Exegetical and Hermeneutical Commentary of Colossians 3:15

And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.

15. the peace of God ] Read, with decisive documentary evidence, the peace of Christ. Cp. Joh 14:27; Joh 16:33. It is the chastened but glad tranquillity caused by knowledge of Christ, and communion with Him, as our all-sufficient Atonement, Life, Friend, and King.

rule ] Lit., arbitrate (so R.V. margin). The Lord’s peace, received and enjoyed, is to decide every internal debate between self and God, self and others; to give its casting-vote always on the side of holy love. “I have peace with God, and in God, through Christ; how can I use such a gift but for the Giver?” The Greek verb, brabeuein, means first to act as an athletic umpire, then generally to arbitrate, then to rule. The two latter meanings blend here.

Wyclif has “ enioie,” and the Rhemish (Romanist) Version “ exult.” Both are from the Vulgate Latin, exsultet; this probably is a free interpretation of the Greek, which was taken to mean “ to have its way,” and so, “ to break forth into joy.”

in your hearts ] Such settlement of debates there would quite preclude all harsh conflicts in the community.

to the which ] Into which (peace).

ye are called ] Cp. Eph 4:4, where the “call” of grace appears in a similar connexion. On the meaning of “ call,” “ calling,” in the Epistles (a meaning nearly represented by the popular use of the word “ conversion ” in religion now) see note in this Series on Eph 1:18.

in one body ] I.e., so as to form one body, in which now you are. Cp. again Eph 4:4. Each true convert was, as such, brought into Divine peace, so as to be a living unit in a divinely peaceful society.

Here for the last time in the Epistle is named the mystical Body, vivified and ruled by its glorious Head. See Col 1:18; Col 1:24, Col 2:19.

thankful ] See below, Col 3:17.

Fuente: The Cambridge Bible for Schools and Colleges

And let the peace of God – The peace which God gives; Notes, Phi 4:7.

Rule in your hearts – Preside in your hearts; sit as umpire there (Doddridge); govern and control you. The word rendered here rule – brabeueto – is commonly used in reference to the Olympic and other games. It means, to be a director, or arbiter of the public games; to preside over them and preserve order, and to distribute the prizes to the victors. The meaning here is, that the peace which God gives to the soul is to be to us what the brabeutes, or governor at the games was to those who contended there. It is to preside over and govern the mind; to preserve every thing in its place; and to save it from tumult, disorder, and irregularity. The thought is a very beautiful one. The soul is liable to the agitations of passion and excitement – like an assembled multitude of men. It needs something to preside over it, and keep its various faculties in place and order; and nothing is so well fitted to do this as the calm peace which religion gives, a deep sense of the presence of God, the desire and the evidence of his friendship, the hope of his favor, and the belief that he has forgiven all our sins. The peace of God will thus calm down every agitated element of the soul; subdue the tumult of passion, and preserve the mind in healthful action and order – as a ruler sways and controls the passions of assembled multitudes of people.

To the which ye are also called – To which peace.

In one body – To be one body; or to be united as one; notes, Eph 4:4-6.

And be ye thankful – For all mercies, and especially for your privileges and hopes as Christians. A spirit of thankfulness, also, would tend much to promote harmony and peace. An ungrateful people is commonly a tumultuous, agitated, restless, and dissatisfied people. Nothing better tends to promote peace and order than gratitude to God for his mercies.

Fuente: Albert Barnes’ Notes on the Bible

Col 3:15

And let the peace of God rule in your hearts.

The peace of Christ

The various reading peace of Christ is not only recommended by MS. authority, but has the advantage of bringing the expression into connection with the great words of our Lord, Peace I leave you, etc. A strange legacy left at a strange moment. It was but an hour or so since He had been troubled in spirit as He thought of the betrayer–and in an hour more He would be beneath the olives of Gethsemane; and yet even at such a time He bestows on His friends some share in His deep repose of spirit. Surely the peace of Christ must mean what My peace meant: not only the peace which He gives, but the peace which lay like a great calm on the sea on His own deep heart, and we must not restrict it to mutual concord. When He gave us His peace He gave us some share in that meek submission of will to His Fathers will, and in that stainless purity, which were its chief elements. The hearts and lives of men are made troubled not by circumstances, but by themselves. Whoever can keep his own will in harmony with Gods enters into rest. Even if within and without are fightings, there may be a central peace. Christs peace was the result of the perfect harmony of His nature. All was co-operant to one great purpose; desires and passions did not war with conscience and reason, nor did the flesh lust against the spirit. Though that complete uniting of all our inner selves is not attained on earth, yet its beginnings are given us by Christ, and in Him we may be at peace with ourselves, and have one great ruling power binding all our conflicting desires in one, as the moon draws after her the heaped waters of the sea. (A. Maclaren, D. D.)

The power of Divine peace

The connection between this verse and the foregoing is obvious. The man who has this peace is most likely to cultivate love. Christian calmness is the concomitant and stimulus of Christian affection which is hindered by doubt, anxiety, or fear.

I. The nature and value of this blessing.

1. It is the highest blessing. It is peace with God and the rest of the soul in Him–the peace which comes from Christ and through Him. In its character it is that which Christ Himself enjoys, and when we have it, with no gloom from the past, no forebodings for the future, no pursuing vengeance and no depressing fear, we stand strong and calm amid the troubles of this world, like the rock unmoved amid the ocean surges. It is a Divine tranquillity which the world cannot take away and no earthly sorrow diminish.

2. It is a present blessing–not one hoped for to be realized by and by. Yet there are many who are in uncertainty about it, and they go about doubting and unhappy. It ought not to be so when Christ gives it freely. Come forth and dwell in the glory of the Divine love and it will flow into the soul.

3. It is a powerful blessing.

(1) A power of stimulus. It is the mightiest help on the side of piety, it leads and lifts the soul to Him from whom it comes.

(2) A power of defence (Php 4:7).

(a) It fortifies against temptation and sin;

(b) against infidelity.

A Christian may be a poor logician and unacquainted with historical evidences, but if Divine peace rules his heart, he has a stronger defence than reason or learning can supply.

(3) A power of control. It is a wise and safe monitor. We are often perplexed as to what is right or wrong in pursuits, amusements, alliances, etc. But if the peace of God is supreme it will settle these moral difficulties at once.

(4) A power of concentration. It gathers together all the powers of manhood that they may go forth in obedience to Christ. It enabled Paul, freed as he was by it from all doubts and fears, to say, This one thing I do.

II. Inducements and encouragements to its realization.

1. The Divine call to it–To which we also are called. They surely forget this who go in doubt or uncertainty. It is Gods gracious design that we should have it. The gospel summons us to happiness. Peace on earth was the proclamation of the angels. To give it was the mission of Christ, and His promise to the disciples, In the world ye shall have tribulation, but in Me peace.

2. Our condition in this world of turmoil and sin. By it we may be raised above the sorrows and anxieties of time. We can and ought to be calm when other men are agitated–when panic is abroad, credit shaken, commerce paralyzed, the bonds of society loosened, human hopes stricken.

3. The unity of the Church–in one body. The more we are conscious of it, and let it rule, the more shall we contribute to the manifest oneness of the body of Christ. No strifes and divisions can exist where it reigns.

III. The spirit in which it is to be cherished. Thankfulness is an habitual exercise of the Christian soul; here it is for peace. And when we think that God has called us to it, and contemplate the way in which it has come to us through the Cross, and estimate its value in this world of sorrow, how profound should be our gratitude. (J. Spence, D. D.)

The ruling peace of Christ

The figure is that of the umpire or abitrator at the games who, looking down on the arena, watches that the combatants strive lawfully, and adjudges the prize. The peace of Christ, then, is to sit enthroned as umpire in the heart; or if we might give a mediaeval instead of a classical shape to the figure, that fair sovereign, Peace, is to be Queen of the Tournament, and her eyes rain influence and adjudge the prize. When contending impulses and reasons distract and seem to pull us in opposite directions, let her settle which is to prevail. We may make a rude test of good and evil by their effects on our inward repose. Whatever mars our tranquillity, ruffling the surface so that Christs image is no longer visible, is to be avoided. That stillness of spirit is very sensitive, and shrinks away at the presence of an evil thing. Let it be for us what the barometer is to the sailor, and if it sinks let us be sure that a storm is at hand. There is nothing so precious that it is worthwhile to lose the peace of Christ for the sake of it. (A. Maclaren, D. D.)

The peace of God ruling the heart

There are here four pieces of advice.

I. Possess the peace of God. Many persons have peace but it is a false peace, the peace of ignorance, stupidity, indifference–the followers of the false prophet who cried peace, peace, when there was no peace. Woe to the man whose peace of mind is like the deadly smoothness of the current just as it nears the cataract! The text refers to–

1. Peace with God. If you are reconciled through Jesus Christ, dont act as though it were doubtful (Rom 5:1). Growing out of this there is peace with God in all His providences which can only come through an entire submission to the Divine will. If thou canst not change thy place change thy mind till thy mind shall love thy place. If forgiven why raise minor points. It is like quarreling on small points of law when the great case has been decided.

2. Peace such as God commends. Perfect peace with Himself and then with all men. What are mens offences against us compared with those which God has forgiven? And what can men do to us at the worst that we should fear or revenge their injuries? Peace on earth: good-will toward men.

3. Peace which God works in the soul. We cannot create this. To take the wild-beast heart out of us and to put a new heart in us is a Divine work.

4. The peace of God–a Hebraism for excellence, as great mountains and trees are called hills and trees of God. It is greater than any other peace. It is the holiest, deepest, one which passeth all understanding, and eternal.

II. Let this peace rule in your hearts.

1. In order to peace there must be a ruler. Those people who are for putting down all governors may bid farewell to peace. The worst king is better than the despotism of the mob, the carnival of misrule wherein every man doth what is right in his own eyes, and all eyes love darkness rather than light. See how it is in a house! Where the head is not the head, the hand is not the hand, and nothing is itself. You must have a governing faculty somewhere; and if nothing governs within your heart the devil governs.

2. It is a blessed gift of grace when the peace of God rules in the heart. If it is in your heart at all, it must rule, for it has power to put down all rebellion. When a riot arises we appeal to the lawful power to come and put down the uproar. So in our hearts we can say to the master principle, the peace of God, Come, put down my murmuring, arrest this bad temper, help me that I may not break out into anger.

3. Yield yourself to the blessed umpireship of the peace of God. Resolve to judge all things by it, and do nothing that would upset its government. If you do–say by getting angry–you harm yourself physically, but much more spiritually. In such a case you cannot pray as you did, nor read some scriptures as you did, nor look the Well-beloved in the face and say I am acting in a way that pleases Him. It is therefore a serious thing for a believer to break this peace.

4. If a man has this peace he may go down to any meeting, however turbulent–and yet he will be wise to answer and be silent, to do or not to do, for it will keep him quiet. But if his mind be unhinged before the Lord he will be weak as another man, and say and do what he will wish to wipe out with tears.

III. Strengthen yourself by Gods spirit with arguments. Remember–

1. Only can you be happy in heart and healthy in spirit as long as you keep the peace of God.

2. Only then can the Church prosper. A Church disputing is a Church committing suicide, and most disputes are about little points?

3. Only thus can God be glorified. If you are always fretting and anxious how can you promote that; or if you are finding fault with everybody.

4. God calls you to this. If you are not a peaceful man you have not inherited your true calling. He called you to be a peacemaker.

5. He calls you in one body. What would you think of the hand if it should say, I will have no peace with the eye, or the foot if it should say, I will not carry the heavy body about? What is to become of the glory of Christ if the members live in contention?

IV. Occupy tour minds healthily–Be ye thankful.

1. That is the way to keep our peace with God. Bless Him for all your miseries as well as for all your mercies.

2. That is the way to keep our peace with men. Be thankful in the home society, etc., for benefits received. (C. H. Spurgeon.)

Unity and Peace

1. It may surprise us to find peace urged as a duty, whereas it seems a matter over which we have no control. But the text proceeds upon the supposition and urges thankfulness for it also.

2. Moreover, remember that these words were written when the apostle lay in prison, expecting a violent death; when false doctrines were rife and religious animosities fierce; and they are part of an eager controversial Epistle. Therefore it is possible to be in the midst of danger, to breathe the atmosphere of religious controversy, and even to be a controversialist, and yet the soul not lose its deep peace. Joined with this is the doctrine of Church unity as its basis.

I. The unity of the Church of Christ.

1. Distinguish between the unity of comprehensiveness and that of singularity. The army is one, that is the oneness of unity; the soldier is one, that is the oneness of the unit. The body is a unity of manifold comprehensiveness, a member of a body exhibits a unity of singularity. Without unity peace is impossible. There is no peace in a soldier, but there is in an army; none in a limb, only in a body. In order to have peace you must have a higher unity, and herein consists the unity of Gods own being. When the Unitarian speaks of God as one, he means simply singularity of number. We mean that He is of manifold comprehensiveness. I and My Father are one.

2. Unity subsists between things dissimilar.

(1) There is no unity in the separate atoms of a sand-pit; they are things similar. Even if they be hardened into a mass they are only a mass. There is no unity in a flock of sheep; it is simply a repetition of things similar.

(2) But a body is made up of dissimilar members and is thus a unity; so that if you strike off from this any one member the unity is destroyed and only a part is left..

(3) So with the Church.

(a) The unity of its ages is not that every age is the repetition of every other, but that each has put forth its own fragment of truth. In early ages martyrdom proclaimed the eternal sanctity of truth rather than give up which a man must lose his life. This age by its revolutions and socialisms proclaims the brotherhood of man. So that just as every separate ray–violet, blue, and orange–make up the white ray, so these manifold fragments blended make up the perfect white ray of truth.

(b) With regard to individuals. At the reformation, e.g., it was given to one to proclaim that salvation is not local; to another, justification by faith; to another, the sovereignty of God; to others, the supremacy of the Scriptures, the right of private judgment, the duty of the individual conscience.

(c) So again with regard to Churches. Would we force upon others our Anglicanism? Then in consistency you are bound to demand that in Gods world there shall be but one colour, and one note. But the various Churches advance different truths, varieties to be blended in unity.

3. Unity consists in submission to one single influence or spirit. Take away the unifying life of the body, and decomposition begins, the principle of cohesion being gone. We know the power of a single living influence. Take, e.g., the power wherewith the orator holds together a thousand men as if they were one; or that which concentrates the conflicting feelings of a people when the threat of foreign invasion has fused down the edges of variance and makes the classes of this manifold and mighty England one; or the mighty winds which hold together the various atoms of the desert, so that they rush like a living thing across the wilderness. And this is the unity of the Church, the subjection to the one uniting spirit of its God. You cannot produce unity by ecclesiastical discipline, by consenting to some form of expression, such as Let us agree to differ, by parliamentary enactments. Give us the living Spirit of God and we shall be one. This was exhibited at Pentecost, and may be so again.

II. The inward peace of the members of the Church.

1. This peace is when a man is contented with his lot, when the flesh is subdued to the spirit, and when he feels in his heart that all is right. To this we are called, Come unto Me all ye that labour, etc.

2. This was the dying bequest of Christ; and herein lies the power of Christianity to satisfy the deepest want of man–the repose of acquiescence in the will of God.

3. It is Gods peace. God is rest. The I am of God is contrasted with the I am becoming of all other things. And this peace arises out of His unity. There is no discord between the powers and attributes of God.

4. It is a living peace, and must be distinguished from the peace of the man who lives for and enjoys self: the peace on the surface of the caverned lake that no wind can stir; that is the peace of stagnation: the peace of the stones which have fallen down the mountains side; that is the peace of inanity: the peace in the hearts of enemies who lie together on the battle field; their animosity is silenced in death. If ours is the peace of the sensualist, or of inaction, apathy or sin, we may whisper to ourselves Peace, peace, but there will be no peace.

5. It is the peace which comes from an inward power–rule. There is no peace except where there is the possibility of the opposite of peace, although now restrained and controlled. You do not speak of the peace of a grain of sand, or of a mere pond, but of the sea, because its opposite is there implied. And we make a great mistake when we say there is strength in passion. If the passions of a man are strong, the man is weak if he cannot control them. The real strength of a man is calmness, the word of Christ saying, Peace! and there is a great calm.

6. It is the peace of reception, but not of inaction.

(1) The peace of obedience. Very great is this when a man has his lot fixed, and his mind made up, and sees his destiny before him and acquiesces in it. Deep is the peace of a soldier to whom has been assigned an untenable position, with the command, Keep that, even if you die, and he obediently remains to die. Great was the peace of Elisha. Knowest thou, said the excited men around him, that the Lord will take, etc. Yea, I know it; hold ye your peace.

(2) The peace of gratefulness; that peace which Israel had when these words were spoken. Stand still and see the salvation of God. (F. W. Robertson, M. A.)

The heart controls the life

An engine, dragging its train on the rail, is sweeping along the landscape. As it comes near it strikes awe into the spectator. Its furious fire and smoke, its rapid whirling wheels, its mighty mass shaking the ground beneath it, and the stealthy quickness of its approach,–its whole appearance and adjuncts make the observer bate his breath till it is past. What power would suffice to arrest that giant strength. Although a hundred men should stand up before it, or seize its whirling wheels, it would cast them down, and over their mangled bodies hold on its unimpeded course, with nothing to mark the occurrence but a quiver as it cleared the heap. But there is a certain spot in the machinery where the touch of a little child will make the monster slacken his pace, creep gently forward, stand still, slide back, like a spaniel fawning under an angry wold at the feet of his master. I find a law in my members that when I would do good evil is present with me. No power in heaven or earth will arrest that downward fall, unless it be laid upon the heart. (W. Arnot, D. D.)

Be ye thankful.

Thankfulness

I. Things to be thankful for.

1. Providential mercies.

(1) Your food.

(2) Your clothing.

(3) Your health.

(4) Your learning.

(5) Your reason.

(6) Your parents, friends, and homes.

(7) Deliverance from danger.

2. The means of grace.

(1) Your Bible.

(2) Your sabbaths.

(3) Prayer.

(4) Christian companion ships.

(5) Christian books.

3. Christ and salvation.

II. The ways of showing thankfulness.

1. In word. Thank God–

(1) at your meals.

(2) In your prayers.

(3) In your praises.

2. In deed.

(1) By giving of our money.

(2) Your time.

(3) Yourselves.

III. The sin of unthankfulness. It is ranked with the vilest sins. (J. H. Wilson, M. A.)

Thankfulness; natural

If you consider the universe as one body, you shall find society and conversation to supply the office of the blood and spirits: and it is gratitude that makes them circulate. Look over the whole creation, and you shall see that the band or cement which holds together all the parts of this glorious fabric is gratitude or something like it. You may observe it in all the elements; for does not the air feed the flame, and does not the flame at the same time warm and enlighten the air? Is not the sea always sending forth as well as taking in? And does not the earth quit scores with all the elements, in the noble fruits and productions that issue from it? And in all the light and influence that the heavens bestow on this lower world, though the lower world cannot equal their benefaction, yet, with a kind of grateful return, it reflects those rays that it cannot recompense; so that there is some return, however, although there can be no requital. (R. South, D. D.)

Thankfulness should be practical

As physicians judge of the condition of mens hearts by the pulse that beats in their arms and not by the words that proceed from their mouths; so we may judge of the thankfulness of men by their lives rather than by their professions. (E. Foster.)

Gratitude the one thing needed

A gentleman in Bombay seeing an anchorite sitting under a cocoa nut tree, asked for an interest in his prayers. The anchorite replied he would with pleasure grant the request, but he scarce knew what best to ask for him. I have seen you often, he said, and you appear to have everything you want that can conduce to human happiness; perhaps the best thing I can ask for you will be a grateful heart. (W. Baxendale.)

Rest and be thankful

There is a picturesque tract of the Western Highlands of Scotland, in passing through which the traveller has to ascend a long winding path, very steep, rough, and lonely, leading up a wild and desolate glen. The savage and awful grandeur of the scenery, with its bare hills and rocks, is hardly equalled in this country. But if the traveller goes up that glen on foot (and it is hardly possible to go up it otherwise), his appreciation of the scene around him is gradually overborne by the sense of pure physical fatigue. Not without a great strain upon limbs and heart, can that rugged way be traversed. At last you reach a ridge, whence the road descends steeply on the other side of the hill. You have ended your climbing, and you may now begin to go down again, from whichever side you come. And there, at this summit, you will find a rude seat of stone, which bears the inscription in deeply-cut letters, Rest and be thankful. Many weary travellers have rested there: let us trust that a good many have been thankful. We all know that the like name has been given to more than one or two like restingplaces, that it is borne by various seats, at the top of various steep ascents in this country. There is something pleasing, and something touching, in the simple natural piety which has dictated the homely name. He was a heathen who said it, but he spoke well who said, Wheresoever man feels himself in peace and rest, let him think of God, and give thanks to Him. Rest and be thankful, says the stone in the Highland glen: Be ye thankful, says St. Paul to the Christians of Colossae. It is not said to whom we are to be thankful. There is a touch of natural piety in the fact, that that does not need to be said. That is taken for granted. We all know who it is that is the Giver of all good: and when we are told, generally, to be thankful, of course we know to whom! Resting at the summit of the mountain path, it is not to the man who erected that seat for the weary traveller: though it is fit and right that he should be kindly thought of while we are enjoying the effect of his work, yet we are to look beyond him to a cause above him. He erected that seat, acting (as it were) for God: every mortal who does a kind and good deed, in a right spirit, is acting for God, and in Gods name: and he went away when his work was done, asking of the wayfarer, putting his request on record with a pen of iron upon the stone,–that for whatever comfort and rest might be experienced there, the wayfarer might bestow his thanks in the right quarter. And St. Paul does just the same! (A. K. H. Boyd, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 15. And let the peace of God] Instead of , God, , Christ, is the reading of ABC*D*FG, several others, both the Syriac, the Arabic of Erpen, Coptic, AEthopic, Armenian, Vulgate, and Itala, with several of the fathers; on this evidence Griesbach has inserted it in the text.

Rule in your hearts] . Let the peace of Christ judge, decide, and govern in your hearts, as the brabeus, or judge, does in the Olympic contests. No heart is right with God where the peace of Christ does not rule; and the continual prevalence of the peace of Christ is the decisive proof that the heart is right with God. When a man loses his peace, it is an awful proof that he has lost something else; that he has given way to evil, and grieved the Spirit of God. While peace rules, all is safe.

In one body] Ye cannot have peace with God, in yourselves, nor among each other, unless ye continue in unity; and, as one body, continue in connection and dependence on him who is your only head: to this ye are called; it is a glorious state of salvation, and ye should be for ever thankful that ye are thus privileged.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

And let the peace of God; he doth not say the peace of the world, but the peace of God, or, as some copies, the peace of Christ; be sure, without the mediation of Christ we can have no peace with God; he alone hath made peace, Col 1:20, with Col 2:14; he is our peace, making it with God and amongst ourselves, to whom he hath preached it, Act 10:36; Eph 2:14-17, and whom he hath brought into the bond of it, Eph 4:3; the Lord of peace himself, who always gives it where it is enjoyed, Joh 14:27; 2Th 3:16. It is then the peace of God through Christ; see Phi 4:7,9; by faith in whom we have peace in our own hearts with God, Isa 32:17; Rom 5:1, and Rom 14:17, and with one another, Joh 17:21; Rom 15:6,7,13. That the members of Christ may live in this peace, 2Co 13:11, the apostle here enjoins, as we render the word, let it rule in your hearts: the Greek word (both simple here, and compound, Col 2:18) is no where else to be found in the New Testament but in this Epistle, and it may signify either to arbitrate, or to mediate: our translation and the generality of interpreters take it in the former notion, for to arbitrate, or to rule, govern, sway, or moderate by way of arbitration, as he who sat judge, or umpire, to adjudge the reward in the agonistics. So the import of the apostles injunction is, let it regulate, govern, superintend, or give law to the rest of the affections of the new man; let it be mistress and governess of all your motions, to keep them in due respect, and withhold them from attempting any thing disorderly, and to oversway disinclinations to the Divine pleasure or the good order of Christian community. The Arabic version is, let it be as the centre. Yet one learned man, conceiving the apostle doth here, as before, Col 2:18, glance upon the false apostles, (who would insinuate the mediation or intercession of angels), thinks because the word signifies also to mediate, intercede, or interpose, the apostles meaning may be, let the peace of God be to you instead of all conceited angelical mediators or intercessors, which would derogate from him that made peace, Col 1:20, nailing what hindered to his cross, Col 2:14; let that preponderate with you in your hearts to overbalance any thing that can be suggested to the contrary.

To the which also ye are called in one body; considering the Divine vocation, or the call of God, Rom 12:18; 1Co 7:15, and the condition or unity of the body into which ye are called under Christ your Head, 1Co 10:16; 12:12,13,25,26; Eph 4:4. He adds,

and be ye thankful; be ye gracious, or amiable, of an obliging temper (as some render the word, passively); or rather, as we take it, actively, be ye thankful, i.e. to God and Christ, and Christians; be mindful of the benefits ye have received, giving thanks to God always for all things, Eph 5:20, and behaving yourselves as becomes the gospel.

Fuente: English Annotations on the Holy Bible by Matthew Poole

15. peace of GodThe oldestmanuscripts and versions read, “The peace of CHRIST”(compare Php 4:7). “Thepeace of GOD.”Therefore Christ is God. Peace was His legacy to His disciples beforeHe left them (Joh 14:27), “MYpeace I give unto you.” Peace is peculiarly His to give. Peacefollows love (Col 3:14;Eph 4:2; Eph 4:3).

ruleliterally, “sitas umpire”; the same Greek verb simple, as appearscompounded (Col 2:18). Thefalse teacher, as a self-constituted umpire, defrauds you ofyour prize; but if the peace of Christ be your umpire ruling in yourhearts, your reward is sure. “Let the peace of Christ act asumpire when anger, envy, and such passions arise; and restrain them.”Let not those passions give the award, so that you should be swayedby them, but let Christ’s peace be the decider of everything.

in your heartsManywear a peaceful countenance and speak peace with the mouth, while waris in their hearts (Psa 28:3;Psa 55:21).

to the whichthat is,with a view to which state of Christian peace (Isa26:3); 1Co 7:15, “Godhath called us to peace.”

ye are calledGreek,“ye were also called.” The “also” implies thatbesides Paul’s exhortation, they have also as a motive to”peace,” their having been once for all called.

in one body (Eph4:4). The unity of the body is a strong argument for “peace”among the members.

be ye thankfulfor your”calling.” Not to have “peace ruling in your hearts”would be inconsistent with the “calling in one body,” andwould be practical unthankfulness to God who called us (Eph 5:4;Eph 5:19; Eph 5:20).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And let the peace of God rule in your hearts,…. By “the peace of God” is meant, either the peace believers have with God, which is his gift, and passes all understanding, and flows from a comfortable apprehension of interest in the blood, righteousness, and atonement of Christ; or rather that peace which does, or should subsist among the saints themselves, which God is the author of, calls for, and requires, and encourages in them. The Vulgate Latin, Syriac, and, Ethiopic versions, read, “the peace of Christ”; and so the Alexandrian copy, and some others. This may be said to “reign” in their hearts, when it is the governing principle there; when it restrains the turbulent passions of anger, wrath, and revenge, allays undue heats, moderates the spirits, and composes differences. The metaphor is taken from the judge in the Olympic games, who was the umpire, the moderator, and who determined whose the victory was, and to whom the crown belonged; the apostle would have no other umpire among the saints than the peace of God: and the arguments he uses follow,

to the which also you are called in one body; the saints in their effectual calling are called to peace by God, who is the God of peace; by Christ, who is the Prince of peace; and by the Spirit, whose fruit is peace; and through the Gospel, which is the Gospel of peace, and into a Gospel state, which lies in peace, righteousness, and joy in the Holy Ghost: and they are not only called to this, but they are called “in one body”; though they are many members, yet they are but one body; and therefore ought to be in peace, and that should bear the sway in them, seeing it is unnatural for members of the same body to quarrel with each other.

And be ye thankful; which intends either gratitude to men, to fellow creatures, for any service or kindness done by them, especially to the saints, the members of the same body, who are placed in a subservience, and in order to be useful to each other; or else to God, for all spiritual blessings in Christ, and particularly the peace he gives, for the effectual calling, and a place in the body, the church; and “to Christ”, as the Syriac version reads, for all those graces which come from him, and strength to exercise them, and for himself, and an interest in him, who is all in all; and a grateful spirit, both for spiritual and temporal mercies, is a very becoming and beautiful one, and is another part of the ornament of a Christian: this last is added to make way for what follows.

Fuente: John Gill’s Exposition of the Entire Bible

The peace of Christ ( ). The peace that Christ gives (Joh 14:27).

Rule (). Imperative active third singular of , to act as umpire (), old verb, here alone in N.T. See 1Co 7:15 for called in peace.

In one body ( ). With one Head (Christ) as in Col 1:18; Col 1:24.

Be ye thankful ( ). “Keep on becoming thankful.” Continuous obligation.

Fuente: Robertson’s Word Pictures in the New Testament

Peace of Christ. Which comes from Christ. See Joh 14:27; Eph 2:14.

Rule [] . Lit., be umpire. Only here in the New Testament. See on ch. Col 2:18. The previous references to occasions for meekness, long – suffering, forbearance, forgiveness, etc., indicate a conflict of passions and motives in the heart. Christ is the one who adjusts all these, so that the metaphorical sense is appropriate, as in ch. 2 18.

Called in one body. See Eph 4:4. So that ye are in one body according to your call.

Fuente: Vincent’s Word Studies in the New Testament

1) “And let the peace of God “ (kai he eirene tou Christou) “and the peace of Christ,” the peace which Christ gives; Joh 14:27; Joh 16:33.

2) “Rule in your hearts” (brabeueto en tais kardiais humon) “Let (it) rule in your hearts,” or “keep your hearts (affections) in order,” Rom 5:11; to keep ones mind fixed on God is to be kept or guarded in perfect peace, Isa 26:3.

3) “To the which also ye are called” (eis hen kai eklethete) “to which indeed (even) ye were called,” to or toward which end or purpose you are all called. One is not only called from sin to salvation but also to a peace bearing mission, Mat 5:9; Heb 12:14.

4) “In one body” (en eni somati) “In one body, one particular kind of a body” — the church. It was to the “church ye,” Paul was writing at Colosse, not to an invisible, unlocated, invisible, mystical, imaginary body, as presumed by the “universal church” promoters, Eph 1:22-23; Col 1:24.

5) “And be ye thankful” (kai eucharistoi gin’ esthe) and be or become ye thankful,” persons of gratitude of your own accord, or pattern of daily attitude; Php_4:6; Col 2:7; 1Th 5:18.

Fuente: Garner-Howes Baptist Commentary

15. And the peace of God. He gives the name of the peace of God to that which God has established among us, as will appear from what follows. He would have it reign in our hearts. (445) He employs, however, a very appropriate metaphor; for as among wrestlers, (446) he who has vanquished all the others carries off the palm, so he would have the peace of God be superior to all carnal affections, which often hurry us on to contentions, disagreements, quarrels, secret grudges. He accordingly prohibits us from giving loose reins to corrupt affections of this kind. As, however it is difficult to restrain them, he points out also the remedy, that the peace of God may carry the victory, because it must be a bridle, by which carnal affections may be restrained. Hence he says, in our hearts; because we constantly feel there great conflicts, while the flesh lusteth against the Spirit. (Gal 5:17.)

The clause, to which ye are called, intimates what manner of peace this is — that unity which Christ has consecrated among us under his own direction. (447) For God has reconciled us to himself in Christ, (2Co 5:18,) with this view, that we may live in entire harmony among ourselves. He adds, in one body, meaning by this, that we cannot be in a state of agreement with God otherwise than by being united among ourselves as members of one body. When he bids us be thankful, I do not take this as referring so much to the remembrance of favors, as to sweetness of manners. Hence, with the view of removing ambiguity, I prefer to render it, “Be amiable.” At the same time I acknowledge that, if gratitude takes possession of our minds, (448) we shall without fail be inclined to cherish mutual affection among ourselves.

(445) “Rule in your hearts, ( βραβεύετο.) Let the peace of Christ judge, decide, and govern in your hearts, as the brabeus, or judge, does in the Olympic contests… While peace rules, all is safe.” — Dr. A. Clarke. — Ed.

(446) “ Le mot Grec signifie aucunesfois, Enclins a rendre graces, et recognoistre les benefices que nous receuons;” — “The Greek word means sometimes — having a disposition to give thanks, and to acknowledge the favors that we receive.”

(447) “ En son nom et authorite;” — “In his own name and authority.”

(448) “ Si nous auons les cœurs et les sens abbreuuez de ceste affection de n’estre point ingrats;” — “If we have our hearts and minds thoroughly imbued with this disposition of being not unthankful.”

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

Col. 3:15. And let the peace of God rule in your hearts.R.V. margin, arbitrate. We met the verb for rule in Col. 2:18, but with a prefix against. Let the peace of God be umpire, says the apostle, in every case of uncertainty and hesitation. He who slept on Galilees stormy waters had but to say, Peace! Be still! and there was a great calm. He said, My peace I leave with you; and reckless of consequences the men who received it amazed the authorities by the boldness of their question, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye (Act. 4:19).

MAIN HOMILETICS OF Col. 3:15

The Rule of Divine Peace.

War in any form is unfriendly to the growth of piety. The soul is tossed on the waves of disquietude, and couragethe principal virtue called into exerciseis apt to acquire an unnatural and unhealthy development at the expense of all other graces. The whole structure of the Christian character is dislocated and thrown off its balance. Peace restores the soul to its true equipoise, fixes every power in its just relation to each other and to the whole, and encourages the harmonious cultivation of that love which is the bond of perfectness. Lord Bacon has said: It is heaven upon earth to have a mans mind move in charity, rest in Providence, and turn upon the poles of truth. In this verse we are taught that the one supreme umpire in the heart, by which all differences are to be settled, is the peace of Godthe destined end of the Christian calling, in which is realised the unity belonging to members of one body; and that this blessing is to be sought in a spirit of thankfulness. Observe:

I. That peace is a divine blessing.The peace of God. Some of the oldest manuscripts here read, The peace of Christa reading adopted by the ablest biblical critics. The verbal difference, however, is of no moment. The truth is the same: it is equally the peace of God and the peace of Christa divine tranquillity filling the soul with a calm that no mere worldly power can give or take away, and that the ocean-surges of trouble can never diminish or disturb. Christ hath made peace through the blood of His cross, and left it as a sacred legacy to all His disciples through all time. In its essence it is the peace that Christ Himself enjoysa sublime calmness similar to that which pervades the divine bosom. It is not like the long, painful, oppressive stillness that is the precursor of a storm, but a profound, pervasive, heavenly quiet that soothes while it invigorates the soul. It proceeds from God through Christ, and is maintained and nourished in the heart as a positive, gracious reality and priceless blessing.

II. That peace is a ruling power.Let the peace of God rule. The word rule is borrowed from the practice of the Greeks at their great national games, and described the duty of the arbiter or umpire presiding, who held the prize in his hand while the contest proceeded in the stadium, and conferred it on the victor at the close. Thereby he exercised over the athletes a peculiar kind of rule. Impelled by a sight of the prize, they gave their whole being to the contest. So, in contending in the race of life, the peace of God, as containing all desirable blessings, is to exercise supreme authority and regulate all the concerns of the soul.

1. As a ruling power peace pervades and stimulates every other grace.It lifts the soul to God, and enables it to take hold of His strength. It prepares for every holy duty, and stimulates to every spiritual enterprise. The more the soul is permeated with divine peace, the more desire and aptitude will there be for higher attainments in piety.

2. As a ruling power peace is a powerful defence.It resists successfully the attacks of evil from whatever source they come. The shafts of infidelity cannot pierce the invulnerable defence of a conscious peace with God: right feeling is superior to the subtlest logic. Peace erects a formidable bulwark against temptation, and is the surest safeguard against every form of sin.

3. As a ruling power it concentrates and controls all the energies of the soul.It calms the intellect, soothes the heart, tranquillises the conscience, and centralises all the powers of manhood, that they may go forth and do valiant battle for the truth. As by an unerring instinct it decides upon what is right, and shuns the wrong. The questions as to whether it is right to engage in certain amusements, to visit certain places, or to join this or that company, will soon be settled when the peace of God rules in the heart. It is a regulating power in moral difficulties, and a potent help in all moral enterprises. The peace of God keeps the heart and mind through Jesus Christ (Php. 4:7).

III. That peace is a ruling power in man.In your hearts. The heart is the region where the ruling power is exercised and takes effect. It embraces the will and affections as distinguished from the intellect. It is the choosing faculty as distinguished from the knowing faculty. When the heart is drawn in one direction the whole man follows. There the moral disease begins, and there the remedy must be applied. By sin the heart has become deceitful above all things; in the regeneration the heart is made new. The rush of an evil hearts affections will not always yield to reason. When God, by His word and Spirit, comes to save, He saves by arresting and renewing the heart. The psalmist recognised this when he cried, Create in me a clean heart, O God, and renew a right spirit within me. No man is conquered until his heart is conquered. It is in this region the peace of God has powerful sway, and where it aids in achieving the most brilliant moral conquests.

IV. That peace is essential to the unity of the Church.

1. The Church is called to the enjoyment of peace. To the which also ye are called. The burden of the gospel message is peace. Its mission is to extinguish wars and enmities, and to pacify heaven and earth. The Church is called to peace by the commands of Christ, by the teachings of His example when on earth, by the reiterated precepts of Gods word, and by the necessities of the grand enterprise in which she is engaged.

2. The enjoyment of peace is essential in preserving and promoting the unity of the Church.In one body. As ye were called as members of one body, so let there be one spirit animating that body. Among the stellar systems, in social communities and states, as well as in the Christian Church, a common agreement is essential to unity. Divine peace preserves harmony, nourishes spiritual strength, and promotes union by drawing the souls, in which it is the ruling power, more closely to God and to each other. There is to be the constant endeavour to keep the unity of the Spirit in the bond of peace (Eph. 4:3).

V. That peace is to be cultivated in the spirit of thankfulness.And be ye thankful. These words are not to be restricted in their application. Not only do they imply that the Colossians were to act towards each other in a thankful and amiable temper, but they teach in what spirit the peace of God should be universally sought and exercised. The duty of thankfulness was the constant theme of the apostle: there are upwards of thirty references to it in his epistles. Here we are exhorted to consider it in special connection with the enjoyment of peace. Only he who has been swung in the dark whirl of unrest and doubt, who has witnessed the horrible riot of disunion and discord, can appreciate the blessing of peace and the gratitude it inspires. Cicero declared that gratitude was the mother of all other virtues. Certain it is that no man sins without ingratitude. Thanksgiving has always been the principal element in all religion, whether instituted by divine command, prompted by natural reason, or propagated by general tradition. The pagan religion consists in the praise of their gods and acknowledgments of their benefits; the Jewish, to a great extent, in eucharistic oblations and solemn commemorations of providential favours; and the ancient Christians were distinguished by singing hymns to Christ, and by mutual sacraments obliging themselves to abstain from all villainy. Thanksgiving is a joyous exercisethe pleasantest of duties. Prayer reminds us of our wants and imperfections; confession enforces a painful remembrance of our sins; but gratitude includes nothing but the memory of exceeding goodness. It is a duty most acceptable to God and most profitable to man.

Lessons.

1. True peace is found only in Christ.

2. Peace is a mighty engine of spiritual power.

3. Gratitude should combine with every blessing.

GERM NOTES ON THE VERSE

Unity and Peace.

I. The unity of the Church of Christ.

1. Distinguish the unity of comprehensiveness from the unity of mere singularity.

2. It subsists between things not similar or alike, but dissimilar or unlike.

3. It is made up of dissimilar members, without which dissimilarity there could be no unity.

4. It consists in submission to one single influence or spirit. The Spirit of its God.

II. The individual peace resulting from this unity.

1. It is Gods peace.

2. A living peace.

3. The peace which comes from an inward power.

4. The peace of reception.Robertson.

The Peace of God ruling in the Heart.

I. The region.In your hearts. When the heart is drawn in one direction, the whole man follows. When God by His word and Spirit comes to save, He saves by arresting the heart and making it new.

II. The reign.Rule. Freedom from rule is not competent to man; the only choice he has is a choice of masters.

III. The Ruler.The peace of God.

1. It is God and no idol that should rule in a human heart.

2. It is not the wrath but the peace of God that rules in a human heart. It is the act of letting me go free that binds my whole soul for ever.W. Arnot.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

15. And let the peace of Christ rule in your hearts, to the which also ye were called in one body; and be ye thankful.

Translation and Paraphrase

15. And let the peace which Christ gives rule (as an umpire directs a game) in your hearts; (for) you were called (by God) unto this (peace); and be ye thankful (for it).

Notes

1.

Peace has always been an outstanding characteristic of Gods children, and a notable lack in sinners. I am for peace; but when I speak, they are for war. (Psa. 120:7). There is no peace saith my God to the wicked. (Isa. 57:20-21). Our God is a God of peace. (Rom. 16:20).

2.

The peace of Christ (Joh. 14:27) is to rule in our hearts, like an umpire or arbiter. Do not permit angry emotions to rule in our hearts. Let the peace of Christ rule your minds, will, emotions, and conscience.

3.

We were called to become Christians with the intention that we should permit the peace of Christ to rule in our own lives, and in our group as a whole. (1Th. 2:14). We are called individually to enjoy Gods peace, and also called as a group in one body unto peace. The fruit of righteousness is sown in peace and only grows well in peace. (Jas. 3:18). No good progress can be made while fighting is going on.

4.

Many Bible verses exhort us to be thankful. (1Th. 5:18). The context of Col. 3:15 suggests that we should be thankful that we have been called in peace into one body. The peace of God is to arbitrate in our hearts, and in our group, whenever there are strains within the body that would tend to make it fly apart. For this we should be thankful.

Study and Review

42.

What is to rule in our hearts? (Col. 3:15)

43.

To what were we called?

44.

What connection could there be between letting the peace of Christ rule in our hearts and being called in one body? (Col. 3:15)

Fuente: College Press Bible Study Textbook Series

(15) The peace of God.The true reading is the peace of Christthat which He gives (Joh. 14:27), that which He is (see Eph. 2:14). The ordinary reading is, no doubt, borrowed from Php. 4:7. This verse forms a link between the preceding exhortation to love of man, and the following exhortation to a loving and thankful service of God. The peace of Christ is the sense of unity in Him, with our fellow-men and with God. We are called to it in one Body, of which He is the Head. (Comp. the fuller treatment of this subject in Eph. 2:14-22; where, in accordance with the whole character of that Epistle, the unity in one Body, here only alluded to, is worked out in vividness and detail.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

c. Unity and mutual helpfulness, Col 3:15-17 .

15. The peace of God Rather, of Christ. The peace which he breathes into the soul, reigning in and governing their affections toward one another, becomes the blessed bond of their Church unity.

Be ye thankful Grateful to God for the calling into his Church.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And let the peace of Christ make the decision in your hearts, to the which you were also called in one body. And be thankful.’

Jesus gave to His own His peace (Joh 14:27) that they may not be troubled, He wrought peace between us (Eph 2:14) and He obtained peace with God for us through the blood of His cross (Col 1:20). It is this peace in its many aspects which must rule all our decisions, peace with God, peace with each other and peace from God, the peace that passes all understanding (Php 4:7). We must make decisions as those that are at peace with Him and are at one with each other, for this is our calling, to be one body. And as this one body is united with Christ in His body, it is thus right that His peace should make the decisions with respect to it.

‘And be thankful.’ In the first place this refers to gratitude to God for making peace with us and giving us peace. But it extends to gratitude to God for all His goodness. It was God’s condemnation on the world that it was not thankful (Rom 1:21), and we should dwell in thankfulness (e.g. Col 2:7; Col 3:17; Col 4:2). In his letters Paul expresses his thanks to God over twenty times, and Jesus Himself commended the Samaritan who alone had returned to give thanks (Luk 17:16-17). Moreover in Eph 5:4 thankfulness is contrasted with foolish talking and jesting, it is the positive against which those are the negative. Thankfulness produces a right attitude of heart.

Fuente: Commentary Series on the Bible by Peter Pett

Col 3:15. And let the peace of God rule, &c. See Php 4:7. The word , rendered rule, is a term borrowed from the Grecian games, and alludes to the office of the master, who presided at those games, deciding all the controversies between the competitors, and determining who should have the preference; in which view the Apostle’s meaning is, “Let the peace of God always preside, as the great umpire in your hearts.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Col 3:15 . All these virtues, however, along with the love which binds them together, must have their deep living foundation in the peace of Christ , which reigns in the heart, and their abiding incitement in gratitude towards God for the salvation received in Christ. Hence now the further summons appended by the simple to the readers, to let that peace reign in their hearts and to be thankful . The is the holy satisfaction of mind wrought by Christ through the Spirit, the blessed inner rest, of which the atonement and justification appropriated in faith (Rom 5:1 ) are the presupposition and condition. See on Phi 4:7 . Comp. Luther, Bengel, and others, including Flatt, Bhr, Olshausen, Huther, de Wette, Baumgarten-Crusius, Ewald, Bleek, Hofmann. To understand the peace of mutual concord (the Greek Fathers, Erasmus, Calvin, Grotius, Calovius, and many others, also Reiche, Comm. Crit . p. 297), is less in accordance with the universality of the connection, which here descends to the deepest ground of the Christian life in the heart; and besides, the concord in question already follows of itself on the virtues recommended. Moreover, there is implied in . the determining and regulating power, the supreme authority , which the peace of Christ is to have in the Christian heart, which suits most fully the above interpretation alone.

] only found here in the N. T., but as little un-Pauline as . in Col 2:18 (in opposition to Holtzmann); it means primarily: to arrange and conduct the contest ( Wis 10:12 , and Grimm in loc .); then: to confer the prize of victory , to be , i.e . umpire (Plut. Mor . p. 960 A; Diod. Sic. xiii. 53); finally: to govern [156] generally. See for the last signification especially Dem. 36. 7, 1231. 19; Eur. Hel . 1079; Isocr. Areop . p. 144 B; Polyb. vi. 4. 3, xiii. 1. 5, xxvii. 14. 4, et al.; passages from Josephus in Krebs, and from Philo in Loesner. Considering its very frequent occurrence in the latter sense, and its appropriateness in that sense to . . ., and seeing that any reference to the Messianic (comp. Col 2:18 ) is foreign to the context, the majority of modern expositors have rightly interpreted it: the peace of Christ must rule, govern in your hearts. So Luther (“let it be master and keep you in all tribulation”), Castalio, Beza, Bengel, and many others, including Flatt, Bhr, Olshausen, Steiger, Huther, de Wette, Baumgarten-Crusius, Dalmer, and Bleek. The conception involves the superintending , arranging, and administering activity, and that in supreme deciding competence (comp. Ewald and Hofmann), as it ought to be exercised by the . . in the heart, quite like the German verfgen [to dispose of]. Bremi says aptly, ad Dem. Ol . p. 179, Goth.: it is not simply equivalent to , “sed pleno jure et ex arbitrio .” Chrysostom and his followers have retained the meaning: to confer the prize of victory , but with ideas introduced to which nothing in the text points. Theophylact: , , . . , , , , . Comp. also Erasmus, Vatablus, and Calvin, who, however, explain it erroneously: palmam ferat . Grotius: “ dijudicet , nempe si quid est inter vos controversum .” So also, substantially, Hammond, Kypke, and others; similarly, Melanchthon: “gubernet omnia certamina .” Comp. (Plut. Rom 9 ) and the like. See Dorville, ad Charit . p. 445. But the context points to deeper matters than disputes, upon which the peace of Christ in the heart is to decide.

. . . . .] argumentative, supporting the exhortation just uttered; for which ye also ( expressing the corresponding relation) were called , etc.; , in behalf of which , i.e. to possess which peace , is not the final aim of the calling, which is rather participation in the Messianic kingdom, but a mediate aim . Comp. 1Pe 2:21 .

] not instead of (Grotius, Flatt, and many others); nor yet: “as growing to be members of a single body” (Hofmann, gratuitously importing), but (comp. Ellicott and Bleek) as the result of , announcing the relation of fellowship, into which the individuals are translated through their calling, and in which they now find themselves continuously. This abiding condition was the predominant conception; hence the pregnancy of the expression (Khner, II. 1, p. 469); so that ye are in one body , namely, as its members. The element of unity, added with emphasis, and that quite in Pauline form (Rom 12:5 ; 1Co 10:17 ; in opposition to Holtzmann), stands in appropriate reference to the entire requirement. To have become by the calling one body with those who share in that calling, and yet not to let the holy moral disposition, for the sake of which we are called, be the common ruling power of life what a contradiction! In that case there would be wanting to the the accordant with the calling (Eph 4:4 ; 1Co 12:13 ).

The mention of this calling the great blessing which makes everything, that is at variance with what has hitherto been demanded (Col 3:12 ff.), appear as ingratitude towards God induces the apostle to add still further the highest motive of all for every Christian virtue (comp. Col 2:7 , Col 1:12 ): . : and become ye thankful (comp. on Eph 4:32 ); in which the (not equivalent to ) requires the constant striving after this exalted aim as something not yet attained; comp. e.g . Joh 15:8 . It was nothing but a misconception of that inner connection and of this significance of , which led to the taking . as amabiles, friendly , and the like (comp. Eph 4:32 ; Pro 11:15 ). So Jerome, Erasmus (not in the Paraphr .), Calvin, Vatablus, Beza, ( benefici ), Cornelius a Lapide, Wolf, Krebs, and many others, including Bhr, Steiger, Olshausen, and Reiche. The linguistic use of in this sense in the classical writers is well known (Xen. Cyr . ii. 2. 1, Oec . v. 10), but equally so is also its use in the sense of thankful (Xen. Cyr . viii. 3. 49; Herodian, ii. 3. 14; Diod. Sic. xviii. 28); and the N. T., in which, moreover, the adjective is nowhere else found, has, like the Apocrypha, and only in the latter signification (comp. Col 3:17 ), the reference of which in our passage to God after . . (it is God who calls) is self-evident, but not (in opposition to Grotius and Calovius) the mutua gratitudo. The ascription of the words . . . to the interpolator , who is also supposed to have inserted in Col 4:2 (Holtzmann), is destitute of ground either in the language or in the matter of the passage. It is not at all easy to see why should be “as un-Pauline as in Eph 4:32 .”

[156] The Vulgate incorrectly renders: exultet. So also the Gothic.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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.

Ver. 15. And let the peace of God rule ] , it certaminis moderator: let it rule after the manner of a moderator or an umpire. Let it oversee and overrule in all your personal discords. Or (as others sense it) let it carry away the prize, or distribute the garlands.

And be ye thankful ] sc. To those that are courteous and beneficial to you. 2 Ingratum dixeris, omnia dixeris. Lycurgus would make no law against unthankfulness, because he could not think there could be any such evil committed. If there be any sin in the world against the Holy Ghost, said Queen Elizabeth in a letter to Henry IV of France, it is ingratitude. This saith one, is a monster in nature, a solecism in good manners, a paradox in divinity, a parching wind to dam up the fountain of divine and human favours. (Camden.) Ventus urens et exsiccans.

a Arbor honoretur cuius nos umbra tuetur.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Col 3:15 . : “the peace which Christ gives”. It might be the peace between the members of the Church bestowed by Christ (Calv., Ol., Sod.). This suits the preceding, but not the following words so well, especially, perhaps, . . : “rule” ( cf. Col 2:18 ). The word has lost its old sense “to act as umpire,” and there is no reference to a contest or a prize. The meaning is: in deciding on any course of action, let that be chosen which does not ruffle the peace within you. : i.e. , to the enjoyment of which ye were called. : “so that ye are in one body,” result rather than aim being expressed. Disunion in the body is incompatible with the peace of individual members. : “and become thankful,” i.e. , to God for calling you, or more probably for the peace in your hearts, which is the main thought. . might mean “gracious” (a rare sense), but this would not be weighty enough to end these exhortations.

Fuente: The Expositors Greek Testament by Robertson

God. The texts read “Christ”.

rule. Literally be umpire. Greek. brabeuo. Only here. Compare Col 2:18.

also, &c. = ye were called also.

thankful. Greek. eucharistos. Only here.

Fuente: Companion Bible Notes, Appendices and Graphics

Col 3:15. ) and, so. The connection may be inferred from Eph 4:3.[23]- , the peace of God) Php 4:7.-) a remarkable word. Hesychius has, , , , , Wis 10:12 : Wisdom [gave Jacob the victory, Eng Vers.] was the guide and director of Jacob in a sore conflict: therefore , is to regulate or direct a person running, until he reaches the goal. Keep in safety (), Php 4:7, is nearly akin to it. Give yourselves up to the peace of God, that directs and regulates all things. An imperative after an imperative involves the signification of a future indicative.[24] Antithetical to here, is , ch. Col 2:18 (where see the note), having in it the notion of excess.-, you have been called) Eph 4:4.-, thankful) for that calling. This stands as a statement of subject (Propositio) in relation to what follows. The same duty is commanded, Eph 5:4.

[23] Where forbearing one another in love is followed by endeavouring to keep the unity of the Spirit in the bond of peace, as the consequence.-ED.

[24] Put on charity, and let the peace of God regulate: equivalent to, put on charity, and then the peace of God shall regulate or, be the regulator.-ED.

Fuente: Gnomon of the New Testament

Col 3:15

Col 3:15

And let the peace of Christ rule in your hearts,-The heart is the inner spiritual man. The peace of God is the peace he bestows on those who love and obey him. It arises from the consciousness of union and harmony with him. If we are in union and harmony with him, who rules the world, we can bear with quiet and complacency all the minor ills, trials, and troubles that spring up in our pathway here. [It is the test of everything; by it everything is to be determined.]

to the which also ye were called in one body;-In the body of Christ the peace of God reigns. All in Christ are time and again exhorted to cherish the peace that is the fruit of trusting obedience to the Lord.

and be ye thankful.-They were called by the gospel of the Lord Jesus Christ, into the peace, and for this they should be truly thankful.

Fuente: Old and New Testaments Restoration Commentary

God

God Christ.

rule See Joh 14:27; Rom 14:17; Php 4:7.

Fuente: Scofield Reference Bible Notes

the peace: Psa 29:11, Isa 26:3, Isa 27:5, Isa 57:15, Isa 57:19, Joh 14:27, Joh 16:33, Rom 5:1, Rom 14:17, Rom 15:13, 2Co 5:19-21, Eph 2:12-18, Eph 5:1, Phi 4:7

to the: 1Co 7:15, Eph 2:16, Eph 2:17, Eph 4:4, Eph 4:16

and be: Col 3:17, Col 1:12, Col 2:7, Psa 100:4, Psa 107:22, Psa 116:17, Jon 2:9, Luk 17:16-18, Rom 1:21, 2Co 4:15, 2Co 9:11, Eph 5:20, Phi 4:6, 1Th 5:18, 1Ti 2:1, Heb 13:15, Rev 7:12

Reciprocal: Act 16:25 – sang Rom 1:7 – called Rom 12:18 – General 1Co 1:14 – thank 1Co 10:17 – we being 1Co 12:12 – as Eph 1:18 – his calling Eph 1:23 – his Eph 5:4 – but Col 4:2 – thanksgiving 1Th 5:13 – and be 1Ti 6:12 – whereunto Jam 1:19 – slow to wrath 1Pe 3:11 – seek

Fuente: The Treasury of Scripture Knowledge

PEACE, PERFECT PEACE

And let the peace of Christ rule in your hearts, to the which also ye were called.

Col 3:15 (R.V.)

If we speak negatively of the peace that men desire we get a better understanding of what is meantno strife, no bitterness, no fret, no fear, no folly. Is not that the blessing which you long forto get out of these terrible failures, follies, and falls that have been marring your past? Then come into the peace of Christ, wherein you shall be kept by the power of God, and let it rule in your hearts.

I. What is meant by the peace of Christ?It means that peace which He is (Eph 2:14); that peace which He made by the blood of the Cross (Eph 2:15); that peace which He came to preach (Eph 2:17); that peace of which He said, My peace I give unto you (Joh 14:27); that perfect, uninterrupted peace which He Himself enjoyed all through a life of the greatest struggle, through peril and difficulty and oppositionthe peace of Christ. This peace is something far above our natural reach. It is impossible for any one to attain to it by any effort, struggle, labour, or personal work; we are simply called by God the Holy Ghost to let it rule. When it seems too magnificent to be possible we are to force our hearts to a realisation of the possibility by saying, to the which also ye are called. We are called to it, therefore it must be possible.

We are called to let the peace of Christ rule.

II. This word rule is a remarkable word.It means to hold lawful authority, to exercise absolute force, so that authority and force are combined in the idea of actual power, which is to govern and hold sway over every faculty. The peace of Christ is to have lawful authority, is to exercise actual force, is to govern every detail of your life and your beingyour heart, your mind, your soul, your spirit, your body. The peace of Christ is to rule in our hearts.

III. Have you ever taken time to consider what happens if the peace of Christ rules in a heart? There comes:

(a) Peace in regard to sin (Rom 5:1).

(b) Peace in regard to God (Isa 26:3).

(c) Peace in relation to the worldbusiness, home, and family troubles.

Rev. Prebendary Webb-Peploe.

Illustration

As far as lieth in you, live peaceably with all men, says St. Paul. Men and women often say, I have tried my best, and I really must quarrel with him, for he is so provoking. A lady came to me one day in great grief and anxiety about her soul; she wished very earnestly, she said, to be a Christian. I began questioning her to find out where the failure lay, and at last I learned that she was fretful and fidgety and was constantly losing her temper at home. I began to show her that to be fretful and angry was as bad as to be cursing another, and that to let her anger rise against God or man was in a sense to be guilty of murder. She looked at me and said, Oh, Mr. Webb-Peploe, I do assure you that there is no fault whatever in my case, because I never, never lose my temper unless I am provokednever. No, and I do not think the devil does! Let us remember this: that to lose our temper when we are provoked shows that we are out of communion with our blessed Lord, and if the peace of Christ ruled in our hearts we could never again be provoked.

(SECOND OUTLINE)

SAFEGUARDS OF PEACE

What is it that the Apostle is bidding us do? One instants thought will show us plainly what are the two great hindrances to our peace. The Apostle is bidding us remove them.

I. Listen for Gods voice.Behold, I stand at the door and knock; if any man hear My voice, and open the door, I will come in to him. Do you ever make one earnest effort to keep silence in your heart for a moment that you may hear His voice? Do you ever truly and sincerely mean to listen for it, and expect to hear it? Is there one half-hour in all your common day which you give to calm self-recollection and thought of Him, that the peace of Christ may enter through the open door, and take free and full possession of your being? Is it not true that from your waking hour in the morning to the closing of your eyes at night, there has been but one long succession of thoughts which only chance has guided, which you have made no effort to control? They who are content to live by chance must bid farewell for ever to the peace of God.

II. Watch against the first sign of rebellious thought.Watch and pray that ye enter not into temptation. We can discern the face of the sky and of the earth. We know how often a sudden gust, a little cloud, are the heralds of a deepening gloom, in which the heavens are black with clouds and rain. And are we so blind as not to discern the signs of coming temptation? A thought of envy, an uncharitable desire, a gust of irritation, a little cloud of a rebellious wish, has raised itself to vex and disturb the soul. We might have seen it in its beginning and crushed it, and the clear blue sky of our peace would have continued undisturbed. But we let it pass unnoticed, we never thought of being on our guard, and it strengthened and increased, and the rain descended, and the floods came, and the winds blew, and beat upon our habitation, and it fell. If we had let peace rule; if we had been watching round the throne of our King, and kept ourselves within hearing of His voice, the wild confusion of the spirit would have been a calm, and all the fierceness of the storm but a soft and gentle breeze.

These, then, are the two safeguards of the kingdom of our peaceto listen humbly for the voice of God withinto be suspicious of the first sign of a rebellious thought. Then alone will the peace of God suffice to bring every thought into captivity to itself.

Illustration

There is a peace which is not of God. There is a voice which whispers peace, peace, when there is no peace. It is the peace of this worldpeace according to our common thoughts of peace: when the outer life brings nothing to harass or to vex the soul, and within there is slumber undisturbedwhere there is no war being waged, no battle being fought, no watch and ward being kept over the thoughts of the heart, the words of the lips, the deeds of the hand; a stillness in which no pulse of the life of God is stirring; where habit and custom are silently moulding the unresisting character; and the soul, wrapped ever more closely in its mantle of indifference and sloth, is gliding smoothly and easily through this mortal life, to be startled at last into wakefulness by the sudden sunshine of the everlasting day. It is the peace of those who have no changes, and therefore fear not God. They who live in the light of Eternity give to it the name of death. For peace such as this no throne is set.

(THIRD OUTLINE)

THE RULE OF PEACE

Let us trace a little how peace rules in the heart.

I. In everything you will put peace above pleasure.When anything is presented to you, you will not so much ask, Will it give me pleasure? as Will it give me peace? This is a safe and good rule for life. Always place peace first. Give it the preference. You will never regret a choice which makes peace of mind the determining principle. For pleasure is on the surface; peace is deep. Pleasure passes away; peace stays. Pleasure excites; peace calms. Pleasure palls; peace grows. Pleasure reacts to indolence; peace makes action. Pleasure is human; peace is Divine. Pleasure may be of man; peace is always from God.

II. Peace is the keeper of the soul.It is one of St. Pauls loving words to the PhilippiansAnd the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. There is a sense in which we keep peace; but in a much higher sense peace keeps us. And unquestionably it is a fact. Peacea tranquil mindthe quiet of true religiona heart right with God, and with its own conscience, is a wonderful guard. Give peace the charge. Make it garrison your heart. Look to peace to keep it. It will be a blessed rulefor nothing keeps as peace keeps.

III. Let peace settle all the quarrels.Give it back its own privilege and its own right. The expression of the text is literal. Let peace be the arbiter of the empire in your hearts. Let it make the decision. Remember how you got your peace. It was the Injured One Who began.

Illustration

You, who are the subjects of peace, do all that in you liesin these critical daysto preserve peace among the nations. Oh! that it might be the motto on the banner of every country in Europe. Oh! that it might be the guide to every congress and every council of nations. Let peace rule!

Fuente: Church Pulpit Commentary

(Col 3:15.) -And let the peace of Christ rule in your hearts. The reading is preferred to the common one of , on good authority, such as A, B, C1, D1, F, G, and various Versions and Fathers. Some regard this peace as the result of the preceding admonitions-the peace of mutual concord. Such is the view of no less distinguished critics than the Greek expositors, and of Calvin, Grotius, Vatablus, Calovius, and Meyer. Chrysostom’s illustration is as follows:-Suppose a man to have been unjustly insulted, two thoughts are born of the insult, the one urging him to vengeance, and the other to patience, and these wrestle with one another. If the peace of God stand as umpire, it bestows the prize on that which calls to endurance, and puts the other to shame. We cannot embrace this exegesis, for we regard it as narrow and unusual. Peace is commonly with the apostle a far higher blessing than mere harmony with others, or the study of Christian union. It is with him synonymous with happiness, that calm of mind which is not ruffled by adversity, overclouded by sin or a remorseful conscience, or disturbed by the fear and the approach of death. Isa 26:3. This view is, generally, that of Luther, Bengel, De Wette, Bhr, Olshausen, and Huther. Nor is it out of harmony with the context. For nothing is more fatal to such peace than the indulgence of those foul and angry passions which the apostle warns them to abandon in the preceding verses (5 to 9), and there is nothing so conducive to its purity and permanence as the cultivation of those serene and genial graces which are enjoined in Col 3:12-14. It is almost as if he had said-those vices being dropt, and those virtues being assumed, the peace of Christ shall therefore reign within you, and its happy sensation s you will be led naturally to express in psalms, hymns, and spiritual songs.

It is called the peace of Christ, a phrase not essentially different in meaning from the common one, peace of God. It is given by Christ, or produced and perpetuated by His Spirit. It is the Redeemer’s own legacy-Joh 14:27, My peace I give unto you; let not your hearts be troubled, neither let them be dismayed. Christ has secured this peace in His blood as Mediator, and He has the right to dispense it as the result of the reconciliation or atonement.

And such tranquillity, which in its highest aspect is Christian felicity, was not simply to be in their hearts, but it was to rule in them; it was not merely to have existence, but it was to exercise supreme command. For such is the meaning of , as it naturally comes from its original and literal signification of presiding at the games, and then of distributing the rewards of victory. Both senses have, however, been separately maintained by critics; Chrysostom adhering to the idea of adjudication- ; and OEcumenius employing in explanation the verb . Calvin, Erasmus, and Vatablus look upon it as the figure of a wrestler who himself wins the prize-let this peace obtain the prize and keep it; but the view is against sound philology, for the word is never used of the combatant, but only of the umpire. Nor can we accept the view of Huther, Wahl, and Bretschneider, who refer generally to the idea of implied in Col 2:18, and understand the apostle to say, let the peace of God confer its rewards upon you. Nor is there more foundation for the opposite idea of Kypke, who supposes it to mean specially, let the peace of God distribute the prize of love in your hearts. The general and very frequent sense we have already assigned to the verb is preferable, and such is the opinion of many commentators, supported by numerous examples. Diodorus Sic. 13, 53, etc.; Wis 10:12. Loesner has collected many examples from Philo. This peace was to possess undisputed supremacy-was to be uncontrolled president in their hearts.

. Let it not be a state of mind admired or envied, but one actually possessed; let it not be hovering as a hoped-for blessing on the outskirts of your spirits, but let it be within you; let it not be an occasional visitant, often scared away by dominant and usurping passion, but a central power, exercising a full and unlimited administration. Let it so govern, and happiness will be the result, every source of disquietude and element of turbulence being destroyed. The apostle thus wished the Colossians highest spiritual welfare, that their souls might enjoy unbroken quiet. 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 powers, which are employing the time in gathering up their energies for a more awful conflict. There is no question, if a man possessed and cherished the ripe consciousness of his interest in Christ, if he had full assurance, and felt that God was for him-if the elements of sinful passion, either in its fouler forms of sensuality, or its darker aspects of malignity, were subdued; and if the gentleness of Christ were at home within him, and all the graces which possess a kindred character were around him, bound and held together by that love which is the bond of perfectness, that then he would enjoy a peace or a bliss second only to the elevation and felicity of heaven. Php 4:7. And it was no audacity in them to seek or cultivate that peace, for to it they had been called.

-To which ye were also, or indeed were, called. This verb is often used by the apostle. Eph 4:1. The possession of this peace was a prime end of their Christianity. The gospel summons a man, not to misery, but to happiness-not to internal discord, but to ultimate peace. And they were called to the possession of it-

-In one body; not -into one body, that is, so as to form one body. But the meaning is, that they already formed one body, or that unitedly they had been called to the possession of peace. And the apostle adds-

-And be ye thankful. [Eph 5:4; Eph 5:20.] Not a few take the adjective in the sense of friendly, as if the apostle bade them cherish amicable feelings to one another. This is the view of Jerome, of Calvin, Suicer, a-Lapide, Bhr, Steiger, and Olshausen, who give the sense of in Eph 4:32. Calvin renders amabiles sitis; and Conybeare be thankful one to another. With Huther, Olshausen, De Wette, and Meyer, we prefer the meaning thankful-that is, towards God. The former sense abounds in the classics, and though the latter is found there too, yet it seems to be wholly contrary to the usage of the kindred terms in the New Testament. For there is every cause of thankfulness to Him who had called them to the possession of such peace. If that peace dwelt within them, and reigned within them-if Christ had at once provided it for them, and summoned them unitedly to its enjoyment, surely profound gratitude was due to such a benefactor.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Practical Christian Living

Col 3:15-25

INTRODUCTORY WORDS

1.Let the peace of God rule in your hearts.

2.The call of God to the Church, His Body.

3.Be ye thankful.

4.Let the Word of God dwell in you richly:

(1) Teaching (2) Admonishing; in hymns and spiritual songs.

1. Let the peace of God rule in your hearts. Our verse opens with this: “Let the peace of God rule in your hearts.” We have often heard of a “troubled breast.” The Christian should know no such thing, if he is letting peace rule.

The unsaved may be like the troubled sea when it cannot rest, but the Christian has heard Christ say, “My peace I give unto you.” We then should let that peace rule in our hearts. We should set “peace” as a sentinel outside the door, and let it “garrison” our hearts; we should also let peace take the reins of control within.

Being justified by faith, “let us have peace.” This is a sense of peace with God. He is our peace. He made our peace on Calvary, let us have it. The conflict is over, our sins are gone; under the flag of full pardon we have come to Christ: let us live in the center of His peace.

In our text, however, we have something deeper than the “peace with God,” we have “the peace of God.” There are no wild storms with dashing waves and blasting winds with God. There are no periods of restlessness, and maddening despair. Let us let the peace of God rule in our hearts.

2. The call of God to His Church. There is something in this peace of God that speaks to the Church. Here is the full command: “Let the peace of God rule in your hearts, to the which also ye are called in one Body.” God seems to be saying that He wants His peace in the one Body, the Church. Saints have been knit together, and built up together into one Body, and God wants that one Body to function in peace. He wants peace to rule and to reign in the Church.

How shameful are the conditions that often baffle us in the midst of the churches. There are strife and contention; there are schism and divisions, and all because we walk as men. Where peace rules there is oneness in the. one body; there is peace in unity, where there is obedience to one headship.

3. “Be ye thankful.” A thankless life is not necessarily a life without blessing; it may be a blessed life, which is forgetful of its benefactions. He who has most, may be the least appreciative. A mother who had bestowed all kinds of love and care upon her child for years, said to me, “Oh, if he were only thankful!” A great physician who was indeed a father of marked kindliness to his son, said, “How I wish my son would only tell me he loves me.”

Thinkest thou that our God, from whom all of our blessings flow, would not delight in a bit of thanks? Praise is comely. Praise glorifieth God.

4. “Let the Word of Christ dwell in you richly.” The Psalmist said, “Thy Word have I hid in mine heart.” That is fine. Here is something better. The Word must dwell in us, richly; that is, in large supply; that is, in the full sweep of its richness.

(1) It should dwell in us, teaching us. We, Mary-like, should sit at His feet as students, and hear His Word.

(2) It shall dwell in us, admonishing us. That is, it should reprove us, and it should encourage us.

(3) It should lead us to singing hymns and spiritual songs. His Word puts gladness into our hearts, and singing into our lips.

I. INSTRUCTIONS TO WIVES (Col 3:18)

1.Christianity the liberator of womanhood.

2.The ministrations of women in the Church.

3.The Christian woman should be in subjection.

1. Christianity the liberator of womanhood. There is a little expression in our verse concerning wives. It is in the concluding statement of the verse: “In the Lord.” Wives “in the Lord,” and wives “in the world” (before the Lord came to give them their emancipation from the thralldom of an unbearable yoke), present two distinct conceptions of wifehood.

Before Christianity came to break their shackles, women were the slaves, the chattels, and the shrinking burdenbearers of their husbands. When Christ came, womanhood and wifehood were placed back in their God-destined and God-purposed glory.

2. The ministrations of women in the Church. The women that publish the glad tidings are a great host. In the Old Testament, under the rule of God, womanhood held a high and holy relationship among the people of God.

In the days of Christ woman showed her true spiritual value. In the Early Church woman took her place as a prominent factor in religious life. Here are a few expressions worthy of study:

“Phebe our sister, which is a servant of the Church which is at Cenchrea: * * assist her in whatsoever business she hath need of you: for she hath been a succourer of many.”

“Greet Priscilla and Aquilla my helpers in Christ Jesus: who have for my life laid down their own necks.”

“Greet Mary, who bestowed much labour on us.”

“Salute * * Junia,” my kinsman, and my fellowprisoner, ” * * of note among the Apostles.”

3. The Christian woman should be in subjection. Womanhood is no less beautiful, and no less helpful in service because she is called to be in subjection to her husband, any more than the Church is less glorious because it is in subjection to Christ. The yoke we bear as Christians is easy, and the burden is light. So also is the Divinely placed yoke upon wifehood easy and light.

II. INSTRUCTIONS TO HUSBANDS (Col 3:19)

1.The Bible oneness of husband and wife.

2.The establishment of a new home.

3.The husband should love his wife, as Christ loved the Church.

1. The Bible oneness of husband and wife. “Each for the other, and both for God.” God’s plan in the home. It is not the husband going his way, and the wife going hers; but the two going together.

Here is an ode we have written to husbands and wives

We’ve journeyed together, we two;

We’ve journeyed together

In all kinds of weather,

O’er moor, fen, and heather,

‘Neath dark skies and blue.

And now we are facing, we two;

And now we are facing

The future, and tracing

Events interlacing

O God, keep us true!

We’ll build up our altar, we two;

We’ll build up our altar,

Stand firm as Gibraltar,

And nevermore falter,

The coming years through.

2. The establishment of a new home. Home life is indispensably linked to the thought of marriage and of husband and wife. “For this cause shall a man leave his father and mother, and cleave to his wife.” The breaking up of the parental home means the establishment of a new home. The son of the first home, now grown, becomes the head of the new home.

3. The husband should love his wife, as Christ loved the Church. The authority of Christ over His Church is absolute; yet Christ loves the Church-yea, He gave Himself for it once, and now He ever liveth to prove Himself a blessing to His people. So should, and so do, true husbands love their wives. They live to spend and to be spent for their wives. They who are “lords” become the servants; girding themselves to serve their wives.

III. INSTRUCTIONS TO CHILDREN (Col 3:20)

1.Children should obey their parents in all things.

2.Children should be dedicated to the Lord.

3.Children should be full of trust and faith in Christ Jesus.

1. Children should obey their parents in all things. God does not make arbitrary rules, foreign to wisdom and reason. God’s laws are all for our profit. Children are to obey their parents because this is right. The shoulders of the child are not broad enough, nor his reasoning power strong enough, to “carry on” in the world.

Thus, the needs of children, and their call to obey their parents, adds responsibility to the parents. If we must decide the walk and ways of our children, we must choose wisely. We must bring up our children in the way that they should go.

2. Children should be dedicated to the Lord. Hannah brought her child, Samuel, and said, “For this child I prayed; and the Lord hath given me my petition which I asked of Him: therefore, also I have lent him to the Lord; as long as he liveth.”

Joshua said, “As for me and my house, we will serve the Lord.” God said of Abram, “I know him, that he will command his children * * after him.”

Let fathers, therefore, and mothers, bring their children to God, and give them to Him in fullest consecration.

3. Children should be full of trust and faith in Christ Jesus. Children should obey their parents in the Lord. Even above the authority of the parent, is the authority of the Lord. That means simply this: The child should be taught to recognize the supreme authority of God, and he should, moreover, be taught to early seek the Lord. The little children delighted in climbing up into the arms of their Lord and Lover. Christ said, “Suffer the little children to come unto Me, and forbid them not.” It is to such an One that children should still come, and come believing.

IV. INSTRUCTIONS TO FATHERS (Col 3:21)

1.The father should be the teacher of his children.

2.The father should be an example to his children.

3.The father should not provoke his children to wrath.

1. The father should teach his children. To the father God says, “And thou shalt teach them (My Words) diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.”

The father was even commanded to write the Words of God upon the posts of his house, and upon the gates thereof.

The difficulty in child life today, lies in the fact that children are too often wholly neglected as to any spiritual instruction at home. They are left to bring up themselves-to walk in the sight of their eyes, and in the ways of their hearts. Some parents give more attention to raising their pigs than to rearing their children.

2. The father should be an example to his children. It is not enough to say, “Do thou this,” or “Do thou that.” It should be said, “Come thou with me.” “Do as I do; say what I say.”

We should not send our children to Sunday School and church, we should take them. Yea, we should have the family altar, as a small church in our own home.

No man, as a father, can expect to lift his children to higher planes than those upon which he himself walks.

No mother can hope to guide her children into holiness if she, herself, is unholy.

3. The father should not provoke his children unto wrath. This is the command of our text, and the command is not without reason. A father should not be harsh or unkind in his instructions. He may demand obedience of his children, but he may not “yell it out” and frighten his wee ones into subjection. He may chasten his children for their disobedience, but he may not chasten them in anger. God give us “lovers” among fathers.

V. INSTRUCTIONS FOR SERVANTS (Col 3:22)

1.Servants should not serve with eyeservice.

2.Servants should not be men pleasers, but serve in singleness of heart, fearing God.

3.Servants should adorn the Gospel of Christ.

1. Servants should not serve with eyeservice. How striking is the admonition of our Lord to servants. Some may not wish to count them in at all, or, at least, they may want to place them in a separate compartment. Let us remember the admonition of the Lord through Paul: “There is no respect of persons with God.” Let us remember just one other phrase: “Those members of the body, which we think to be less honourable, upon these we bestow more abundant honour.”

Now here is the Lord’s command to servants, “Servants, obey in all things your masters according to the flesh; not with eyeservice.”

2. Servants should not be men pleasers. Servants seeking to please God, in singleness of heart, will find themselves abundantly enabled to please their masters. A servant who knows not God will be unprofitable, because of his or her godlessness; while that same servant, serving God faithfully, will be made profitable to his master.

“In singleness of heart,” serving the Lord. Here are words that carry great weight. Service should not be “eye-service,” pleasing men, but heart service, with one underlying principle (singleness), to serve the Lord. How sublime that, in serving one another, we may serve God; and in serving God, we will the better serve one another.

3. Servants should adorn the Gospel of God. This is taught in Titus. How glorious it is to think that true service to masters, as outlined in Colossians, means “adorning the Gospel,” as in the Book of Titus.

Here God places a dignity upon servanthood that is not placed on any other phase of life. This is, perhaps, because we are all servants to Him.

VI. INSTRUCTIONS IN GENERAL (Col 3:23)

1.Whatsoever ye do, do unto the Lord, and not unto men.

2.Whatsoever ye do, do heartily.

3.Second-mile serving.

1. “Whatsoever ye do, do * * as to the Lord, and not unto men.” It is written, “Let no man glory in men.” If I be yet the pleaser of men, how can I be the pleaser of God? Christ made Himself of no reputation. He said, “I do always those things that please Him.”

If we delight in being called of men, Rabbi, Rabbi, and desire the uppermost seats in the synagogues; and if we seek the greetings of men in the market places, we will find ourselves more and more willing to crucify the Lord of Glory. How many serve men more than God? How many love the praise of men more than the praise of God?

2. “Whatsoever ye do, do it heartily.” After all, there is only one kind of service that is truly acceptable to God-that is a willing, happy, hearty service. Walking and living in the “second-mile” life is the only way to receive God’s “Well done.”

Any service that is done from duty, or under the law of command, be it ever so faithfully or fully done, loses its sublimity. A gift of necessity is not a pleasing gift. God loveth a cheerful giver; He also loves a cheerful worker.

3. Second-mile serving. What say you? Let us all pass out of the mile of duty, the commanded mile; and if anyone, even the Lord, ask us to go a mile, let us go twain.

VII. THE TIME OF REWARDS (Col 3:24-25)

1.God is not unfaithful to forget.

2.The reward of the inheritance.

3.Wrongdoing also has its rewards.

1. God is not unfaithful to forget. We now come to the great finale on Col 3:1-25 : “Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.”

The expression “Ye serve the Lord Christ” seems to suggest that God is not One to forget the love-life of His servants. In Hebrews it is written: “For God is not unrighteous to forget your work, and labour of love.”

God is watching from above. He sees and knows it all. Soon He will come, and His reward He will bring with Him. We shall all receive according to the things we have done in the body.

2. The reward of the inheritance. The inheritance of saints in light, is of grace; the reward of that inheritance is another matter-it is of works. Think you that our God will not repay us for the life we have lived, in that we have ministered in His Name, and do minister? To the true shepherd who feeds the flock of God, not for the love of money, not as lording it over God’s heritage, but as being an ensample to the flock, the Lord says, “When the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away,”

3. Wrongdoing also has its rewards. Our verse concludes with the words, “But he that doeth wrong shall receive for the wrong which he hath done.” Otherwise, God is not a just Judge; otherwise, God is a respecter of persons. Thinkest thou that a carnal, world-centered Christian shall enter into the joy of his Lord along with the faithful, Christ-centered Christian? Nay. We must all stand before the judgment seat of Christ that we may receive the things done in the body, whether we have done good or bad.

AN ILLUSTRATION

George Truett with whom I spent many hours in prayer during the old college days at Baylor University tells how a life wholly on God’s altar creates power in prayer and in all Christian graces:

A cattleman invited him to go out into the wide fields of his mighty ranch at the conclusion of a meeting. Said that rancher: “I have always considered these lands mine, these cattle mine, those buildings mine, but now I know that none of them are mine but His. Preacher, you make a prayer for me and turn them over to God for me.” The preacher did it, and then the cattleman said: “I want you to make another prayer and tell God there is that bad boy of mine. I can’t do anything with him. He is the bane of my life and everybody else’s. I’ve tried my best and failed. You tell God, that I turn that boy over to Him too.” And the preacher prayed again and dedicated that boy to God. That night in the meeting, to the surprise of all, that wicked young man was saved.

Parents, believe me, your surrender is going to mean the salvation of those loved ones. It is also going to mean a change in those Sunday School classes. It is going to mean victory where there has been nothing but defeat. It is going to mean a change in business, a change in everything. It is going to mean Heaven all the way to Heaven and glory all the way to Glory. God grant it may be so for us all henceforth.

Fuente: Neighbour’s Wells of Living Water

Col 3:15. Peace of God would be that calmness of mind provided by Him. To rule in their hearts means for such a state of mind to predominate in their minds. Such a condition can he had only in the one body which is the church (Eph 1:22-23). Such a blessedness with God is enough to cause them to be thankful.

Fuente: Combined Bible Commentary

Col 3:15. And let the peace of Christ rule in your hearts. The word rule is more exactly: act as umpire, a figure borrowed from the Grecian games. In Php 4:7, the peace of God occurs, and this passage was probably altered to conform. The idea is, however, substantially the same. It is from God, but Christs gift (Joh 14:27), and is to be here understood in its widest sense. Those who accept rule as the meaning of the verb, refer the precept more immediately to Christian concord. If the sense of arbitrating, acting as umpire, is retained, then the reference is to internal conflict in which this peace decides. The word itself favors the latter view, the context the former.

Unto which also. Also indicates that this is a reason for the previous exhortation, or wish.

Ye were called in one body. The one body is the body of Christ, the Church; comp. Ephesians throughout To have become through the call one body with the sharers in that call, and yet not to permit the holy moral disposition, for the sake of which one is called, to be the common controlling power of life, what a contradiction! (Meyer.)

And be (lit, become) ye thankful. The adjective does not occur elsewhere, but the general thought is very frequent in the Apostles writings. Become suggests increase, constant advance toward a gratitude not yet attained.

Fuente: A Popular Commentary on the New Testament

As if the apostle had said, “Let that peace which God has given you within, and calleth you to exercise without, govern your lives, and direct you in all your actions towards men, and live in continual thankfulness to God!”

Here note, That the original word to rule in the heart, signifies to umpire, or to act the part of an umpire, in appeasing strife.

Now, this peace, 1. Inwardly hushes and stills all in the soul, the tumultuous affections are up, and in an hurry; when anger, hatred, and revenge begin to rise in the soul, this calms and composes all.

2. Outwardly, peace of conscience produces peaceableness of conversation; where the peace of God rules in the heart, it disposes it to peaceableness in the life.

Now, this consists in these things, namely, in an unwillingnesss to provoke others, in an unaptness to be provoked by others, in a readiness to be to be reconciled when provoked, and in a forwardness to reconcile others that are at variance.

Fuente: Expository Notes with Practical Observations on the New Testament

The Result of Putting on Spiritual Garments

The result of putting on the spiritual garments Paul has spoken of will be an inner peace that allows one to remain calm when all around him is in confusion. Christians are called by the gospel to such peace in a united body of believers. All of which should make each member of the body very thankful to God.

If Christians fill themselves up with the study of God’s word, they will find that true inner peace through the wisdom it gives them to face all circumstances. A means of acquiring the wisdom found in God’ s word is congregational singing. In this manner, each member of the body teaches the other and encourages to greater service.

Just as Christians yielded to the authority of Jesus in baptism ( Act 2:38 ), they should yield to His authority in all that they do. This would include worship, family life, recreation, work and school ( Mat 4:10 ; Mat 15:9 ). As in all things, Jesus is the perfect example of the life that submits to the authority of another ( Joh 4:34 ; Joh 6:38 ; Joh 7:16 ; Joh 8:29 ; Joh 12:44 ; Joh 12:49 ; Joh 14:10 ; Joh 14:24 ; Joh 17:4 ; Joh 17:8 ). As one does all under Jesus’ direction, he will be thanking God by the way he lives and thanking Him in his prayers ( Col 3:15-17 ; Php 4:6 ; 1Th 5:18 ).

Fuente: Gary Hampton Commentary on Selected Books

“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.”

Another long list of items to assist us in bringing unity to the assembly.

Let peace of God rule

Be thankful (even for those that differ with you)

Let the Word of Christ dwell in you

Wisdom

Teaching and admonishing one another

Grace in your hearts

Do all in the name of Christ

Can you be too holy of mind? Someone is going to say something like this – you call for so much holiness you won’t remember to witness. You can’t go over board on being holy. You have to do all of it. You have to witness even if you aren’t too holy. Don’t put all your time and thought into heavenly things bring your mind down to witness etc.

My answer: Holiness never interfered with Christ’s ministry to others. He lived this life perfectly – without sin, yet He was a wonderful witness to all that He met. Can you be too holy to be of use in this life – never.

Be preoccupied with Christ.

1. Realize this text is in the Bible and aimed at us. It is our duty to use it – to obey it.

2. Set heavenly goals and set aside earthly goals. Our daily walk will reveal where our goals are set. Earthly ambition and desire to produce in the worldly realm reveals worldly goals. A desire to do God’s work and walk with Him will reveal heavenly goals.

3. Begin the day with a promise from God to be considered all day as you find a spare moment. I can do everything God asks me to with the help of Christ. Php 4:13 God will supply all that I need. Php 4:19 Jesus gives me peace of mind and heart. Joh 14:27

4. One author has suggested that Christians play a game. GINBSE That’s “Guess I’ll never be spiritual enough” – YOU ARE AS SPIRITUAL AS YOU WILL LET GOD MAKE YOU. There is nothing from without that will keep us from being spiritual giants. Only our saying no to God’s working in our lives.

5. Pray without ceasing. Fritz Ridenour in his book “HOW TO BE A CHRISTIAN IN AN UNCHRISTIAN WORLD” gave this phrase a new perspective in my mind. He was not commenting on that phrase when he made the comments but was trying to get the point across that we should pray in spite of everything. He says we should “pray for it, because of it, about it, through it, around it or in spite of it.”

For it – request

Because of it – trials and hard times

About it – asking about all facets of it and finding God’s answer

Though it – continuing till it is complete not just till you tire of it

Around it – every aspect – don’t leave an avenue of request untrod

In spite of it – don’t let the prayer get you down if it remains unanswered for a time

This gives “pray without ceasing” a new angle of view. DON’T STOP UNTIL THE JOB IS COMPLETED.

6. Be careful what kind of programming you give your brain. Computers are programmed and our brains tend to be programmed as well. Beware what goes into your mind from day to day. If all that goes in is trash then all God is going to get out of you is GARBAGE.

7. Set your sights on your goal that you’ve set and do not waver from it. If you do waver from it then get back on track and continue. The torpedoes of the second world War had a feedback mechanism which constantly reset the course of the torpedo. We do have things which sidetrack us but we need to use God’s Word to get us back on track.

8. Reading and studying as often as you can will help you fill your mind with heavenly thoughts and information.

9. Pray as often as you can.

10. Be involved in church activities – all of them.

11. Fellowship with other believers.

12. Include Christ in all you do.

The text wants us to think of Christ sitting on the throne beside the Father. Picture that scene if you can for a moment. The glorious throne of God, and Jesus seated beside Him.

Now place yourself in that scene.

Now realize that is where you are positionaly in the spiritual realm.

Now realize that is where we can be anytime we decide to pray.

Consider: What was the worst thing you did last week? God watched you every moment. Apply that to the next time you want to step over the line of right and wrong.

Where are your goals? Are they bound in heaven or are they bound in things of this life?

If we realize what Christ wants of us, our natural response is to serve Him in anyway that we possibly can to the very best that we can.

Christ who is our life.

Now I don’t want to get into do’s and don’ts, but would “Christ who is our life” allow for the following?

Swearing

Drinking

Adultery

Theft

Speeding

Lying

Half truths

Backbiting

Gossip

Sleeping in on Sunday

Most of what is on television

Off color books/magazines

Materialism

Covetousness

Would “seek those things which are above” allow for the following?

Swearing

Drinking

Adultery

Theft

Speeding

Lying

Half truths

Backbiting

Gossip

Sleeping in on Sunday

Most of what is on television

Off color books/magazines

Materialism

Covetousness

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

3:15 And let the peace of God {i} rule in your hearts, to the which also ye are called in {k} one body; and be ye thankful.

(i) Rule and govern all things.

(k) You are joined together into one body through God’s goodness, so that you might help one another, as fellow members.

Fuente: Geneva Bible Notes

Four imperatives in Col 3:15-17 identify the precepts believers must follow. The first of these is "let rule." When Christians need to make choices, the peace that Christ produces in our hearts should be a determining factor. [Note: Lightfoot, p. 221.] We should choose what will result in peace between us and God, and between us and one another, if such a course of action lies within God’s moral will (cf. Joh 14:27).

"This directive forms, with the Word of God and the witness of the indwelling Spirit, one of the most important principles of guidance in the Christian life." [Note: Johnson, 481:30-31.]

When these three indicators line up we can move ahead confidently. Realization of the unity of the body and the peace of Christ results in thankfulness that should also mark our behavior. The second imperative is "be thankful."

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 3

THE PRACTICAL EFFECTS OF THE PEACE OF CHRIST, THE WORD OF CHRIST, AND THE NAME OF CHRIST

Col 3:15-17 (R.V)

There are here three precepts somewhat loosely connected, of which the first belongs properly to the series considered in our last chapter, from which it is only separated as not sharing in the metaphor under which the virtues contained in the former verses were set forth. In substance it is closely connected with them, though in form it is different, and in sweep is more comprehensive. The second refers mainly to Christian intercourse, especially to social worship; and the third covers the whole field of conduct, and fitly closes the series, which in it reaches the utmost possible generality, and from it drops to the inculcation of very special domestic duties. The three verses have each a dominant phrase round which we may group their teaching. These three are, the peace of Christ, the word of Christ, the name of the Lord Jesus.

I. The Ruling Peace of Christ.

The various reading “peace of Christ,” for “peace of God,” is not only recommended by manuscript authority, but has the advantage of bringing the expression into connection with the great words of the Lord, “Peace I leave with you, My peace I give unto you.” A strange legacy to leave, and a strange moment at which to speak of His peace! It was but an hour or so since He had been “troubled in spirit,” as He thought of the betrayer-and in an hour more He would be beneath the olives of Gethsemane; and yet, even at such a time, He bestows on His friends some share in His own deep repose of spirit. Surely “the peace of Christ” must mean what “My peace” meant; not only the peace which He gives, but the peace which lay, like a great calm on the sea, on His own deep heart; and surely we cannot restrict so solemn an expression to the meaning of mutual concord among brethren. That, no doubt, is included in it, but there is much more than that. Whatever made the strange calm. which leaves such unmistakable traces in the picture of Christ drawn in the Gospels, may be ours. When He gave us His peace, He gave us some share in that meek submission of will to His Fathers will, and in that stainless purity, which were its chief elements. The hearts and lives of men are made troubled, not by circumstances, but by themselves. Whoever can keep his own will in harmony with Gods enters into rest, though many trials and sorrows may be his. Even if within and without are fightings, there may be a central “peace subsisting at the heart of endless agitation.” We are our own disturbers. The eager swift motions of our own wills keep us restless. Forsake these, and quiet comes. Christs peace was the result of the perfect harmony of all His nature. All was cooperant to one great purpose; desires and passions did not war with conscience and reason, nor did the flesh lust against the Spirit. Though that complete uniting of all our inner selves in the sweet concord of perfect obedience is not attained on earth, yet its beginnings are given to us by Christ, and in Him we may be at peace with ourselves, and have one great ruling power binding all our conflicting desires in one, as the moon draws after her the heaped waters of the sea.

We are summoned to improve that gift-to “let the peace of Christ” have its way in our hearts. The surest way to increase our possession of it is to decrease our separation from Him. The fulness of our possession of His gift of peace depends altogether on our proximity to the Giver. It evaporates in carrying. It “diminishes as the square of the distance” from the source. So the exhortation to let it rule in us will be best fulfilled by keeping thought and affection in close union with our Lord.

This peace is to “rule” in our hearts. The figure Contained in the word here translated “rule” is that of the umpire or arbitrator at the games, who, looking down on the arena, watches that the combatants strive lawfully, and adjudges the prize. Possibly the force of the figure may have been washed out of the word by use, and “rule” of our rendering may be all that it means. But there seems no reason against keeping the full force of the expression, which adds picturesqueness and point to the precept. The peace of Christ, then, is to sit enthroned as umpire in the heart; or, if we might give a medieval instead of a classical shape to the figure, that fair sovereign, Peace, is to be Queen of the Tournament, and her “eyes rain influence and adjudge the prize.” When contending impulses and reasons distract and seem. to pull us in opposite directions, let her settle which is to prevail. How can the peace of Christ do that for us? We may make a rude test of good and evil by their effects on our inward repose. Whatever mars our tranquillity, ruffling the surface so that Christs image is no longer visible, is to be avoided. That stillness of spirit is very sensitive and shrinks away at the presence of an evil thing. Let it be for us what the barometer is to a sailor, and if it sinks, let us be sure a storm is at hand. If we find that a given course of action tends to break our peace, we may be certain that there is poison in the draught which as in the old stories, has been detected by the shivered cup, and we should not drink any more. There is nothing so precious that it is worth while to lose the peace of Christ for the sake of it. Whenever we find it in peril, we must retrace our steps.

Then follows appended a reason for cultivating the peace of Christ “to which also ye were called in one body.” The very purpose of Gods merciful summons and invitation to them. in the gospel was that they might share in this peace. There are many ways of putting Gods design in His call by the gospel-it may be represented under many angles and from many points of view, and is glorious from all and each. No one word can state all the fulness to which we are called by His wonderful love, but none can be tenderer and more blessed than this thought, that Gods great voice has summoned us to a share in Christs peace. Being so called, all who share in it of course find themselves knit to each other by possession of a common gift. What a contradiction, then, to be summoned in order to so blessed a possession, and not to allow it sovereign sway in moulding heart and life! What a contradiction, further, to have been gathered into one body by the common possession of the peace of Christ, and yet not to allow it to bind all the members in its sweet fetters with cords of love! The sway of the “peace of Christ” in our hearts will ensure the perfect exercise of all the other graces of which we have been hearing, and therefore this precept fitly closes the series of exhortations to brotherly affections, and seals all with the thought of the “one body” of which all these “new men” are members.

The very abruptness of the introduction of the next precept gives it force, “and be ye thankful,” or, as we might translate with an accuracy which perhaps is not too minute, “become thankful,” striving towards deeper gratitude than you have yet attained. Paul is ever apt to catch fire as often as his thought brings him in sight of Gods great love in drawing men to Himself, and in giving them such rich gifts.

It is quite a feature of his style to break into sudden bursts of praise as often as his path leads him to a summit from which he catches a glimpse of that great miracle of love. This interjected precept is precisely like these sudden jets of praise. It is as if he had broken off for a moment from. the line of his thought, and had said to his hearers-Think of that wonderful love of your Father God. He has called you from the midst of your heathenism, He has called you from a world of tumult and a life of troubled unrest to possess the peace which brooded ever, like the mystic dove, over Christs head; He has called you in one body, having knit in a grand unity us, Jews and Gentiles, so widely parted before. Let us pause and lift up our voices in praise to Him. True thankfulness will well up at all moments, and will underlie and blend with all duties. There are frequent injunctions to thankfulness in this letter, and we have it again enjoined in the closing words of the verses which we are now considering, so that we may defer any further remarks till we come to deal with these.

II. The Indwelling Word of Christ.

The main reference of this verse seems to be to the worship of the Church-the highest expression of its oneness. There are three points enforced in its three clauses, of which the first is the dwelling in the hearts of the Colossian Christians of the “word of Christ,” by which is meant, as I conceive, not simply “the presence of Christ in the heart, as an inward monitor,” but the indwelling of the definite body of truths contained in the gospel which had been preached to them. That gospel is the word of Christ, inasmuch as He is its subject. These early Christians received that body of truth by oral teaching. To us it comes in the history of Christs life and death, and in the exposition of the significance and far-reaching depth and power of these, which are contained in the rest of the New Testament-a very definite body of teaching. How can it abide in the heart? Or what is the dwelling of that word within us but the occupation of mind and heart and will with the truth concerning Jesus revealed to us in Scripture? This indwelling is in our own power, for it is matter of precept and not of promise-and if we want to have it we must do with religious truth just what we do with other truths that we want to keep in our minds- ponder them, use our faculties on them, be perpetually recurring to them, fix them in our memories, like nails fastened in a sure place, and, that, we may remember them, get them by heart, as the children say. Few things are more wanting today than this. The popular Christianity of the day is strong in philanthropic service, and some phases of it are full of “evangelistic” activity, but it is woefully lacking in intelligent grasp of the great principles involved and revealed in the gospel. Some Christians have yielded to the popular prejudice against “dogma,” and have come to dislike and neglect the doctrinal side of religion, and others are so busy in good works of various kinds that they have no time nor inclination to reflect nor to learn, and for others “the cares of this world and the lusts of other things, entering in, choke the word.” A merely intellectual Christianity is a very poor thing, no doubt; but that has been dinned into our ears so long and loudly for a generation now, that there is much need for a clear preaching of the other side-namely, that a merely emotional Christianity is a still poorer, and that if feeling on the one hand and conduct on the other are to be worthy of men with heads on their shoulders and brains in their heads, both feeling and conduct must be built on a foundation of truth believed and pondered. In the ordered monarchy of human nature, reason is meant to govern, but she is also meant to submit, and for her the law holds good, she must learn to obey that she may be able to rule. She must bow to the word of Christ, and then she will sway aright the kingdom of the soul. It becomes us to make conscience of seeking to get a firm and intelligent grasp of Christian truth as a whole, and not to be always living on milk meant for babes, nor to expect that teachers and preachers should only repeat forever the things which we know already.

That word is to dwell in Christian men richly. It is their own fault if they possess it, as so many do, in scant measure. It might be a full tide. Why in so many is it a mere trickle, like an Australian river in the heat, a line of shallow ponds with no life or motion, scarcely connected by a thread of moisture, and surrounded by great stretches of blinding shingle, when it might be a broad water-“waters to swim in?” Why, but because they do not do with this word, what all students do with the studies which they love?

The word should manifest the rich abundance of its dwelling in men by opening out in their minds into “every kind of wisdom.” Where the gospel in its power dwells in a mans spirit, and is intelligently meditated on and studied, it will effloresce into principles of thought and action applicable to all subjects, and touching the whole round horizon of human life. All, and more than all, the wisdom which these false teachers promised in their mysteries, is given to the babes and the simple ones who treasure the word of Christ in their hearts, and the least among them may say, “I have more understanding than all my teachers, for Thy testimonies are my meditation.” That gospel which the child may receive has “infinite riches in a narrow room,” and, like some tiny black seed, for all its humble form, has hidden in it the promise and potency of wondrous beauty of flower, and nourishment of fruit. Cultured and cared for in the heart where it is sown, it will unfold into all truth which a man can receive or God can give, concerning God and man, our nature, duties, hopes, and destinies, the tasks of the moment, and the glories of eternity. He who has it and lets it dwell richly in his heart is wise; he who has it not, “at his latter end shall be a fool.”

The second clause of this verse deals with the manifestations of the indwelling word in the worship of the Church. The individual possession of the word in ones own heart does not make us independent of brotherly help. Rather, it is the very foundation of the duty of sharing our riches with our fellows, and of increasing ours by contributions from their stores. And so -“teaching and admonishing one another” is the outcome of it. The universal possession of Christs word involves the equally universal right and duty of mutual instruction.

We have already heard the Apostle declaring it to be his work to “admonish every man and to teach every man,” and found that the former office pointed to practical ethical instruction, not without rebuke and warning, while the latter referred rather to doctrinal teaching. What he there claimed for himself, he here enjoins on the whole Christian community. We have here a glimpse of the perfectly simple, informal public services of the early Church, which seem to have partaken much more of the nature of a free conference than of any of the forms of worship at present in use in any Church. The evidence both of this passage and of the other Pauline Epistles, especially of the First Epistle to the Corinthians (chapter 14) unmistakably shows this. The forms of worship in the apostolic Church are not meant for models, and we do not prove a usage as intended to be permanent because we prove it to be primitive; but the principles which underlie the usages are valid always and everywhere, and one of these principles is the universal though not equal inspiration of Christian men, which results in their universal calling to teach and admonish. In what forms that principle shall be expressed, how safeguarded and controlled, is of secondary importance. Different stages of culture and a hundred other circumstances will modify these, and nobody but a pedant or religious martinet will care about uniformity. But I cannot but believe that the present practice of confining the public teaching of the Church to an official class has done harm. Why should one man be forever speaking, and hundreds of people who are able to teach sitting dumb to listen or pretend to listen to him? Surely there is a wasteful expenditure there. I hate forcible revolution, and do not believe that any institutions, either political or ecclesiastical, which need violence to sweep them away, are ready to be removed; but I believe that if the level of spiritual life were raised among us, new forms would naturally be evolved, in which there should be a more adequate recognition of the great principle on which the democracy of Christianity is founded, namely, “I will pour out My Spirit on all flesh-and on My servants and on My handmaidens I will pour out in these days of My Spirit, and they shall prophesy.” There are not wanting signs that many different classes of Christian worshippers have ceased to find edification in the present manner of teaching. The more cultured write books on “the decay of preaching”; the more earnest take to mission halls and a “freer service,” and “lay preaching”; the more indifferent stay at home. When the tide rises, all the idle craft stranded on the mud are set in motion; such a time is surely coming for the Church, when the aspiration that has waited millenniums for its fulfilment, and received but a partial accomplishment at Pentecost, shall at last be a fact: “would God that all the Lords people were prophets, and that the Lord would put His Spirit upon them!”

The teaching and admonishing are here regarded as being effected by means of song. That strikes one as singular, and tempts to another punctuation of the verse, by which “In all wisdom teaching and admonishing one another” should make a separate clause, and “in psalms and hymns and spiritual songs” should be attached to the following words. But probably the ordinary arrangement of clauses is best on the whole. The distinction between “psalms” and “hymns” appears to be that the former is a song with a musical accompaniment, and that the latter is vocal praise to God. No doubt the “psalms” meant were chiefly those of the Psalter, the Old Testament element in the early Christian worship, while the “hymns” were the new product of the spirit of devotion which had naturally broken into song, the first beginnings of the great treasure of Christian hymnody. “Spiritual songs” is a more general expression, including all varieties of Christian poesy: provided that they come from the Spirit moving in the heart. We know from many sources that song had a large part in the worship of the early Church. Indeed, whenever a great quickening of religious life comes, a great burst of Christian song comes with it. The onward march of the Church has ever been attended by music of praise; “as well the singers as the players on instruments” have been there. The medieval Latin hymns cluster round the early pure days of the monastic orders; Luthers rough stormy hymns were as powerful as his treatises; the mystic tenderness and rapture of Charles Wesleys have become the possession of the whole Church. We hear from outside observers that one of the practices of the early Christians which most attracted heathen notice was, that they assembled daily before it was light and “sang hymns of praise to one Christus as to a god.”

These early hymns were of a dogmatic character. No doubt, just as in many a missionary Church a hymn is found to be the best vehicle for conveying the truth, so it was in these early Churches, which were made up largely of slaves and women-both uneducated. “Singing the gospel” is a very old invention, though the name be new. The picture which we get here of the meetings of the early Christians is very remarkable. Evidently their gatherings were free and social, with the minimum of form, and that most elastic. If a man had any word of exhortation for the people, he might say on. “Every one of you hath a psalm, a doctrine.” If a man had some fragment of an old psalm, or some strain that had come fresh from the Christian heart, he might sing it, and his brethren would listen. We do not have that sort of psalmody now. But what a long way we have travelled from it to a modern congregation, standing with books that they scarcely look at, and “worshipping” in a hymn which half of them do not open their mouths to sing at all, and the other half do in a voice inaudible three pews off.

The best praise, however, is a heart song. So the Apostle adds “singing in your hearts unto God.” And it is to be in “grace,” that is to say, in it as the atmosphere and element in which the song moves, which is nearly equivalent to “by means of the Divine grace” which works in the heart, and impels to that perpetual music of silent praise. If we have the peace of Christ in our hearts, and the word of Christ dwelling in us richly in all wisdom, then an unspoken and perpetual music will dwell there too, “a noise like of a hidden brook” singing forever its “quiet tune.”

III. The all-hallowing Name of Jesus.

From worship the Apostle passes to life, and crowns the entire series of injunctions with an all comprehensive precept, covering the whole ground of action. “Whatsoever ye do, in word or deed”-then, not merely worship, specially so called, but everything is to come under the influence of the same motive. That expresses emphatically the sanctity of common life, and extends the idea of worship to all deeds. “Whatsoever ye do in word”-then words are doings, and in many respects the most important of our doings. Some words, though they fade off the ear so quickly, outlast all contemporary deeds, and are more lasting than brass. Not only “the word of the Lord,” but, in a very solemn sense, the word of man “endureth forever.” Do all “in the name of the Lord Jesus.” That means at least two things-in obedience to His authority, and in dependence on His help. These two are the twin talismans which change the whole character of our actions, and preserve us, in doing them, from every harm. That name hallows and ennobles all work. Nothing can be so small but this will make it great, nor so monotonous and tame but this will make it beautiful and fresh. The name now, as of old, casts out devils and stills storms. “For the name of the Lord Jesus” is the silken padding which makes our yokes easy. It brings the sudden strength which makes our burdens light. We may write it over all our actions. If there be any on which we dare not inscribe it, they are not for us.

Thus done in the name of Christ, all deeds will become thanksgiving, and so reach their highest consecration and their truest blessedness. “Giving thanks to God the Father through Him” is ever to accompany the work in the name of Jesus. The exhortation to thanksgiving, which is in a sense the Alpha and the Omega of the Christian life, is perpetually on the Apostles lips, because thankfulness should be in perpetual operation in our hearts. It is so important because it presupposes all-important things, and because it certainly leads to every Christian grace. For continual thankfulness there must be a continual direction of mind towards God and towards the great gifts of our salvation in Jesus Christ. There must be a continual going forth of our love and our desire to these, that is to say-thankfulness rests on the reception and the joyful appropriation of the mercies of God, brought to us by our Lord. And it underlies all acceptable service and all happy obedience. The servant who thinks of God as a harsh exactor is slothful; the servant who thinks of Him as the “giving God” rejoices in toil. He who brings his work in order to be paid for it will get no wages, and turn out no work worth any. He who brings it because he feels that he has been paid plentiful wages beforehand, of which he will never earn the least mite, will present service well pleasing to the Master.

So we should keep thoughts of Jesus Christ, and of all we owe to Him, ever before us in our common work, in shop and mill and counting house, in study and street and home. We should try to bring all our actions more under their influence, and, moved by the mercies of God, should yield ourselves living thank offerings to Him, who is the sin offering for us. If, as every fresh duty arises, we hear Christ saying, “This do in remembrance of Me,” all life will become a true communion with Him, and every common vessel will be as a sacramental chalice, and the bells of the horses will bear the same inscription as the high priests mitre “Holiness to the Lord.” To lay work on that altar sanctifies both the giver and the gift. Presented through Him, by whom all blessings come to man and all thanks go to God, and kindled by the flame of gratitude, our poor deeds, for all their grossness and earthliness, shall go up in curling wreaths of incense, an odour of a sweet smell acceptable to God by Jesus Christ.

Fuente: Expositors Bible Commentary