassion was made into a living reality by Christ.
4.
Put on kindness, that is, sweetness, moral goodness, or integrity. Rom. 2:4; 2Co. 6:6; Gal. 5:22.
5.
Meekness. Meekness is a quality of gentleness and submissiveness to authority which does not imply that the one having it will not resist evil strongly. Moses was meek (Num. 12:3). Christ was meek. (Mat. 11:29).
6.
Longsuffering (mukrothumia) is the quality of endurance that will not be exasperated. It is the self-restraint that will not quickly retaliate a wrong. It is the opposite of wrath and revenge. (Col. 1:11; Eph. 4:2; 2Ti. 3:10).
7.
Longsuffering should manifest itself in two stages: (1) forbearing, or bearing with others; and (2) forgiving one another. The word forgive here means to forgive graciously. (It has the same root as the word grace.)
8.
The possibility of complaints and quarrels of Christians against one another is conceded in Pauls statement If any man have a complaint against any. However the use of the conditional conjunction ean presents it, as it were, reluctantly, a case just supposable.
9.
Forgiving others as the Lord forgave you. (Mat. 6:12; Mat. 6:14; Mat. 18:35; Luk. 11:4; Mar. 11:25; Eph. 4:32.)
Study and Review
36.
Define the term elect in Col. 3:12.
37.
What are we to put on as Gods elect?
38.
What is forbearing? (Col. 3:13)
39.
How are we to forgive one another? (Col. 3:13)
Fuente: College Press Bible Study Textbook Series
(12) Elect of God.For the description of the election here signified see Eph. 1:4-6. The name is obviously applied to the whole Church, as elect to privilege ; it is not opposed to called (as in Mat. 20:16), but coincident with it, representing, indeed, the secret act of Gods gracious will, which is openly manifested in calling. (Comp. the other instances of the word in the Epistles, Rom. 8:33; Rom. 16:13; 1Ti. 5:21; 2Ti. 2:10; Tit. 1:1; 1Pe. 1:1; Rev. 17:14.)
Holy and beloved.Of such election there are here two signs. The elect are holy, consecrated to God in thought and life; and beloved, accepted and sustained in their consecration by His love. Both epithets belong to them as conformed to the image of Christ (Rev. 8:29); for He is the Holy One of God (Mar. 1:24; Luk. 4:34), who sanctifies Himself for us, that we also may be sanctified in truth (Joh. 17:19); and He is also the Beloved, the Son of Gods love (Col. 1:13; Mat. 3:17; Eph. 1:16), and we are accepted in Him. The two epithets here seem intended to prepare for the two-fold exhortation following. They are beloved, therefore they should love one another (Col. 3:12-15); they are holy, therefore they should thank God and live to His glory (Col. 3:16-17).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(12, 13) Comp. Eph. 4:2; Eph. 4:31; Eph. 5:1-2. The word tenderhearted in those passages corresponds to the bowels (or, heart) of mercies here; kindness and forgiveness, humility, gentleness, forbearance, appear in both. But the enumeration here is more exact in order of idea. St. Paul starts with the natural and universal instinct of compassion or sympathy; he next dwells on kindliness and lowliness of mind, which are closely akin, since readiness to oblige others grows naturally out of a self-neglectful humility; from these he passes to gentleness and long-suffering in case of injury, ready to forbear and to forgive; lastly, from these particulars he rises to the general spirit of love, ruling under the peace of God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
b. Duty in culture and exercise of Christian graces, Col 3:12-14 .
12. Put on As putting off the old man carries with it his characteristic qualities, putting on the new man in like manner requires the possession of his virtues. They are to be as an outer garment, the first seen or felt in our intercourse with others.
As the elect Chosen on gospel terms, as God’s spiritual Israel, to possess and exhibit these graces.
Bowels of mercies Answering to the term tender-hearted in the parallel passage.
Eph 4:32.
Humbleness Toward one another. Eph 4:2.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Put on therefore, as God’s chosen ones, holy and beloved, a heart of compassion, kindness, humility, meekness, longsuffering, forbearing one another and forgiving each other. If any man have a complaint against any, even as the Lord forgave you, so also do you.’
Having described the old man in terms of his behaviour he now describes the new man which they are to ‘put on’, in the same terms. ‘Put on’. That is, they must allow the new, spiritual life within them to take over the rule of their lives. They are to submit to the Spirit (compare Gal 5:16-18).
‘Chosen ones, holy and beloved.’ This is spoken to those who have been ‘chosen by God’, and as a result have been drawn to Jesus Christ (Joh 6:44). They are ‘holy’ because they have been set apart in Christ (1Co 1:2), Who has been made to them sanctification (holiness) (1Co 1:30), setting them apart to God and making them acceptable in His presence and they are beloved because they are engraced in the Beloved (Eph 1:6).
With this encouragement he outlines what kind of people they are to be. From the heart, for a forced pretence is of no value, they are to reveal compassion, kindness, consideration for others, a willingness to humble themselves, a willingness not to fight for their own position and honour, a willingness to bear with the weaknesses of others, a willingness to ‘bear all things, believe all things, hope all things, endure all things’ (1Co 13:7), and a willingness to forgive.
This last is emphasised by repetition. If they have anything against another they are to forgive them just as ‘the Lord’ has forgiven them. If the One Who is ‘the Lord’ is willing to forgive, surely they too should be willing to forgive those over whom they are not Lord (there may be here in this reference to ‘the Lord’ in connection with forgiveness, the influence of Jesus Christ’s parable recorded in Mat 18:27).
But note that this is not a blanket forgiveness regardless of the attitude of the person forgiven. God forgives us when we repent, and Jesus makes clear that our forgiveness should be in the light of repentance. ‘If your brother sins against you, rebuke him, and if he repents forgive him’ (Luk 17:3), for true forgiveness reinstates the one forgiven and that requires that he recognise his fault.
Thus overall they are to be Christlike because He lives in them and through them.
(Some authorities have ‘Christ’ here instead of ‘the Lord’ but the latter has by far the strongest support and adds greater emphasis to the argument.
Fuente: Commentary Series on the Bible by Peter Pett
2). We Are To Reveal the New Man In Our Lives ( Col 3:12-17 ).
What follows is a brief practical summary of the Christian life which typifies the new man. Graciousness towards others, a forgiving spirit, clothed in love, swathed in peace, thankful to God, full of the word of Christ, from it teaching and admonishing each other, singing to God from the heart, doing all in the name of the Lord Jesus.
Fuente: Commentary Series on the Bible by Peter Pett
The Rule of God’s Peace and Its Effect on Various Stations in Life.
The Christians’ conduct toward one another
v. 12. Put on, therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering,
v. 13. forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye.
v. 14. And above all these things, put on charity, which is the bond of perfectness.
v. 15. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.
v. 16. Let the Word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with race in your hearts to the Lord.
v. 17. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him. The Christians being united in fellowship in Christ, it behooves them to lead a life in conformity with the intimacy and sacredness of that bond, to express in their whole lives and all their actions the love which unites them in Christ: Put on, then, as the elect of God, saints and beloved, a heart of compassion, kindness, humbleness, meekness, longsuffering. These are wonderful titles which the apostle applies to the Christians, and his use of them shows that he is an expert in the art of evangelical admonition. He calls the believers “elect of God,” thereby indicating the source and fountain of all the spiritual blessings of God. God has chosen the Christians in Christ before the foundation of the world. According to His counsel of love He has elected certain people out of the mass of the redeemed to be holy and blameless before Him in love. Not by reason of our merits and works, but out of free grace, according to the good pleasure of His will, He has chosen us in Christ. A result of this election is that we are holy, cleansed, sanctified by the blood of the Lamb. Christ has borne the sins of all men earned forgiveness of sins for them all. The righteousness of Jesus is imputed to all that believe on Jesus Christ as their Savior. For the sake of Christ and His perfect righteousness they are holy before the face of God, without a spot or blemish. And therefore they are finally the beloved of the Lord. For the sake of Christ, His beloved Son, the Father loves us, the fullness of His good pleasure rests upon us, the complete measure of His love and mercy. These facts are the strongest possible inducements toward a holy life on our part; they should induce us to put on, to be clothed with, hearts of sympathy and compassion toward one another, that this feeling characterize our entire behavior toward one another. This term the apostle unfolds by naming some of the virtues that are combined with Christian love and compassion: kindness, a cordially loving disposition which knows no harshness; humility, lowliness of mind, that a Christian always places his own person on a lower level than that of all other believers; meekness, mildness over against his brother, which will overlook even an insult and knows no such thing as violent rage; long-suffering, which not only suffers wrong, but rejects every thought of vengeance and desires only the salvation of the sinner.
Just how these Christian virtues are brought out in practical life the apostle shows nest: Forbearing one another and forgiving each other, if any man have a complaint against any, even as also Christ forgave you, so also doing yourselves. Christians should forbear, literally, hold one another up. No Christian is perfect as long as he walks in the flesh of this body, and in spite of all vigilance blemishes and faults will show. Therefore there must be such mutual bearing and helping, with much charitable overlooking of slights and injuries, as will bring out the charitable disposition which should characterize all believers. Together with this, however, must be found the willingness to show mercy, to forgive. It is not only a matter of bearing and forbearing, but also of cordial remitting of sins that have happened. The forbearing is general, the forgiving is usually a matter between two persons; but in both respects there must be a cheerful willingness among the Christians. For they have herein the example of Christ, which they must endeavor to emulate and equal. In the case of injuries which happen in Christian congregations, we can at the worst speak only of complaints on account of insults in comparison with the unspeakably great mass of guilt which is charged against every man before God. And yet, Christ freely gave His holy blood, His divine life, into death to earn forgiveness of sins for us. Can there be any question, then, of our being ready at all times to forgive a fellow-Christian for any wrong done to us?
The compelling motive and cause of the Christian’s charitable behavior as here outlined is brought out by Paul as a climax of his admonition: But over all these things love, which is the bond of perfection. The apostle retains the figure of clothing which is put on. The final, most splendid garment, which holds all the other virtues together in the heart, is the girdle of love, of true, cordial affection for the brethren. Without love all the other Christian virtues and works are useless and vain. For love is the bond of perfection. With love binding the hearts of all Christians together, the ideal of Christian perfection is attained. This love, as Luther writes, causes us Christians to be of one mind, of one heart, of one pleasure; it unites rich and poor, rulers and subjects, sick and healthy, high and low, highly honored and despised.
This thought is enlarged in the next sentence: And the peace of Christ rule in your hearts, to which you were called in one body, and become thankful. Christ has gained for us the reconciliation of the Father, He has established peace between us and God. This peace He gives through the Gospel, making us certain that we are God’s dear children. This peace, therefore, should rule in our hearts, be the governing principle of our lives in love. We should maintain it over against the attacks of Satan, the world, and our own flesh; we should hold firmly to the conviction that the mercy of God rests upon us. This certainty will make all Christian virtues become a habit with us as a matter of fact, for our hearts will be filled with the enjoyment of this peace, to which we were called in conversion. Thus the fact also that all we Christians together form one body will be expressed in our lives. Thus our gratitude toward God, which is growing in the same rate as our understanding of the mercy of Christ toward us, will always find opportunities to show its appreciation of the divine grace. The best proof of the grateful condition of our hearts toward God is that by which we show in our entire lives those virtues and works which meet with His approbation.
As the means for bringing about this ideal condition among the Christians St. Paul names the edification of the Word in teaching and singing: The Word of Christ, let it dwell in you richly, in all wisdom teaching and admonishing each other in psalms and hymns and spiritual songs, in grace singing in your hearts to God; and everything, whatever you do in word and deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him. The Word of Christ is not only the sum total of His sayings as recorded in the Gospels, but the entire Word of God; for of this Christ Himself is the beginning, middle, and end. The preaching of sin and grace must dwell, must have its home, among the Christians. The Christian religion is not to be a matter of Sunday only or of the sermon alone; it should also not merely be an occasional guest in the Christian homes, but it should be a member of the household, to he used and consulted day after day. The abundant comfort and strength of the Gospel should be used abundantly, not only by the pastor in the pulpit and in the homes, but also by every individual Christian. It contains the right wisdom and teaches the right wisdom for both doctrine and admonition. Our brethren. Without love all the other Christian virtues and works are useless and vain. For love is the bond of perfection. With love binding the hearts of all Christians together, the ideal of Christian perfection is attained. This love, as Luther writes, causes us Christians to be of one mind, of one heart, of one pleasure; it unites rich and poor, rulers and subjects, sick and healthy, high and low, highly honored and despised. This thought is enlarged in the next sentence: And the peace of Christ rule in your hearts, to which you were called in one body, and become thankful. Christ has gained for us the reconciliation of the Father, He has established peace between us and God. This peace He gives through the Gospel, making us certain that we are God’s dear children. This peace, therefore, should rule in our hearts, be the governing principle of our lives in love. We should maintain it over against the attacks of Satan, the world, and our own flesh; we should hold firmly to the conviction that the mercy of God rests upon us. This certainty will make all Christian virtues become a habit with us as a matter of fact, for our hearts will be filled with the enjoyment of this peace, to which we were called in conversion. Thus the fact also that all we Christians together form one body will be expressed in our lives. Thus our gratitude toward God, which is growing in the same rate as our understanding of the mercy of Christ toward us, will always find opportunities to show its appreciation of the divine grace. The best proof of the grateful condition of our hearts toward God is that by which we show in our entire lives those virtues and works which meet with His approbation. As the means for bringing about this ideal condition among the Christians St. Paul names the edification of the Word in teaching and singing: The Word of Christ, let it dwell in you richly, in all wisdom teaching and admonishing each other in psalms and hymns and spiritual songs, in grace singing in your hearts to God; and everything, whatever you do in word and deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him. The Word of Christ is not only the sum total of His sayings as recorded in the Gospels, but the entire Word of God; for of this Christ Himself is the beginning, middle, and end. The preaching of sin and grace must dwell, must have its home, among the Christians. The Christian religion is not to be a matter of Sunday only or of the sermon alone; it should also not merely be an occasional guest in the Christian homes, but it should be a member of the household, to he used and consulted day after day. The abundant comfort and strength of the Gospel should be used abundantly, not only by the pastor in the pulpit and in the homes, but also by every individual Christian. It contains the right wisdom and teaches the right wisdom for both doctrine and admonition. Our constant endeavor must be not only to grow in knowledge of the way of salvation and to teach others, but also mutually to encourage one another to maintain an unflagging interest in true sanctification. This can be done also by the use of psalms, the incomparable poetry of Holy Writ, hymns which are intended chiefly for use in church services, and spiritual songs, such as are more popular in form and content, but also tell of the wonderful blessings of God for our salvation. All this should not be a mere mouth service on the part of the believers, but they should, at the same time, sing to God in their hearts, and that with grace. The mercy of God is the theme of their grateful singing, of their continuous thanksgiving, even when this is not accompanied with a single word of their mouths. In most cases, however, the sincere gratitude of the heart cannot be retained in silence, but out of the fullness of the heart the mouth will sing praises to God, the Father of all mercy. The apostle’s entire admonition is therefore fitly summarized in the rule that they do everything, no matter what it is, whether it be with words or with deeds, in the name of the Lord Jesus, through whom, as our Advocate, all thanks are given to God the Father. All our words and deeds must flow from true faith in Jesus, the Redeemer, and be spoken and performed to His glory, all our words and actions being expressions of our thankfulness.
Fuente: The Popular Commentary on the Bible by Kretzmann
Col 3:12. Put on therefore, &c. The exhortation in this verse is not inconsistent with what was said in Col 3:10 of their having already put on the new man; as the Apostle intended here to exhort them to advance more and more in those benevolent dispositions which did, through divine grace, in some considerable degree, already prevail in their hearts.
Fuente: Commentary on the Holy Bible by Thomas Coke
Col 3:12 . ] for these virtues are in keeping with the , according to what has been said in Col 3:11 ; it would be a contradiction to have put on the new man, and not to have put on these virtues. The new moral condition , into which ye have entered by your conversion, passing thereby into the fellowship of equality and unity in Christ described in Col 3:11 , binds you to this by the necessity of moral consistency . The therefore serves for the introduction of the direct summons by way of inference from its foregoing premisses, just like the in Col 3:5 , but not for the introduction of the apodosis (Hofmann; see on Col 3:9 ), as if it were resumptive .
] for, although the putting on of the . has taken place as a fact historically through the conversion to Christ, nevertheless it has also, in accordance with the ethical nature of the . (comp. . . . in Col 3:10 ), its continued acts, which are to take place, namely, by appropriation of the virtues which the new man as such must have.
. . .] as it becomes such; . . is the subject , and . . . its predicates . The consciousness of this distinguished bliss, of being the elect of God chosen by God from profane humanity for eternal Messianic salvation (Eph 1:4 ; Rom 8:33 ; Tit 1:2 , al. ), who as such [153] are holy (through the , 2Th 2:13 ), and beloved of God (Rom 5:5 ; Eph 1:6 ), how could it fail to touch the consciences of the readers, and incite them to the very virtues, corresponding to so high a position, virtues of that fellowship described in Col 3:11 , which are required from them as renewed men! Observe, moreover, that the . is the presupposition of what is said by . . . in Col 3:10-11 , and that therefore . . . is not inserted without significant connection with what goes before. It is likewise admissible to take the words . . substantively , either as co-ordinate with the . . and explanatory of this idea (“as the elect of God, holy and beloved,” Luther, Calvin, Grotius, and the majority, including Bhr, Bhmer, Huther, de Wette, Hofmann), or so that . . stands in adjectival relation to them (Bleek: “elect holy and beloved ones of God”); but it is more in keeping with the purposely chosen order of the words to concentrate the whole stress on . Bengel, connecting as we do, aptly observes: “Ordo verborum exquisite respondet ordini rerum: electio aeterna praecedit sanctificationem in tempore; sanctificati sentiunt amorem et deinceps imitantur.” Theophylact (comp. also Steiger) took as the chief word, which is more precisely defined by . . and . ( , ). Neither supported by the position of the words nor by the context, which does not suggest any contrast.
] . is the genitive of quality , and the expression is quite similar to that in Luk 1:78 , ; see in loc . Hence is not to be taken here in the abstract sense ( love , so usually), but in its proper sense: viscera , as the seat of sympathy; consequently: a heart, the moving feeling of which is sympathy. Comp. Ewald and Hofmann. The two are separated in Phi 2:1 . As to the conception of ., comp. on Rom 9:15
] kindliness , the opposite is , Rom 11:22 . Comp. Eph 4:32 . See generally, Tittmann, Synon . p. 140 ff.
., humbleness , which is meant here, however, according to the entire context, not towards God (Bhmer), but (see Col 3:11 ) in relation to others , as the opposite of haughtiness ( ); Eph 4:2 ; Phi 2:3 .
On ., gentleness (opposite: Eph 4:31 , and , Plat. Conv . p. 197 D), and ., long-suffering , bearing with immoral opposition (comp. Eph 4:2 , and on Gal 5:22 ), Col 3:13 throws fuller light.
[153] For the act of the divine , which in itself is before time, has come into temporal realization and manifestation through the calling (comp. ver. 15). Comp. generally, Weiss in the Jahrb. f. Deutsche Theol. 1857, p. 78 ff., and Bibl. Theol. 88, Exo 2 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
b) Exhortation to Christian love one toward another, and to glorifying the name of Christ in word and work
Col 3:12-17
12Put on therefore, as the elect of God, holy [or saints]16 and beloved, bowels of mercies [mercy], kindness, humbleness of mind, meekness, longsuffering: 13Forbearing one another, and forgiving one another [each other],17 if any man have a quarrel [or complaint, ] against any: even as Christ18 forgave you, so also do ye [doing 14yourselves].19 And above [But over]20 all these things put on charity [love], which21 is the bond of perfectness. 15And let the peace of God [Christ]22 rule in your hearts, to the which also ye are [were] called in one body; and be ye thankful. 16Let the word of Christ dwell in you richly [; ] in all wisdom; [omit semi-colon ] teaching and admonishing one another in psalms and [omit and]23 hymns [and] spiritual songs, singing with grace [in grace24 singing] in your hearts to the Lord 17[God].25 And [everything] whatsoever ye do in word or deed, do all in the name of the Lord Jesus,26 giving thanks to God and the Father [God the Father]27 by him.
EXEGETICAL AND CRITICAL
The virtues of the new man in intercourse with the brethren (Col 3:12-14).
Col 3:12. Put on therefore.To the have put on the new man (Col 3:10) there is joined, as a consequence (therefore), the positive precept, which finds a motive, as a continuing and valid requirement, in the being renewed; although they have put on the new man, they have yet to take up anew the single parts. [Ellicott, following Hoffmann, thinks has here more of its reflexive force, taking up what has been said and continuing it: as you have put on the new man, put on all its characteristic qualities. But even this paraphrase implies a moral consequence. For although the putting on of the new man as a fact, has historically occurred through the conversion to Christ, yet it has, according to the nature of the new man, its continued acts, which should occur, viz., through the appropriation of those virtues, which the new man as such must possess (Meyer).R.]
As the elect of God, [holy or] saints and beloved, conditions the justice of the precept and the indispensableness of complying with it. As gives prominence to the actual condition, relation, in which they stand.Elect of God is used substantively as Mat 24:31; Mar 13:27; Luk 18:7; Rom 8:33; Tit 1:1 : saints () as Rom 1:7; Rom 15:25-26; Rom 15:31; Rom 16:2; Rom 16:15; 1Co 1:2, etc. (Mar 1:24; Luk 4:34; Joh 6:69) is a description of the Christian; (His saints) also occurs (2Th 1:10). The position of the genitive ( ) however requires it to be joined with the first term (elect). Beloved is also used substantively as Eph 1:6. The climax here is unmistakable: as to the ground, they are without desert elect of God, as to their condition they are saints, as to their relation to God, they are, as the perfect denotes, the continued objects of His love (1Th 1:4; 2Th 2:13). Bengel: the order of words corresponds exquisitely with the order of things: eternal election precedes sanctification in time, the sanctified feel love, and then imitate it. The last, firmly founded on the preceding, has the stress laid on it. All three are correlatives of putting on the new man, which pre-supposes the election of God (Col 3:10-11). Hence neither are the last two substantives and the first an adjective (Bleek), nor the first subject and the two others predicates (Meyer, Bengel). [So also Eadie, Alford and Ellicott. Either view is admissible on grammatical grounds. Ellicott urges that the force of the exhortation rests on their character as elect, while Alford insists that as is a word, which must find its ground independently of us in the absolute will of God, it cannot be an adjunctive attribute of the other two. On the whole the view of Meyer, followed by the commentators just mentioned, and implied in the E. V., is preferable. For it seems better accordant with Pauls method of stating the truth of Divine grace, and with the position of the Words to lay the emphasis upon the phrase elect of God, and hot to regard the three phrases as co-ordinate. The consciousness of this extraordinary privilege, of being the elect of God, who as such are holy and beloved of Godhow it must have affected the conscience of the readers and aroused them to the very virtues, corresponding with so high a position, which Paul here enjoins! Meyer.R.]
Bowels of mercy, kindness, humbleness of mind, meekness, long-suffering.Bowels of mercy stands foremost; viscera with the quality of mercy, of which they are the seat. Php 2:1, we find bowels and mercies. The first word denotes what is inmost, most individual (Php 1:8; Phm 1:12; 2Co 6:12; 1Jn 3:17). Luk 1:78, tender mercy of God lit., bowels of mercy of God is similar. So Eph 4:32, tender-hearted, heart of mercy (). The manifestations of mercy then follow, forming a climax; kindness which as the opposite of severity (Rom 11:22) helps outward need, humbleness of mind () which recognizes our own unworthiness and the superiority or talent of a brother, meekness, which as the opposite of fierceness (), is mild toward faults which are blameworthy, and long-suffering which restrains itself so as to quietly bear reprehensible injuries in the hope of a better mind and consequent improvement on the part of the offender. See on Eph 4:2; Eph 4:32, Tittmann, Synon. I. 140142. [Comp. Trench; Syn. New Testament, sub vocibus. He makes meekness to be at first in crespect to God, then toward men as growing out of this. But in this case it is primarily toward man, though implying the other as its ground (Alford, Ellicott, while Eadie excludes the reference to God).R.]
Col 3:13. Forbearing one another and forgiving each other.These participles define the modality of the exhibition of the virtues just mentioned; they must be appropriated by practice which makes the master. The present tense indicates permanence. On forbearing, see Eph 4:2, on forgiving, Eph 4:32. One another () marks the purely reciprocal, mutual enduring, forbearing; each other () indicates at the same time also, that they have experienced such forgiveness from without, from Him who is their Example. That which is difficult to bear and forgive in others, is not simply what one does against us, but also what he does in general, what is displeasing, unpleasant, or offensive in his manner, whatever in his relations to us may give occasion for blame (), so that the participles refer to all the preceding virtues, not to the last one only. Bengel arbitrarily distinguishes: forbearing in present offences, forgiving past offences.
If any man have a complaint against any.[, only here in N. T., but classical: ground of blame, just cause of complaint.R.] Tittmann, Syn. I. 29, distinguishes and each is free from blame, the former because it is perfect and absolute in its members, the latter because it is free from vice; in the former nothing more can be desired, in the latter there is nothing to be reprehended. On this account, as well as because not is here used, a more general relation than that of hostility is indicated; this must be regarded as referring in general to an experience occurring every where, yet mildly described hypothetically, that one can easily find something to blame in another, as is indicated above. [The Greek conditional protasis here used always implies that the hypothesis is correct.R.]
Even as Christ forgave you, so also doing yourselves. is to be supplied in thought (Winers Gram. p. 526). Hence there is no parenthesis here, nor a disrupted sentence, as though an imperative were to be supplied. [The E. V. gives the imperative, which is objectionable; Ellicott preserves the construction by rendering as aboveR.] This expression is explained, Col 2:13; Eph 4:32. Here we have Christ, in Eph 1:1 : God in Christ; this variation will explain Col 2:13. Bengel is excellent: christus, cui maxima fuerat nobiscum querendi causa. Accordingly the grace () of the Lord Jesus Christ is often spoken of. As denotes the mode of forgiveness, as Luk 7:37-47; Luk 23:34, not the accomplishment of reconciliation with God by His death.
Col 3:14. But over all these things put on love.Love, as in Col 1:4; Col 1:8; Eph 4:2, is to be taken as brotherly love, which must come over all those virtues, upon them (, Col 3:12), [So E. V. supplies put on, though above may or may not have the local or semi-local (Ellicott) force, which here conveys. Eadie renders in addition to, weakening the force of the passage. Wordsworth quotes Clement, who apparently refers love to love to God.R.] In reference to this love, the Apostle adds: which is the bond of perfectness.By the neuter [, not R.] the putting on of love as an act, is denoted. [The article is wantinghence Braune renders a bond. Ellicott says the omission may be due to the verb substantive.R.] , the encircling band, reminds us of a girdle, put over the clothes to hold them together. The genitive therefore adds those virtues included under the category of perfectness, as Act 8:23 : the bond of iniquity; Eph 4:3 : bond of peace. It is parallel with in love (Eph 4:2). Comp. Rom 13:10 : love is the fulfilling of the law. The Pythagoreans called friendship the bond of all the virtues. Hence is not to be rejected and substituted (Bleek), nor to be regarded as neuter (Meyer); Col 2:19 is not a parallel case, since there the masculine is used, and the construction is according to the sense, as Christ is conceived of under . Nor is love to be regarded as the upper garment (Meyer), nor bond as sum total (Insbegriff, Olshausen), nor as the efficient cause of perfectness (Schenkel); nor yet is the genitive to be taken attributively as that of quality (Grotius). [To refer which to the putting on of love is a doubtful interpretation. It does not agree so well with the figurative representation of the Apostle, who has already been speaking (Col 3:12) of what they were to pat on, and seems to be mentioning here the last garment required to complete the attire. To make the act of putting on the bond of perfectness would be an unnecessary obscuring of the metaphor; especially as we may readily take absolutely. There is the same objection perhaps to Meyers view, that love is here represented as an upper garment, but a close-fitting upper garment might well be, at the same time, the bond which enclosed and held together all the others. Adopting this view, we may not only say, that love itself is that bond which unites all the graces into completeness and symmetry (Eadie), but without love there is no perfectness; this has its conditio sine qua non in the including of all its other parts in love (Meyer). Love is the principal of all the other virtues, but is here named last, as if supplementary, because of the figure. Braunes view of the genitive, which is that of Meyer, is to be preferred to that of Ellicott, who regards it as a genitive of the subject: love is the bond which belongs to, is the distinctive feature of perfection. Alford well remarks: Those who find here justification by works, must be very hard put to discover support for that doctrine.R.]
The frame of mind in which Christian love is to be exercised. Col 3:15. And let the peace of Christ rule in your hearts.This is not a command, but only a wish, the fulfilment of which is of importance, The subject, which in Php 4:7 is the peace of God, is that peace wrought by God through Christ in the Holy Ghost, which, according to Joh 14:27 (my peace I give unto you), can be accurately termed; of Christ. (See Winers Gram. p. 175.) It is the calm of the soul resting on the consciousness of having a reconciled God and Father, in Christ the Saviour.[Ellicott says, the idea in Php 4:7 is substantially the same, except that perhaps peace is there contemplated as in its antithesis to anxious worldliness, while here it is rather to the hard, unloving and unquiet spirit that mars the union of the one body. It must not be limited to, though it certainly includes, mutual concord.R.]The verb to be an umpire, and as such to award the prize as well as regulate the contest, marks the administrative activity in distinction from the legislative found in . [The idea of presiding, ordering, ruling, is to be retained; the reference to bestowing (Wordsworth), or even winning a prize, which some commentators find here, is forbidden by the phrase which follows.R.]The phrase in your hearts, , is not=in you, (Col 3:16); it refers to the inner, most individual relations, where the peace of Christ is to rule; it is not therefore to be referred to the unity of believers among themselves (Greek Fathers, Calvin, Grotius, Meyer).
To the which also ye were called in one body.[To the which, almost=for into it (Ellicott).R.] This peace is the immediate end of the calling; this calling is marked by also (), which joins it to rule, as that to which the rule of peace has to correspond. The result of the consummation of the calling on the part of God, and of its acceptance on the part of men, is described by in one body This refers to the Church as the body of Christ (Eph 4:4; Eph 2:16); which is the sphere and place, in which this calling is consummated and the called are to move. Therefore it is not= (Grotius), nor is the Church as an organism the object of the Divine calling (Schenkel), which is addressed to individual persons. The calling in itself and the implanting in the Church constitute a benefit, important on account of the peace joined with it, and obligating to friendliness toward the brother, who has become partaker of the same; hence Paul adds: and be ye thankful [sc. to God.R.]Comp. Col 2:7; Col 4:2; Eph 5:4. Knowledge of the benefit of the calling and the peace, together with gratitude therefor, must increase. The adjective () does not occur elsewhere in N. T. Incorrectly rendered amiable, friendly, by Jerome, Erasmus, Baehr, [Calvin].
Helps to the exercise of Christian love. Col 3:16-17.
Col 3:16. Let the word of Christ dwell in you richly.The word of Christ is the word which He has spoken and caused to be proclaimed (1Th 1:8; 1Th 4:15; 2Th 3:1), and which communicates the inward peace, directing and leading to right conduct toward the brethren: the word through which ye were called (Bengel); elsewhere called the word of God (Col 1:25; 1Co 14:36; 2Co 2:17; 2Co 4:2) from its highest cause, of truth (Eph 1:5; Eph 1:13) from its purport, of life (Php 2:16) from its effect.But it must have a permanent locality, as in a temple (Bengel): let it dwell among you, as the context demands. It is not=in your hearts. (Col 3:15) in you (Theodoret, Beza and others). [Eadie: within you; Meyer, Alford : in you as a church, which seems to be Braunes view. Preferable on the whole, and suggestive of the truth, that want of general diffusion of the word of Christ among the people richly, much prevents their obeying the following precept.R.] Richly relates to substance, hence, not used in a stunted, abbreviated eclectic fashion. [Not with a scanty foothold, but with a large and liberal occupancy (Eadie).R.] It does not refer to frequency of use, or to the members of the Church=among many (Schenkel).
In all wisdom teaching and admonishing one another in psalms, hymns and spiritual songs.[In all wisdom is joined with what follows. The construction is thus rendered more harmonious; the preceding clause has its emphatic adverb last, and the two qualifying participial clauses each begin with an adverbial phrase of manner. Eadie, following the pointing of Tischendorf, joins psalms, etc., with the second clause, but this destroys the correspondence, while the objection he urges, in regard to psalms and hymns as the material of instruction, is not in keeping with his own quotation from Basils encomium on the PsalmsR.] The participles, which are to be joined with you in the nominative, just as in Eph 4:1-3 (Winers Gram. p. 532), refer to the application and use of the word present among them, describe the manner in which the word dwells among them. This explains speaking to yourselves (Eph 5:19). The first verb indicates the intellectual, the other the moral reference. To both belong the definition of manner in all wisdom (comp. Col 1:28), which is placed first emphatically, and the asyndetic datives which define the means to be used [or the vehicle in which” the teaching and admonishing was communicated (Meyer).R.]. These means act the more instructively and effectively, the more familiar one is with them, for the hymn grows out of the word of God and of Christ, and these grow into such songs, as the Bible, the Psalter and Church history attest. Tertullian : Post aquam mannalem et lumina, ut quisque de scripturis sacris vel proprio ingenio potest, provocatur in medium canere. Comp. Eph 5:19. The reference is to public worship, to the use of the word of Christ and singing at the agap and in the family circle; it should not be limited to the latter (Meyer).
In grace singing in your hearts to God.[Braune adopts the reading , and therefore renders in gratitude [Dankbarkeit), but with Lachmann, Tischendorf, Meyer, Alford, Ellicott, Wordsworth, it is better to retain the well supported article: then refers to Divine grace, the element to which the singing was to be circumscribed,that which should accompany it.R.] The clause corresponds in its structure with the foregoing; in all wisdom,in grace, the participles, then the closer definition; they are cordinate therefore. It is altogether improper to join both with be ye thankful, making let the word. richly parenthetical, or to connect in psalms, etc., with this clause (Schenkel), on the ground that singing instruction is inconceivable, or to join with (Luther: spiritual, lovely songs). Since singing on account of in your hearts (see Col 3:15) must be referred to something internal, and to God indicates its direction, in grace must be a closer definition of the singing; in gratitude, as 1Co 10:30. The meaning of is like gratia. It cannot mean in gracefulness (Col 4:6; Eph 4:29; Erasmus, Schenkel), nor in grace, nor with the article: in the grace impelling thereto (Chrysostom, Meyer). [If the article be retained, this is undoubtedly the meaning; not only because usus loquendi favors such a view, but because the other meaning: thankfully would be a flat and unmeaning anticipation of giving thanks below (Alford).R.] The opinion that the phrase in your hearts refers to the existing abuse of singing with the mouth (Theofhylact) is not justified, since the reading is not , and the tone which accompanied instruction is here noted. [Yet the former clause seems to refer to singing with the mouth, and this to that in the silence of the heart (Meyer).R.]
Col 3:17. And everything whatsoever ye do in word or deed, do all in the name of the Lord Jesus.It is evident that do must be supplied with all (), and that all in the name of the Lord Jesus corresponds with everything whatsoever [the absolute nominative.R.]; everything whatsoever referring to individual things, and all taking up the same collectively. On this account it is incorrect to explain it: in every thing which ye do, do all in the name, etc. (Meyer), or that out of the doing in general the doing in particular proceeds (Schenkel). [Eadie makes the plural individualing also.R.] The repetition as well as the position of , together with the giving of a category (in word or deed), and the marking of the individual acts ( ) as well as the conditional form ( ) require that it be understood of the entire action (Bengel : facitis lato sensu ponitur, ut etiam to loqui incendat) and this should be in the name of the Lord Jesus. This is joined by and to the word of Christ (Col 3:16). In addition to His word, His Name, His Person should be availing to us; the former in us, and we in the latter, as in the life-sphere dearest to us, out of which we never go, the element which we cannot lack. See Eph 5:20; Php 2:10. The variation from Christ (Col 3:16) and Jesus here makes us think of the model of the Incarnate One in the form of a servant. In the name is not with invocation of (Chrysostom and others). Bengel extends it too far : ut perinde sit, ac si Christus faciat, Col 3:11, vel certi ut Christo omnia probetis.
Giving thanks to God the Father by him.The participle refers to the mood which should ever attend their doing (see Col 2:7; Eph 5:20), and which expresses itself in hymn and song. The repetition (Col 3:15-17) marks the importance of giving thanks. On God the Father, see Eph 1:3; Eph 5:20; Eph 6:23; Col 1:2 As Father is without any closer definition, it means of course, of Jesus. [Alford, however, justly remarks: the words must be taken as approximating in sense to that more technical meaning which they now bear, without exclusive reference to either our Lord or ourselves.R.] through him, is, according to Eph 5:20,=in the name of the Lord, marking more strongly the mediation of the thanksgiving, the Christian sentiment (Rom 1:8; Rom 7:25). There is nothing here to indicate opposition to angel-worship (Theodoret, Baehr). [Alford : through Him, as the one channel of all communication between God and ourselves, whether of grace coming to us, or of thanks coming from us. No man cometh unto the Father but by me ( ), Joh 14:6. Meyer: For Jesus, as the personal, historical Mediator of the Messianic Salvation through His atoning work, is therefore for the Christian consciousness the Mediator of thanksgiving; He it is, through whose favor the Christian can and does give thanks.R.]
DOCTRINAL AND ETHICAL
1. Conduct determined by condition.28 The Christian is elect, holy, beloved. In the first there is a negative reference to the mass and world, out of which he is taken, in the second a positive reference to the same, asserting that he is consecrated to God, while the third declares, positively also, that he is an object of the love of God; the first denotes simply the occurred fact, the third gives prominence to the continued effect, while the second sets forth the status. The relation is constantly defined as passive; the Christian has experienced something, without previous merit or meritorious assistance. This conditions and promotes his conduct, with thankful zeal, in order to show in response what he has experienced, viz., love. [The Apostle here as always (comp. Romans 8; Ephesians 1) treats of election as a fact, which is made known to us, in order to awaken love in us. It is doubtless necessary that it be at times handled polemically and dogmatically, but he uses it most like Paul, who speaks of it as a fact, revealed by God, evidenced as true of persons by corresponding facts, viz., Divine acts of grace which make men holy and beloved, and in itself an act of Divine grace, which the Christian can so apprehend as to derive from it a constant motive to such Christian graces as the Apostle here enumerates. So far from being made thereby harsh, proud and unforgiving, they therefore put on bowels of mercy, kindness, humbleness of mind, etc.R.]
2. The new Christian condition or relation is first of all a relation toward God, yet it at the same time influences essentially the relation between those concerned and transferred by it. It is precisely by this that it must prove itself, the religious by the social. First of all this relation of man to God brings a discord into the individual himself, because it divides him into the receding old man, and the advancing new man. The principle of the old man, selfishness, is made by this relation, to yield or become yielding to the principle of the new man, viz., self-denying and world-denying love and the social virtues: mercy, kindness, humility, meekness, long-suffering, appear as necessary manifestations of the reality of the relations towards God. These virtues must show themselves toward the sins, faults and offences of a brother, just as Gods love has shown and still shows itself toward us.
3. Christian love is active. In the social Christian virtues there is no weakness, effeminacy, indifference. It is not indifferent indolence but active love, energetically breaking out in these as its forms. The Apology for the Augsburg Confession, Colossians 3 : 110, rightly repels the assertion of the Romanists, that love justifies, since it does not establish the relation to God, only proves that it has been established, in and by the conduct toward the brethren.
4. Christ, in whom Gods love has become and still becomes our portion, remains the only model, the exclusive norm.
5. His peace in the heart, His word in the Church, are the attendants of Christian love, the former as its tone, the latter as the means of promoting it; without the first, rest, confidence and joy were wanting, without the other, certainty, correctness and strength.
6. The Christian Song, deriving its contents and its growth from the word of God, promoted culture and progress in the Christian life; it is in itself a sermon from the Divine word, and has its value in the fact that it is such. The Christian entrusted with it, should use it in the wider and narrower circle of his associates. Produced by spiritual, natural endowments from the use of Gods word and experience in life and heart, it is an excellent means of edification and growth for the new man. [The question of Psalmody and public praise, is to be settled by (Col 3:16) and similar passages. The word of Christ is to be its substance; all that is not of the word of Christ is to be excluded, all that is, may be included. Hence the Psalter in the main source, but not the only one. In all wisdom is its mode, hence mere rhymes of a pious turn are not included. Its end is mutual edification, not entertainment, hence the hymn must be adapted to this end, and the singing of it to edification. Those who cannot sing to edification may sing in their hearts, but the text implies that this teaching and admonishing is not the privilege of a few, but of Christians as a body.R.]
7. The walk in fellowship with Christ, the practice of Christian virtues, advances us from the rudiments of a pupil to the perfection of a master. Not for merit, but for growth, Christian walk and Christian virtue are indispensable.
8. Gratitude, corresponding with the status into which we have been brought, with the glory of our relation to God, is most important and constant in Christian conduct. [Hence the excellence of those symbols, which treat of Christian morality under the head of the gratitude of God for redemption. See Heidelberg Catechism. This view guards alike against the extremes of antinomianism and legalism.R.]
HOMILETICAL AND PRACTICAL
The Christians station, ornament, strength, tone and weapon.All morality takes its rise in religion, which is essentially love, given of God, who gave Himself and accepted us, or peace, in which all the antagonisms within the personality of the man himself in his conscience and will, or between himself and the world or his neighbor, or the nearest of all, i. e., God the Lord Himself, was and is taken away.Love is not a garment, that can be thrown over other virtues, but the soul of all to hold them together, their germ and impulse, their strength and beauty.Ought the word of God to do well in you, then live in it, and let it live into you.It is rudeness of mind to have no taste for the sacred poetry of the Church, the flowering of the Divine word in a gifted human soul, and a misfortune to have no benefit of it in the joy and sorrow of life.A stamp you must have, lo, nothing is current in his eyes but His own Image.
Starke:Nothing gives the devil so much room to come into the heart as hatred and anger; Gods children drive out both by meekness and spit on the embers, so that they may not break out into a fire.He who bids us put up the sword, allows us still a shield for our protection; He who has commanded us to be as doves, has desired that we be wise as serpents.A little child, that falls so often and so easily, is lifted up and carried; so gently and tenderly must weak Christians be dealt with. The world sets itself to righting and fighting, if attacked even by a cross word; but a Christian overcomes all by forgiving and yielding; he yields his own right [not the right, however,] and does not think of revenging himself.That the wolf devours the lamb is nothing uncommon, but that one lamb eats another is deplorable and unnatural; we who are Christs sheep will cherish love toward one another.Behold the necessity of household devotion. All others have their assemblies, merchants, mechanics, etc., yes even the Godless, that they may mock at God and His word, should not believers then establish their holy assemblies ?We must thank God not only for His benefits, but also for His fatherly chastisements. Both in His gifts and in His chastisements, praise Him, who either wins thee by giving, that thou mayest not want, or punishes thee when wandering, that thou mayest not perish (Augustine).
Schleiermacher:Christian social life : 1) what the deeds peculiar to the new man are; 2) what is distributed to each by virtue of these peculiarities of the new man; 3) the common rule for every one.Controversy does not divide love and is not against the Christian spirit, if it only proceeds from a desire after nothing save what is true and right.Love the bond of perfectness: 1) by which all imperfections are balanced; 2) by which all that bears in itself only the appearance of the new man, not its true spirit, is overcome; 3) by which we become helpful to others.
Passavant:Forbearance may be difficult in certain cases; forgiveness is harder still.However necessary this gift (Gods word) from above is, it will be learned from daily experience, that the Christians here and there are a very sensitive folk, not permitting themselves to be easily admonished or exhorted, hence the so frequent halts and retreats.The first Christians from among the Jews soon found in their Psalms from earlier ages, thoughts and words for the later inward experiences, for the thanksgiving, praise and adoration of their new life; and those who came out of heathenism, listened with wonder, when these words of the sacred singers were transferred into their own language, and learned thence the quiet joys and devotions of Gods children in Israel. But soon too under their beautiful sky new Psalms and hymns in their own Greek tongue were born out of the deep inspiration and the holy and happy feelings of their redeemed souls. This glorious gift of spiritual song contributed greatly to the spread of the pure gospel in the age of the Reformation. The great Reformer of the Germans with his friends soon became their choristers, and it is a precious privilege to follow them and so many God-inspired men of after days in singing these beautiful Psalms and sweet hymns.
Genzken :The choice communion garment of the children of God: 1) who gives it to them (Col 3:15); 2) how it is woven (Col 3:12-15); 3) ho w we should put it on.Harless :The proper self-education for the maintenance of divine love and divine peace : 1) constant practice in obedience to Gods word; 2) sanctification of all our doings in the name of the Lord Jesus; 3) unceasing thanksgiving for Gods unmerited grace in Christ.Schnur :Spiritual songs: 1) Eagles of Christianity; 2) missionaries of Protestantism; 3) heart-preachers of our nation; 4) mouth of our worship; 5) the Apostles in our houses; 6) the crown of our congregations.Wolf :The comfort and joy of the Christian in spiritual songs. They serve: 1) as witnesses of the truth from all stations for the strengthening of our faith; 2) as confessions from the inner life of experienced Christians for the soothing of our spirits; 3) as awakening voices of the Spirit to enliven our own meditation.Khler:The new man, as St. Paul depicts him, outshines all the lustre of the world! 1) His richly-colored garment; 2) his golden girdle; 3) his hearts peace; 4) the weapons of his hand.Prhle :Bible and hymn book, two precious household treasures; 1) their worth; 2) their use.Love in all human unions, the most perfect bond : 1) the noblest; 2) the gentlest; 3) the firmest.Exhortation to Christian families to engage in family worship; it Isaiah 1) a venerable custom inherited from our fathers, though unfortunately disappearing from many houses; 2) deeply grounded in the character of Christianity, as well as in the nature of the family circle; 3) of the most blessed influence upon the home life itself.
[Beveridge :
Col 3:17. Doing all in the name of the Lord Jesus. 1) What is meant by the name of the Lord Jesus. a. Lord of all, b. Jesus, Saviour, c. Lord Jesus by the Incarnation. d. Mighty works in His name. 2) And we ought to do all, etc., a. only what God commands or allows, b. in a firm faith in His Holy name. c. for His glory. 3) Instances of things thus done in Gods word. Religious assemblies, Sacraments, Thanksgiving, Censures of the church, Resisting the devil, even giving a cup of cold water. All that a Christian may do, can be done in His name.R.]
[Burkitt:
Col 3:12. Humility is a certain evidence of our holiness, because it is a great part of our holiness.
Col 3:13. He must have no friends, that will have a friend with no faults, consequently Christians stand in need of forgiveness from each other.
Col 3:14. 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 general orders and degrees of men; thus Christians are known by love, as by a livery; it is the bond that Christs sincere disciples wear.
Col 3:16. If the heart and affections be not stirred in this duty of singing, the outward grace, though never so graceful availeth nothing.R.]
[Henry :
Col 3:12. They who owe so much to mercy, ought to be merciful to all who are proper objects of mercy.There must not only be an humble carriage but an humble mind.
Col 3:13. We need the same good turn from others which we are obliged to show them.
Col 3:15. The work of thanksgiving to God is such a sweet and pleasant work, that it will help to make us sweet and pleasant towards all men.
Col 3:16. The gospel is the word of Christ, which is come to us; but that is not enough, it must dwell in us, or keep house, as a master, who has a right to prescribe and direct to all under his roof.
Col 3:17. They who do all things in Christs name, will never want matter of thanksgiving to God the Father.R.]
[Eadie :
Col 3:14. Love the bond of perfectness. 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.
Col 3:15. A peace, which is not the peace of Christ, is often rudely disturbed, for it is but a dream and a slumber in the midst of volcanic power, which are employing the time in gathering up their energies for a more awful conflict.
Col 3:16. Such ought to be the habitual respect to Christs authority, such the constant and practical influence of His word within us, that even without reference to Him, or express consultation of Him, all we say or do should be said and done in His Spirit.Art, science, literature, politics and business, should be all baptized into the spirit of Christ.R.]
[Barnes:
Col 3:16. He who is permitted to make the hymns of a church need care little who preaches, or who makes the creed.
Col 3:17. We are to engage in every duty, not only in the name of Christ, but with thankfulness for the privilege of acting so that we may honor Him.Schenkel :The victory of peace in the heart: 1) It comes from Christ; 2) it is accomplished in the church; 3) it is constantly attended by thanksgiving.The proper Christian congregational singing: 1) The choice of hymns; 2) the kind of singing; 3) the source from which it should spring; 4) the end, which it should aim at.The nature of Christian gratitude as shown: 1) In that, for which the Christian is thankful; 2) In whom he thanks; 3) In whose name he gives thanks.R.]
Footnotes:
[16]Col 3:12.[, saints, if used substantively as Braune holds. See Exeg. Notes. There are several quite unimportant various readings in this verse; and are preferable to and of the Rec.R.]
[17]Col 3:13.[; there is nothing in the E. V. to indicate that different words follow the two participles.R.]
[18]Col 3:13.Instead of , C. [K. L., most versions, Tischendorf, Meyer, Ellicott, Wordsworth, Rec.], A. B. and others [Lachmann, Alford] read . . . Besides, , deus in christo, occur.
[19]Col 3:13.[To supply an imperative, with E. V., breaks the construction unnecessarily. If anything be supplied in English it should be the auxiliary participle as above.R.]
[20]Col 3:14.[ . But over all these;above all is ambiguous.R.]
[21]Col 3:14.A.B.C.F.G. and others read ; in . is a correction, as well as the later ; [Rec., grammatical emendatiou (Meyer, Alford).R.]
[22]Col 3:15.[ on the authority of . A. B. C. and most versions, modern editors generally, instead of , Rec, followed by E. V.R.]
[23]Col 3:16. before and added from Eph 5:19.
[24]Col 3:16.[Braune omits the article before and renders in thanksgiving. But it is retained by most modern editors on the authority of B. and others. See Exeg. NotesR.]
[25]Col 3:16.[ is the reading of the mass of MSS., adopted by most modern editors; , Rec. Lachmann, probably taken from Eph 5:19.R.]
[26]Col 3:17.B reads , . inserts , others omit . [Lachmann, Ellicott, Wordsworth follow the last reading; Tischendorf, Alford, Rec. that of B.R].
[27]Col 3:17.[, probably from Eph 5:20, is omitted in . A. B. C., by Lachmann, Tischendorf, Meyer, Alford, Ellicott, Wordsworth.R.]
[28][I have thus attempted to retain the neatness of Braunes sentence: Das Verhalten ist durch das Verhltniss bestimmt, with indifferent success.R.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 2186
CHRISTIAN CONSTANCY DISPLAYED
Col 3:12-14. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness.
THE end of Christianity is, to restore man to the Divine image, in order to his ultimate restoration to the blessedness which he has forfeited and lost: nor does God ever accomplish the latter but through the medium of the former. Doubtless the Lord Jesus Christ, by his own obedience unto death, effects our reconciliation with God: that is his work, and his alone. But our meetness for the inheritance of the saints in light is the work of his Holy Spirit [Note: Col 1:12.]; and it is wrought in every one of Gods elect: for no one is chosen to salvation but through the sanctification of the Spirit, united with, and added to, the sprinkling of the blood of Jesus Christ [Note: 1Pe 1:2.]. Hence, in the chapter before us, the Apostle marks distinctly wherein that renovation consists: it is a putting off of the old man, and a putting on of the new man, which, after God, is created in righteousness and true holiness [Note: ver. 9, 10. with Eph 4:24.]. The particular evils of the old man, which are to be put off, are enumerated in ver. 8, 9. The particular graces of the new man, which are to be put on, are stated in the words of my text: and, inasmuch as this transformation of the soul into the Divine image, or the forming of Christ within us, is that which, beyond all other marks of distinction, will operate to our final acceptance with God [Note: This is the meaning of Christ is all, i.e. the image of Christ. Compare Gal 4:19.], the Apostle urges us to meet God, as it were, upon his own terms: Put on, therefore, the new man: and he urges us, by the consideration of the distinguishing grace which we ourselves have received: Put on, therefore, as the elect of God, holy and beloved, this new man. Now, the attainment of this change is what we all profess to hope for; and, therefore, it should be sought by us with all diligence, and be manifested by us ill the whole of our life and conversation.
To impress this upon your minds, I will shew,
I.
Wherein the Christian character consists
If we would have a full view of this subject, we must enter into the Christians experience before God. But that would lead us beyond the proper scope of our text, which confines our attention to the Christian in his daily walk before man. Adhering then to our text, let us see what the Christian should be,
1.
In the daily habit of his mind
[You cannot but know, brethren, what proud, selfish creatures we are by nature; caring for nothing but our own ease, pleasure, honour, and advancement. Except in very particular cases, where relative or social ties have created a more than ordinary interest in our minds, how little do we feel for those around us; either for those with whom we have more immediate intercourse, or those who are bowed down with sorrows of any kind!
But, in opposition to these hateful dispositions, we should put on, in the place of indifference, compassion; in the place of roughness, courtesy; and in the place of pride, humility. We may conceive how a mother bowels would yearn over her first-born child, when writhing in agony, and perishing through want. Such bowels of mercies should we put on towards all who are in want or trouble of any kind; participating, at least by sympathy, the sorrows which we cannot alleviate in any other way. And towards every person with whom we come in contact, whether he be a superior, an equal, or an inferior, yea, and whether he be a friend or foe, we should put on kindness, and exercise nothing but benevolence. As least of all, we should be ever ready to take the lowest place, putting on humbleness of mind, and, with unaffected simplicity, rendering ourselves the servants of all around us. This, I say, should be the daily habit of our minds; not called forth by great exertion, but operating readily, naturally, habitually, as the feelings of a mother towards her infant offspring.]
2.
In his deportment towards others
[Here, alas! we cannot but be sensible what irritability we have shewn on the slightest occasions; what displeasure, when an offence has been of any continuance; what alienation we have felt from those who differ from us in their sentiments and conduct; and what vindictiveness, when any serious injury has been sustained by us. But all of this is sadly unbecoming us as the followers of Christ, whom, by every possible consideration, we are bound to imitate and resemble. For anger, we should put on meekness; and long-suffering, in the place of retaliation or complaint. Instead of harbouring intolerance, we should put on forbearance; and, instead of retaining a vindictive spirit against any, we should call to mind how many and great offences Christ has forgiven us; and should gladly mete to our fellow-creatures the measure which we ourselves have received from him. This is the spirit which we are to manifest on all occasions; and this is to be the constant tenour of our way, in all our intercourse with mankind.]
3.
In the governing principle of his life
[Here is mans great defect. By nature we are altogether wrapt up in self. Self is the principle that actuates us in every thing, and the end for which alone we live. Self-seeking, self-pleasing, self-interest, occupy, for the most part, our every thought, and regulate our every motion. But there is a new principle that is imparted to the Christian, and under its influence his whole life must be directed: and this is, the principle of love or charity. This is the root and essence of every other grace: it comprehends all, combines all, consolidates all. Whatever there be that enters into the composition of Christian perfection, this is the bond which unites it altogether, and forms it into one harmonious mass. It is the spirit which pervades and actuates every faculty of the soul, even as the soul directs and regulates every member of the body. The soul, in operation, causes every member to perform its proper office; and love, presiding, will keep every Christian grace in full activity. This, therefore, we must put on, over all, and above all the other graces that have been mentioned; that so nothing may be wanting to the proper discharge of all our duties.]
That I may the better commend to you this state of mind, I will endeavour to point out,
II.
The vast importance of it
Notice particularly what the Apostle urges in my text: Put on, as the elect of God, holy and beloved, these several graces. God calls for it: man expects it: consistency requires it.
1.
God calls for it
[You are his elect. But to what has he called you? Not to salvation only, but unto holiness [Note: 1Th 4:7.]. Hear particularly how St. Paul states this matter: God has chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love [Note: Eph 1:4.]. And again: He has predestinated us to be conformed to the image of his Son [Note: Rom 8:29.]. Now if, instead of cultivating these graces, we retain the old man in all his power and efficiency, we defeat the very object which God, supposing him to have elected us, has had in view. And will God endure that? Our blessed Lord said, Have not I chosen you twelve; and one of you is a devil [Note: Joh 6:70.]? Know, then, if we continue devils, as Judas did, we shall, with him, go to our own place [Note: Act 1:25.], and not to the habitation of the just. We can never be beloved of our God if we be not holy.]
2.
Man expects it
[If we profess to be the elect of God, man will very reasonably demand a proof of it. We may tell him of our faith: but he will reply, Shew me your works. As for your faith, God alone can judge of that: but I must judge of the tree by its fruits: and, it you profess to be distinguished above your fellows by the special favour of your God, I have a right to ask, What do ye more than others [Note: Mat 5:47.]? Have you put off the old man, which is corrupt according to the deceitful lusts; and put on the new man, which, after God, is created in righteousness and true holiness [Note: Eph 4:22-24.]? Let me see what your tempers are in your family, and towards all around you, and especially under circumstances of heavy trial. Tell me not of your inward experiences before God: I must judge by your spirit and conduct towards man: and, if I find you not endued with the graces of the Spirit, I can account you no better than others; yea, rather, I must account you worse; since, with all your high professions, you are no better than hypocrites and deceivers.]
3.
Consistency requires it
[This is the peculiar force of my text. When we call ourselves the elect of God, we profess to have been renewed in the spirit of our mind: for, if we do not profess this, the most abandoned reprobate in the universe has as much right to call himself elect, as we. Are you, then, destitute of compassion? How dwelleth the love of God in you [Note: 1Jn 3:17.]? Are you proud, passionate, intolerant, unforgiving? Lie not against the truth [Note: Jam 3:14.]: ye are children of darkness, and not of light; not children of God, but children of the devil [Note: 1Jn 3:7-10.]. To call Christ, Lord, Lord, without walking in his steps, is only to deceive and ruin your own souls.]
Behold then, brethren,
1.
The excellence of Christian principles
[Christianity requires us to refer all good to God; and to say, after all that we have attained, By the grace of God I am what I am [Note: 1Co 15:10.]. But will this tend to encourage us in sin? No; the grace of God, which bringeth salvation, teaches us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world [Note: Tit 2:11-12.]: and the hope that we have in Christ will, of necessity, lead us to purify ourselves, even as He is pure [Note: 1Jn 3:3.].]
2.
The beauty of the Christian character
[Look at a man habited, as my text describes, in all those lovely graces; and so clothed with them, as never to be seen without them: and then tell me, whether he be not a lovely character. Is there a man in the universe that does not admire bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearance, and forgiveness, and all under the direction and government of love? I grant, that, from envy and jealousy, the world may be filled with rage against a person possessing all these graces: for so were they incensed against our blessed Lord himself, in whom these virtues existed in their utmost possible perfection: but this was on other grounds than on account of his virtues: he professed himself the Messiah; and therefore they put him to death: his tempers, and dispositions, and habits, they could not but admire. And so, at this day, the men that hate us, under the idea of Gods elect, cannot but acknowledge that the consistent Christian is, of all characters, the loveliest upon the face of the earth [Note: 1Pe 3:4.]. I call upon all of you therefore, brethren, to shew forth these virtues; and thus to put to silence the ignorance of foolish men, by well-doing [Note: 1Pe 2:15.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(12) Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; (13) Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. (14) And above all these things put on charity, which is the bond of perfectness. (15) And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. (16) Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. (17) And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.
I beg the Reader, at the entrance on this paragraph, as at the former, particularly to notice, to whom God the Holy Ghost is speaking. It is to the elect of God. And that elect, the regenerated. Let the Reader never lose sight of these things, while going over those blessed Epistles and he will then discover, that these exhortations are to the Church, when brought into a state of grace. Paul considers the Church, to whom he is writing, as savingly, and effectually called. They are said to be circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: having all their trespasses forgiven them, buried with Christ in baptism, and risen with him through the faith of the operation of God, Col 2:10-15 . It is to such, as elect of God, the Holy Ghost, by his servant the Apostle, calls, to put on, as the elect of God, holy and beloved bowels of mercies, and the like. But how shall any but of this description, put on such things? And, if they are to put these things on, as the elect of God; how absurd must it be in others to call on men that are not elect to put them on?
The Reader might be at a loss to conceive, what would appear to him in theory to be impossible, that there were persons who could be found, to call upon any but the elect of God, to put them on. But the fact is, that there are not only such who do; but who are angry with those who do not. Men, unacquainted with the plague of their own hearts, and who fancy, that every man is possessed of free will to do all that is right, continually complain, that the ungodly are not called upon to faith, and repentance, which they conceive to be in every man’s power to exercise. But such men woefully err, because they know not the Scripture, neither the power of God. The Holy Ghost hath uniformly set forth in the Scriptures, the total inability of man, to think, much less to do, anything as of himself; and it is fully shewn, that all his sufficiency is of God, 2Co 3:5 . Nothing, indeed, can be more decisive in point, than the striking passage before us: Put on as the elect of God. None but the elect of God can put on these things. Neither can the peace of God rule in any other hearts, or the word of Christ dwell in them richly in all wisdom.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
Ver. 12. As the elect of God, holy and beloved ] Therefore holy, because elect, and therefore beloved, because holy; as God’s name is holy, and therefore reverend, Psa 111:9 . God chose his for his love, and now loves them for his choice.
Bowels of mercies ] Draw out thy soul as well as thy sheaf to the hungry, Isa 58:10 . Steep thy thoughts in the mercies of God, saith one, and they will dye thine, as the dye vat doth the cloth.
Humbleness of mind ] Even to be content to “be trampled upon,” as the word signifieth; a or to be laid low as earth, as Paul,Phi 4:12Phi 4:12 ; to have a low mind in a high conversation, as Athanasius ( ). Humility is the veil of a Christian, that maketh the bride look most lovely.
a , quasi , vel .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 .] Put on therefore (as a consequence of having put on the new man, to whom these belong) as the elect of God (see reff. and 1Th 1:4 ), holy and beloved (it seems best to take, as Mey., for the subject, and . and . for predicates, 1) because is a word which must find its ground independently of us, in the absolute will of God, and therefore cannot be an adjunctive attribute of ( ) . and 2) because is used in reff. and in several other places, as a substantive), bowels of compassion (see reff., and Luk 1:78 . The expression is a Hebraism: and the account of it to be found in the literal use of as the seat of the sympathetic feelings: cf. Gen 43:30 ), kindness (see on Gal 5:22 ), lowliness (towards one another see on Eph 4:2 ), meekness (Eph. ib.: but here it is primarily towards one another ; not however excluding but rather implying meekness towards God as its ground), long-suffering (ib.), forbearing one another (see ib.) and forgiving each other ( is not = , as De W., al.: but the mutual forgiveness of the Christian body is put in marked correspondence to that great act of forgiveness which has passed upon the whole body, in Christ. ‘Forgiving yourselves,’ did it not convey to our ears a wrong idea, would be the best rendering: doing as a body for yourselves, that which God did once for you all), if any have cause of blame (the phrase is a classical one cf. Eur. Orest. 1068, Phn. 781; Soph. Aj. 180, and other examples in Wetst.): as also ( ; besides, and more eminent than, the examples which I am exhorting you to shew of this grace) the Lord (Christ: in Eph 4:32 , the forgiveness is traced to its source, . Mey. compares the expression ) forgave (see on Eph 4:32 ) you, so also ye (scil. do not supply an imperative, by which the construction is unnecesarily broken. Chrys. carries this to an exaggerated extent, when he says that it extends not only to ‘ ’ , ; thinking perhaps on Rom 9:3 ):
Fuente: Henry Alford’s Greek Testament
Col 3:12 . This verse and Col 3:13 are parallel to Eph 4:2 ; Eph 4:32 . The ethical consequences of having put on the new man are now drawn out in detail. : not since Christ has become all and in all to you (Lightf.), but since you have put on the new man. : i.e. , as conformity to your position as God’s elect demands. The election is God’s choice of them in Christ before creation (Eph 1:4 ). qualify ., and are not vocatives. . means, as elsewhere in N.T., beloved of God; he is speaking of their position as Christians. : “a heart of compassion,” the . being regarded as the seat of emotion. : almost “sweetness of disposition”. It is opposed to “severity” (of God) in Rom 11:22 . , : both virtues towards fellow-men, and quite different from . in Col 2:18 . Neither has reference to man’s relation to God. Each is a specifically Christian virtue.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Col 3:12-17
12So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; 13bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. 14Beyond all these things put on love, which is the perfect bond of unity. 15Let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful. 16Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. 17Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father.
Col 3:12 “chosen of God, holy and beloved” These terms were used to describe Israel (i.e., Exo 19:5-6; Deu 4:37; Deu 7:7-8; Deu 10:15), but now they describe the church (cf. Gal 6:16; 1Pe 2:5; 1Pe 2:9; Rev 1:6). See Special Topic: Holy at Eph 1:4.
Notice that the goal of the People of God is holiness by election (cf. Eph 1:4), not a privileged standing. Israel was chosen as a tool to reach all humans made in the image of God. Israel missed her evangelistic mandate (cf. Gen 12:3; Exo 19:5). The church has clearly been given this assignment (cf. Mat 28:19-20; Luk 24:46-47; Act 1:8). Believers are called to be holy and to be witnesses. See Contextual Insights to Eph 1:1-23, C.
Also notice that election cannot be isolated from a believer’s responsibility to act. God’s sovereignty and human free will are united in this concept of “covenant.” God initiates and sets the condition, but humans must respond and continue to respond!
“put on” This is an Aorist middle imperative which denotes urgency. This is the continuing use of clothing as a metaphor and mandate for the Christian life (i.e., Col 3:8; Col 3:10; Eph 4:22; Eph 4:24-25). It is even possible that this was baptismal terminology (cf. Gal 3:27). This context, starting with the “take off” (Col 3:8-10), parallels Gal 5:19-21 (“the deeds of the flesh”) and Gal 5:22-25 (“the fruit of the Spirit”). Eternal life has observable characteristics!
NASB”a heart of compassion”
NKJV”tender mercies”
NRSV, TEV”compassion”
NJB”heartfelt compassion”
This is literally “bowels of compassion” (cf. 2Co 6:12; Php 1:8; Php 2:1; Phm 1:7; Phm 1:12; Phm 1:20). The ancients believed the seat of the emotions was located in the lower viscera (abdomen).
“kindness” This should be the Christian’s response to others (cf. Rom 2:4; Rom 9:23; Rom 11:22; 2Co 6:6; Gal 5:22; Eph 4:32; Col 3:12; Tit 3:4).
“humility” This is a uniquely Christian virtue (cf. Eph 4:2; Php 2:3). The Stoics viewed meekness (humbleness) as weakness and did not include it in their list of virtues. Only two people in the Bible are called humble, Moses (cf. Num 12:3) and Jesus (cf. Mat 11:29; Php 2:8). This characteristic is the will of God for every believer (cf. Mat 18:4; Mat 23:12; Jas 4:6; Jas 4:10; 1Pe 5:5-6). This term is used in a negative sense in Col 2:18; Col 2:23.
“gentleness” This originally referred to domesticated animals (horses, camels, donkeys) whose strength had been channeled for their master’s purpose. God does not want to break us, but direct His giftedness to His glory. Paul often uses this metaphor for the Christian life (cf. 1Co 4:21; 2Co 10:1; Gal 5:23; Gal 6:1; Eph 4:2; Col 3:12; 1Ti 6:11; 2Ti 2:25).
“patience” This is often used of God’s patience with people (cf. Rom 2:4; Rom 9:22; Tit 3:2, 1Pe 3:20) or Jesus’ patience (cf. 1Ti 1:16; 2Pe 3:15). It is used to exhort believers in their treatment of one another (cf. 1Co 13:4; Gal 5:22; Eph 4:2; 2Ti 4:2).
Col 3:13
NASB, NKJV”bearing with one another”
NRSV, NJB”bear with one another”
TEV”be tolerant with one another”
This is a present middle participle (used as an imperative), which implies voluntary non-retaliation (cf. Eph 4:2; Php 2:3-4).
“forgiving each other” This is a present middle (deponent) participle. It is from the same Greek root as grace, “freely forgive.” One sign of believers being forgiven is that they forgive others (cf. Mat 5:7; Mat 6:15; Mat 18:22-35; Mar 11:25; Luk 6:36-38; Eph 4:32; Jas 2:13; Jas 5:9). Forgiveness of others is not the basis of forgiveness, but it is its fruit.
“whoever has a complaint” This is a third class conditional sentence, which meant probable future action. There will be complaints! Christians will be at odds with other Christians, but Jesus’ cross should put a stop to it (cf. Rom 14:1 to Rom 15:13).
“just as the Lord forgave you” This is the basis for believers’ actions toward others (cf. Eph 4:32; Rom 15:7).
There is a Greek manuscript variation between “Lord,” “Christ,” “God” and “God in Christ.” “Lord” is found in the ancient Greek manuscripts P46, A, B, D*, and is probably original.
Col 3:14 “put on love which is the perfect bond of unity” Love, which issues in unity, is the distinctive mark of the Christian (cf. Eph 4:2-3; 1 Corinthians , 13; Gal 5:22).
Col 3:15 “Let the peace of Christ” This term originally meant “binding together that which was broken” (cf. Joh 14:27; Joh 16:33; Php 4:7). There are three ways the NT speaks of peace.
1. as the objective (doctrinal) aspect of our peace with God through Christ (cf. Col 1:20)
2. as the subjective (experiential) aspect of our being right with God (cf. Joh 14:27; Joh 16:33; Php 4:7)
3. as God’s uniting believing Jews and Gentiles into one new people (body) through Christ which is the mystery of God (cf. Eph 2:14-17; Col 3:15)
See Special Topic: Peace at Col 1:20.
“rule” This is a Present active imperative. In contrast to the false teachers acting as umpires in Col 2:18, Christ is our only judge, guide, and arbiter.
“heart. . .hearts” See Special Topic: Heart at Col 2:2.
“you were called” God always takes the initiative in calling, electing, and wooing believers to Himself (cf. Col 3:12; Joh 6:44; Joh 6:65; Eph 1:4-5; Eph 1:11). The term “calling” (kale) is used in several theological senses.
1. sinners are called by God through Christ to salvation
2. sinners call on the name of the Lord to be saved (cf. Rom 10:9-13)
3. believers are called to live Christlike lives (cf. Eph 4:1)
4. believers are called to ministry tasks (cf. 1Co 12:4-7)
See Special Topic at Eph 4:1.
“in one body” This speaks of unity amidst diversity (cf. Col 1:18; Col 1:24; Eph 4:4-6)! Notice that the emphasis is not on personal election, but corporate election. Salvation is corporate, not just individual.
In reaction to the abuses of power in the Roman Church, the Protestant Reformers emphasized the rights and responsibilities of the individual before God. However, their formulation became a biblical overstatement. The Bible does not teach the “priesthood of the believer,” but “the priesthood of believers.” It is not a doctrine which emphasizes the freedom of the individual, but the (1) body-life responsibility of each believer (cf. 1Co 12:7) and (2) Great-Commission Christianity (cf. Mat 28:18-20; Luk 24:46-47; Act 1:8).
“be thankful” This was a Present active imperative, “keep on always being thankful.” Thankfulness is a sign of Christian maturity, of the Spirit-filled life (cf. Col 3:17; Eph 5:20; 1Th 5:18). It is not a resignation to determinism (Islam), but a biblical worldview that God is with us and for us even amidst the difficulties and circumstances of this fallen world!
Col 3:16 “Let the word of Christ richly dwell within you” This is a present active imperative second person plural. “The word of Christ” can refer to (1) the gospel; (2) His personal presence; or (3) the Spirit. Notice that this indwelling is not automatic (neither individual or corporate). Believers must co-operate in the Christian life as they do in salvation.
There is another Greek manuscript variation here which is similar to that in Col 3:13; Col 3:15. Scribes tended to unify Paul’s expressions. The phrase “word of Christ,” is a unique expression found only here in the NT. Therefore, it was changed to “word of God” (MSS A, C*) or “word of the Lord” (MS *). By far the best Greek manuscripts, P46, 2, B, C2, D, F, G, and most ancient translations have “word of Christ.”
The outlines of Ephesians and Colossians are very similar. The parallel to this verse in Eph. is Eph 5:18! The Spirit-filled life is daily Christlikeness or allowing the word of Christ and the mind of Christ to guide in every area, especially interpersonal relationships.
There is an ambiguity in this verse concerning the Greek preposition “in” (en). It can also be translated “among.” “In” would have an individual focus, while “among” a corporate focus (cf. Col 1:27).
“with all wisdom” This is a play on the false teachers’ overemphasis on human knowledge. The word of Christ (the Spirit-filled life) is true wisdom. Wisdom is a person (cf. Pro 8:22-31) and a lifestyle, not isolated truth or creeds.
“with psalms” The NKJV and NASB translations imply “teaching with songs,” but the NRSV and NJB imply “teachers with songs in their hearts.” TEV implies worshiping God with songs.
The modern controversy over musical preference in worship could be addressed by this verse (and Eph 5:19) in that several different types of music are mentioned: (1) psalms; (2) hymns; and (3) spiritual songs. Although we cannot identify all the types it is obvious that the early church used several different forms of music. The key is the heart of the worshiper, not the form of the music (cf. Col 3:17).
Col 3:16-17 There is a theological and structural parallel between Eph 5:18-21 and Col 3:16-17. In Ephesians there is a present passive imperative, “ever be filled,” while in Colossians there is a present active imperative, “let the word of Christ dwell within you.” Also in Ephesians the imperative is followed by five present participles which describe the Spirit-filled life.
(1) Col 3:19, speaking to one another in psalms, hymns, and spiritual songs (present active)
(2) Col 3:19, singing (present active)
(3) Col 3:19, making melody (present active)
(4) Col 3:20, always giving thanks (present active)
(5) Col 3:21, be subject to one another (present middle)
In Colossians some of the same participles also occur.
(1) Col 3:16, teaching (present active)
(2) Col 3:16, admonishing in psalms, hymns, and spiritual songs (present active)
(3) Col 3:16, singing (present active)
(4) Col 3:17, giving thanks (present active)
Col 3:17 “Whatever you do in word or deed” This is a major spiritual truth. Believers must relate all their motives and actions to God through Christ. Every aspect of our lives is “as unto the Lord.” Believers do not live for themselves (cf. Col 3:23; Rom 14:7-9; 1Co 10:31; 2Co 5:15; Eph 6:7; 1Pe 4:11). This truth could revolutionize the modern, western, individual-focused church.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
beloved. App-136.
mercies. See Rom 12:1.
kindness. App-184.
humbleness, he. See Col 2:18.
meekness. See Eph 4:2.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] Put on therefore (as a consequence of having put on the new man, to whom these belong) as the elect of God (see reff. and 1Th 1:4), holy and beloved (it seems best to take, as Mey., for the subject, and . and . for predicates,-1) because is a word which must find its ground independently of us, in the absolute will of God, and therefore cannot be an adjunctive attribute of () .-and 2) because is used in reff. and in several other places, as a substantive), bowels of compassion (see reff., and Luk 1:78. The expression is a Hebraism: and the account of it to be found in the literal use of as the seat of the sympathetic feelings: cf. Gen 43:30), kindness (see on Gal 5:22), lowliness (towards one another-see on Eph 4:2), meekness (Eph. ib.: but here it is primarily towards one another; not however excluding but rather implying meekness towards God as its ground), long-suffering (ib.), forbearing one another (see ib.) and forgiving each other ( is not = , as De W., al.: but the mutual forgiveness of the Christian body is put in marked correspondence to that great act of forgiveness which has passed upon the whole body, in Christ. Forgiving yourselves, did it not convey to our ears a wrong idea, would be the best rendering: doing as a body for yourselves, that which God did once for you all), if any have cause of blame (the phrase is a classical one-cf. Eur. Orest. 1068, -Phn. 781; Soph. Aj. 180, and other examples in Wetst.): as also (; besides, and more eminent than, the examples which I am exhorting you to shew of this grace) the Lord (Christ: in Eph 4:32, the forgiveness is traced to its source, . Mey. compares the expression ) forgave (see on Eph 4:32) you, so also ye (scil. -do not supply an imperative, by which the construction is unnecesarily broken. Chrys. carries this to an exaggerated extent, when he says that it extends not only to – – , ; thinking perhaps on Rom 9:3):
Fuente: The Greek Testament
Col 3:12. , elect) This is equivalent to a substantive; its epithets are, holy and beloved. He calls them the elect of God, as Rom 8:33. The order of the words admirably corresponds to the order of the things [elect before holy, and holy before beloved]: eternal election precedes sanctification in time. The sanctified feel the love of God, and then in consequence afterwards imitate it.-, bowels) Eph 4:32.-, humility of feeling, humbleness of mind) ib. Col 4:2 [, with all lowliness]. These virtues are kept in exercise by forbearing and forgiving. [See next ver.]
Fuente: Gnomon of the New Testament
Col 3:12
Col 3:12
Put on therefore, as Gods elect,-The Christians at Colossae, Gentiles who had believed and been baptized into Christ, are called Gods elect. The Jews had been the elect of God, now both Jews and Gentiles who believed in and obeyed Jesus Christ are equally Gods elect. And as his elect or chosen people Paul beseeches them to clothe themselves with the qualities that become the children of God.
holy and beloved,-As Gods chosen people, he beseeches them to clothe themselves with the qualities that become the children of God. [Beloved describes the position of those who, carrying out by their present holiness the purpose of their election, are the objects of Gods abiding love. (1Th 1:4). This love brought about their election and set at work the means by which it was accomplished. (Eph 1:3-4; Eph 2:4; 1Jn 3:1; 1Jn 4:9-10).]
a heart of compassion,-Inasmuch as we have put on Christ, as members of his body, we ought to drink into his spirit-a spirit of compassion for those who have done wrong. When we were sinners against God, he showed his compassion, his love for us, by giving his Son to die for us that we might escape death.
kindness,-If we are led by the Spirit of God, we must show the same spirit-a heart of kindness to all. [The objects of compassion are the suffering and miserable; of kindness to the needy and dependent.]
lowliness,-Not proud, haughty, not thinking highly of self. [This word here means lowliness of mind and not the mock humility of 2: 18. Jesus exalted lowliness and pointed out the perils of self-conceit in a number of parables and applied it to himself. (Mat 11:29). This grace is opposed to haughtiness.]
meekness,-Gentle and forbearing under ill-treatment and provocation, but firm and unyielding in devotion to right. It goes far deeper down than any attitude towards man. It lays hold on the will of God as the supreme good, and delights in absolutely and perfectly conforming itself to it.
longsuffering;-Gentle and unresenting while suffering under ill-treatment. It finds its pattern in Gods dealing with the unthankful and the evil. (Luk 6:35). It is so natural for us when falsely accused to feel that we must defend ourselves, or to resent such treatment; but of our Lord we read that when false witnesses had risen up against him he gave him no answer, not even to one word. (Mat 27:14).
Fuente: Old and New Testaments Restoration Commentary
Love, Peace, and Praise
Col 3:12-17
The articles of the Christians dress are enumerated here, and we need to refer to this list continually in order to be sure that none of them is missing from our spiritual wardrobe. We must not always live in the negative of avoiding wrong, the positive has a clear claim on us; and in each circumstance of trial or temptation we must advance to meet it, arrayed in Christ. As the Lord acted, so must we. We must partake of the family likeness. When a Christian friend manifests over the breakfast-table some ugly feature of the old life, we may fairly urge him to return to his room and complete his dressing. Love is the girdle of the Christian attire.
Let the peace of Christ rule within. Let the word of Christ dwell in the innermost chambers of the soul. Let there be mutual love and wholesome glee, the song in the life, and the grace in the heart. Whatever is wrong will shiver to pieces like a glass when the name of Jesus is spoken over it. The thought of Him is the touchstone of trial as well as the talisman of victory. A thankful heart makes a victorious and attractive character.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 13 Practical Holiness by Conformity to Christ in Relation to Others
Col 3:12-17
Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. (vv. 12-17)
We now come to consider our new clothes, the garments of the new man-these things that we are to put on in place of the old habits which have been discarded. It is a striking thing that both in the Scriptures and in our ordinary Anglo-Saxon speech we use at times the same words for clothing and behavior. We speak of a riding habit, a walking habit, habits of various descriptions, meaning of course, the clothing worn on particular occasions, and we may speak of our behavior as our habit. When in the Old Testament Solomon says, Let thy garments be always white, we understand him, of course, to mean, let your habits or behavior be pure and righteous. The wicked are depicted as clothed with filthy garments, and self-righteousness is described as but filthy rags. The characteristics of the newborn man are garments of glory and beauty.
It is a common saying that you judge a man by his clothes. It is true that this is not always just. Many a princely character has, through poverty, been obliged to dress in worn and unbecoming garments, while rascals of the deepest dye have been arrayed like princes of the blood. But the same is true at times in regard to children of God and the unsaved. There are wolves who come in sheeps clothing, there are ministers of Satan who appear as ministers of righteousness, and, alas, there are real believers whose garments are often badly stained and rent by failure and sin. But, in the ordinary course of things, it is true that men are largely estimated according to their appearance, and Christians are expected to be adorned with good works and thus justify before men the profession they make of justification before God by faith in Jesus Christ. These are the two sides of truth emphasized by the apostle Paul in Romans and by James the Lords brother in his intensely practical letter.
Let us see just what kind of habits or behavior should characterize the man in Christ, with what beautiful garments he should be arrayed. First of all we read, Put on therefore, as the elect of God, holy and beloved, bowels of mercies. The elect of God are those whom He has foreknown from all eternity and who are manifest in time as believers in His Son. Holy and beloved is what they are as before God. They have been set apart in Christ. Sanctified by the blood of the everlasting covenant, they are dear to God because they are His own children, partakers of the divine nature. How unseemly if such are ever found stern and unfeeling toward others, recipients as they are of such grace themselves.
The ancients used the term bowels very much as we do the word heart to express the deepest feelings of humanity. We might read, emotions of pity. While this may not be exactly a translation, it at least expresses in English the thought of the original. We are called upon to have hearts readily stirred to compassion and, like God Himself, delighting in mercy. Where it is otherwise, we may well question whether one has been born of God. Harshness in dealing with failing brethren, on the basis of the necessity of maintaining righteousness, is anything but the spirit of Christ. Yearning love that would lead us to go to any possible length without contravening Gods righteous claims should ever characterize us in our dealings one with another. Be pitiful, writes another apostle, and how much we need to take such an exhortation to heart. The crudest things have been done in the name of Him who is the incarnation of infinite mercy. How He has been misrepresented in His attitude toward sin and sinners by many who profess to be His followers.
The next word is in keeping with this-kindness. It is quite impossible to maintain fellowship with God and not show the kindness of God toward others. There may indeed be a rigid, legal type of piety which leads one to imagine that he has been appointed of God to demonstrate His justice, but this is far from the godliness that is inculcated in the New Testament. Macaulay said of some of the sterner Puritans, As one reads their writings he wonders if they had ever read a little volume called the New Testament. The loving-kindness of the Lord will be manifest in our kindness one to another. These two garments, emotions of pity and kindness are, we might say, inner vestments.
The next one is a cap for the head, humbleness of mind. Pride is of all things to God most hateful: The proud he knoweth afar off. Pride goeth before destruction, and an haughty spirit before a fall. The realization of ones own weakness and natural tendency to err will lead to low thoughts of self, and will make it easy to don the vesture of meekness. This is composed of rarer material than is often supposed. Our Lord was adorned with it. He could say, I am meek and lowly in heart. How beautiful He appeared as thus arrayed. And Moses had a garment of this excellent texture, lawgiver though he was, for we read, The man Moses was very meek, above all the men which were upon the face of the earth. But so rare is this grace that in the prophet Zephaniah, we are told to seek meekness (Zep 2:3), and this is after he has said, Seek ye the Lord, all ye meek of the earth, which have wrought his judgment. So delicate is this fabric that it might readily wear away in the stress and strain of the trials of this life.
One needs therefore to be constantly in the presence of God seeking for this grace, which can be found nowhere else than in communion with Him. Take my yoke upon you, and learn of me; for I am meek and lowly in heart suggests the necessity of coming under His control if we would be adorned with meekness. The world will never understand the value of this lowly spirit. Our own lionhearted Theodore Roosevelt said once, I hate a meek man. He probably did not realize that the boldest man, the most utterly unafraid man ever seen on earth, our Lord Jesus Christ, was in the fullest sense a meek man. Meekness is not inconsistent with bravery, and enables one to suffer and be strong when the world would turn aside the way of the meek (Amo 2:7).
Closely associated with meekness is the grace of longsuffering, the readiness to endure grief suffering wrongfully. It is so natural for us when falsely accused to feel we must defend ourselves or to resent such treatment, but of our blessed Lord we read that when false witnesses had risen up against Him He answered not a word. When the adversary taunted King Hezekiah and his officers, charging them falsely and threatening severe treatment, the kings command to his people was, Answer him not a word. God can be depended on to vindicate His own if they do not attempt to vindicate themselves, and so as they learn to commit their reputation, as well as all else that they once counted of value, to Christ Himself, they can patiently endure without resentment, praying for those who despitefully use them and who persecute them. In this they become consistent followers of the Man of Sorrows who could say, They laid to my charge things I knew not.
We next read, Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. This is in exact accord with Eph 4:32: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christs sake (or, in Christ) hath forgiven you.
When teaching His disciples to pray our Lord told them to say, Forgive us our trespasses as we forgive those who trespass against us, and He added, When you stand praying, forgive: for if ye forgive not men their trespasses, neither will your heavenly Father forgive you (authors translation). Some have thought the earlier passage is on lower ground than the later ones, but it does not seem necessary to put the one in any sense in opposition to the others. The forgiveness of which our Lord was speaking to His disciples was not the forgiveness of a sinner, but the forgiveness of a failing saint, one who could address God as our Father, whereas the forgiveness spoken of here in Colossians and also in Ephesians is that of the sinner. Addressing His disciples our Lord says, as it were, You are failing from day to day. You constantly need your Fathers restorative and governmental forgiveness, and yet you cherish feelings of malice and enmity and an unforgiving spirit toward your brethren who offend you. If you do not forgive them you cannot expect your Fathers forgiveness when you come to Him confessing your failures, and as long as this spirit of malice is cherished by you, you cannot really pray in faith.
Here Paul takes it up in another way. He says, as it were, Think how freely you have been forgiven; think how much God has cast behind His back. In the light of this how can you hold hard feelings or maintain an unforgiving spirit toward those who have sinned against you? If God had dealt with you according to your offenses, how fearful would your judgment be, yet He in Christ has graciously forgiven all. He has put away every sin, thus making you fit for His holy presence. Your responsibility now is to forgive as you have been forgiven.
Some of you will remember the striking incident of the conversion of Macdonald Dubh, as narrated by Ralph Connor in The Man from Glengarry. I understand the incident is not merely fiction, but is founded upon actual fact. The black Macdonald, a powerful, burly Highlander, living in Glengarry County, Ontario, had suffered untold anguish for years because of an injury inflicted upon him by a French Canadian some years before. He had nursed the desire to take a fearful vengeance upon his foe until k became a perfect obsession with him. Neither God nor eternity had any place in his life. It was in vain that the minister s wife tried to get him to forgive his enemy. She sought to have him repeat the Lords Prayer, but he always balked at the words, Forgive us our trespasses as we forgive those that trespass against us.
But God wrought in power in the Glengarry country, and there was a great revival, in which real Christians were aroused, and Christless men and women reached and saved. The black Macdonald heard the story of the cross told forth in living power in the Gaelic tongue, from the lips of the venerable Highland minister. It broke his heart and bowed him in penitence at the Saviors feet. When next the ministers wife went to visit him and tried to stress the necessity of forgiveness, he sobbed out, as he joined with her in what is generally called the Lords Prayer, Oh, its a little thing, its a little thing, for I have been forgiven so much! It is this that grips the heart and enables one to bear in patience the ill-doing and evil-speaking of others and preserves from bitterness of spirit or any desire for vengeance. How can one, forgiven so much, ever hold an unforgiving spirit against any?
And now turn to verse 14 where we have the girdle that holds all our new garments in place. It might be rendered, And over all these things put on love, which is the girdle of perfection. Just as the Oriental binds his flowing robes about him with a girdle, or sash, so the new man binds his new habits with the controlling power of love. Whatsoever is contrary to love is contrary to Christ. No amount of sophistical reasoning can make anything pleasing to God which is opposed to that divine love that He Himself sheds abroad in our hearts by the Holy Spirit, who is given unto us.
It would be well for some of us who are possessed with the idea that our great business on earth is to carry out what has sometimes been called Pauline truth, to remember that Pauline truth does not center in 1 Corinthians 5 but rises to its highest, experimentally, in 1 Corinthians 13. We are not to neglect the one in order to fulfill the other. Both are right and proper in their own places. In the portion we have been looking at we have had what should express our attitude toward our brethren in Christ and toward men of the world.
Now in verse 15 we get that which is distinctly personal: Let the peace of God, or, as some manuscripts read, the peace of Christ-the same peace that ever filled His breast when here on earth. The peace that is His on the throne of God in heaven, where He sits far above all the storms of this lower scene-let that peace bear rule, or umpire, in your hearts. It is to this you are called in one body. We are to seek the things that make for peace as members of that body, and things whereby we may edify one another. But what is distinctly emphasized here is daily abiding in the blessedness of communion with our risen Lord, so that our hearts, like His own, may be kept in peace despite all we may be called upon to pass through, and thus we can fulfill the brief injunction, Be ye thankful. Of the many sins of the unsaved not the least is unthankfulness. We are called upon to give thanks in every circumstance, Giving thanks always for all things, knowing that nothing can ever enter into the life of the believer but what infinite love allows.
In the next two verses, which are very intimately linked with Eph 5:18-20, we read,
Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.
As punctuated in the King James Version, verse 16 does not bring out the three admonitions clearly and distinctly, but as given above each one stands out separately and in its place. First we are told to let the word of Christ dwell in us richly. This is the only place in the New Testament where this particular expression, the word of Christ, is found. It is most suggestive. The actual teaching of Christ, whether personally here on earth or by the Spirit since He has ascended to heaven, is to dwell in full measure in each believer. Thus equipped and controlled by the truth we will be able to bless and help others-in all wisdom teaching and admonishing one another. What we have is not given for ourselves alone. We are to be ready to communicate. Then, in the third place, as thus controlled by the Word of God, our lives will be lyrical and our hearts filled with melody, in psalms and hymns and spiritual songs, singing with grace in our hearts to the Lord. We read in Nehemiah, The joy of the Lord is your strength. Holiness and happiness go together. Judah won a great victory when Jehoshaphat put the singers in the forefront of the army. Depend upon it, something is radically wrong with the Christian when he can no longer praise and rejoice.
Then, lastly, the entire life of the believer is summed up as subjection to the Lord. Whatsoever he does, whether in act or speech, all is to be in the name of the Lord Jesus, through whom he gives thanks to God, even the Father. There is no room whatsoever for self-will, for self-assertiveness here. As Christ in His humiliation could say, I came not to do mine own will, but the will of him that sent me, so the Christian, the new man, is left on earth to represent Christ, to do the will of the Lord and not to please himself.
By comparing the Ephesian passage with this it will become evident that we have the same results from being filled with the Spirit there, and filled with the Word here. A Word-filled Christian is a Spirit-filled Christian, that is, a Christian who is so controlled by the Word of God that it dominates his entire life and manifests that he is filled with the Holy Spirit. A careful consideration of these two passages might save from a great deal of fanaticism and misunderstanding in regard to the fullness of blessing that every truly converted soul cannot but crave.
Fuente: Commentaries on the New Testament and Prophets
Put: Col 3:10, Eph 4:24
as: Isa 42:1, Isa 45:4, Isa 65:9, Isa 65:22, Mat 24:22, Mat 24:24, Mat 24:31, Mar 13:20, Mar 13:22, Mar 13:27, Luk 18:7, Rom 8:29-33, Rom 9:11, Rom 11:5-7, 2Ti 2:10, Tit 1:1, 1Pe 1:2, 2Pe 1:10, 2Jo 1:13, Rev 17:14
holy: Rom 8:29, Eph 1:4, 1Th 1:3-6, 2Th 2:13, 2Th 2:14
beloved: Jer 31:3, Eze 16:8, Rom 1:7, Eph 2:4, Eph 2:5, 2Ti 1:9, Tit 3:4-6, 1Jo 4:19
bowels: Isa 63:15, Jer 31:20, Luk 1:78, *marg. Phi 1:8, Phi 2:1, 1Jo 3:17
mercies: Rom 12:9, Rom 12:10, Gal 5:6, Gal 5:22, Gal 5:23, Eph 4:2, Eph 4:32, Phi 2:2-4, 1Th 5:15, Jam 3:17, Jam 3:18, 1Pe 3:8-11, 2Pe 1:5-8, 1Jo 3:14-20
Reciprocal: Gen 43:30 – his bowels Gen 45:24 – See that Gen 50:17 – Forgive Lev 20:7 – General Psa 25:6 – thy tender mercies Psa 26:3 – For Psa 108:6 – That thy Psa 109:18 – As he Psa 112:4 – he is gracious Pro 19:11 – deferreth Isa 4:3 – shall be Jer 43:12 – putteth Mic 6:8 – love Mat 5:5 – the meek Mat 5:7 – are Mar 9:50 – have peace Luk 17:4 – if Joh 13:34 – That ye love Rom 14:19 – follow 1Co 13:4 – suffereth 2Co 6:6 – knowledge 2Co 7:15 – inward affection is Eph 5:1 – as 1Th 1:4 – your election 1Th 5:14 – be 1Ti 6:2 – because they are Tit 3:2 – gentle Heb 3:1 – holy Jam 3:13 – with meekness 1Pe 3:4 – a meek 1Pe 5:5 – be clothed
Fuente: The Treasury of Scripture Knowledge
THE CHRISTIANS VESTURE
Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering.
Col 3:12
But notice, to start with, how St. Paul, even before he says what we should be, reminds us of what we are. Put on, he begins; but before he describes the Christian vesture he is insistent on the right view of the Christians essential status and position.
I. The Christians status and appeal.As the elect of God, holy and beloved, chosen, consecrated, the objects of Gods love. It is because you are all this that you are bidden to clothe yourselves with the suitable garb of Christian perfection. What you have to wear is the result of what by grace you are. It is just what St. Paul always does. He constantly appeals to men, not simply as men, but as something more. He beseeches them by the mercies of God; he calls upon them as men on whom Gods choice has rested, on whom God has laid the hands of consecration, as men who have realised and experienced and owned the solemn and blessed reality of the Divine love.
II. This is no unreal or sentimental appeal.It is not, for example, a bit of mere rhetoric. It is no mere bit of pleasant and ingratiating courtesy. It is sound and solid, and meant to bear the whole weight of a real and urgent appeal. I ask you to do this because I know, and you know too, where you stand; you are men whom God has chosen, whom God, in a very real sense, has claimed and set apart for His own use and His own work, whom God has really loved; that is why you must put on the heart of compassion, and kindness, and humility, and meekness, and, above all, love. Christian motive alone will stir to Christian action. That is the method of St. Paul. How far is it the method, the appeal, of the present day? Do we, as a matter of fact, appeal to people in that way?
III. The Christians vesture.The text describes it.
(a) The heart of compassion. What does it mean for you and me? It means at least that genuine tender-heartedness is a real part of the Christian character. There is an appalling amount of real misery and suffering in the world. It is not far away from us; it lies at our very doors. It presents, it may be, problems and difficulties which demand most careful consideration if they are ever to be solved. But quite apart from any theory as to their solution, there is the grave question of the state of our own hearts with regard to it. There are men and womenwe cannot doubt itso selfish that, until suffering actually comes to their own doors and darkens their own lives, care little about it. They are the Dives of the present day, quite content that they should have their good things and Lazarus his evil things. Compassion seems to them a sort of softness, a thing for women rather than men. They are not moved, they do not want to be moved, by the sufferings and the hardships of their fellow-creatures. They own no responsibility with regard to it, no call to self-denial.
(b) Kindness and humility. These come next in the beautiful order of the graces which the Christian is to put on. The one, of course, rules our behaviour to others; the second concerns our estimate of ourselves.
(c) Meekness and long-suffering. Learn of Me, says our Lord, for I am meek and lowly in heart, and ye shall find rest unto your souls. The temper that makes a man content to be little esteemed, little considered: what rest and peace it brings. How easy it is to talk of it. How hard it is to maintain. Yet it is something even to desire it, even to aim at it.
Bishop H. L. Paget.
Illustration
A district visitor called upon a debased woman whom none had been able to tame. She entered the miserable apartment and saw the woman lying in a corner as if a bundle of rags. She spoke, and an old, withered, miserable-looking creature raised herself upon her elbow and with frenzied look demanded what she wanted. She replied, I love you; I want to be kind to you, because Jesus loves you. She went forward and kissed her brow, and notwithstanding violent, repelling words, kissed her again. Then came the exclamation, Go away, go away! you will break my heart. You put me in mind of my mother. Never has any one kissed me as she did; never have I been so treated since I lost her: many kicks and blows have I had, but no kisses like this. The fountain of feeling was opened, the confidence of the heart was won, and step by step that all but utterly lost soul was led back to Jesus.
Fuente: Church Pulpit Commentary
(Col 3:12.) , , -Put on, therefore, as the chosen of God, holy and beloved. While refers back to one argument, carries the mind forward to another. In the epithet we recognize the fact of their separation from the world, or the realization in their present state of God’s eternal and gracious choice. We incline, with Meyer and Lachmann, to regard as the substantive, and the other two epithets as its predicates. Others, as Luther, Calvin, Bhr, Huther, and De Wette, reverse this exegesis, and take the two following words as co-ordinate substantives. But it is better to take as describing their present position, and and as specifying its character, for election is not determined by character, but determines it. [Eph 1:4-5.] The meaning of is consecrated, set apart to God, this consecration necessarily producing holiness of life. This is an appeal to their character, and not simply to their position in the visible church. [Eph 1:1.] They were also the objects of God’s special complacency-beloved. His eternal and sovereign love did elect them, and now, that election having taken effect, He has special complacency in them. Their assumption of these graces would certify to themselves their election, would be a happy development of their consecration, as well as a proof of its genuineness, and would also endear them yet more to Him, who in love had predestinated them to the adoption of children. These thoughts formed a convincing appeal to them, and could not but induce them to feel and act as the apostle recommends. And so they are enjoined to put on-
. The singular of the last word is preferred to the plural on the authority of A, C, D3, E, F, G. The singular is also found in several places of the Septuagint. Dan 9:18; Zec 1:16. The phrase is a Hebraism, corresponding to the Hebrew-, H8171. Gesen. Lehrg. p. 671. The following genitive, , gives a specific intensity to the clause; it makes it , as Chrysostom says; since the first word of itself might denote kind or merciful emotion. Luk 1:78. The Colossians were not to cherish a hard and unrelenting disposition, that was slow to remit punishment, but forward ever to inflict it.
, from – has more reference to feeling, or commiseration; while the second term, , kindness, is, as the word really implies, that form of kindness which is serviceable to others. Jerome describes it as-invitans ad familiaritatem sui, dulcis alloquio, moribus temperata.To do good is the injunction, and disciples are to cherish the habit, and to create opportunities for it. Christians are to be obliging in their general demeanour. The last three terms are found in the same order in Eph 4:2. is lowliness of mind, opposed to haughtiness and conceit. The adjective, , is used often in the classics to denote mean-spirited. Trench has the excellent remark, that Chrysostom is bringing in pride under the disguise of humility, when he characterizes humility as the making of ourselves small when we are great, for it is the esteeming of ourselves small because we are so. As the same writer well remarks, the idea of such a grace is wholly Christian, for the gospel leads man to a feeling of entire and unalterable dependence upon God. Augustine eulogizes this grace by saying, that if asked quae via sit ad obtinendam veritatem? he will reply, primum est humilitas, quid secundum, humilitas, quid tertium, humilitas, etc. Calvin remarks on the connection, that the graces previously mentioned cannot be cherished without it.
The next term is , meekness. We cannot fully acquiesce in Mr. Trench’s idea, that this word describes exercises of mind which are first and chiefly toward God, or is that temper of spirit in which we accept His dealings with us without disputing or resisting. Neither he, nor Ellicott, who follows him, has produced any direct scriptural instance of such a sense, though certainly he who is truly meek will always bow to God in serene resignation. He who, under the influence of Divine grace, does not resent a human injury, will not quarrel with any Divine allotment. But is here ranked among graces which have specially human relations, such as mercy and long-suffering. Even in , the idea is man-ward fully as much as God-ward. In the place it here occupies in the range of virtues, it denotes that want of arrogance or insolence in reference to our fellow-men, which lowliness before God ever tends to produce and increase. is literally long-mindedness, and is opposed to what we often call shortness of temper. All the terms of the text receive further illustration in the subsequent clauses.
Now, these virtues certainly suit–the elect of God, holy and beloved. They are in source and essence an imitation on the part of the saint of what God has felt towards him, and they indicate a consciousness of the relation which he sustains to the Divine benefactor. For he has experienced the Divine mercy in its sweep and fulness-there was no frown on the Divine countenance, when he so abject, insignificant, and withal so provoking and guilty, drew near. God has crowned him with loving-kindness and tender mercy; and though he be daily sinning, daily coming short of duty, nay, ever committing positive faults, he is borne with, and he has been long borne with, as sentence against an evil work has not been speedily executed. Must he not therefore act toward his fellows on the same level with himself, as God from the heights of His glory has acted towards him? And there is need for the exercise of such virtues, for offences must come; or, as the apostle intimates in the next clause-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 3:12. What the Colossians had put on is mentioned in general in verse 10, and thi/s verse gives some items of that new attire. Elect of God means people who have obeyed the law of God and therefore are elected or chosen by Him, and are regarded as holy and beloved. Bowels is used figuratively in the New Testament, which Thayer explains as follows: “In the Greek poets the bowels were regarded as the seat of the more violent passions, but by the Hebrews as the seat of the tenderer affections.” Paul partly gives the same definition by adding the rest of the words of this verse. Humbleness and meekness are about the same in meaning, and long-suffering denotes patience under trials and unjust treatment.
Fuente: Combined Bible Commentary
Col 3:12. Put on therefore. Thus the positive precepts are introduced; therefore points to Col 3:10. For although the putting on of the new man as a fact, has historically occurred through the conversion to Christ, yet it has, according to the nature of the new man, its continued acts, which should occur, namely, through the appropriation of those virtues, which the new man as such must possess (Meyer)
As elect of God. It is assumed that they belong to this class, and this is urged as a motive. The act of God chose them; and as His elect, they are further defined as holy and beloved. The terms are not parallel with elect, nor are they vocatives. Holy suggests the idea of consecration, rather than of sanctification, while beloved (a participle, not an adjective) means beloved of God. The consciousness of this extraordinary privilege, of being the elect of God, who as such are holy and beloved of Godhow it must have affected the conscience of the readers and aroused them to the very virtues, corresponding with so high a position, which Paul here enjoins (Meyer). No view of election which fails to do this, can be in accordance with the teaching of Scripture.
Bowels of mercy. The best authorities read mercy, the figure is a common one in the New Testament, expressing the tame idea conveyed by heart in modern speech. Following this mention of the inmost seat of compassion, we find kindness, humility, which describe the Christian temper of mind generally, and this in two aspects, as it affects either (1) our relation to others, or (2) our estimate of self (Lightfoot); then, meekness, longsuffering, which according to the same author denote the exercise of the Christian temper in its outward bearing toward others. The former, the opposite of fierceness, is mildness toward faults which are blameworthy, the latter is slowness to punish, quietness toward wrongdoing. See on Eph 4:2; comp. Gal 5:22.
Fuente: A Popular Commentary on the New Testament
Our apostle having now finished his exhortation to the practice of that great duty of mortification of sin, called here, a putting off the old man, comes next to mention several graces and virtues, which he exhorts them to be found in the practice of; and this he styles, a putting on the new man; teaching us hereby, that a negative holiness, is not sufficient to salvation; it is not enough that we cease to do evil, but we must learn to do wll; a man may go to hell for not doing good, as well as for doing wickedly.
Observe farther, The particular graces and virtues which they are exhorted to put on.
1. Bowels of mercy and kindness; that is, a tender pity towards, and an inward sympathy with, those that are in misery; and this expressed in outward acts of succour and relief, according to our ability.
There is a natural pity which man can hardly put off, it is seated in the very nature of man; and accordingly, unmercifulness is a sin against the light of nature, as well as against the law of God:
But there is, besides this, a spiritual pity, which flows from sure love, and that a divine love; now, this is more an act of grace than of nature; this the apostle here exhorts the Colossians to, Put on bowels of mercy; they who have put on, and are clothed with, garments of holiness, will also put on bowls of mercy as a garment.
2. Humbleness of mind; whereby a man, sensible of God’s goodness, and his own infirmities, hath an humble apprehension, and a modest estimation of himself: The more holiness anyh person has the more humility he has; humility is a certain evidence of our holiness, because it is a great part of our holiness.
3. Meekness and long-suffering, which moderate anger, and enable us to put up affronts and injuries. This is a spirit and temper divine, and truly Christ-like; none so abused and affronted as he; but, being reviled, he blessed, and committed himself to him that judgeth righteously. When another hurts thee by unjust provocation, why shouldst thou hurt thyself by sinful passion? Christ was a Lamb for meekness; it doth not become any of his followers to be like lions for fierceness.
4. Forebearance, and mutual forgiveness; Forbearing one another and forgiving one another. No Christians are so perfect, but they are liable to offend one another; he must have no friends, that will have a friend with no faults, and consequently they stand in need of forgiveness from each other.
Learn hence, 1. That Christians are obliged, by the laws of their holy religion, to forbear and forgive one another.
2. They are obliged to imitate Christ in this duty of forgiveness; Christ forgives us universally, freely, sincerely, so as never more to upbraid us with the fault he has forgiven us; such a forgiveness are we to exercise towards our brother. As Christ forgave you; so also do ye.
Observe lastly, The argument which St. Paul makes use of to press the Colossians to the practice of the forementioned duties, and that is drawn from their election and vocation; Put on as the elect of God, bowels of mercy. You that had the favour to be chosen of God out of the heathen world, to be his church and people, and are now holy and beloved of God, let the sense of this divine favour oblige you to humility and meekness, to long suffering and mutual forgiveness, yea, to the love and practice of universal holiness.
Fuente: Expository Notes with Practical Observations on the New Testament
The Christian’s New Clothes
The only way to keep sin’s clothing off is to replace it with the new clothes of the Christian life ( Mat 12:43-45 ). Elect, holy and beloved are all terms used in the Old Testament to describe physical Israel as God’s chosen people. Now, Christians comprise God’s chosen people. As such, they should develop hearts of compassion for the physical and spiritual needs of others. The Lord fed the hungry, healed the sick, raised the dead, wept with those that mourned and cried over the lost. To be like Him, one’s concern must extend to those today who are in similar circumstances. Compassion can only truly be shown in a gentle demeanor, or kindness. Jesus’ disciple will place selfish considerations behind the needs of others, thus exhibiting lowliness of mind and humility. Such will also cause one to put up with ill treatment and ingratitude from the very ones whose needs he has tried to meet.
The redeemed should endure wrongs they may suffer at the hands of brethren and have a forgiving spirit. Notice, the Lord’s prayer as He looked down from the cross at the mob that crucified Him ( Luk 23:34 ). Of course, such a spirit cannot lead to full forgiveness without repentance on the part of the wrongdoer ( Act 2:23 ; Nah 1:3 ; Exo 23:7 ). The Lord came to earth to extend an offer of forgiveness, to those lost in sin, by His death on the cross. To be like Him, believers must extend an offer of forgiveness even when they are wronged ( Mat 18:15-17 ). Love is the outer garment that holds all the other garments in place. Love will cause one to keep God’s commandments and look out for the best interests of brethren and enemies ( Col 3:12-14 ; 1Jn 5:3 ; Joh 13:34-35 ; Mat 5:43-45 ).
Fuente: Gary Hampton Commentary on Selected Books
Col 3:12-13. Put on therefore In a higher degree than before; as the elect, or chosen, of God The appellation given in the New Testament to all the true disciples of Christ, to all that so believe in him as to be pardoned and renewed; see on Eph 1:4 : holy Dedicated and conformed to him; and beloved By him, or set apart to his service, and blessed with the tokens of his peculiar favour. Bowels of mercies , of tender mercies, namely, toward all the afflicted, destitute, and distressed, especially those of the household of faith; kindness Benevolence toward one another and all men, or sweetness of disposition, as properly signifies; humbleness of mind In your behaviour toward others, engaging you to condescend even to those that are in the lowest stations of life; meekness Under whatever injuries or provocations you may receive, always restraining you from returning evil for evil, railing for railing, and from resenting any injury that may be done to you; long-suffering Amidst the failings, weaknesses, and faults of your fellow-Christians; or when your trials, whether immediately from the hand of God or man, are either continued long, or are violent in their degree; forbearing Or patiently bearing with one another, if any thing is now wrong; and forgiving one another What is past; if any man have a quarrel , complaint; against any: even as Christ forgave you, &c. And thereby set you an example, that you might be always disposed to forgive the faults of your offending fellow-Christians or fellow- creatures. See on Eph 4:32.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
SECTION 12. GENERAL MORAL TEACHING: POSITIVE. CH. 3:12-17.
Put on then, as chosen ones of God, holy and beloved, a heart of compassion, kindness, lowliness of mind, meekness, longsuffering; forbearing one another, and forgiving each other if any one against any have complaint. According as the Lord forgave you, so also do ye. And upon all this put on love, which is the bond of maturity. And let the peace of Christ rule in your hearts, for which also ye were called in one body: and be thankful. Let the word of Christ dwell in you richly; in all wisdom teaching and instructing yourselves with psalms, hymns, spiritual songs; with grace singing to God in your hearts. And whatever ye do in word or deed, do all things in the name of the Lord Jesus, giving thanks to God, the Father, through Him.
Col 3:12. Practical consequence of Col 3:10. Just as the negative participial clause, having put off etc., is introduced as a reason for the foregoing exhortation to put away all sins, of which a list is given, so now the positive participial clause, having put on the new man etc., is made the ground of an exhortation to put on all Christian virtues. In each case the ideal Christian life already accepted is made the foundation of an appeal to realize that ideal in the practical details of Christian character. If so, Col 3:11 is a mental parenthesis. Paul interrupts for a moment his line of thought to give expression to other thoughts deeply interwoven into the tissue of his mind and ever ready, when occasion is given, to come to the surface.
Chosen ones of God: same words in Rom 8:33; see my Romans, p. 277. These were men whom, in the sense there expounded, God had selected from the rest of mankind to be specially His own.
Holy: men whom, through the death of Christ and the preached Gospel, God has claimed to stand in peculiar relation to Himself. See under Rom 1:8. The words holy and beloved take up and develop ideas already suggested by chosen ones of God. Because chosen by Him before the foundation of the world, they are now sacred persons devoted to His service: and they cannot forget that the divine choice sprang from the love of God which now embraces them. These titles are inserted as a motive for putting on all Christian virtues.
Heart: same word as in 2Co 6:12, where see note.
Heart of compassion; suggests that compassion, i.e. kindness towards the needy and helpless, is fitting to man, having its seat in his natural constitution.
Kindness: as in 1Co 13:4. It is that which makes intercourse with others pleasant.
Lowliness-of-mind: Php 2:3 : a mind which does not form lofty plans for its own aggrandisement. Cp. Mat 11:29.
Meekness: see under 1Co 4:21 : absence of self-assertion.
Long-suffering: see under 1Co 13:4. It is a mind which does not quickly yield to unfavourable influences. Notice here a list of virtues following a list of sins; a close coincidence with Gal 5:22. Paul reminds his readers that they are Gods chosen ones, separated from others to be specially His, and objects of His special love; and bids them, in view of this their relation to God, to clothe themselves with compassion for the helpless and kindness toward all, with a lowly estimate of themselves, avoiding self-assertion, and refraining from anger.
Col 3:13. A participial clause expounding the last word of Col 3:12 by showing what long-suffering sometimes involves, and supporting it by the example of Christ.
Forbearing: to refrain from laying our hands on others in order either to free ourselves from annoyance or to vindicate our rights. Compare a cognate word in Rom 3:25. It gives definiteness to the word long-suffering by suggesting a probable occasion for it, viz. the unpleasant action of others.
Forgiving each other; adds still further definiteness by suggesting a special kind of forbearance, viz. towards those who have done us wrong.
Each other: literally yourselves: as though the whole Church were one person, as it is actually the one Body of Christ, so that forbearance towards a fellow-Christian is forbearance towards ourselves. Same word and idea in Col 3:16. Since the whole Church has one interest, each member gains by every good act to another. Indeed, only when forbearance is a benefit to the whole, is it really good. And only to such forgiveness do Pauls words refer.
Forgiving: same word as Col 2:13; 2Co 12:13; 2Co 2:7; 2Co 2:10; 1Co 2:12; Rom 8:32 : it is forgiveness looked upon as an act of grace or favour.
According as etc.: Christs forgiveness to us the model, and therefore the motive, of our forgiveness of others. Notice that Paul assumes, as in Col 2:13, that his readers know that they are forgiven. This forgiveness is here attributed probably to the Lord, i.e. to Christ: in Eph 4:32, a close parallel to God in Christ. The distinction is unimportant; for the Father judges no one, but has committed all judgment to the Son: Joh 5:22. Consequently, the Fathers forgiveness is through the Son: or, leaving out of sight the ultimate source of forgiveness in the Father, we may think only, as here, of its immediate source in the Son.
So also do ye: i.e. forgiving each other. The whole verse is a participial clause expounding long-suffering in Col 3:12.
Col 3:14. Grand completion of the list of Christian virtues.
Upon all these: as an outer garment over all the underclothing.
Love: to our fellows, as always when not otherwise defined: see under 1Co 13:1; 1Co 13:3. Literally the love, the article making this virtue conspicuous, like the covetousness in Col 3:5.
Bond: same word in Col 2:19; Col 4:3; Act 8:23. Love is a virtue which binds into one harmonious whole the various virtues mentioned above.
Maturity or perfection: cognate to the word in 1Co 2:6, where see note. Perhaps it is best to understand this uniting bond as being an essential element of Christian maturity. Already from 1Co 13:1 ff we have learnt that where love is there are all the virtues mentioned in Col 3:12. Love may therefore be called an overgarment enclosing all others, as a bond uniting them into one whole. And, since love is an infallible measure of Christian manhood, it may be called a bond of maturity.
The practical and positive exhortation of 12 retains the metaphor of clothing assumed in Col 3:9-10. Paul prefaces the exhortation by referring to Gods eternal choice of the objects of salvation, to the sacredness of their position, and to the love with which God regards them. The new man, which like a garment his readers are bidden to put on, is one of many colours, comprising many virtues, especially that of mutual forbearance and forgiveness, the latter being represented as kindness to ourselves, made binding upon us by the forgiveness we have received from Christ. These various virtues must be bound into one harmonious whole by the all-encompassing virtue of love, a uniting bond never absent from Christian manhood.
Col 3:15. The peace of Christ: cp. Joh 14:27. Practically the same as the peace of God in Php 4:7 : a close parallel. This profound rest of spirit, like all else in the Kingdom of God, is from the Father through the Son; and is therefore the peace of God and of Christ.
Rule: literally award-the-prize: same word in Wis 10:12, and cognate to the word prize in 1Co 9:24; Php 3:14. In later Greek it is frequently used in the sense of rule: for a conspicuous part of a rulers work is to pronounce decision in matters open to question. This general sense of rule or arbitrate is all that we can attach to the word here: for nothing in the context suggests a definite prize to be awarded. In all details of life the inward rest which Christ gives is to be the principle determining what we are to be and to do.
In your hearts: the home and throne and ward of the peace of God: Php 4:7.
To which ye were also called: the peace of Christ enjoyed by all who believe is an integral part of the purpose for which the Gospel call is proclaimed to men.
In one body: the Church, as in Col 1:18; Col 1:24. This is the locality in which is to be enjoyed the peace to which God has summoned us. This reminds us that the profound inward rest which Christ gives is a sure source of harmony with our fellow-Christians, and is impossible without such harmony.
Be thankful: cp. Php 4:7. Gratitude to God is a fertile source of peace. Acknowledgment of what He has done for us removes all fear that He will forsake us in the future.
Notice two sides of the Christian life. Paul bids us put on all Christian virtues in our dealings with others; and desires that divinely-given peace be the ruling principle within us, nourishing, and itself nourished by, gratitude to God.
Col 3:16. The word of Christ: the Gospel proclaimed by Christ. So 2Th 3:1, the word of the Lord; and Joh 5:24, My word.
Dwell: same word in Rom 8:11; 2Co 6:16; 2Ti 1:5; 2Ti 1:14.
In you: i.e. either within or among. Which of these was in the writers thought, must be determined by the context. Probably the latter chiefly: for the word teaching shows that Paul thinks of the word of Christ as spoken by one to others. But, as the spoken word must come from the speakers heart, the former sense, which is also suggested by the Greek word rendered dwell, is not altogether absent.
Richly; suggests abundance and enrichment. Paul desires the spoken word of Christ to have a permanent and abundant place in the Church at Coloss, and in the lips and thoughts of its members, thus making them truly rich.
In all wisdom: to be joined probably to the words following as specifying the manner of teaching, rather than to those foregoing which have already a modal adverb, richly.
Teaching, admonishing: as in Col 1:28. Teaching is here put first, because the phrase word of Christ suggests first the actual impartation of knowledge.
Yourselves: same word in Col 3:13. It describes a reflex action of the Church upon itself, building up itself by teaching the word of Christ. That this self-edification may he effective, the teaching must be in all wisdom. So Col 1:28; Cp. Col 4:5 : contrast 2Co 1:12. It must be accompanied, as its surrounding element, by knowledge of that which is best worth knowing, and by all sorts of such knowledge.
Psalms: as in 1Co 14:15, sacred poems like those of the Book of Psalms.
Hymns: an English form of the not uncommon Greek word here used, which denotes apparently a short poetical composition in praise to God.
Songs: literally odes: apparently a wider term denoting any kind of poetry to be sung. Hence it was needful to add the word spiritual: i.e. prompted and permeated by the Spirit of God. The three Greek words are fairly represented by their English equivalents; the psalms recalling the sacred songs of the Old Testament, the hymns any song of praise to God, and the spiritual songs including any song prompted by the Holy Spirit.
With grace singing: a second participial clause, expounding the cognate word song in the foregoing clause.
With grace: literally in grace: cp. 2Co 1:12, in the grace of God. We are to sing in the sunshine of the smile and favour of God, our songs prompted by His smile.
In your hearts: the melody of the lips coming from, and filling, the heart.
To God: the Object and Auditor of these songs. And whatever goes up to God must first fill the heart.
In all ages, songs of praise to God have been an important element of worship. So Philo, vol. ii. 484: Then some one rising up sings a hymn made in honour of God, either himself having made it new or an old hymn of the poets of former days, all others listening except when it is needful to sing the responses: then all, both men and women, sing. Cp. p. 485, where we have a long account of Jewish sacred singing. Of Christian song, even Pliny, in his letter to the Emperor Trajan, bears witness: They were wont on a certain day to sing a hymn to Christ as God. Paul speaks here of sacred song as a means of Christian instruction. And in all ages popular songs, sacred and secular, have been the most effective teachers.
Col 3:17. An all-embracing exhortation concluding the general moral teaching.
Whatever, or literally everything whatever; looks upon the entirety of mans conduct as one whole. This is then distinguished into word and deed, the two great factors of human life. And these are summed up, and the idea of entirety is again expressed, the repetition giving it great emphasis, in the word all-things.
The name of the Lord Jesus: the outward expression of the sovereignty of Christ. Paul bids us do all things as His professed servants. It is practically the same as 2Th 1:12, that the name of the Lord Jesus may be glorified in you.
Giving thanks to God: as an accompaniment of their entire activity. A close coincidence in thought and expression with Col 2:7; Col 4:2, Eph 5:4; Eph 5:20; 1Th 5:18. Abiding gratitude is a constant mark of the thought of Paul.
To God, the Father: of Christ as of us. So closely related are these two aspects of the fatherhood of God, that we can not determine which of them held the first place in Pauls thought here. Gratitude reminds us that God is our Father. And the foregoing mention of Christ reminds us that He is also the Father of Christ.
After, in 11, bidding his readers lay aside every form of sin as unworthy of those who have stripped off as an old garment their former self and have put on a new self which is daily growing in likeness to God, Paul now proceeds to urge them in detail to put on the virtues belonging to this new life. Thus a negative warning is followed by a description of positive Christian excellence. And rightly: for mere negations never satisfy. He prepares a way for this positive exhortation by pointing to the choice of God which has consecrated all Christians to His service and selected them as objects of His special love. They must therefore act to each other with kindness and forbearance, even where injury has been received. As the crown of all virtues, giving to them unity and ripeness, there must be Christian love. And Paul prays that in their hearts may reign as an arbiter, pronouncing judgment in every doubtful point, the peace which Christ gives. He also desires that in the Church at Coloss the good word spoken by Christ may ever be abundantly re-echoed in words of instruction and in sacred song. This outline of Christian excellence, necessarily scanty, yet rich, is concluded by an exhortation touching everything in life, viz. that it be done by them as bearers of the one Name which is above every name; with thanks to God, presented through the Master whose name they bear.
The prominence here given to gentleness and forbearance prompted by the love of God and by the example of Christ is worthy of special attention.
Mere uprightness, although absolutely essential, can never reveal the full beauty of the Christian character.
Fuente: Beet’s Commentary on Selected Books of the New Testament
“Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;”
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
3:12 {f} Put on therefore, as the elect of God, holy and beloved, {g} bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
(f) Put on in such a way, that you never put off.
(g) Those most tender affections of exceeding compassion.
Fuente: Geneva Bible Notes
2. Things to put on 3:12-17
Paul urged his readers not only to divest themselves of behavior that is inappropriate to their union with Christ but also to clothe themselves with attitudes and actions that are appropriate. He did so to complete their understanding of their responsibilities as Christians.
"The emphasis in this section is on motives. Why should we put off the old deeds and put on the qualities of the new life? Paul explained four motives that ought to encourage us to walk in newness of life (Rom 6:4)." [Note: Wiersbe, 2:137.]
". . . I have written a message on this passage of Scripture, and I have called it, ’What the Well-Dressed Christian Will Wear This Year.’" [Note: McGee, 5:358.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul reminded the Colossians of who they were because an appreciation of who one is affects how he or she behaves. In doing prison evangelism, I have learned that many prisoners grew up hearing from their parent or parents that they would never amount to anything and would probably end up in prison. Thinking of themselves as "losers", they became what they thought they were. God has specially selected believers, has set them apart for great things, and has made them the objects of His love. In view of this privilege the following characteristics are only reasonable.
"They deal with a believer’s treatment of others, with his estimate of himself, and with his reaction to his treatment by others." [Note: Carson, p. 86.]
Compassion (Gr. splanchna oiktirmou) shows sensitivity to those suffering and in need.
Kindness (chrestotes) manifests itself in a sweet disposition and thoughtful interpersonal dealings.
Humility (tapeinophrosyne) means having a realistic view of oneself, "thinking lowly of ourselves because we are so." [Note: C. J. Ellicott, A Critical and Grammatical Commentary on St. Paul’s Epistles to the Philippians, Colossians, and to Philemon, p. 190.]
Gentleness (prautes) means not behaving harshly, arrogantly, or self-assertively but with consideration for others.
Patience (makrothymia) is the quality of being long-suffering, self-restraining. The following two qualities expand on the thought of patience.
Forbearing (anechomenoi) means putting up with others and enduring discomfort.
Forgiving (charizomenoi) involves not holding a grudge or grievance.
Love (agape) means doing what is best for another person.
All these features deal with the believer’s interpersonal relationships. In this area of life especially the life of Christ should be visible in us. Love is the supremely important Christian virtue. We should put it on over all the other garments in this figure like a belt that holds the others in place (cf. Eph 6:14).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 3
THE GARMENTS OF THE RENEWED SOUL
Col 3:12-14 (R.V.)
We need not repeat what has been already said as to the logic of the inference, You have put off the “old man,” therefore put off the vices which belong to him. Here we have the same argument in reference to the “new man” who is to be “put on” because he has been put on. This “therefore” rests the exhortation both on that thought, and on the nearer words, “Christ is all and in all.” Because the new nature has been assumed in the very act of conversion, therefore array your souls in vesture corresponding. Because Christ is all and in all, therefore clothe yourselves with all brotherly graces, corresponding to the great unity into which all Christians are brought by their common possession of Christ. The whole field of Christian morality is not traversed here, but only so much of it as concerns the social duties which result from that unity.
But besides the foundation for the exhortations which is laid in the possession of the “New Man,” consequent on participation in Christ, another ground for them is added in the words, “as Gods elect, holy and beloved.” Those who are in Christ and are thus regenerated in Him, are of the chosen race, are consecrated as belonging especially to God, and receive the warm beams of the special paternal love with which He regards the men who are in some measure conformed to His likeness and moulded after His will. That relation to God should draw after it a life congruous with itself-a life of active goodness and brotherly gentleness. The outcome of it should be not mere glad emotion, nor a hugging of oneself in ones happiness, but practical efforts to turn to men a face lit by the same dispositions with which God has looked on us, or as the parallel passage in Ephesians has it, “Be imitators of God, as beloved children.” That is a wide and fruitful principle-the relation to men will follow the relation to God. As we think God has been to us, so let us try to be to others. The poorest little fishing cobble is best guided by celestial observations, and dead reckoning without sun or stars is but second best. Independent morality cut loose from religion will be feeble morality. On the other hand, religion which does not issue in morality is a ghost without substance. Religion is the soul of morality. Morality is the body of religion, more than ceremonial worship is. The virtues which all men know are the fitting garments of the elect of God.
I. We have here then an enumeration of the fair garments of the new man. Let us go over the items of this list of the wardrobe of the consecrated soul.
“A heart of compassion.” So the Revised Version renders the words given literally in the Authorised as “bowels of mercies,” an expression which that very strange thing called conventional propriety regards as coarse, simply because Jews chose one part of the body and we another as the supposed seat of the emotions. Either phrase expresses substantially the Apostles meaning.
Is it not beautiful that the series should begin with pity? It is the most often needed, for the sea of sorrow stretches so widely that nothing less than a universal compassion can arch it over as with the blue of heaven. Every man would seem in some respect deserving of and needing sympathy, if his whole heart and history could be laid bare. Such compassion is difficult to achieve, for its healing streams are dammed back by many obstructions of inattention and occupation, and dried up by the fierce heat of selfishness. Custom, with its deadening influence, comes in to make us feel least the sorrows which are most common in the society around us. As a man might live so long in an asylum that lunacy would seem to him almost the normal condition, so the most widely diffused griefs are those least observed and least compassionated; and good, tenderhearted men and women walk the streets of our great cities and see sights-children growing up for the gallows and the devil, gin shops at every corner-which might make angels weep, and suppose them to be as inseparable from our “civilisation” as the noise of wheels from a carriage or bilge water from a ship. Therefore we have to make conscious efforts to “put on” that sympathetic disposition, and to fight against the faults which hinder its free play. Without it, no help will be of much use to the receiver, nor of any to the giver. Benefits bestowed on the needy and sorrowful, if bestowed without sympathy, will hurt like a blow. Much is said about ingratitude, but very often it is but the instinctive recoil of the heart from the unkind doer of a kindness. Aid flung to a man as a bone is to a dog usually gets as much gratitude as the sympathy which it expresses deserves. But if we really make anothers sorrows ours, that teaches us tact and gentleness, and makes our clumsy hands light: and deft to bind up sore hearts.
Above all things, the practical discipline which cultivates pity will beware of letting it be excited and then not allowing the emotion to act. To stimulate feeling and do nothing in consequence is a short road to destroy the feeling. Pity is meant to be the impulse toward help, and if it is checked and suffered to pass away idly, it is weakened, as certainly as a plant is weakened by being kept close nipped and hindered from bringing its buds to flower and fruit.
“Kindness” comes next-a wider benignity, not only exercised where there is manifest room for pity, but turning a face of good will to all. Some souls are so dowered that they have this grace without effort, and come like the sunshine with welcome and cheer for all the world. But even less happily endowed natures can cultivate the disposition, and the best way to cultivate it is to be much in communion with God. When Moses came down from the mount, his face shone. When we come out from the secret place of the Most High we shall bear some reflection of His great kindness whose “tender mercies are over all His works.” This “kindness” is the opposite of that worldly wisdom, on which many men pride themselves as the ripe fruit of their knowledge of men and things, and which keeps up vigilant suspicion of everybody, as in the savage state, where “stranger” and “enemy” had only one word between them. It does not require us to be blind to facts or to live in fancies, but it does require us to cherish a habit of good will, ready to become pity if sorrow appears, and slow to turn away even if hostility appears. Meet your brother with kindness, and you will generally find it returned. The prudent hypocrites who get on in the world, as ships are launched, by “greasing the ways” with flattery and smiles, teach us the value of the true thing, since even a coarse caricature of it wins hearts and disarms foes. This “kindness” is the most powerful solvent of ill will and indifference.
Then follows “humility.” That seems to break the current of thought by bringing a virtue entirely occupied with self into the middle of a series referring exclusively to others. But it does not really do so. From this point onwards all the graces named have reference to our demeanour under slights and injuries-and humility comes into view here only as constituting the foundation for the right bearing of these. Meekness and long suffering must stand on a basis of humility. The proud man, who thinks highly of himself and of his own claims, will be the touchy man, if anyone derogates from these.
“Humility,” or lowly mindedness, a lowly estimate of ourselves, is not necessarily blindness to our strong points. If a man can do certain things better than his neighbours, he can hardly help knowing it, and Christian humility does not require him to be ignorant of it. I suppose Milton would be none the less humble, though he was quite sure that his work was better than that of Sternhold and Hopkins. The consciousness of power usually accompanies power. But though it may be quite right to “know myself” in the strong points, as well as in the weak, there are two considerations which should act as dampers to any unchristian fire of pride which the devils breath may blow up from that fuel. The one is, “What hast thou that thou hast not received?” the other is, “Who is pure before Gods judgment seat?” Your strong points are nothing so very wonderful, after all. If you have better brains than some of your neighbours, well, that is not a thing to give yourself such airs about. Besides, where did you get the faculties you plume yourself on? However cultivated by yourself, how came they yours at first? And, furthermore, whatever superiorities may lift you above any men, and however high you may be elevated, it is a long way from the top of the highest molehill to the sun, and not much longer to the top of the lowest. And, besides all that, you may be very clever and brilliant, may have made books or pictures, may have stamped your name on some invention, may have won a place in public life, or made a fortune-and yet you and the beggar who cannot write his name are both guilty before God. Pride seems out of place in creatures like us, who have all to bow our heads in the presence of His perfect judgment, and cry, “God be merciful to me a sinner!”
Then follow “meekness, long suffering.” The distinction between these two is slight. According to the most thorough investigators, the former is the temper which accepts Gods dealings, or evil inflicted by men as His instruments, without resistance, while the latter is the long holding out of the mind before it gives way to a temptation to action, or passion, especially the latter. The opposite of meekness is rudeness or harshness; the opposite of long suffering, swift resentment or revenge. Perhaps there may be something in the distinction, that while long suffering does not get angry soon, meekness does not get angry at all. Possibly, too, meekness implies a lowlier position than long suffering does. The meek man puts himself below the offender; the long suffering man does not. God is long suffering, but the incarnate God alone can be “meek and lowly.”
The general meaning is plain enough. The “hate of hate,” the “scorn of scorn,” is not the Christian ideal. I am not to allow my enemy always to settle the terms on which we are to be. Why should I scowl back at him, though he frowns at me? It is hard work, as we all know, to repress the retort that would wound and be so neat. It is hard not to repay slights and offences in kind. But, if the basis of our dispositions to others be laid in a wise and lowly estimate of ourselves, such graces of conduct will be possible, and they will give beauty to our characters.
“Forbearing and forgiving” are not new virtues. They are meekness and long suffering in exercise, and if we were right in saying that “long suffering” was not soon angry, and “meekness” was not angry at all, then “forbearance” would correspond to the former and “forgiveness” to the latter; for a man may exercise forbearance, and bite his lips till the blood come rather than speak, and violently constrain himself to keep calm and do nothing unkind, and yet all the while seven devils may be in his spirit; while forgiveness, on the other hand, is an entire wiping of all enmity and irritation clean out of the heart.
Such is the Apostles outline sketch of the Christian character in its social aspect, all rooted in pity, and full of soft compassion; quick to apprehend, to feel, and to succour sorrow; a kindliness, equable and widespread, illuminating all who come within its reach; a patient acceptance of wrongs without resentment or revenge, because a lowly judgment of self and its claims, a spirit schooled to calmness under all provocations, disdaining to requite wrong by wrong, and quick to forgive.
The question may well be asked-is that a type of character which the world generally admires? Is it not uncommonly like what most people would call “a poor spiritless creature”?
It was “a new man,” most emphatically, when Paul drew that sketch, for the heathen world had never seen anything like it. It is a “new man” still; for although the modern world has had some kind of Christianity-at least has had a Church-for all these centuries, that is not the kind of character which is its ideal. Look at the heroes of history and of literature. Look at the tone of so much contemporary biography and criticism of public actions. Think of the ridicule which is poured on the attempt to regulate politics by Christian principles, or, as a distinguished soldier called them in public recently, “puling principles.” It may be true that Christianity has not added any new virtues to those which are prescribed by natural conscience, but it has most certainly altered the perspective of the whole, and created a type of excellence, in which the gentler virtues predominate, and the novelty of which is proved by the reluctance of the so-called Christian world to recognise it even yet.
By the side of its serene and lofty beauty, the “heroic virtues” embodied in the worlds type of excellence show vulgar and glaring, like some daub representing a soldier, the sign post of a public house, by the side of Angelicos white-robed visions on the still convent walls. The highest exercise of these more gaudy and conspicuous qualities is to produce the pity and meekness of the Christian ideal. More self command, more heroic firmness, more contempt for the popular estimate, more of everything strong and manly, will find a nobler field in subduing passion and cherishing forgiveness, which the world thinks folly and spiritless, than anywhere else. Better is he that ruleth his spirit than he that taketh a city.
The great pattern and motive of forgiveness is next set forth. We are to forgive as Christ has forgiven us; and that “as” may be applied either as meaning “in like manner,” or as meaning “because.” The Revised Version, with many others, adopts the various reading of “the Lord,” instead of “Christ,” which has the advantage of recalling the parable that was no doubt in Pauls mind, about the servant who, having been forgiven by his “Lord” all his great debt, took his fellow servant by the throat and squeezed the last farthing out of him.
The great transcendent act of Gods mercy brought to us by Christs cross is sometimes, as in the parallel passage in Ephesians, spoken of as “God for Christs sake forgiving us,” and sometimes as here, Christ is represented as forgiving. We need not pause to do more than point to that interchange of Divine office and attributes, and ask what notion of Christs person underlies it. We have already had the death of Christ set forth as in a very profound sense our pattern. Here we have one special case of the general law that the life and death of our Lord are the embodied ideal of human character and conduct. His forgiveness is not merely revealed to us that trembling hearts may be calm, and that a fearful looking for of judgment may no more trouble a foreboding conscience. For whilst we must ever begin with cleaving to it as our hope, we must never stop there. A heart touched and softened by pardon will be a heart apt to pardon, and the miracle of forgiveness which has been wrought for it will constitute the law of its life as well as the ground of its joyful security.
This new pattern and new motive, both in one, make the true novelty and specific difference of Christian morality. “As I have loved you,” makes the commandment “love one another” a new commandment. And all that is difficult in obedience becomes easier by the power of that motive. Imitation of one whom we love is instinctive. Obedience to one whom we love is delightful. The far off ideal becomes near and real in the person of our best friend. Bound to him by obligations so immense, and a forgiveness so costly and complete, we shall joyfully yield to “the cords of love” which draw us after Him. We have each to choose what shall be the pattern for us. The world takes Caesar, the hero; the Christian takes Christ, in whose meekness is power, and whose gentle long suffering has been victor in a sterner conflict than any battle of the warrior with garments rolled in blood.
Paul says, “Even as the Lord forgave you, so also do ye.” The Lords prayer teaches us to ask, Forgive us our trespasses, as we also forgive. In the one case Christs forgiveness is the example and the motive for ours. In the other, our forgiveness is the condition of Gods. Both are true. We shall find the strongest impulse to pardon others in the consciousness that we have been pardoned by Him. And if we have grudgings against our offending brother in our hearts, we shall not be conscious of the tender forgiveness of our Father in heaven. That is no arbitrary limitation, but inherent in the very nature of the case.
II. We have here the girdle which keeps all the garments in their places.
“Above all these things, put on love, which is the bond of perfectness.”
“Above all these” does not mean “besides,” or “more important than,” but is clearly used in its simplest local sense, as equivalent to “over,” and thus carries on the metaphor of the dress. Over the other garments is to be put the silken sash or girdle of love, which will brace and confine all the rest into a unity. It is “the girdle of perfectness,” by which is not meant, as is often supposed, the Perfect principle of union among men. Perfectness is not the quality of the girdle, but the thing which it girds, and is a collective expression for “the various graces and virtues, which together make up perfection.” So the metaphor expresses the thought that love knits into a harmonious whole, the graces which without it would be fragmentary and incomplete.
We can conceive of all the dispositions already named as existing in some fashion without love. There might be pity which was not love, though we know it is akin to it. The feeling with which one looks upon some poor outcast, or on some stranger in sorrow, or even on an enemy in misery, may be very genuine compassion, and yet clearly separate from love. So with all the others. There may be kindness most real without any of the diviner emotions and there may even be forbearance reaching up to forgiveness, and yet leaving the heart untouched in its deepest recesses. But if these virtues were thus exercised, in the absence of love they would be fragmentary, shallow, and would have no guarantee for their own continuance. Let love come into the heart and knit a man to the poor creature whom he had only pitied before, or to the enemy whom he had at the most been able with an effort to forgive, and it lifts these other emotions into a nobler life. He who pities may not love, but he who loves cannot but pity; and that compassion will flow with a deeper current and be of a purer quality than the shrunken stream which does not rise from that higher source.
Nor is it only the virtues enumerated here for which love performs this office: but all the else isolated graces of character, it binds or welds into a harmonious whole. As the broad Eastern girdle holds the flowing robes in position, and gives needed firmness to the figure as well as composed order to the attire; so this broad band, woven of softest fabric, keeps all emotions in their due place and makes the attire of the Christian soul beautiful in harmonious completeness. Perhaps it is a yet deeper truth that love produces all these graces. Whatsoever things men call virtues, are best cultivated by cultivating it. So with a somewhat similar meaning to that of our text, but if anything, going deeper down, Paul in another place calls love the fulfilling of the law, even as his Master had taught him that all the complex of duties incumbent upon us were summed up in love to God, and love to men. Whatever I owe to my brother will be discharged if I love God, and live my love. Nothing of it, not even the smallest mite of the debt will be discharged, however vast my sacrifices and services, if I do not.
So end the frequent references in this letter to putting off the old and putting on the new. The sum of them. all is, that we must first put on Christ by faith, and then by daily effort clothe our spirits in the graces of character which He gives us, and by which we shall be like Him.
We have said that this dress of the Christian soul which we have been now considering does not include the whole of Christian duty. We may recall the other application of the same figure which occurs in the parallel Epistle to the Ephesians, where Paul sketches for us in a few rapid touches the armed Christian soldier. The two pictures may profitably be set side by side.
Here he dresses the Christian soul in the robes of peace, bidding him put on pity and meekness, and above all, the silken girdle of love
“In peace, theres nothing so becomes a man As modest stillness and humility But when the blast of war blows in our ears,”
then “put on the whole armour of God,” the leathern girdle of truth, the shining breastplate of righteousness, and above all, the shield of faith-and so stand a flashing pillar of steel. Are the two pictures inconsistent? must we doff the robes of peace to don the armour, or put off the armour to resume the robes of peace? Not so; both must be worn together, for neither is found in its completeness without the other. Beneath the armour must be the fine linen, clean and white- and at one and the same time, our souls may be clad in all pity, mercifulness, and love, and in all the sparkling panoply of courage and strength for battle.
But both the armour and the dress of peace presuppose that we have listened to Christs pleading counsel to buy of Him “white raiment that we may be clothed, and that the shame of our nakedness do not appear.” The garment for the soul, which is to hide its deformities and to replace our own filthy rags, is woven in no earthly looms, and no efforts of ours will bring us into possession of it. We must be content to owe it wholly to Christs gift, or else we shall have to go without it altogether. The first step in the Christian life is by simple faith to receive from Him the forgiveness of all our sins, and that new nature which He alone can impart, and which we can neither create nor win, but must simply accept. Then, after that, come the field and the time for efforts put forth in His strength, to array our souls in His likeness, and day by day to put on the beautiful garments which He bestows. It is a lifelong work thus to strip ourselves of the rags of our old vices, and to gird on the robe of righteousness. Lofty encouragements, tender motives, solemn warnings, all point to this as our continual task. We should set ourselves to it in His strength, if so be that, being clothed, we may not be found naked-and then, when we lay aside the garment of flesh and the armour needed for the battle, we shall hear His voice welcoming us to the land of peace, and shall walk with Him in victors robes, glistening “so as no fuller on earth could white them.”