Put on therefore, as [the] elect of God, holy and beloved, bowels of compassion, kindness, lowliness, meekness, longsuffering;
The verse turns from what the believer strips off to what he puts on: five qualities to wear like clothing. But it opens with three names — chosen, holy, beloved — so do these clothes earn those names, or grow out of them?
The word "therefore" ties the instruction to everything said before it. Commentators are clear that the order runs one way only.
Our walk and practice could never secure this place of privilege before God. Our standing in blessing is wholly the result of the grace of God that has reached us through Christ. The walk cannot secure that position of privilege. But the position is meant to govern the walk.
The same point is put in terms of the gospel: these qualities are the crop, not the seed.
The Gospel does not expect to find ready-made saints: it makes them. It is preached to sinners, not to saints, and the first thing is to receive it as a sinner... All such things are fruits of the Gospel. So the Gospel must be received first, and the fruits follow.
Each of the three words says something different.
As "the elect", God chose us "before the foundation of the world" for heavenly blessing, according to His purpose. As "holy", He sets us apart for Himself, out of this present world. As "beloved", He cares for us every step of our journey through it.
These titles were not invented for us. Writers point out that Scripture uses them of the Lord Jesus.
In Colossians 3:12 the apostle uses of Christians the same terms as are used elsewhere of Christ... Compare Isaiah 42:1, "Behold my servant, whom I uphold, my chosen, in whom my soul delights." ... Matthew 3:17 says, "This is my beloved Son, with whom I am well pleased." God in His grace speaks of us as He speaks of His own Son. So let us "walk in the same way in which he walked" (1 John 2:6). Those who are beautiful before God should also be beautiful before men. Our practical state should correspond to our standing.
The word "beloved" is not decoration. It is the engine of the whole list.
If a person loves me, that draws out love in return. So knowing God's love and God's delight creates bonds of affection that do not exist without it. Being accepted does not only mean my sins are gone, so that I could stand before Him. I am the object of His delight... So the Christian should walk through the world knowing he is loved by God. With that, we do not want the world. Without it, we have to turn to something that puts self at the centre.
The list is not five words for one idea. Each has a distinct field of action.
Mercy is grace to those who depend on us in some way, and who are in special need. Kindness does not always mean meeting a real need... It serves the happiness and comfort of others who may have no special need. Lowliness looks at self; meekness looks at others. Lowliness thinks low thoughts, or no thoughts, of self; meekness gives way to others.
Every one of them was already on display in the life of Jesus.
We see tender mercy in Him when He was "moved with compassion" (Matt. 9:36). We see kindness in His gentle dealings with Judas, right to the end... Meekness (not standing up for His rights) shows all through His life. It showed even when Jews and Gentiles (non-Jews) hated Him, persecuted Him, and were determined to crucify Him. He opened not His mouth (Isa. 53:7). Patience (bearing up under constant suffering) marked His entire life.
"Put on" is a clothing word, and clothing has two sides.
These graces have to be put on. They are meant to be seen on the outside, but they come from the life within... The fragrant oil of the sanctuary was poured on the head of Aaron, the high priest, and it ran all the way down to the hem of his robes. Christ is the Head of the body. All that delights God rests on Him in perfection. But the whole body must carry the grace of the Head.
That display is not for special settings only.
It is the Christian's privilege to show the character of Christ in a world where people are not like Christ at all. And to do so not only in one circle, or on one special occasion, but in every circle the Christian is called to move in.
- Chosen first. Nothing you wear buys the name you are given. Grace gives the standing. The standing then governs the walk.
- Christ's own names. Elect, holy, beloved belong first to the Son. God speaks them over believers in grace, so the walk should match the words.
- Loved into loving. Knowing you are God's delight draws out love that grows no other way. It also cures the pull of the world.
- Clothed deliberately. Compassion meets need. Kindness adds comfort. Humility forgets self, meekness yields, patience endures. Five garments, all worn perfectly by Jesus.
- Seen everywhere. The graces show on the outside. The life within feeds them. They are worn in every circle the Christian enters, not just the religious one.
forbearing one another, and forgiving one another, if any should have a complaint against any; even as the Christ has forgiven you, so also [do] *ye*.
Paul has just told the Colossians to put on compassion, kindness, humility, meekness and patience. This verse turns those qualities toward the people who irritate and wound us, and it sets one standard for both bearing and forgiving: the Lord's own forgiveness of us.
The verse names two things, not one. Commentators tell them apart by what provokes each.
Long-suffering has more to do with trying circumstances. Bearing with one another has to do with trying people. We rightly speak of a person showing great forbearance when provoked. This provocation may be general — something that calls for the forbearance of all. There may also be personal wrongs, which would give the one wronged just cause for complaint. Such personal wrongs call for forgiveness. The measure of the forgiveness is to be even as Christ forgave us.
The phrase points both ways, and that changes who we picture in the sentence.
To bear with the other does not only mean carrying the burdens of others. It also means bearing with their weaknesses. This is exactly what the Lord Jesus did with His disciples. They had a lot of flaws, but He was ready to bear with them. It may even be that we must bear with the brother himself if he has become a burden to others. And we should not forget that Paul says: "bearing with one another." This is not a one-way street. Today, I may be the one who must do this; tomorrow, others may have to bear with me.
The clause "as the Lord has forgiven you" is not decoration. It supplies the pattern, and that pattern has a clear shape.
This may be the most difficult of these instructions. It assumes that my brother (or my sister) has sinned against me. How did our Lord react when they nailed Him to that shameful and cruel cross? He prayed for His enemies: "Father, forgive them" (Luke 23:34). He sets the example. So our standard is: "as Christ has forgiven us"! And how has He forgiven us? First, He did it completely. Second, He did it at once. Third, He did it willingly — from the depths of His heart… To forgive means to grant the grace to take something away. So the one who forgives shows grace, and the one forgiven receives it.
The wording "if one has a complaint against another" is also read broadly, beyond one person and one grudge.
There is to be forgiveness should there be occasion to blame another. The wording "any … against any" perhaps covers not only individual complaints but difficulties that may arise between families and so on.
The command looks impossible until we remember our own debt.
I do not say this lightly. When believers live and walk together there are sometimes difficulties. Something a brother or a sister does may hurt us deeply, and we say, "I cannot forgive this." On our own we cannot forgive. But we can when we realise how much God has forgiven us in Christ… Does this not sometimes happen among believers? We have been forgiven such a great debt in Christ, and yet we are sometimes unable to forgive our brother or sister.
One writer separates the forgiveness we carry inside from the moment we say it out loud.
We must always keep a spirit of forgiveness. Whenever we have a complaint against anyone, we must hold him in our hearts as already forgiven. And we learn when to speak that forgiveness out loud: when the person we blame confesses the sin.
One writer starts from how far His forgiveness reaches, then names what refusing to forgive costs.
Think of the measure of His forgiveness. He has not only pardoned all our sin and hostility against Himself. He has made us members of His body… He can have nothing against us for ever, since we are members of His body. How could the head of a body keep up a quarrel with any member of it, or hold hard feelings against it?… But we are also members of one another. To be unforgiving, impatient and hard toward one another denies in practice the whole truth of the body of Christ. To be unforgiving upsets everything. It blocks all joy and progress, grieves the Holy Spirit, dishonours the Lord and delights the devil.
One more quality is added to the list, and it is the spring of everything else.
We are to add love to the mercy, the kindness, and all the other qualities. All these blessed activities of the new man are to spring from love. If we show mercy, or kindness, or forbearance, or forgiveness, it should be because we love our brother.
- Forgiven first — we cannot forgive on our own. The power comes from seeing how great a debt God has already cancelled for us in Christ.
- Two garments — bearing with one another covers trying people and their weaknesses. Forgiving covers personal wrongs.
- Christ's measure — He forgave completely, at once, and willingly. Nothing lower is the pattern for us.
- Heart ready — hold the offender as forgiven in your heart at once. Say the words when the wrong is confessed.
- Love binds — mercy, kindness, patience and forgiveness are only real when they spring from love.
And to all these [add] love, which is the bond of perfectness.
The verse closes a list of what the new life puts on — mercy, kindness, forbearance, forgiveness — and then names one thing to go over all of them. Commentators ask why love ranks highest, and what it means to call it a bond that ties everything together in perfection; older translations end the verse with "the bond of perfectness," which is the wording the writers below use.
Love is not one more item alongside the others; it is what makes the rest hold.
To the Colossians he says, "Above all these things put on love, which is the bond of perfectness." It completes all the rest. Without it there is a gap that no mix of the other qualities can fill.
Commentators differ on how to read "above all these." Some take love as standing over the list. Others take it as added into the list, so that every item springs from love.
It is not, as some translations put it, "Above all these things put on love", as if love were a separate quality standing above all the others. Add love to the mercy, the kindness, and all the other qualities. All these blessed activities of the new man are to spring from love. If we show mercy, or kindness, or forbearance, or forgiveness, it should be because we love our brother.
Love outranks the rest because it is God's own nature in action, not just a good attitude toward people.
There is more in love than simple kindness and forgiveness; it goes beyond these. Love always brings in God, being the activity of His nature. In His nature He is light, but the energy of that nature is love going out in goodness to others.
This love comes from God. So it is not the same as a naturally gentle nature, which can fail at the very point where holiness is needed.
But all this is not natural gentleness. He says, "Above all these things put on love, which is the bond of perfectness." This is the real love of God. It perfects a thing and makes it divine. It is not the mild nature we see so often, with no power to resist and no firmness of character — the kind of person who cannot say "no." Many people find it torture to say "no," even when staying silent would grieve the Spirit. That is human kindness, not divine love. This bond of perfectness is a holy thing.
Warm feeling among Christians is not the same as this love. Affection that goes no further than fellow believers lets them set the standard for how you act.
It is quite true that love between believers is a sweet and precious fruit of grace. It is precious in the heart that is full of it, and precious as it grows between them. But it is not the love this verse means. When love between believers becomes an end in itself, other believers become the motive and the rule of our conduct. Then our conduct is as uncertain as the state of the believers we happen to meet. So the apostle says, "Above all these put on love, which is the bond of perfectness."
A bond works in two directions at once. It ties the qualities together, and it ties together the people who show them.
It is called the 'bond of perfectness' because it binds in two ways. First, it binds these different qualities together by keeping their divine character. They belong to the moral nature of God, which every believer shares. They must never turn into, or be mistaken for, a naturally pleasant manner. Second, when the life and character of Christ show in these qualities, believers are held together in practice, and the local church keeps its unity and its witness.
Practically, the command does not depend on finding your brother or sister lovable.
I will always find something in my brother and my sister which does not invite me to show love. But there is no need to wait for an invitation. Because the love of God has been poured out in my heart, I can love the other without finding a reason in him or her to do so. Love is the bond of perfectness. Love is not everything, but without love everything is nothing.
Where this love is present, imperfections elsewhere lose their power to damage.
Be united, closely united, united in that charity which is the bond of perfectness. No blessing without that; nothing will be lacking where love abounds… But if there are imperfections it is love and union which will prevent their bad effects.
- Source — love is the activity of God's own nature, so putting it on brings God into every dealing with others.
- Standard — a mild nature that cannot say "no" is not this love. This bond is a holy thing, and that is how you tell it from mere niceness.
- Scope — affection that reaches only fellow believers makes them the measure of your conduct. This love keeps God as the measure.
- Strength — the bond holds twice over: it keeps the other graces divine in character, and it holds believers together in practice.
- Sum — you can have every other quality and still be missing the one thing only love supplies.
And let the peace of Christ preside in your hearts, to which also ye have been called in one body, and be thankful.
Paul has just told the Colossians to put on compassion, forgiveness and love. Now he names what should rule the heart underneath it all: the peace of Christ, given to a people called as one body.
Older English versions read "the peace of God" here. Commentators point instead to the best manuscripts, and add that "the peace of Christ" fits the whole letter.
Colossians 3:15 — Here it is the peace, not of God as such, but of Christ. All critics of note allow this, on the authority of the best manuscripts and versions. The general strain of the letter, and of this verse, is in its favour.
The difference matters. Writers separate three things Scripture calls peace: peace with God, the peace of Christ, and the peace of God.
The first concerns the conscience, the second the heart, and the third is to guard the heart. The first, peace with God, the believer has as a result of being justified by faith... The second, the peace of Christ, is Christ's gift to His people (John 14:27). It is what He enjoyed on earth, in the middle of all He passed through in His testimony for God. And it is to rule in our hearts.
So this peace is more than a settled conscience. It is the calm Jesus Himself lived in as a man, and it runs deeper than any storm on the surface.
How easily we can meet every difficulty if we have the peace of Christ in our hearts! Go down to your shores when the storm is blowing and the winds are raging. See the waves crashing and breaking on the surface. But go far down below that troubled surface, and everything is perfectly calm. It is the same with the Christian while he passes through the storms here.
One writer names what produced that calm in Him:
It was that rest of heart and mind which comes from perfect confidence in the Father's love and perfect submission to the Father's will.
Some translations render the word as "preside". In practice, this peace settles disputed matters inside us.
Notice: the word of Christ dwells where the peace of Christ rules. This last one decides all questions. It is the umpire or court under which the heart rests.
Notice too the wording of the command. We are not asked to produce this peace, only to stop blocking it.
It is the peace of Him who is now raised from the dead, in calm, tranquil triumph over all things. We are not told to make peace rule, but let it rule, for the only hindrance to this is an unsubmissive will.
The middle of the verse stops this from being a private calm. God's call came to us as one body, and that shapes how we treat each other.
The peace is not only to preside in our hearts. We are to enjoy it together in the Christian company, for to this we have been "called in one body". The oneness of the body needs peace between the members if it is to grow with the increase of God.
It also rules out one common reflex: pulling away when other believers trouble us.
So it is peace, but not an isolated spirit — not as having finished with one another, but on the contrary clinging to everyone, despite everything. Suppose something painful troubled me about someone in fellowship. Should I let it trouble me so much that I stay away from the Lord's table? That would be adding wrong to wrong. I am never allowed to give in to trouble about such matters. I have the right to let the peace of Christ rule in my heart.
The verse ends with three words that are easy to skip. Yet thankfulness grows from the same broken will that lets this peace rule.
"Be thankful," for I receive everything from God. I cannot be thankful for everything if my will is not broken. But the moment I look to God as the One who counts the hairs of my head, I glory in tribulation. I count every trial and exercise as all joy.
- Whose — Christ's own peace, the calm He lived in as a man. It is not the same as peace with God, which settles the conscience.
- Given — it is His gift, not our achievement. The command is let. The one thing that blocks it is a will still insisting on its own way.
- Ruling — this peace acts as umpire in the heart, deciding disputed questions. Where it rules, the word of Christ makes its home.
- Shared — God called us to this peace in one body, so we enjoy it together. Trouble with another believer is no reason to stay away.
- Thankful — a will surrendered to God receives everything from His hand, so even trials become reasons to give thanks.
Let the word of the Christ dwell in you richly, in all wisdom teaching and admonishing one another, in psalms, hymns, spiritual songs, singing with grace in your hearts to God.
Commentary for this verse has not been generated yet.
And everything, whatever ye may do in word or in deed, [do] all things in [the] name of [the] Lord Jesus, giving thanks to God the Father by him.
This verse closes a long run of instructions about daily Christian life. It gathers them into one rule: every word and every action carries the name of the Lord Jesus, and ends in thanks.
To do something "in the name" of another is to act on that person's behalf. One writer draws out what this means for a believer standing before the world:
Here is what it means to act in the name of Christ, or, as in this scripture, in the name of the Lord Jesus. It is to act on His behalf, and under His authority. The Christian stands to Christ as an ambassador stands to the ruler who sent him. His Lord's will is to govern everything he does.
That authority is not something we assume for ourselves.
I can only use His name if He authorises me.
The exact wording matters. Paul does not simply write "Christ" here, and one commentator notes both what the name gives and what it demands:
Doing everything in the name of the Lord Jesus is more than the thought that we belong to Him. It carries the thought of perfect grace. Yet the title is "the Lord Jesus," not "Christ" alone, and that brings in our relation to His authority. Grace never weakens that authority, and the result is that we give thanks to God and the Father through Him.
The verse also gives a test for the questions people actually ask:
Young believers, when their hearts are drifting from God, often ask questions like these. What harm is there in going to such a place? Can I not go to a concert? To a flower show? I answer, Yes; if you can do it in the name of the Lord Jesus. This test applies to every department of life. Christ is now to be everything in my life. Lip and life are the only two channels by which we can express anything, and Christ is to come out in my words and my ways.
"Whatever you do" leaves no part of the week outside. One writer refuses the familiar split between religious work and ordinary work:
If a thing cannot be done as service to Christ, it should not be done at all. That makes the matter much simpler. It is our sweet privilege to do everything in the name of the Lord Jesus, and to the glory of God. We sometimes hear people speak of "a secular calling," as contrasted with what is "sacred." We doubt that this distinction is right. Paul made tents and planted churches, but in both he served the Lord Christ.
The verse meets us in ordinary moments, and it uncovers a divided life:
Verse 17 is a very simple direction, but how it sweeps things away. If you are going to buy a house — are you doing that in the name of the Lord Jesus? It is the motive that governs us. My life is not made up of heroisms, but of a hundred different little things; do them all in the name of Christ: it is everyday life. Suppose I am living three-quarters of my day without Christ, I then have to make an effort to get back. Christ at the bottom of my heart, and blameless conduct at the top — no one can reproach me, but in between the two there is just a man. When I look back over today, has it been for Christ?
The verse ends where the doing leads — thanksgiving. It is not reserved for easy days:
The verse closes with "giving thanks to God the Father through Him." We are to give thanks in every circumstance. The Lord, when rejected by Israel, could say, "I thank you, Father, Lord of heaven and earth". Paul could sing in the inner prison, with his feet locked in the stocks. These instructions show how tightly two things are tied together: the character of Christ in believers, and the way they live day by day.
That thanks goes up through a name the Father Himself values:
We learn to appreciate it as being dear to the Father. We ask of the Father in that name because it is the centre around which all the Father's glory circles. The day is coming when every knee will have to bow to that name. Before that day dawns, if we understand the Father's thoughts about that name, it will be our joy and privilege to let our words and actions show, in some small measure, that the Father has taught us to value it.
- The name given. Kelly points to the exact title: not "Christ" alone, but "the Lord Jesus." It carries perfect grace, and it never loosens His authority over us.
- The name authorised. No one takes this name at will. Darby says I can only use it if He authorises me, and I then stand like an ambassador, governed by my Lord's will.
- The name over everything. The verse reaches speech and action alike. Mackintosh leaves no "secular" corner: Paul made tents and planted churches, and both were service to Christ.
- The name tested. The question is not "what harm is there?" but "can I do this in the name of the Lord Jesus?" Darby says life is made up of a hundred small things, and this settles them one by one.
- The name returning thanks. Hamilton Smith points to Paul singing in prison: thanks in every circumstance. The same name that governs the doing carries the thanks up to God the Father.