Colossians 3:11-15 sits inside this longer paragraph.
5Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry. 6For these things’ sake the wrath of God comes on the children of disobedience. 7You also once walked in those, when you lived in them; 8but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. 9Don’t lie to one another, seeing that you have put off the old man with his doings, 10and have put on the new man, who is being renewed in knowledge after the image of his Creator, 11where there can’t be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, or free person; but Christ is all, and in all.
12Put on therefore, as God’s chosen ones, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; 13bearing with one another, and forgiving each other, if any man has a complaint against any; even as Christ forgave you, so you also do.
14Above all these things, walk in love, which is the bond of perfection. 15And let the peace of God rule in your hearts, to which also you were called in one body, and be thankful. 16Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord.
John Calvin 1540 · Public Domain On vv11, 12, 14, 15 11. Where there is neither Jew. He has added…
11. Where there is neither Jew. He has added this intentionally, that he may again draw away the Colossians from ceremonies. For the meaning of the statement is this, that Christian perfection does not stand in need of those outward observances, nay, that they are things that are altogether at variance with it. For under the distinction of circumcision and uncircumcision, of Jew and Greek, he includes, by synecdoche, all outward things. The terms that follow, barbarian, Scythian, bond, free, are added by way of amplification.
Christ is all, and in all, that is, Christ alone holds, as they say, the prow and the stern — the beginning and the end. Farther, by Christ, he means the spiritual righteousness of Christ, which puts an end to ceremonies, as we have formerly seen. They are, therefore, superfluous in a state of true perfection, nay more, they ought to have no place, inasmuch as injustice would otherwise be done to Christ, as though it were necessary to call in those helps for making up his deficiencies.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv11, 12, 14, 15 He telleth them again, that the Gospel doth not…
He telleth them again, that the Gospel doth not respect those external things, but true justification and sanctification in Christ only, which have many fruits, as he reckoneth them up here: But commendeth two things especially, to wit, godly concord, and continual study of God’s word.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–15 11 Where there is neither Greek nor Jew, circumcision…
11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
Ver. 11. Christ is all, and in all] Not only in the hearts of men, but in all things else, εν πασι, in the neuter gender. This second Adam hath filled all things again; neither is there anything else required to justification and salvation.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11–15 He prevents the reasoning of those, who did not…
He prevents the reasoning of those, who did not neglect regeneration, and place religion in more externals, showing that in the new man, or true sanctification, and real Christianity, there was sufficient to save us, in communion with Christ, without those external observances false teachers did stickle for as necessary.
If there there is neither Greek nor Jew; God, in effectually calling persons into a state of regeneration, had no regard to those known distinctions then in the world, of those who were born of the Gentiles or the seed of Abraham, Mat 3:9; Joh 8:39 Rom 2:11; 10:12; Rom 11:7,11,12; See Poole on "Gal 3:28".
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Circumcision nor uncircumcision; he works upon those who are not circumcised, as well as on those who are circumcised, now Christ is come, Gal 5:6; 6:15, since which the posterity of Japheth, constituting the greater part of the Gentile church, do dwell in the tents of Shem, according to Noah’s prophecy, Gen 9:27, compared with Balaam’s, Num 24:24. Shem and Ham are not excluded, yet (a learned man observes) the faith of Christ from the ages of the apostles hath flourished most hitherto in Europe, and the parts of Asia where Japheth’s lot lay; and as of old some of the latter might, so we know of the former many of late have passed into America. Upon the apostle’s adding
Barbarian, Scythian, without conjunction either compulative or disjunctive, some have inquired whether these two should be balanced in the like opposition with the former? And it may be said, there is no more necessity for such exactness here, than elsewhere in the like form of speech, Rom 8:39; 1Co 3:22; and the most think here is an increase of the oration, understanding by
Scythian (which is now more strictly the Tartarian) the most barbarous of the Barbarians. Yet, because the Grecians sometime accounted the world, besides themselves, (who were polished with human learning and philosophy), Barbarians, if any think there ought to be an opposition between the Barbarian and Scythian, then by Barbarian (i.e. in the philosophers’ reckoning) may be understood the Jews; by Scythian, the Gentiles. So Jew, circumcision, Barbarian, as in a parallel, are opposed to Gentile, uncircumcision, Scythian. For Scythians being numerous, thereby some used to express the nations, ( as Symmachus translates Gen 14:9, Tidal king of the Scythians), and so reckon the whole world might be divided into the Jews and Scythians, no otherwise than into circumcised and uncircumcised.
Bond nor free; as to acceptance with God in Christ, the distinctions of people were abolished with their observances and polities, because, some where they were more free, having milder laws; some where they were more servile, having more severe laws, which was an indifferent thing now as to their being in Christ, concerned to submit to certain honest laws, ordinances of magistrates, 1Pe 2:13, though not Judaic or judicial ones. In every condition, high or low, whether of service or freedom, Act 10:34,35; 1Co 7:20-22, whosoever hath put on the new man in Christ is accepted. Neither the eloquence of the philosopher nor the rudeness of him who is uncultivated, neither the liberty of the freeman nor the bondage of the slave, doth further or obstruct the work of the new creation.
But Christ is all, and in all; but they that are truly interested in Christ, have really put him on, they are certainly privileged with that which answers all, they are indeed the blessed with faithful Abraham, whether they be of his seed according to the flesh, yea or no, Psa 32:2; Gal 3:7-9; having put on Christ, Rom 13:14, they are all complete in him, Col 2:10. He is all things to and in all those who are renewed, both meritoriously and efficaciously, 1Co 1:30; 15:10; Gal 2:20; being by fiath one with him who hath all, they have all, Eph 3:17, either for their present support or their eternal happiness, Act 4:12.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv11, 12, 14, 15 Where, that is, in which state of renovation, or…
Where, that is, in which state of renovation, or under the present gospel-dispensation, there is found with God no respect to any man’s person or nation, as before there was under the legal dispensation; now Jew and Gentile, male and female, bond and free, circumcised and uncircumcised, everyone that feareth God, and worketh righteousness, is accepted of God, through Christ, who is all, in all things, to all believers:
But how is Christ all in all unto his people?
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Thus, his teaching is all in all in the work of illumination, his Spirit is all in all in the work of conversion, his death is all in all in the work of satisfaction, his righteousness is all in all in the matter of our justification, his grace is all in all in our satisfaction, his intercession is all in all in our acceptation, his peace is all in all in our consolation, his power is all in all in our resurrection, his presence is all in all in our glorification.
O blessed Jesus! art thou thus all to me? I will labour to be all to thee; I will give thee all that I am, my soul with all its faculties, my understanding, my heart, and my affections, particularly my love and my hatred, my joy and my sorrow, my hope and my fear, my body with all its members: For thou hast created, redeemed, and wilt glorify the body as well as the soul; and therefore I will glorify thee with my body and with my spirit, which is thine: I will also give thee all that I have, by consecrating it all to the service of Christ, and resigning up all to the will of Christ, and will intitle thee to all that I do, by making thy word my rule, and thy glory my end, in all my actions and undertakings.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v12 The apostle proceeds to exhort to mutual love and…
The apostle proceeds to exhort to mutual love and compassion: Put on therefore bowels of mercy, Col 3:12. We must not only put off anger and wrath (as Col 3:8), but we must put on compassion and kindness; not only cease to do evil, but learn to do well; not only not do hurt to any, but do what good we can to all.
I. The argument here used to enforce the exhortation is very affecting: Put on, as the elect of God, holy and beloved. Observe, 1. Those who are holy are the elect of God; and those who are the elect of God, and holy, are beloved - beloved of God, and ought to be so of all men. 2. Those who are the elect of God, holy and beloved, ought to conduct themselves in every thing as becomes them, and so as not to lose the credit of their holiness, nor the comfort of their being chosen and beloved. It becomes those who are holy towards God to be lowly and loving towards all men. Observe, What we must put on in particular. (1.) Compassion towards the miserable: Bowels of mercy, the tenderest mercies. Those who owe so much to mercy ought to be merciful to all who are proper objects of mercy. Be you merciful, as your Father is merciful, Luk 6:36. (2.) Kindness towards our friends, and those who love us. A courteous disposition becomes the elect of God; for the design of the gospel is not only to soften the minds of men, but to sweeten them, and to promote friendship among men as well as reconciliation with God. (3.) Humbleness of mind, in submission to those above us, and condescension to those below us. There must not only be a humble demeanour, but a humble mind. Learn of me, for I am meek and lowly in heart, Mat 11:29. (4.) Meekness towards those who have provoked us, or been any way injurious to us. We must not be transported into any indecency by our resentment of indignities and neglects: but must prudently bridle our own anger, and patiently bear the anger of others. (5.) Long-suffering towards those who continue to provoke us. Charity suffereth long, as well as is kind, Co1 13:4. Many can bear a short provocation who are weary of bearing when it grows long. But we must suffer long both the injuries of men and the rebukes of divine Providence. If God is long-suffering to us, under all our provocations of him, we should exercise long-suffering to others in like cases. (6.) Mutual forbearance, in consideration of the infirmities and deficiencies under which we all labour: Forbearing one another. We have all of us something which needs to be borne with, and this is a good reason why we should bear with others in what is disagreeable to us. We need the same good turn from others which we are bound to show them. (7.) A readiness to forgive injuries: Forgiving one another, if any man have a quarrel against any. While we are in this world, where there is so much corruption in our hearts, and so much occasion of difference and contention, quarrels will sometimes happen, even among the elect of God, who are holy and beloved, as Paul and Barnabas had a sharp contention, which parted them asunder one from the other (Act 15:39), and Paul and Peter, Gal 2:14. But it is our duty to forgive one another in such cases; not to bear any grudge, but put up with the affront and pass it by. And the reason is: Even as Christ forgave you, so also do you. The consideration that we are forgiven by Christ so many offences is a good reason why we should forgive others. It is an argument of the divinity of Christ that he had power on earth to forgive sins; and it is a branch of his example which we are obliged to follow, if we ourselves would be forgiven. Forgive us our trespasses, as we forgive those who trespass against us, Mat 6:12.
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II. In order to all this, we are exhorted here to several things: - 1. To clothe ourselves with love (Col 3:14): Above all things put on charity: epi pasi di toutois - over all things. Let this be the upper garment, the robe, the livery, the mark of our dignity and distinction. Or, Let this be principal and chief, as the whole sum and abstract of the second table. Add to faith virtue, and to brotherly-kindness charity, Pe2 1:5-7. He lays the foundation in faith, and the top-stone in charity, which is the bond of perfectness, the cement and centre of all happy society. Christian unity consists of unanimity and mutual love. 2. To submit ourselves to the government of the peace of God (Col 3:15): Let the peace of God rule in your hearts, that is, God's being at peace with you, and the comfortable sense of his acceptance and favour: or, a disposition to peace among yourselves, a peaceable spirit, that keeps the peace, and makes peace. This is called the peace of God, because it is of his working in all who are his. The kingdom of God is righteousness and peace, Rom 14:17. "Let this peace rule in your heart - prevail and govern there, or as an umpire decide all matters of difference among you." - To which you are called in one body. We are called to this peace, to peace with God as our privilege and peace with our brethren as our duty. Being united in one body, we are called to be at peace one with another, as the members of the natural body; for we are the body of Christ, and members in particular, Co1 12:27. To preserve in us this peaceable disposition, we must be thankful. The work of thanksgiving to God is such a sweet and pleasant work that it will help to make us sweet and pleasant towards all men. "Instead of envying one another upon account of any particular favours and excellence, be thankful for his mercies, which are common to all of you." 3. To let the word of Christ dwell in us richly, Col 3:16. The gospel is the word of Christ, which has come to us; but that is not enough, it must dwell in us, or keep house - enoikeitō, not as a servant in a family, who is under another's control, but as a master, who has a right to prescribe to and direct all under his roof. We must take our instructions and directions from it, and our portion of meat and strength, of grace and comfort, in due season, as from the master of the household. It must dwell in us; that is, be always ready and at hand to us in every thing, and have its due influence and use. We must be familiarly acquainted with it, and know it for our good, Job 5:27. It must dwell in us richly: not only keep house in our hearts, but keep a good house. Many have the word of Christ dwelling in them, but it dwells in them but poorly; it has no mighty force and influence upon them. Then the soul prospers when the word of God dwells in us richly, when we have abundance of it in us, and are full of the scriptures and of the grace of Christ. And this in all wisdom. The proper office of wisdom is to apply what we know to ourselves, for our own direction. The word of Christ must dwell in us, not in all notion and speculation, to make us doctors, but in all wisdom, to make us good Christians, and enable us to conduct ourselves in every thing as becomes Wisdom's children. 4. To teach and admonish one another. This would contribute very much to our furtherance in all grace; for we sharpen ourselves by quickening others, and improve our knowledge by communicating it for their edification. We must admonish one another in psalms and hymns. Observe, Singing of psalms is a gospel ordinance: psalmois kai humnois kai ōdais - the Psalms of David, and spiritual hymns and odes, collected out of the scripture, and suited to special occasions, instead of their lewd and profane songs in their idolatrous worship. Religious poesy seems countenanced by these expressions and is capable of great edification. But, when we sing psalms, we make no melody unless we sing with grace in our hearts, unless we are suitably affected with what we sing and go along in it with true devotion and understanding. Singing of psalms is a teaching ordinance as well as a praising ordinance; and we are not only to quicken and encourage ourselves, but to teach and admonish one another, mutually excite our affections, and convey instructions. 5. All must be done in the name of Christ (Col 3:17): And whatsoever you do in word or deed, do all in the name of the Lord Jesus, according to his command and in compliance with his authority, by strength derived from him, with an eye to his glory, and depending upon his merit for the acceptance of what is good and the pardon of what is amiss, Giving thanks to God and the Father by him. Observe, (1.) We must give thanks in all things; whatsoever we do, we must still give thanks, Eph 5:20, Giving thanks always for all things. (2.) The Lord Jesus must be the Mediator of our praises as well as of our prayers. We give thanks to God and the Father in the name of the Lord Jesus Christ, Eph 5:20. Those who do all things in Christ's name will never want matter of thanksgiving to God, even the Father.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv11–15 Where there is neither Greek nor Jew,.... That is,…
Where there is neither Greek nor Jew,.... That is, either in Christ, after whose image the new man is created; see Gal 5:6 or in the new man, and with respect to
regeneration; or in the whole business of salvation: it matters not of what nation a man is; this has no influence on his new birth, either to forward or hinder it; for he is never the more a new creature, a regenerate man, and interested in salvation, because he is a Jew, which he may be outwardly, and not inwardly; and he may be born again, though he is a Greek or Gentile, as the Syriac version reads; for God of his own will, and abundant mercy, and not out of respect to nations and persons, begets souls again to a lively hope of the heavenly inheritance:
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circumcision or uncircumcision; a man's being circumcised in the flesh signifies nothing; this he may be, and not a new creature; for that is not true circumcision, but that which is of the heart, and in the spirit: and, on the other hand, it is no objection to a man's being born again, that he is uncircumcised in the flesh; this may be his case, and yet may be circumcised with the circumcision made without hands; neither one nor the other is of any account with God, nor makes the man either better or worse.
Barbarian, Scythian; all such were Barbarians to the Romans, that did not speak their language; and as were such also to the Greeks, who were not of their nation, and therefore Greeks and Barbarians are opposed to each other, see Rom 1:14 and so they are here in the Syriac version, which reads "Greek" and "Barbarian". The Arabic version, instead of "Barbarian", reads "Persian", because it may be, a Persian is so accounted by the Arabians; and because the Scythians were, of all people, the most barbarous and unpolished (z), and were had in great disdain by others, therefore the apostle mentions them, as being within the reach of the powerful and efficacious grace of God; nor were the fierceness of their dispositions, and the impoliteness of their manners, any bar unto it. Remarkable is the saying of Anacharsis the Scythian, who being reproached by a Grecian, because he was a Scythian, replied (a),
"my country is a reproach to me, but thou art a reproach to thy country.''
It matters not of what nation a man is, so be it he is but a good man; especially in Christianity, all distinctions of this kind cease. It is added,
bond or free; the grace of God in regeneration is not bestowed upon a man because he is a free man, or withheld from another because he is a bond servant. Onesimus, a fugitive servant, was converted by the Apostle Paul in prison; and whoever is called by grace, if he is a free man in a civil sense, he is Christ's servant in a religious one; and if he is a servant of men, he is, in a spiritual sense, the Lord's free man. It is not nation, nor outward privileges, nor the civil state and condition of men, which are regarded by God, or are any motive to him, or have any influence upon the salvation of men:
but Christ is all, and in all; he is "all" efficiently; he is the first cause of all things, the beginning of the creation of God, the author of the old, and of the new creation, of the regeneration of his people, and of their whole salvation: he is all comprehensively; has all the fulness of the Godhead, all the perfections of deity in him; he is possessed of all spiritual blessings for his people; and has all the promises of the covenant of grace in his hands for them; yea, all fulness of grace dwells in him, in order to be communicated to them: and he is all communicatively; he is their light and life, their wisdom, righteousness, sanctification, and redemption, their food and clothing, their strength and riches, their joy, peace, and comfort, who gives them grace here, and glory hereafter, So, with the Jews, the Shekinah is called "all" (b): and this likewise, with the Cabalists (c), is one of the names of the living God, and well agrees with Christ, who has all things in him; and is the reason they give for this divine appellation: and Christ is "in all"; in all places, being infinite, immense, and incomprehensible, as God, and so is everywhere by his power, upholding all things by it; and in all his churches, by his gracious presence, and in the hearts of all his regenerate ones, of whatsoever nation, state, and condition they be: he is revealed in them, formed within them, and dwells in their hearts by faith; and is all in all to them, exceeding precious, altogether lovely, the chiefest among ten thousands, and whom they esteem above all creatures and things. The Arabic version reads, "Christ is above all, and in all".
(z) Vid. Justin. l. 2. c. 1, 2, 3. Plin. l. 4. c. 12. & 6. 17. Herodot. l. 4. c. 46. (a) Laertius in Vita Anacharsis. (b) Tzeror Hammot, fol. 28. 2. (c) Shaare Ora, fol. 6. 1. & 22. 2. & 25. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11–15 Where - In which case, it matters not what…
Where - In which case, it matters not what a man is externally, whether Jew or gentile, circumcised, or uncircumcised, barbarian, void of all the advantages of education, yea, Scythian, of all barbarians most barbarous. But Christ is in all that are thus renewed, and is all things in them and to them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11–15 Verse 11. Where there is neither Greek nor Jew]…
Verse 11. Where there is neither Greek nor Jew] In which new creation no inquiry is made what nation the persons belonged to, or from what ancestry they had sprung, whether in Judea or Greece.
Circumcision nor uncircumcision] Nor is their peculiar form of religion of any consideration, whether circumcised like the Jews, or uncircumcised like the heathens.
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Barbarian, Scythtian] Nor whether of the more or less tractable of the nations of the world; for although knowledge, and the most refined and sublime knowledge, is the object to be attained, yet, under the teaching and influence of the blessed Spirit, the most dull and least informed are perfectly capable of comprehending this Divine science, and becoming wise unto salvation.
Bond nor free] Nor does the particular state or circumstances in which a man may be found, either help him to or exclude him from the benefit of this religion; the slave having as good a title to salvation by grace as the freeman.
But Christ is all, and in all.] All mankind are his creatures, all conditions are disposed and regulated by his providence, and all human beings are equally purchased by his blood. He alone is the source whence all have proceeded, and to him alone all must return. He is the Maker, Preserver, Saviour, and Judge of all men.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12, 14 Col 3:12-13. Put on therefore — In a higher…
Col 3:12-13. Put on therefore — In a higher degree than before; as the elect, or chosen, of God — The appellation given in the New Testament to all the true disciples of Christ, to all that so believe in him as to be pardoned and renewed; see on Eph 1:4 : holy — Dedicated and conformed to him; and beloved — By him, or set apart to his service, and blessed with the tokens of his peculiar favour. Bowels of mercies — Οικτιρμων, of tender mercies, namely, toward all the afflicted, destitute, and distressed, especially those of the household of faith; kindness — Benevolence toward one another and all men, or sweetness of disposition, as χρηστοτης properly signifies; humbleness of mind — In your behaviour toward others, engaging you to condescend even to those that are in the lowest stations of life; meekness — Under whatever injuries or provocations you may receive, always restraining you from returning evil for evil, railing for railing, and from resenting any injury that may be done to you; long-suffering — Amidst the failings, weaknesses, and faults of your fellow-Christians; or when your trials, whether immediately from the hand of God or man, are either continued long, or are violent in their degree; forbearing — Or patiently bearing with one another, if any thing is now wrong; and forgiving one another — What is past; if any man have a quarrel — Μομφην, complaint; against any: even as Christ forgave you, &c. — And thereby set you an example, that you might be always disposed to forgive the faults of your offending fellow-Christians or fellow- creatures. See on Eph 4:32.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11–15 Where there is neither Greek nor Jew - See…
Where there is neither Greek nor Jew - See this fully explained in the notes at Gal 3:28. The meaning here is, that all are on a level; that there is no distinction of nation in the church; that all are to be regarded and treated as brethren, and that therefore no one should be false to another, or lie to another.
Circumcision nor uncircumcision - No one is admitted into that blessed society because he is circumcised; no one is excluded because he is uncircumcised. That distinction is unknown, and all are on a level.
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Barbarian - No one is excluded because he is a barbarian, or because he lives among those who are uncivilized, and is unpolished in his manners; see the word “barbarian” explained in the notes at Rom 1:14.
Scythian - This word does not occur elsewhere in the New Testament. The name Scythian is applied in ancient geography to the people who lived on the north and northeast of the Black and Caspian seas, a region stretchings indefinitely into the unknown countries of Asia. They occupied the lands now peopled by the Monguls and Tartars. The name was almost synonymous with barbarian, for they were regarded as a wild and savage race. The meaning here is, that even such a ferocious and uncivilized people were not excluded from the gospel, but they were as welcome as any other, and were entitled to the same privileges as others. No one was excluded because he belonged to the most rude and uncivilized portion of mankind.
Bond nor free - See the notes at Gal 3:28.
But Christ is all, and in all - The great thing that constitutes the uniqueness of the church is, that Christ is its Saviour, and that all are his friends and followers. Its members lay aside all other distinctions, and are known only as his friends. They are not known as Jews and Gentiles; as of this nation or that; as slaves or freemen, but they are known as Christians; distinguished from all the rest of mankind as the united friends of the Redeemer; compare the notes at Gal 3:28.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11, 14, 15 Where, or in which state, when we put on…
Where, or in which state, when we put on the new man by sanctity and grace, God makes no distinction betwixt Jew and Gentile, &c. (Witham) --- In the Church of Christ God makes no exception of persons; all are called to the marriage feast, whether Jews (formerly the most favoured people of God) or Greeks, (where were reckoned the most polite, or learned) or Barbarians, or Scythians: (who were esteemed the most cruel and ferocious of men) still these are called; Christ died for all. (Calmet) --- In St. Paul’s epistles, by the Greeks are usually designated the Gentiles. (Bible de Vence)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v12 b) Exhortation to Christian love one toward another, and…
b) Exhortation to Christian love one toward another, and to glorifying the name of Christ in word and work
Col_3:12-17
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12Put on therefore, as the elect of God, holy [or saints]16 and beloved, bowels of mercies [mercy], kindness, humbleness of mind, meekness, longsuffering: 13Forbearing one another, and forgiving one another [each other],17 if any man have a quarrel [or complaint, μομφήν] against any: even as Christ18 forgave you, so also do ye [doing 14yourselves].19 And above [But over]20 all these things put on charity [love], which21 is the bond of perfectness. 15And let the peace of God [Christ]22 rule in your hearts, to the which also ye are [were] called in one body; and be ye thankful. 16Let the word of Christ dwell in you richly [; ] in all wisdom; [omit semi-colon ] teaching and admonishing one another in psalms and [omit and]23 hymns [and] spiritual songs, singing with grace [in grace24 singing] in your hearts to the Lord 17[God].25 And [everything] whatsoever ye do in word or deed, do all in the name of the Lord Jesus,26 giving thanks to God and the Father [God the Father]27 by him.
EXEGETICAL AND CRITICAL
The virtues of the new man in intercourse with the brethren (Col_3:12-14).
Col_3:12. Put on therefore.—To the “have put on the new man” (Col_3:10) there is joined, as a consequence (“therefore”), the positive precept, which finds a motive, as a continuing and valid requirement, in the “being renewed;” although they have put on the new man, they have yet to take up anew the single parts. [Ellicott, following Hoffmann, thinks οὔν has here more of its reflexive force, taking up what has been said and continuing it: “as you have put on the new man, put on all its characteristic qualities.” But even this paraphrase implies a “moral consequence.” “For although the putting on of the new man as a fact, has historically occurred through the conversion to Christ, yet it has, according to the nature of the new man, its continued acts, which should occur, viz., through the appropriation of those virtues, which the new man as such must possess” (Meyer).—R.]
As the elect of God, [holy or] saints and beloved, conditions the justice of the precept and the indispensableness of complying with it. “As” gives prominence to the actual condition, relation, in which they stand.—“Elect of God” is used substantively as Mat_24:31; Mar_13:27; Luk_18:7; Rom_8:33; Tit_1:1 : “saints” (ἄγιοι) as Rom_1:7; Rom_15:25-26; Rom_15:31; Rom_16:2; Rom_16:15; 1Co_1:2, etc. “Αγιος τοῦ θεοῦ (Mar_1:24; Luk_4:34; Joh_6:69) is a description of the Christian; ἄ γιοι αὐτοῦ (“His saints”) also occurs (2Th_1:10). The position of the genitive (τοῦ θεοῦ) however requires it to be joined with the first term (“elect”). “Beloved” is also used substantively as Eph_1:6. The climax here is unmistakable: as to the ground, they are without desert “elect of God,” as to their condition they are “saints,” as to their relation to God, they are, as the perfect denotes, the continued objects of His love (1Th_1:4; 2Th_2:13). Bengel: “the order of words corresponds exquisitely with the order of things: eternal election precedes sanctification in time, the sanctified feel love, and then imitate it.” The last, firmly founded on the preceding, has the stress laid on it. All three are correlatives of “putting on the new man,” which pre-supposes the “election of God” (Col_3:10-11). Hence neither are the last two substantives and the first an adjective (Bleek), nor the first subject and the two others predicates (Meyer, Bengel). [So also Eadie, Alford and Ellicott. Either view is admissible on grammatical grounds. Ellicott urges that the force of the exhortation rests on their character as “elect,” while Alford insists that as ἐκλεκτοί is a word, which must find its ground independently of us in the absolute will of God, it cannot be an adjunctive attribute of the other two. On the whole the view of Meyer, followed by the commentators just mentioned, and implied in the E. V., is preferable. For it seems better accordant with Paul’s method of stating the truth of Divine grace, and with the position of the Words to lay the emphasis upon the phrase “elect of God,” and hot to regard the three phrases as co-ordinate. “The consciousness of this extraordinary privilege, of being the elect of God, who as such are holy and beloved of God—how it must have affected the conscience of the readers and aroused them to the very virtues, corresponding with so high a position, which Paul here enjoins!” Meyer.—R.]
Bowels of mercy, kindness, humbleness of mind, meekness, long-suffering.—“Bowels of mercy” stands foremost; viscera with the quality of mercy, of which they are the seat. Php_2:1, we find “bowels and mercies.” The first word denotes what is inmost, most individual (Php_1:8; Phm_1:12; 2Co_6:12; 1Jn_3:17). Luk_1:78, “tender mercy of God” lit., “bowels of mercy of God” is similar. So Eph_4:32, “tender-hearted,” “heart of mercy” (εὔσπλαγχνοι). The manifestations of mercy then follow, forming a climax; “kindness” which as the opposite of “severity” (Rom_11:22) helps outward need, “humbleness of mind” (ταπεινοφροσύνην) which recognizes our own unworthiness and the superiority or talent of a brother, “meekness,” which as the opposite of “fierceness” (ἀγριότης), is mild toward faults which are blameworthy, and “long-suffering” which restrains itself so as to quietly bear reprehensible injuries in the hope of a better mind and consequent improvement on the part of the offender. See on Eph_4:2; Eph_4:32, Tittmann, Synon. I. 140–142. [Comp. Trench; Syn. New Testament, sub vocibus. He makes “meekness” to be at first in crespect to God, then toward men as growing out of this. But in this case it is primarily toward man, though implying the other as its ground (Alford, Ellicott, while Eadie excludes the reference to God).—R.]
Col_3:13. Forbearing one another and forgiving each other.—These participles define the modality of the exhibition of the virtues just mentioned; they must be appropriated by practice which makes the master. The present tense indicates permanence. On “forbearing,” see Eph_4:2, on “forgiving,” Eph_4:32. “One another” (ἀλλήλων) marks the purely reciprocal, mutual enduring, forbearing; “each other” (ἐαυτοῖς) indicates at the same time also, that they have experienced such forgiveness from without, from Him who is their Example. That which is difficult to bear and forgive in others, is not simply what one does against us, but also what he does in general, what is displeasing, unpleasant, or offensive in his manner, whatever in his relations to us may give occasion for blame (μομφήν), so that the participles refer to all the preceding virtues, not to the last one only. Bengel arbitrarily distinguishes: forbearing in present offences, forgiving past offences.
If any man have a complaint against any.—[Μομφή, only here in N. T., but classical: “ground of blame,” “just cause of complaint.”—R.] Tittmann, Syn. I. 29, distinguishes ἄμεμπτος and ἄμωμος—each is free from blame, the former because it is perfect and absolute in its members, the latter because it is free from vice; in the former nothing more can be desired, in the latter there is nothing to be reprehended. On this account, as well as because πρός not κατά is here used, a more general relation than that of hostility is indicated; this must be regarded as referring in general to an experience occurring every where, yet mildly described hypothetically, that one can easily find something to blame in another, as is indicated above. [The Greek conditional protasis here used always implies that the hypothesis is correct.—R.]
Even as Christ forgave you, so also doing yourselves.—Χαριζόμενοι is to be supplied in thought (Winer’s Gram. p. 526). Hence there is no parenthesis here, nor a disrupted sentence, as though an imperative were to be supplied. [The E. V. gives the imperative, which is objectionable; Ellicott preserves the construction by rendering as above—R.] This expression is explained, Col_2:13; Eph_4:32. Here we have “Christ,” in Eph_1:1 : “God in Christ;” this variation will explain Col_2:13. Bengel is excellent: christus, cui maxima fuerat nobiscum querendi causa. Accordingly “the grace (χάρις) of the Lord Jesus Christ” is often spoken of. “As” denotes the mode of forgiveness, as Luk_7:37-47; Luk_23:34, not the accomplishment of reconciliation with God by His death.
Col_3:14. But over all these things put on love.—“Love,” as in Col_1:4; Col_1:8; Eph_4:2, is to be taken as “brotherly love,” which must come over all those virtues, upon them (ἐνδύσασθε, Col_3:12), [So E. V. supplies “put on,” though “above” may or may not have the local or semi-local (Ellicott) force, which ἐπί here conveys. Eadie renders “in addition to,” weakening the force of the passage. Wordsworth quotes Clement, who apparently refers “love” to “love to God.”—R.] In reference to this “love,” the Apostle adds: which is the bond of perfectness.—By the neuter [ὁ, not ἤτις—R.] the putting on of love as an act, is denoted. [The article is wanting—hence Braune renders “a bond.” Ellicott says the omission may be due to the verb substantive.—R.] Σὐνδεσμος, the encircling band, reminds us of a girdle, put over the clothes to hold them together. The genitive therefore adds those virtues included under the category of “perfectness,” as Act_8:23 : “the bond of iniquity;” Eph_4:3 : “bond of peace.” It is parallel with “in love” (Eph_4:2). Comp. Rom_13:10 : “love is the fulfilling of the law.” The Pythagoreans called friendship “the bond of all the virtues.” Hence ὄ is not to be rejected and ἤτις substituted (Bleek), nor ἀγάπη to be regarded as neuter (Meyer); Col_2:19 is not a parallel case, since there the masculine is used, and the construction is according to the sense, as Christ is conceived of under κεφαλή. Nor is love to be regarded as the upper garment (Meyer), nor “bond” as “sum total” (Insbegriff, Olshausen), nor as the efficient cause of “perfectness” (Schenkel); nor yet is the genitive to be taken attributively as that of quality (Grotius). [To refer “which” to the putting on of love is a doubtful interpretation. It does not agree so well with the figurative representation of the Apostle, who has already been speaking (Col_3:12) of what they were to pat on, and seems to be mentioning here the last garment required to complete the attire. To make the act of putting on the “bond of perfectness” would be an unnecessary obscuring of the metaphor; especially as we may readily take ἀγάπη absolutely. There is the same objection perhaps to Meyer’s view, that love is here represented as an upper garment, but a close-fitting upper garment might well be, at the same time, the bond which enclosed and held together all the others. Adopting this view, we may not only say, that love itself is “that bond which unites all the graces into completeness and symmetry” (Eadie), but “without love there is no perfectness; this has its conditio sine qua non in the including of all its other parts in love” (Meyer). Love is the principal of all the other virtues, but is here named last, as if supplementary, because of the figure. Braune’s view of the genitive, which is that of Meyer, is to be preferred to that of Ellicott, who regards it as a genitive of the subject: “love is the bond which belongs to, is the distinctive feature of perfection.” Alford well remarks: “Those who find here justification by works, must be very hard put to discover support for that doctrine.”—R.]
The frame of mind in which Christian love is to be exercised. Col_3:15. And let the peace of Christ rule in your hearts.—This is not a command, but only a wish, the fulfilment of which is of importance, The subject, which in Php_4:7 is “the peace of God,” is that peace wrought by God through Christ in the Holy Ghost, which, according to Joh_14:27 (“my peace I give unto you”), can be accurately termed; of Christ.” (See Winer’s Gram. p. 175.) It is the calm of the soul resting on the consciousness of having a reconciled God and Father, in Christ the Saviour.—[Ellicott says, the idea in Php_4:7 “is substantially the same, except that perhaps peace is there contemplated as in its antithesis to anxious worldliness, while here it is rather to the hard, unloving and unquiet spirit that mars the union of the one body.” It must not be limited to, though it certainly includes, mutual concord.—R.]—The verb βραβεύω “to be an umpire,” and as such to award the prize as well as regulate the contest, marks the administrative activity in distinction from the legislative found in βασιλεύειν. [The idea of presiding, ordering, ruling, is to be retained; the reference to bestowing (Wordsworth), or even winning a prize, which some commentators find here, is forbidden by the phrase which follows.—R.]—The phrase “in your hearts,” ἐν ταῖς καρδίαις ὑμῶν, is not=“in you,” ἐν ὑμῖν (Col_3:16); it refers to the inner, most individual relations, where the peace of Christ is to rule; it is not therefore to be referred to the unity of believers among themselves (Greek Fathers, Calvin, Grotius, Meyer).
To the which also ye were called in one body.—[“To the which,” almost=for into it (Ellicott).—R.] This peace is the immediate end of the calling; this calling is marked by “also” (καί), which joins it to “rule,” as that to which the rule of peace has to correspond. The result of the consummation of the calling on the part of God, and of its acceptance on the part of men, is described by “in one body” This refers to the Church as the body of Christ (Eph_4:4; Eph_2:16); which is the sphere and place, in which this calling is consummated and the called are to move. Therefore it is not=εἰς ε͂ν σῶμα (Grotius), nor is the Church as an organism the object of the Divine calling (Schenkel), which is addressed to individual persons. The calling in itself and the implanting in the Church constitute a benefit, important on account of the peace joined with it, and obligating to friendliness toward the brother, who has become partaker of the same; hence Paul adds: and be ye thankful [sc. to God.—R.]—Comp. Col_2:7; Col_4:2; Eph_5:4. Knowledge of the benefit of the calling and the peace, together with gratitude therefor, must increase. The adjective (εὐχάριστοι) does not occur elsewhere in N. T. Incorrectly rendered “amiable,” “friendly,” by Jerome, Erasmus, Baehr, [Calvin].
Helps to the exercise of Christian love. Col_3:16-17.
Col_3:16. Let the word of Christ dwell in you richly.—“The word of Christ” is the word which He has spoken and caused to be proclaimed (1Th_1:8; 1Th_4:15; 2Th_3:1), and which communicates the inward peace, directing and leading to right conduct toward the brethren: “the word through which ye were called” (Bengel); elsewhere called “the word of God” (Col_1:25; 1Co_14:36; 2Co_2:17; 2Co_4:2) from its highest cause, “of truth” (Eph_1:5; Eph_1:13) from its purport, “of life” (Php_2:16) from its effect.But it must have a permanent locality, “as in a temple” (Bengel): let it dwell “among you,” as the context demands. It is not=“in your hearts.” (Col_3:15) “in you” (Theodoret, Beza and others). [Eadie: “within you;” Meyer, Alford : in you as a church, which seems to be Braune’s view. Preferable on the whole, and suggestive of the truth, that want of general diffusion of the word of Christ among the people “richly,” much prevents their obeying the following precept.—R.] “Richly” relates to substance, hence, not used in a stunted, abbreviated eclectic fashion. [“Not with a scanty foothold, but with a large and liberal occupancy” (Eadie).—R.] It does not refer to frequency of use, or to the members of the Church=among many (Schenkel).
In all wisdom teaching and admonishing one another in psalms, hymns and spiritual songs.—[“In all wisdom” is joined with what follows. The construction is thus rendered more harmonious; the preceding clause has its emphatic adverb last, and the two qualifying participial clauses each begin with an adverbial phrase of manner. Eadie, following the pointing of Tischendorf, joins “psalms,” etc., with the second clause, but this destroys the correspondence, while the objection he urges, in regard to psalms and hymns as the material of instruction, is not in keeping with his own quotation from Basil’s encomium on the Psalms—R.] The participles, which are to be joined with “you” in the nominative, just as in Eph_4:1-3 (Winer’s Gram. p. 532), refer to the application and use of the word present among them, describe the manner in which the word dwells among them. This explains “speaking to yourselves” (Eph_5:19). The first verb indicates the intellectual, the other the moral reference. To both belong the definition of manner “in all wisdom” (comp. Col_1:28), which is placed first emphatically, and the asyndetic datives which define the means to be used [or “the vehicle in which" the teaching and admonishing was communicated (Meyer).—R.]. These means act the more instructively and effectively, the more familiar one is with them, for the hymn grows out of the word of God and of Christ, and these grow into such songs, as the Bible, the Psalter and Church history attest. Tertullian : Post aquam mannalem et lumina, ut quisque de scripturis sacris vel proprio ingenio potest, provocatur in medium canere. Comp. Eph_5:19. The reference is to public worship, to the use of the word of Christ and singing at the agapæ and in the family circle; it should not be limited to the latter (Meyer).
In grace singing in your hearts to God.—[Braune adopts the reading ἐν χάριτι, and therefore renders “in gratitude” [Dankbarkeit), but with Lachmann, Tischendorf, Meyer, Alford, Ellicott, Wordsworth, it is better to retain the well supported article: τῇ χάριτι then refers to Divine grace, the element to which the singing was to be circumscribed,—that which should accompany it.—R.] The clause corresponds in its structure with the foregoing; “in all wisdom,”—“in grace,” the participles, then the closer definition; they are coördinate therefore. It is altogether improper to join both with “be ye thankful,” making “let the word. richly” parenthetical, or to connect “in psalms,” etc., with this clause (Schenkel), on the ground that singing instruction is inconceivable, or to join ἐν χάριτι with πνευματικαῖς (Luther: spiritual, lovely songs). Since “singing” on account of “in your hearts” (see Col_3:15) must be referred to something internal, and “to God” indicates its direction, “in grace” must be a closer definition of the singing; “in gratitude,” as 1Co_10:30. The meaning of χάρις is like gratia. It cannot mean “in gracefulness” (Col_4:6; Eph_4:29; Erasmus, Schenkel), nor in grace, nor with the article: in the grace impelling thereto (Chrysostom, Meyer). [If the article be retained, this is undoubtedly the meaning; not only because usus loquendi favors such a view, but because the other meaning: “thankfully” would be a flat and unmeaning anticipation of “giving thanks” below (Alford).—R.] The opinion that the phrase “in your hearts” refers to the existing abuse of singing with the mouth (Theofhylact) is not justified, since the reading is not τῇκαρδιᾴ, and the tone which accompanied instruction is here noted. [Yet the former clause seems to refer to singing with the mouth, and this to that “in the silence of the heart” (Meyer).—R.]
Col_3:17. And everything whatsoever ye do in word or deed, do all in the name of the Lord Jesus.—It is evident that “do” must be supplied with “all” (πάντα), and that “all in the name of the Lord Jesus” corresponds with “everything whatsoever” [πᾶνὄτι—the absolute nominative.—R.]; “everything whatsoever” referring to individual things, and “all” taking up the same collectively. On this account it is incorrect to explain it: “in every thing which ye do, do all in the name,” etc. (Meyer), or that out of the doing in general the doing in particular proceeds (Schenkel). [Eadie makes the plural “individualing” also.—R.] The repetition as well as the position of πάν, together with the giving of a category (“in word or deed”), and the marking of the individual acts (ὄ τι) as well as the conditional form (ἐὰν ποιῆτε) require that it be understood of the entire action (Bengel : facitis lato sensu ponitur, ut etiam to loqui incendat) and this should be “in the name of the Lord Jesus.” This is joined by “and” to “the word of Christ” (Col_3:16). In addition to His word, His Name, His Person should be availing to us; the former in us, and we in the latter, as in the life-sphere dearest to us, out of which we never go, the element which we cannot lack. See Eph_5:20; Php_2:10. The variation from “Christ” (Col_3:16) and “Jesus” here makes us think of the model of the Incarnate One in the form of a servant. “In the name” is not “with invocation of” (Chrysostom and others). Bengel extends it too far : ut perinde sit, ac si Christus faciat, Col_3:11, vel certi ut Christo omnia probetis.
Giving thanks to God the Father by him.—The participle refers to the mood which should ever attend their “doing” (see Col_2:7; Eph_5:20), and which expresses itself in hymn and song. The repetition (Col_3:15-17) marks the importance of “giving thanks.” On “God the Father,” see Eph_1:3; Eph_5:20; Eph_6:23; Col_1:2 As “Father” is without any closer definition, it means of course, “of Jesus.” [Alford, however, justly remarks: “the words must be taken as approximating in sense to that more technical meaning which they now bear, without exclusive reference to either our Lord or ourselves.”—R.]—δι’ αὐτοῦ “through him,” is, according to Eph_5:20,=“in the name of the Lord,” marking more strongly the mediation of the thanksgiving, the Christian sentiment (Rom_1:8; Rom_7:25). There is nothing here to indicate opposition to angel-worship (Theodoret, Baehr). [Alford : “ ‘through Him,’ as the one channel of all communication between God and ourselves, whether of grace coming to us, or of thanks coming from us. ‘No man cometh unto the Father but by me’ (δι’ ἐηοῦ), Joh_14:6.” Meyer: “For Jesus, as the personal, historical Mediator of the Messianic Salvation through His atoning work, is therefore for the Christian consciousness the Mediator of thanksgiving; He it is, through whose favor the Christian can and does give thanks.”—R.]
DOCTRINAL AND ETHICAL
1. Conduct determined by condition.28 The Christian is “elect,” “holy,” “beloved.” In the first there is a negative reference to the mass and world, out of which he is taken, in the second a positive reference to the same, asserting that he is consecrated to God, while the third declares, positively also, that he is an object of the love of God; the first denotes simply the occurred fact, the third gives prominence to the continued effect, while the second sets forth the status. The relation is constantly defined as passive; the Christian has experienced something, without previous merit or meritorious assistance. This conditions and promotes his conduct, with thankful zeal, in order to show in response what he has experienced, viz., love. [The Apostle here as always (comp. Romans 8; Ephesians 1) treats of “election” as a fact, which is made known to us, in order to awaken love in us. It is doubtless necessary that it be at times handled polemically and dogmatically, but he uses it most like Paul, who speaks of it as a fact, revealed by God, evidenced as true of persons by corresponding facts, viz., Divine acts of grace which make men “holy and beloved,” and in itself an act of Divine grace, which the Christian can so apprehend as to derive from it a constant motive to such Christian graces as the Apostle here enumerates. So far from being made thereby harsh, proud and unforgiving, they “therefore” put on bowels of mercy, kindness, humbleness of mind, etc.—R.]
2. The new Christian condition or relation is first of all a relation toward God, yet it at the same time influences essentially the relation between those concerned and transferred by it. It is precisely by this that it must prove itself, the religious by the social. First of all this relation of man to God brings a discord into the individual himself, because it divides him into the receding old man, and the advancing new man. The principle of the old man, selfishness, is made by this relation, to yield or become yielding to the principle of the new man, viz., self-denying and world-denying love and the social virtues: mercy, kindness, humility, meekness, long-suffering, appear as necessary manifestations of the reality of the relations towards God. These virtues must show themselves toward the sins, faults and offences of a brother, just as God’s love has shown and still shows itself toward us.
3. Christian love is active. In the social Christian virtues there is no weakness, effeminacy, indifference. It is not indifferent indolence but active love, energetically breaking out in these as its forms. The Apology for the Augsburg Confession, Colossians 3 : § 110, rightly repels the assertion of the Romanists, that love justifies, since it does not establish the relation to God, only proves that it has been established, in and by the conduct toward the brethren.
4. Christ, in whom God’s love has become and still becomes our portion, remains the only model, the exclusive norm.
5. His peace in the heart, His word in the Church, are the attendants of Christian love, the former as its tone, the latter as the means of promoting it; without the first, rest, confidence and joy were wanting, without the other, certainty, correctness and strength.
6. The Christian Song, deriving its contents and its growth from the word of God, promoted culture and progress in the Christian life; it is in itself a sermon from the Divine word, and has its value in the fact that it is such. The Christian entrusted with it, should use it in the wider and narrower circle of his associates. Produced by spiritual, natural endowments from the use of God’s word and experience in life and heart, it is an excellent means of edification and growth for the new man. [The question of Psalmody and public praise, is to be settled by (Col_3:16) and similar passages. The word of Christ is to be its substance; all that is not of the word of Christ is to be excluded, all that is, may be included. Hence the Psalter in the main source, but not the only one. “In all wisdom” is its mode, hence mere rhymes of a pious turn are not included. Its end is mutual edification, not entertainment, hence the hymn must be adapted to this end, and the singing of it “to edification.” Those who cannot sing to edification may sing in their hearts, but the text implies that “this teaching and admonishing” is not the privilege of a few, but of Christians as a body.—R.]
7. The walk in fellowship with Christ, the practice of Christian virtues, advances us from the rudiments of a pupil to the perfection of a master. Not for merit, but for growth, Christian walk and Christian virtue are indispensable.
8. Gratitude, corresponding with the status into which we have been brought, with the glory of our relation to God, is most important and constant in Christian conduct. [Hence the excellence of those symbols, which treat of Christian morality under the head of the gratitude of God for redemption. See Heidelberg Catechism. This view guards alike against the extremes of antinomianism and legalism.—R.]
HOMILETICAL AND PRACTICAL
The Christian’s station, ornament, strength, tone and weapon.—All morality takes its rise in religion, which is essentially love, given of God, who gave Himself and accepted us, or peace, in which all the antagonisms within the personality of the man himself in his conscience and will, or between himself and the world or his neighbor, or the nearest of all, i. e., God the Lord Himself, was and is taken away.—Love is not a garment, that can be thrown over other virtues, but the soul of all to hold them together, their germ and impulse, their strength and beauty.—Ought the word of God to do well in you, then live in it, and let it live into you.—It is rudeness of mind to have no taste for the sacred poetry of the Church, the flowering of the Divine word in a gifted human soul, and a misfortune to have no benefit of it in the joy and sorrow of life.—A stamp you must have, lo, nothing is current in his eyes but His own Image.
Starke:—Nothing gives the devil so much room to come into the heart as hatred and anger; God’s children drive out both by meekness and spit on the embers, so that they may not break out into a fire.—He who bids us put up the sword, allows us still a shield for our protection; He who has commanded us to be as doves, has desired that we be “wise as serpents.”—A little child, that falls so often and so easily, is lifted up and carried; so gently and tenderly must weak Christians be dealt with. The world sets itself to righting and fighting, if attacked even by a cross word; but a Christian overcomes all by forgiving and yielding; he yields his own right [not the right, however,] and does not think of revenging himself.—That the wolf devours the lamb is nothing uncommon, but that one lamb eats another is deplorable and unnatural; we who are Christ’s sheep will cherish love toward one another.—Behold the necessity of household devotion. All others have their assemblies, merchants, mechanics, etc., yes even the Godless, that they may mock at God and His word, should not believers then establish their holy assemblies ?—We must thank God not only for His benefits, but also for His fatherly chastisements. “Both in His gifts and in His chastisements, praise Him, who either wins thee by giving, that thou mayest not want, or punishes thee when wandering, that thou mayest not perish” (Augustine).
Schleiermacher:—Christian social life : 1) what the deeds peculiar to the new man are; 2) what is distributed to each by virtue of these peculiarities of the new man; 3) the common rule for every one.—Controversy does not divide love and is not against the Christian spirit, if it only proceeds from a desire after nothing save what is true and right.—Love “the bond of perfectness:” 1) by which all imperfections are balanced; 2) by which all that bears in itself only the appearance of the new man, not its true spirit, is overcome; 3) by which we become helpful to others.
Passavant:—Forbearance may be difficult in certain cases; forgiveness is harder still.—However necessary this gift (God’s word) from above is, it will be learned from daily experience, that the Christians here and there are a very sensitive folk, not permitting themselves to be easily admonished or exhorted, hence the so frequent halts and retreats.—The first Christians from among the Jews soon found in their Psalms from earlier ages, thoughts and words for the later inward experiences, for the thanksgiving, praise and adoration of their new life; and those who came out of heathenism, listened with wonder, when these words of the sacred singers were transferred into their own language, and learned thence the quiet joys and devotions of God’s children in Israel. But soon too under their beautiful sky new Psalms and hymns in their own Greek tongue were born out of the deep inspiration and the holy and happy feelings of their redeemed souls. This glorious gift of spiritual song contributed greatly to the spread of the pure gospel in the age of the Reformation. The great Reformer of the Germans with his friends soon became their choristers, and it is a precious privilege to follow them and so many God-inspired men of after days in singing these beautiful Psalms and sweet hymns.
Genzken :—The choice communion garment of the children of God: 1) who gives it to them (Col_3:15); 2) how it is woven (Col_3:12-15); 3) ho w we should put it on.—Harless :—The proper self-education for the maintenance of divine love and divine peace : 1) constant practice in obedience to God’s word; 2) sanctification of all our doings in the name of the Lord Jesus; 3) unceasing thanksgiving for God’s unmerited grace in Christ.—Schnur :—Spiritual songs: 1) Eagles of Christianity; 2) missionaries of Protestantism; 3) heart-preachers of our nation; 4) mouth of our worship; 5) the Apostles in our houses; 6) the crown of our congregations.—Wolf :—The comfort and joy of the Christian in spiritual songs. They serve: 1) as witnesses of the truth from all stations for the strengthening of our faith; 2) as confessions from the inner life of experienced Christians for the soothing of our spirits; 3) as awakening voices of the Spirit to enliven our own meditation.—Köhler:—The new man, as St. Paul depicts him, outshines all the lustre of the world! 1) His richly-colored garment; 2) his golden girdle; 3) his heart’s peace; 4) the weapons of his hand.—Pröhle :—Bible and hymn book, two precious household treasures; 1) their worth; 2) their use.—Love in all human unions, the most perfect bond : 1) the noblest; 2) the gentlest; 3) the firmest.—Exhortation to Christian families to engage in family worship; it Isaiah 1) a venerable custom inherited from our fathers, though unfortunately disappearing from many houses; 2) deeply grounded in the character of Christianity, as well as in the nature of the family circle; 3) of the most blessed influence upon the home life itself.
[Beveridge :
Col_3:17. Doing all in the name of the Lord Jesus. 1) What is meant by “the name of the Lord Jesus.” a. Lord of all, b. Jesus, Saviour, c. Lord Jesus by the Incarnation. d. Mighty works in His name. 2) And we ought to do all, etc., a. only what God commands or allows, b. in a firm faith in His Holy name. c. for His glory. 3) Instances of things thus done in God’s word. Religious assemblies, Sacraments, Thanksgiving, Censures of the church, Resisting the devil, even giving a cup of cold water. All that a Christian may do, can be done in His name.—R.]
[Burkitt:
Col_3:12. Humility is a certain evidence of our holiness, because it is a great part of our holiness.
Col_3:13. He must have no friends, that will have a friend with no faults, consequently Christians stand in need of forgiveness from each other.
Col_3:14. 1) The upper garment is larger and broader than the rest; so ought charity to extend itself to all persons and upon all occasions. 2) The upper garment is usually fairer than the rest; so doth charity shine brightest amongst all the graces. 3) The upper garment distinguishes the general orders and degrees of men; thus Christians are known by love, as by a livery; it is the bond that Christ’s sincere disciples wear.
Col_3:16. If the heart and affections be not stirred in this duty of singing, the outward grace, though never so graceful availeth nothing.—R.]
[Henry :
Col_3:12. They who owe so much to mercy, ought to be merciful to all who are proper objects of mercy.—There must not only be an humble carriage but an humble mind.
Col_3:13. We need the same good turn from others which we are obliged to show them.
Col_3:15. The work of thanksgiving to God is such a sweet and pleasant work, that it will help to make us sweet and pleasant towards all men.
Col_3:16. The gospel is the word of Christ, which is come to us; but that is not enough, it must dwell in us, or keep house, as a master, who has a right to prescribe and direct to all under his roof.
Col_3:17. They who do all things in Christ’s name, will never want matter of thanksgiving to God the Father.—R.]
[Eadie :
Col_3:14. “Love the bond of perfectness.” Bound up in this zone, every Christian. excellence fills its own place, and keeps it, and the whole character is sound, does not distort itself by excess, nor enfeeble itself by defect.
Col_3:15. A peace, which is not the peace of Christ, is often rudely disturbed, for it is but a dream and a slumber in the midst of volcanic power, which are employing the time in gathering up their energies for a more awful conflict.
Col_3:16. Such ought to be the habitual respect to Christ’s authority, such the constant and practical influence of His word within us, that even without reference to Him, or express consultation of Him, all we say or do should be said and done in His Spirit.—Art, science, literature, politics and business, should be all baptized into the spirit of Christ.—R.]
[Barnes:
Col_3:16. He who is permitted to make the hymns of a church need care little who preaches, or who makes the creed.
Col_3:17. We are to engage in every duty, not only in the name of Christ, but with thankfulness for the privilege of acting so that we may honor Him.—Schenkel :—The victory of peace in the heart: 1) It comes from Christ; 2) it is accomplished in the church; 3) it is constantly attended by thanksgiving.—The proper Christian congregational singing: 1) The choice of hymns; 2) the kind of singing; 3) the source from which it should spring; 4) the end, which it should aim at.—The nature of Christian gratitude as shown: 1) In that, for which the Christian is thankful; 2) In whom he thanks; 3) In whose name he gives thanks.—R.]
Footnotes:
[16]Col_3:12.—[Ἅγιοι, “saints,” if used substantively as Braune holds. See Exeg. Notes. There are several quite unimportant various readings in this verse; οι̇κτιρμοῦ and πραΰτητα are preferable to οι̇κτιρμῶν and πραότητα of the Rec.—R.]
[17]Col_3:13.—[Ἀλλήλων—ὲαυτοῖς; there is nothing in the E. V. to indicate that different words follow the two participles.—R.]
[18]Col_3:13.—Instead of ὁ Χριστός, C. [K. L., most versions, Tischendorf, Meyer, Ellicott, Wordsworth, Rec.], A. B. and others [Lachmann, Alford] read ὁ κυρίος. א. ὁ θεός. Besides, θεὸς τοῦ Χριστοῦ, deus in christo, occur.
[19]Col_3:13.—[To supply an imperative, with E. V., breaks the construction unnecessarily. If anything be supplied in English it should be the auxiliary participle as above.—R.]
[20]Col_3:14.—[Ἐπὶ πᾶσιν δὲ τούτοις. “But over all these;”—“above all” is ambiguous.—R.]
[21]Col_3:14.—A.B.C.F.G. and others read ö; ὅς in א. is a correction, as well as the later ἥτις; [Rec., grammatical emendatiou (Meyer, Alford).—R.]
[22]Col_3:15.—[Τοῦ Χριστοῦ on the authority of א. A. B. C. and most versions, modern editors generally, instead of ποῦ θεοῦ, Rec, followed by E. V.—R.]
[23]Col_3:16.—Καί before ὕμνοις and ᾠδαῖς added from Eph_5:19.
[24]Col_3:16.—[Braune omits the article before χάριτι and renders “in thanksgiving.” But it is retained by most modern editors on the authority of B. and others. See Exeg. Notes—R.]
[25]Col_3:16.—[Τῷθεῷ is the reading of the mass of MSS., adopted by most modern editors; κυριῷ, Rec. Lachmann, probably taken from Eph_5:19.—R.]
[26]Col_3:17.—B reads κυρίου Ἰησοῦ, א. inserts Χριστοῦ, others omit κυρίου. [Lachmann, Ellicott, Wordsworth follow the last reading; Tischendorf, Alford, Rec. that of B.—R].
[27]Col_3:17.—[Καί, probably from Eph_5:20, is omitted in א. A. B. C., by Lachmann, Tischendorf, Meyer, Alford, Ellicott, Wordsworth.—R.]
[28][I have thus attempted to retain the neatness of Braune’s sentence: “Das Verhalten ist durch das Verhältniss bestimmt,” with indifferent success.—R.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11–15 Where--Translate, "Wherein," namely, in the sphere of the renewed…
Where--Translate, "Wherein," namely, in the sphere of the renewed man.
neither . . . nor . . . nor . . . nor--Translate as Greek, "There is no such thing as Greek and Jew (the difference of privilege between those born of the natural seed of Abraham and those not, is abolished), circumcision and uncircumcision (the difference of legal standing between the circumcised and uncircumcised is done away, Gal 6:15) --bondman, freeman." The present Church is one called out of the flesh, and the present world-course (Eph 2:2), wherein such distinctions exist, to life in the Spirit, and to the future first resurrection: and this because Satan has such power now over the flesh and the world. At Christ's coming when Satan shall no longer rule the flesh and the world, the nations in the flesh, and the word in millennial felicity, shall be the willing subjects of Christ and His glorified saints (Dan 7:14, Dan 7:22, Dan 7:27; Luk 19:17, Luk 19:19; Rev 20:1-6; Rev 3:21). Israel in Canaan was a type of that future state when the Jews, so miraculously preserved distinct now in their dispersion, shall be the central Church of the Christianized world. As expressly as Scripture abolishes the distinction of Jew and Greek now as to religious privileges, so does it expressly foretell that in the coming new order of things, Israel shall be first of the Christian nations, not for her own selfish aggrandizement, but for their good, as the medium of blessing to them. Finally, after the millennium, the life that is in Christ becomes the power which transfigures nature, in the time of the new heaven and the new earth; as, before, it first transfigured the spiritual, then the political and social world.
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Scythian--heretofore regarded as more barbarian than the barbarians. Though the relation of bond and free actually existed, yet in relation to Christ, all alike were free in one aspect, and servants of Christ in another (Co1 7:22; Gal 3:28).
Christ is all--Christ absorbs in Himself all distinctions, being to all alike, everything that they need for justification, sanctification, and glorification (Co1 1:30; Co1 3:21-23; Gal 2:20).
in all--who believe and are renewed, without distinction of person; the sole distinction now is, how much each draws from Christ. The unity of the divine life shared in by all believers, counterbalances all differences, even as great as that between the polished "Greek" and the rude "Scythian." Christianity imparts to the most uncivilized the only spring of sound, social and moral culture.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11–15 11. Where—In this new order of humanity, of which…
11. Where—In this new order of humanity, of which Christ is the head and representative, no class distinction of worth, or privilege, or disability is recognized, whether based on national differences, as Greek and Jew; on previous religious forms, as circumcised and uncircumcised; on lowness in culture, as Barbarian and Scythian; or on social position, as bond and free. These differences remain as between man and man, but none of them affects their relation to Christ. He is all. Every thing centres in him, and he becomes every thing to them who love him. He is also in all believers, dwelling in them, and so bringing all into union with himself, and brotherhood with each other.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11–15 11. where] “in” “the new Man.” This phrase is…
11. where] “in” “the new Man.” This phrase is a further suggestion of the inner reference to Christ as the New Man which we find in this passage and the Ephesian parallel. Certainly the language of locality accords better with such a reference than with a reference merely to the regenerate state of the Christian.
there is neither] The Greek is emphatic; there exists neither. “Not merely the fact but the possibility” is negatived (Lightfoot). In Christ, such differences cannot breathe.
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Greek nor Jew] Cp. Rom_10:12; 1Co_12:13; Gal_3:28 (a close verbal parallel). The word Hellên in such antithetical places “denotes all nations not Jews that made the language, customs and learning of the Greeks their own” (Grimm’s N.T. Lexicon, ed. Thayer). In this sense it is used e.g. Joh_7:35, where A.V. renders “Gentiles.” See too Act_11:20 (true reading), Act_14:1, &c.
circumcision nor uncircumcision] Cp. Rom_2:25-27; Rom_3:30; 1Co_7:19; Gal_5:6; Gal_6:15; and see Eph_2:11.
barbarian, Scythian] The word barbaros, in Greek, first denoted a speaker of an unintelligible language, and so a non-Greek, whatever his state of society or culture. It thus included the Romans, and in pre-Augustan Latin writers is even used as a synonym for Latin. But “from the Augustan age the name belonged to all tribes which had no Greek or Roman accomplishments” (Liddell and Scott, Greek Lexicon).
“Scythian:”—an intensification of the previous word. The Scythians, a wandering race, akin probably to the modern Turks, were regarded by both Greeks and Jews as the wildest of wild tribes, (though the opposite view, strangely, had been taken by early Greek thought, idealizing the unknown. Thus Æschylus (cent. 5 b.c.) calls the Scythians “well-ordered”).—Lightfoot points out that to the Jews the Scythians were specially a name of terror and savagery, for in the reign of Josiah they had poured into Palestine (Herodotus i. 105–6); an invasion not recorded in Scripture, but perhaps indicated in Jer_1:13-16; Ezekiel 38-39.
bond nor free] Cp. 1Co_12:13; Gal_3:28; Eph_6:8 (with notes in this series on Col_3:5); and see 1Co_7:22.—Onesimus and Philemon would be at hand as living illustrations of this brief but wonderful statement.
but Christ is all and in all] More exactly, to paraphrase, but all things, and in all (persons), are—Christ. Such was the union of every believer with Him, that each was to each an embodiment as it were of His presence and life. In this respect all differences, national, ritual, educational, social, were assimilated in the eyes of faith and love. Facts of race, history, status, were not indeed contradicted, but they were overruled, and transfigured into mere varying phases of a central union in the Lord, Who shone equally through all His members.
This short sentence is at once a radical contradiction to some of the deepest prejudices of classical paganism and of (distorted) Judaism, and a wonderful positive revelation.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11–15 (11) Where there is neither . . .—This passage…
(11) Where there is neither . . .—This passage naturally suggests comparison with Gal_3:28. “There is neither Jew nor Greek; there is neither bond nor free; there is neither male nor female: for ye are all one in Jesus Christ.” In comparing the passages (passing by the insertion here of “circumcision nor uncircumcision,” which is simply explanatory of “Jew nor Greek”) we notice in this—(1) The insertion of “barbarian, Scythian.” This insertion is clearly intended to rebuke that pride of intellect, contemptuous of the unlearned, which lay at the root of Gnosticism. The “barbarian” was simply the foreigner (comp. 1Co_14:11); the “Scythian” was the savage, towards whom the contempt implied for the “barbarian” assumed explicitness, and reached its climax. (2) The omission of “male nor female.” In the Oriental society, as in Galatia, the dignity of women needed to be asserted against supposed inferiority. In Greek or Græcised society, as at Corinth, Ephesus, and Colossæ, the new “freedom” of the gospel was apt to be abused to license; hence it was rather the “subjection” of women which needed to be suggested. (Comp. 1Co_11:3-16; 1Co_14:34-35; Eph_5:22-24; and 1Ti_2:11-15.) (3) Whereas in the Galatian Epistle the stress is laid on the unity of all with one another in Christ, here (as usual) the great truth is that “Christ is all things and in all.” In 1Co_15:28 we have this phrase applied to God, in contradistinction to the office of the Son in His mediatorial kingdom. Here it is in reference to that kingdom that it is used. In it Christ (see Eph_1:23) “fills all in all;” and by His universal mediation all “life is hid with Him in God.” He is all that can be needed, and that both “in all things” and “in all persons.” But under both aspects the catholicity of the gospel is equally brought out; here by the direct union of all alike with Christ, there by the resulting unity of all with one another.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–15 Where there is (or, can be) no Greek and…
Where there is (or, can be) no Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman (Gal_3:28 Gal_6:15; Eph_2:14-18 Eph_4:25; 1Co_12:13; Rom_15:5-12 Phm_1:15, 16; Joh_17:20-23; Luk_22:24-27; Joh_13:12-17) That eni means "can be," "negativing, not merely the fact, but the possibility," is doubtful in view of. 1Co_6:5 (Revised Text). "In Christ" these distinctions are non-existent. There is no place for them. These and the following words indicate the sphere, as "unto knowledge" the end, and "after the image" the ideal or norm, of the progressive renewal to be effected in the Colossian believer. It can be carried on only where and so far as these distinctions are set aside. The "new man" knows nothing of them. The enmity between Greek and Jew being removed, the malice and falsehood that grew out of it will disappear. (vers. 8, 9: comp. Eph_4:25) In Gal_3:28 "Jew" stands first, and the distinction of sex is added. The distinctions here enumerated appear as looked at from the Greek side. Only here in the New Testament does "Greek" precede "Jew". (comp. Rom_1:16; 1Co_12:13, etc.) "Barbarian" (Rom_1:14) and "Scythian" (only here in the New Testament) are together opposed to "Greek," and imply want of culture rather than alien nationality, the Scythian being the rudest of barbarians (see Lightfoot"s full note). Such terms of contempt would, in Asia Minor, be commonly applied by Greeks to the native population. The party who affected philosophic culture (Col_2:8, Col_2:23) may, perhaps, have applied them to simple, uneducated Christians. (see note on Col_1:28) (On "circumcision," see Col_2:11; and for the connection with ver. 9. (comp. Gal_6:15) For "bond" and "free," a division then pervading society universally, comp. Galatian list. Onesimus and Philemon are doubtless in the apostle"s mind. On this relationship he enlarges in the next section. (Col_3:22-25; Col_4:1) The four pairs of opposed terms represent distinctions
(1) of race,
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(2) of religious privilege,
(3) of culture,
(4) of social rank.
But Christ is all things, and in all (Col_1:15-20 Col_2:9, 10 3:4; Eph_1:3, Eph_1:10, Eph_1:22, 23 2:13-22 3:8, 19; Php_1:21 3:7-14 4:19; Gal_2:20 Gal_5:2, Gal_5:4; Rom_5:10 Rom_8:32, Rom_8:39) "Christ" stands at the end of the sentence, with accumulated emphasis. The Church regards and values each man in his relation to Christ, and bids every other consideration bow to this. He is "all things our common centre, our standard of reference, and fount of honour, the stun of all we acknowledge and desire; and he is "in all the common life and soul of his people, the substance of all we experience and possess as Christians. The second "all" is masculine (so most commentators, from Chrysostom downwards), referring more specially to the classes just enumerated. Similarly, in Eph_4:6: comp. Col_1:27; Ephesians Gal_1:15 Gal_2:20 Gal_4:19. (While he is "in all," it is equally true that all are "in him:" (comp. Joh_15:4 Joh_17:23, Joh_17:26) Just as in the spiritual sphere, and in the relations between God and man, Christ is shown to be all, so that "principalities and powers" are comparatively insignificant; (Col_1:16 Col_2:9, Col_2:10, Col_2:15) so in the moral sphere, and in the relations between man and man. All human distinctions, like all angelic offices, must pay homage to his supremacy, and submit to the reconciling unity of his kingdom. (Eph_1:10)
All distinctions obliterated in Christ.
there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman: but Christ is all, and in all." The old distinctions which separated man from man can have no existence in the new spiritual life.
I NATIONAL DISTINCTIONS ARE ABOLISHED IN CHRIST. "Greek and Jew." The peculiar privilege of Abraham"s natural seed is gone. Mercy is shown on exactly similar terms to Jew and to Gentile. Thus is manifest that catholicity of the gospel which the Gnostics repudiated.
II RITUALISTIC DISTINCTIONS ARE ABOLISHED. "Circumcision and uncircumcision." The errorists in Galatia would have imposed circumcision on the Gentile Christians, but neither circumcision nor the want of it availed anything in Christ"s kingdom, but "a new creation". (Gal_6:15) Thus, while it was an advantage to be born a Jew rather than a Gentile, it was none to become as a Jew by conforming to its ritual. (1Co_7:19)
III NO DISTINCTION IS RECOGNIZED AS TO CIVILIZATION OR REFINEMENT. "Barbarian, Scythian." The barbarian was the foreigner, the Scythian the savage. The gospel turns the barbarian into a brother, and lifts even the Scythians the lowest type of barbarians into the dignity of Christian fellowship.
IV SOCIAL DISTINCTIONS ARE ABOLISHED. "Bondman, freeman." The gospel has placed them on one level of religious privilege.
V CHRIST HAS OBLITERATED ALL THESE DISTINCTIONS. "But Christ is all, and in all." He has absorbed them all into himself, filling the whole sphere of human life in its widest varieties of development. He dwells in all, their true Centre; for the life of all believers is "hid with Christ in God." This fact places the saints under immense obligations. They must consecrate all to Christ and resign all to his wise and loving will. T. C.
Ver. 11 (last clause).
Christ all, and in all.
I THE FACT.
1. Christ is everything to the Christian. All other interests sink into insignificance before him, as the stars fade at the rising of the sun.
(1) Christ is the whole price of redemption. We need no additional grace to that of his gospel. We have not to supplement that gospel by the Law, or to eke out the store of grace with our good works, or to add the intercession of saints to that of Christ, or to offer any fresh sacrifices to complete the atonement. Christ cried on the cross, "It is finished." He, and he alone, is sufficient to bring full salvation.
(2) Christ is the one Lord of our lives. He will accept no divided devotion. He, and he alone, has a claim to rule over our hearts. There is but one King of the kingdom of heaven that is set up in our midst. Any priestly pretension, any dogmatic teaching, or any political coercion that interferes with the authority of Christ, is treason against Heaven.
(3) In Christ are all our requirements. To be in him now is the deepest peace; to be with him hereafter is the joy of heaven. All sympathy for all kinds of men, in all possible conditions of sorrow or of joy, may be found in him. All truth of the highest Divine things may be seen in him, the "Word of God.
2. Christ fills everything for the Christian. He is in all.
(1) Christ is in the whole heart. All the true Christian"s thought and affection are filled with Christ. It is true that Christ does not exclude natural human affections. It was the fantastic mistake of the Church that a St. Catherine, in order to be the bride of Christ, must be excluded from human love. On the contrary, Christ enters our human affections and pervades them. In regard to social intercourse we may say
Let not my heart within me burn Except in all I thee discern.
(2) Christ is in the whole of life. lie does not belong to a small consecrated section of it, a temple of holiness, shut off from the busy haunts of commerce and pleasure. He comes into our business, our pleasure, our mundane affairs generally, he is as much in the office and the workshop as in the Church. He claims the six days as much as the Sunday.
(3) Christ is in each and all of his people, he is not only in apostolic leaders and pattern saints; he is in little children, the ignorant, the insignificant, the imperfect, the latest converts of a mission to degraded heathen.
II THE CONSEQUENCES OF THIS FACT.
1. It is a motive for holiness. If we are new men in Christ, all life belongs to him. There is no room for the indulgence of sin. Any unclean spot is a desecration of his temple.
2. This fact breaks down the separating barrier between man and man. Political distinctions ("Greek and Jew"), religious distinction"s apart from Christ ("circumcision and uncircumcision"), distinctions of civilization ("barbarian, Scythian"), social distinctions ("bondman, freeman"), all melt before the unifying influence of the common presence of Christ.
3. This fact is a motive for Christian charity. (Vers. 12, 13.) It should lead to wider sympathy and warmer compassion; to greater gentleness, forbearance, and meekness; to a more forgiving spirit among Christians. Remember that as you treat your fellow Christian so you are treating Christ. (Mat_25:45) If it is difficult to love him for his own sake, love him for the sake of Christ. If there is little of beauty in his soul and much to repel and annoy us, still consider that, though the temple is not attractive, there dwells within it One who is altogether lovely. Love the Christ who may be found even in the uncouth Christian. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv11–15 Where there is neither Greek nor Jew.
Col_3:11
Where there is neither Greek nor Jew.
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Comparing the enumeration here with that in Gal_3:28, we mark this difference. In Galatians the abolition of all distinctions is stated in the broadest way by the selection of three typical instances: Religious prerogative, Jew and Greek; social ,caste, bond and free; natural sex, male and female. Here, on the other hand, the examples are chosen with special reference to the circumstances of the Colossian Church.
1. The Judaism of the Colossian heretics is met by Greek and Jew, and as it manifested itself especially in enforcing circumcision, this is further emphasized by circumcision nor uncircumcision.
2. Their Gnosticism is met by Barbarian, Sythian. They laid special stress on intelligence, penetration, gnosis. The apostle offers the full privileges of the gospel to barbarians even of the lowest type. In Rom_1:14 the division Greek and Barbarian is almost synonymous with wise and unwise.
3. Special circumstances connected with an eminent member of the Colossian Church had directed his attention at this moment to the relation of master and slaves. Hence he cannot leave the subject without adding bond, free. (Bishop Lightfoot.)
The high level
I. The gospel produces the new man.
1. Before man is made anew all influences fail to produce the change. The glories of heaven never move him to praise, the riches of the earth never touch his gratitude. Like a withered tree, which receives no benefit from sunshine or shower, gracious influences made no impression.
2. But thrown into the crucible and mould of the Cross, he comes out a new man. New thoughts crowd the theatre of his mind, new emotions flower in the garden of his soul, new prospects enliven his future, and impelled by new convictions he builds up a new character. When ignorant become learned and subjects kings, there is less change than when lions become lambs, and Gods enemies His friends.
3. The new man is possible to all. You cannot make poets, painters, musicians, soldiers, statesmen of all men, but the gospel can renovate all.
II. The gospel unites mankind under one head.
1. There were distinctions.
(1) The national contrast between Jew and Greek was strong. The boast of race, achievements, culture, etc., created mutual contempt. Those who gloried in Alexander and Socrates were scornfully reminded of David and Solomon.
(2) The religious distinction was still sharper.
(3) That between high and low was observed with rigour, there being no middle class.
2. All these distinctions must be sunk and the race come up by another way.
(1) All men must humble themselves in the sight of God. The gospel does not propose to readjust these various claims, but to press regeneration on all. Paul once prided himself on his distinctions, but they vanished in view of the great question, What must I do to be saved?
(2) The gospel leads to an exaltation which leaves the most exalted human stations behind. Stars shine brightly till the sun appears. The barbarian at the foot of the Cross is higher than Caesar on his throne. He who embraces Christ is rich, while the millionaire who trusts in riches is poor.
III. The gospel assimilates human life to that of christ.
1. Christ absorbs every other condition which influences the mind. The river which flows over mountain and dale preserves its name and identity all the way to its mouth--then it is lost. So with him whose life-streams flow towards Christ, they will be absorbed in the ocean of His love. We surrender all to the claims of the Cross.
2. Christ is seen and felt in all the relations of life. Nature, duty, etc., which before were Christless, are now full of Christ.
3. As Christ is all in all and we in Him, therefore all things are ours. (T. Davies, Ph. D.)
Christ is all.--
Christ is all
There are two worlds, the old and the new. These are peopled by two sorts of manhood, the old man, and the new man, concerning whom see verses 9, 10.
I. What there is not is the new. When we come to be renewed after the image of Him that created us, we find an Obliteration of--
1. National distinctions: Where there is neither Greek nor Jew. Jesus is The Man. In the broadest sense He is neither Jew nor Gentile. Jesus furnishes us with a new patriotism, loyalty, and clanship, which we may safely indulge to the utmost.
2. Ceremonial distinctions: There is neither circumcision nor uncircumcision. The separating rite is abolished, and the peculiar privilege of a nation born after the flesh is gone with it.
3. Social distinctions: There is neither bond nor free. We are enabled through Divine grade to see that these distinctions are--
(1) Transient.
(2) Superficial.
(3) Of small value.
(4) Nonexistent in the spiritual realm.
What a blessed blending of all men in one body is brought about by our Lord Jesus! Let us all work in the direction of unity.
II. What there is in the new. Christ is all and in all.
1. All our culture. In Him we emulate and excel the Greek.
2. All our revelation. We glory in Him even as the Jew gloried in receiving the oracles of God.
3. All our ritual. We have no circumcision. All Scriptural ordinances are of Him.
4. All our simplicity.
5. All our natural traditions. He is more to us than the freshest ideas which cross the mind of the Barbarian.
6. All our unconquerableness and liberty. The Scythian had not such boundless independence as we find in Him.
7. All as our Master, if we be bond. Happy servitude of which He is the head!
8. Our Magna Charta: yea, our liberty itself if we be free.
Conclusion: Christ all and in all furnishes a test question for us.
1. Is Christ so great with us that He is our all?
2. Is Christ so broadly and fully with us that He is all in our all?
3. Is He, then, all in our trust, our hope, our assurance, our joy, our aim, our strength, our wisdom--in a word, all in all?
4. If so, are we living in all for Him?
5. Are we doing all for Him, because He is all to us? (C. H. Spurgeon.)
But Christ is all in all
Here in the text Christ is said to be all; but in what sense is Christ all?
1. Christ is all by way of eminency; all good things are eminently to be found in Him, as the sun doth virtually contain in it the light of the lesser stars.
2. Christ is all, by way of derivation; all good things are transmitted and conveyed to us through Christ; as your rich commodities, jewels, and spices come by sea, so all heavenly blessings sail to us through the red sea of Christs blood; through Him and to Him are all things. Christ is that spiritual pipe, through which the golden oil of mercy empties itself into the soul. Christ must needs be all, for in Him dwelleth all the fulness of the Godhead. He hath a partnership with God the Father; all things that the Father hath are Mine; so that there is enough in Him to scatter all our fears, to remove all our burdens, to supply all our wants; there can be no defect in that which is infinite. It shows us the glorious fulness of Jesus Christ; He is all in all. Christ is a panoply, a magazine and storehouse of all spiritual riches: you may go with the bee from flower to flower, and suck here and there a little sweetness, but you will never have enough till you come to Christ, for Be is all in all.
Now, in particular, Christ is in all six respects:
1. Christ is all in regard of righteousness--He is made to us righteousness.
2. Christ is all in regard of sanctification--He is made to us sanctification. This doth tune and prepare the soul for heaven; it turns iron into gold; it makes the heart which was Satans picture, Christs epistle. There must be first our days of purification before our days of glorification. What a blessed work is this! A soul beautified and adorned with grace, is like the firmament bespangled with glittering stars. But whence is this? Christ is all; He is made to us sanctification; He it is that sends His Spirit into our hearts to be a refiners fire, to burn up our dross, and make our graces sparkle like gold in the furnace; Christ ariseth upon the soul with healing in His wings.
3. Christ is all in regard of Divine acceptance. As Joseph did present his brethren before Pharaoh, and brought them into favour with the king, so the Lord Jesus carries the name of the saints upon His breast, and presents them before His Father, so bringing them into repute and honour. Through the red glass everything appears of a red colour; through the blood of Christ we look of a sanguine complexion, ruddy and beautiful in Gods eyes.
4. Christ is all in regard of Divine assistance; a Christians strength lies in Christ. Whence is it a Christian is able to do duty, to resist temptation, but through Christs strengthening?
5. Christ is all in regard of pacification; when conscience is in an agony, and burns as hell in the sense of Gods wrath; now Christ is all, He pours the palm of His blood into these wounds, He maketh the storm a calm. Christ doth not only make peace in the court of heaven, but in the court of conscience; He not only makes peace above us, but within us.
6. Christ is all in regard of remuneration; He it is that crowns us after all our labours and sufferings. If Christ be all, it shows what a vast disproportion there is between Christ and the creature; there is as much difference as between ens and nihil; Christ is all in all, and the creature is nothing at all--wilt thou set thine eyes on that which is not? In all our spiritual wants we should repair to Christ as Jacobs sons did to their brother Joseph. He opened all the store-houses, and gave to his brethren corn and provision for the way. Thus the Lord hath made Christ our Joseph; in whom are hid all treasures. If Christ be all, see here the Christians inventory, how rich is he that hath Christ! he hath all that may make him completely happy. Plutarch reports that the wife of Phocion being asked where her jewels were, she answered, My husband, and his triumphs are my jewels! so, if a Christian be asked, where are his riches, he will say, Christ is my riches. How could a Christian sit down satisfied with Christ? Christ is all. What though he wants other things, is not Christ enough? If a man hath sunshine, he doth not complain he wants the light of a candle. Thou hast Christ with all His perquisites and royalties! Suppose a father should deny his son furniture for his house, but should settle all his land upon him, had he any cause to complain? If God denies thee a little furniture in the world, but in the meantime settles His land upon thee, He gives thee the field wherein the pearl of price is hid, hast thou any cause to repine? A Christian that wants necessaries, yet having Christ, he hath the one thing needful; ye are complete in Him. What! complete in Christ, and not content with Christ? If Christ be all, see the deplorable condition of a Christless person; he is poor, he is worth nothing; thou are wretched, miserable, and poor, etc.
The sadness of a man that wants Christ will appear in these seven particulars.
1. He hath no justification.
2. He that wants Christ, wants the beauty of holiness; Jesus Christ is a living spring of grace; full of grace and truth.
3. He that wants Christ, wants His freedom; if the Son make you free, you shall be free indeed.
4. He that wants Christ, hath no ability for service.
5. He that wants Christ, hath no consolation; Christ is called the consolation of Israel. A Christless soul is a comfortless soul.
6. He that wants Christ, hath no salvation.
1. If Christ be all, then set a high valuation upon Jesus Christ; to you which believe, He is precious.
2. If Jesus Christ be all, then make sure of Christ; never leave trading in ordinances, till you have gotten this pearl of price. In Christ there is the accumulation of all good things.
And that I may persuade all to get Christ, let me show what an enriching blessing Christ is.
1. Christ is a supreme good; put what you will in the balance with Christ, He doth infinitely outweigh. Is life sweet? Christ is better: He is the life of the soul; His loving: kindness is better than life.
2. Christ is a sufficient good; He who hath Christ, needs no more; he who hath the ocean, needs not the cistern.
3. Christ is a sanctifying good, He makes every condition happy to us, He sweetens all our comforts, and sanctifies all our crosses.
4. Christ is a select, choice good. God shows more love in giving us Christ, than in giving us crowns and kingdoms.
5. Christ is such a good, as without which nothing is good, without Christ health is not good, it is fuel for lust: riches are not good, they are golden snares; ordinances are not good, though they are good in themselves, yet not good to us.
6. Christ is an enduring good; other things are like the lamp, which while it shines it spends, the heavens shall wax old like a garment.
7. Christ is a diffusive, communicative good; He is full, not only as a vessel, but as a spring, He is willing to give Himself to us.
But how shall I get a part in Christ?
1. See your need of Christ, know that you are undone without Him.
2. Be importunate after Christ. Lord, give me Christ, or I die!
3. Be content to have Christ, as Christ is offered,
A Prince and a Saviour.
1. Make Christ all in your understanding, be ambitious to know nothing but Christ. What is it to have knowledge in physic--to be able with Esculapius and Galen to discourse of the causes and symptoms of a disease, and what is proper to apply, and in the meantime to be ignorant of the healing under Christs wings? What is it to have knowledge in astronomy--to discourse of the stars and planets, and to be ignorant vi Christ, that bright morning-star which leads to heaven? We cannot know God but through Christ.
2. Make Christ all in your affections. Love nothing but Christ; love is the choicest affection, it is the richest jewel the creature hath to bestow; O if Christ be all, love Him better than all!
3. Make Christ all in your abilities, do all in His strength, be strong in the Lord, and in the power of His might. When you are to resist a tentation, to mortify a corruption, do not go out in your own strength, but in the strength of Christ: be strong in the Lord.
4. Make Christ all in your aims; do all to His glory.
5. Make Christ all in your affiance; trust to none but Christ for salvation; the Papists make Christ something, but not all.
6. Make Christ all in your joy. God forbid that I should glory, save in the cross of our Lord Jesus Christ. When a Christian sees a deficiency in himself, he may see an all-sufficiency in his Saviour: happy is that people whose God is the Lord! That servant needs not want who hath his masters full purse at command: he needs not want who hath Christ, for Christ is all and in all. (T. Watson.)
Christ is all
The doctrine of the text--
I. Accounts for the essential similarity of Christian character. Innumerable are the causes of diversity--constitutional peculiarities, external circumstances, accidental associations. But amidst all these, whether men are slaves or freemen, rude or civilized, etc., the Christian principle equalizes all, us forming a common centre, a standard under which all are enlisted, the source of their felicity, the rejoicing of their hearts. Christ is all in all.
1. To those who believe in Him.
2. In all the felicities of an eternal life.
II. Illustrates the true unity of the church. To produce unity uniformity has been attempted, but this is different from oneness of spirit. No visible accordance by subscribing to formularies or uniting in observances can realize unity. There will be a period when this will be realized; but amidst all that separates, amidst all that enemies and friends have done to injure the cause, there is a real and effective unity between Christians. Bring believers of every age, class, name together, and one chord will vibrate in every heart, one topic be the theme of every song, one principle the life of all. They are all in Christ and therefore one: one in relationship, sympathy, joy, sorrow, hope.
III. Proves the universality of the Christian dispensation. This is the religion of man; adapted to him wherever you find him, whether scorched by Indian suns or blanched by northern snows. All men are lost; Christianity comes to save all men. The religion of Christ, unlike any other, has nothing local or restrictive. There are no circumstantials in it to narrow its range. This universality--
1. Is founded on the condition of man in all circumstances.
2. Is proved by its actual results wherever received.
3. Is provided for by the security of the everlasting covenant.
4. Is guaranteed to the Church by the presence of Christ.
IV. Constitutes the great subject of the Christian ministry, and assigns the true cause of its efficiency. I if I be lifted up, etc.
V. Exhibits an adequate source of consolation and support in the prospect of death and eternity.
1. It secures a victory over the king of terrors.
2. It ensures an abundant entrance into heaven. (J. Fletcher, D. D.)
Christ is all
These three words are the essence of Christianity. If our hearts really go along with them it is well. If not we have much to learn. Christ is all.
I. In all the counsels of God concerning man.
1. There was a time when this earth had no being, where was Christ then? (Joh_1:1; Php_2:6; Joh_17:5; Joh_17:24; Pro_7:23).
2. There came a time when this earth was created in its present order. Where was Christ then? (Joh_1:3; Col_1:16; Heb_1:10; Pro_8:27-30).
3. There came a day when sin entered the world. Where was Christ then? (Gen_3:15).
4. There came a time when the world seemed buried in ignorance of God. For 4,000 years the nations of the earth appeared to have clean forgotten the God that made them (1Co_1:21). What did Christ do then? Left His eternal glory and came down to provide a salvation.
5. There is a time coming when sin shall be cast out from this world (Rom_8:22; Act_3:21; 2Pe_3:13; Isa_11:9). Where shall Christ be then? And what shall He do? (Mat_24:30; Rev_11:15; Psa_2:8; Php_2:10-11; Dan_7:14).
6. There is a day Coming when all men shall be judged. Where will Christ be then? (Joh_5:22; Mat_25:32; 2Co_5:10). Now, if any think little of Christ, he is very unlike God. He is of one mind and God of another. In all the eternal counsels of God the Father, in creation, redemption, restitution, and judgment Christ is all (Joh_5:23).
II. Is the inspired books which make up the bible.
1. It was Christ crucified who was set forth in every Old Testament sacrifice (1Pe_3:18).
2. It was Christ to whom Abel looked when he offered a better sacrifice than Cain (Heb_11:4).
3. It was Christ of whom Enoch prophesied in the days of abounding wickedness before the flood (Jud_1:15).
4. It was Christ to whom Abraham looked when he dwelt in tents in the land of promise (Joh_8:56).
5. It was Christ of whom Jacob spoke to his sons, as he lay dying (Gen_49:10).
6. It was Christ who was the subject of the ceremonial law. The sacrifices, altar, priesthood, etc., were emblems of Christ and His work (Gal_3:24).
7. It was Christ to whom God directed the attention of Israel by all the miracles of the wilderness (1Co_10:4; Joh_3:14).
8. It was Christ of whom the Judges were types.
9. It was Christ of whom David was a type.
10. It was Christ of whom all the prophets from Isaiah to Malachi spoke (1Pe_1:11).
11. It is Christ of whom the whole New Testament is full. The Gospels are Christ living among men; the Epistles are Christ explained and exalted; the Acts are Christ proclaimed. What is the Bible to you? A book of good moral precepts, or one in which Christ is all and in all? If not the latter you have used it to little purpose. You are like a man who studies the solar system and leaves out the sun.
III. In the religion of all true christians. Christ is all--
1. In a sinners justification before God (Eph_3:12; Rom_3:26). Wherewith shall man come before God? Shall we say we have done our duty, and bring forward prayers, morality, church-going? Which of these will stand Gods searching inspection? None. We must come through Jesus.
(1) His righteousness is the only robe which can cover us.
(2) His name our only shibboleth at the gate of heaven.
(3) His blood the only mark that can save us from destruction.
2. In a Christians sanctification.
(1) No man is holy till he is united to Christ (Joh_15:5).
(2) None grows in holiness except he abide in Christ (Col_2:6-7).
3. In a Christians comfort in time present. A saved soul has many sorrows and trials, which were unbearable but for Christ (Php_2:1). Jesus is a brother born for adversity (Heb_4:15). We talk of the preciousness of sympathy, but there is none like that of Christ (Psa_94:19; Psa_124:5). In Him alone there is no failure. Rich men are disappointed in their wealth, learned men in their books, husbands in their wives, etc., statesmen in their places; but none was ever disappointed in Christ.
4. In a Christians hopes for time to come. He has a good hope, the worldly man has none. It is a blessed hope (Tit_2:13; Psa_62:5).
IV. In heaven.
1. Like the altar in Solomons temple Christ will be the grand object in heaven (Rev_5:6; Rev_21:23).
2. His praise will be our eternal song (Rev_5:12-13).
3. His service will be our one occupation (Rev_7:15).
4. His presence will be our one everlasting enjoyment (Rev_22:4; Psa_17:15). All this being the ease, then Christ ought to be all in all.
V. In the visible Church Splendid buildings, gorgeous ceremonies, troops of ordained men are nothing in the sight of God if Christ be not magnified.
VI. In the Christian ministry. Its one work is to lift up Christ. Conclusion: Learn--
1. The utter uselessness of a Christless religion.
2. The enormous folly of joining anything with Christ in the matter of salvation.
3. If you want to be saved to apply direct to Christ.
4. If you be Christians deal with Him as if you really believed this; trust Him far more than you have ever done. (Bishop Ryle.)
Christ is all
I. By whom this truth is recognized.
1. There are many to whom Christ is nothing; He scarcely enters into their thoughts.
2. There are others to whom Christ is something but not much. They are anxious to save themselves, and use the merits of Christ as a sort of make weight to their own slight deficiencies.
3. Others think Him to be much but not all, and so want to feel more, repent more, before they accept Him.
4. Some regard Christ as all in some things, in justification, e.g., but not sanctification, whereas it is said that He is made unto us wisdom, etc. There is no point between the gates of hell and the gates of heaven where a believer has to say, Christ fails me here and I must rely on my own endeavours.
5. This is a truth which every believer recognizes, and on which the Church, in spite of its divisions, is one. The man who cannot say this is no Christian, the man who can is.
II. What this truth includes.
1. Christ is all by way of
(1) National distinction. As a man I may rejoice that I am an Englishman, but not with the same joy as that I am a Christian. A Christian foreigner is more allied to me than a godless Briton.
(2) Subject for glorying. The Greek said, We are a nation of heroes, remember Sparta; but when he joined the Church he boasted of a nobler victory through the Cross. So the Jew laid aside his national traditions; the Scythian spoke the language of Canaan as correctly as his Greek brother; the slave was no longer a slave when he breathed the air of a Christian Church.
(3) Sinful national customs. Each asked no more, What did my ancestors do? but what does Christ bid me do?
2. Christ is all to us--
(1) Godwards. We need a Mediator; Christ is that. Who shall lay anything to the charge of Gods elect?
(2) Before our enemies. Satan, and the world with all its vicissitudes.
(3) Within ourselves. If we look into our inner nature we see all manner of deficiencies; but when we see Christ there we know that He will destroy the works of the devil and perfect that which He has begun in us.
3. Christ is all.
(1) For us. The Lord hath laid on Him the iniquity of us all. He made Him to be sin for us, etc.
(2) To us. We have no other hope but in His righteousness.
(3) In us. Whatever there is in us that is not of Christ will have to come out. Christ on the cross saved us by becoming Christ in the heart.
4. Shift the kaleido scope; Christ is all.
(1) The channel of all. All the love and mercy of God flow through Him. Other conduits are dry, but this is always full.
(2) The pledge of all. He that spared not His own son, etc.
(3) The sum of all. When we travel we need only to take money which answereth all things. So Christ has the sub stance of all good.
5. Christ is all
(1) we desire;
(2) can conceive.
III. What this truth involves.
1. The excellence of Christ. Of whom else could this be said? There are many good things in this world, but nothing that is good for everything. Some plants may be good medicine but not good cordial; but the plant of renown is good every way. Good clothing is not able to stay your hunger, but Christ is the bread of heaven and the best robe.
2. The safety and blessedness of the believer. Christ is all that he will as well as does want; but we are devoid of all when destitute of Christ.
2. A rebuke for the doubts of many seekers. I have not this or that, but Christ has it if it be good for anything.
4. A rebuke for the coldness of saints, If Christ be all, how is it we prize and love Him so little?
5. A means of measuring young converts. We ought not to expect them to be philosophers or divines. Is Christ all in all to them? If so, welcome them.
6. A measure for ministers. Is Christ all in their preaching?
7. A help to estimate our devotions.
IV. What this truth requires--the exhibition of a Christlike life. (C. H. Spurgeon.)
Christ all in all
Christianity is simply Christ. Without His person there is nothing left that is distinctively Christian. Other religions may be separated from their founders; and we rosy take any feature away without destroying its force. But separate any truth of Christianity from Christ and it has lost its peculiar character. Christ is the all in all--
I. Of Christian Morality. Even sceptics admit the extraordinary reformatory effect of Christianity. This is not due to any new truth of morals Christ gave to the world. His system is original in the new form and power given to truth. It would be absurd to deny the claim of an inventor to originality, simply because the materials of his machine were known before. But the peculiar power which has made Christian morality so effective is the living person of Jesus. Embodied in Him the truth is seen and felt and loved as never before, We first love Him and then we love the purity, charity, etc., which make Him the altogether lovely, and enthusiasm for these follows. When the sun has set, the mountains, plains, and rivers may be still visible, but their glory has gone. When the person of Jesus is removed from His moral system, its precepts and maxims are there still, but their charm has gone.
II. Of Christian philantrophy. There is no such self-sacrifice and devotion as in Christianity. Witness the history of missionary and charitable effort. Its secret inspiration is The love of Christ constraineth us, There are other motives, and Christians feel them as much as non-Christians--the beauty of self-sacrifice, the fine sentiment of humanity, the grandeur of heroic effort. But the grand inspiration is as Paul puts it. A child will work wonders under the approving eye of father or mother. A soldier will fight marvellously under the eye of his captain. A Highland chief fell; and his clan thinking him slain began to waver, but raising himself on his elbow he called, My children, I am not dead, I am looking at you. That turned defeat into victory. At the battle of Ivry Henry IV. said, My children, when you lose sight of your colours rally to my white plume. You will always find it in the way to glory. So when every other motive fails; when the flags of humanity, sentiment, duty have gone down, the Christian rallies round the Captain of his salvation.
III. Of Christian Consolation. It is not in any new philosophy of suffering, or philosophical way of looking at it, that the Christian finds that peace which the world knows not nor can give. Take to an afflicted Christian even Pauls These light afflictions, etc., and you elicit no peculiar response. But speak to him of the personal love and sympathy of Jesus; say, In all thy affliction He is afflicted; point out to him in the dark valley he is treading the bloody foot-prints of his Redeemer; show him in the furnace one like unto the Son of Man, and mark the different effect.
IV. Of the Christian plan of salvation. Conclusion: Learn--
1. The folly of that cant about retaining all that is essential in Christianity without the person of Christ.
2. That to be a Christian is to be in personal communion with Christ. (S. P. Sprecher, D. D.)
Christ all in all
I. For the righteousness of the Church. He is the Lord our Righteousness. He hath made Him to be sin for us, etc.
II. In a sinners acceptance before God. No man cometh to the Father but by Me.
III. For the sanctification of believers. Made unto us … sanctification.
IV. For the assistance of a saints weakness. Present help in time of trouble. My graze is sufficient for thee.
V. For the tranquility of the Christians soul. We have peace with God through our Lord Jesus Christ. The peace of God which passeth all understanding, etc.
VI. In the gracious rewards offered to His disciples. Father, I will that … they be with Me. Inferences:
1. How great the difference between Christ as our portion, and all those sources of comfort which earth can afford. The one is the fountain of living waters, the other broken cisterns. All are yours if ye are Christs.
2. The believer should glory in none but Him.
3. How deplorable the condition of those who have no interest in Him.
4. Let us make Him all in all to ourselves.
(1) In our understandings;
(2) affections;
(3) ability;
(4) every aim and action. (R. P. Buddicomb, M. A.)
The Lord Jesus Christ all in all
I. There are some persons who have no essentials in their creed, and others no circumstantials.
(1) Some seem perfectly regardless of doctrinal principles; it is nothing to them whether they address the Supreme Being as Jehovah, Jove and Lord, whether Christ is Divine or merely human, and whether His sacrifice is an atonement or an example.
(2) Others regard everything as equally important, and lay as much stress upon discipline as on doctrine, on the mode of administering an ordinance as upon the ordinance itself, and plead as much for mint, anise, etc., as for the weightier matters of the law.
(3) While one of these parties has no room for faith, the other has no room for charity. Both extremes are to be avoided.
2. Surely there are differences between things, between speculative opinion and a practical truth, the ornament of a bridge and the key-stone of an arch, a man maimed and a man dead. The Scriptures, therefore, diminish the value of inferior things in religion, and magnify the importance of the superior ones. Hence, it everywhere shows that Christ is all in all. This is so--
I. In the operations of Divine grace.
1. Redemption. Ye are bought with a price, and this price is the precious blood of Christ.
2. Justification. By Him all that believe are justified from all things. Men talk of making their peace with God. That is made by the blood of Christs cross; all that is required is to accept it.
3. Renovation. We are new creatures in Christ Jesus.
4. Perseverance. The righteous hold on their way not by their own resolutions and efforts, but because He is able to save to the uttermost. We are more than conquerors through Him.
5. Glorification. When Christ, who is our life, shall appear, etc.
II. In the testimony of Scripture. The Bible is a revelation of Christ, and is therefore called the Word of Christ. Christ is all in all.
1. in the historical part. In Adam you see him as the head and representative of his people; in Noah, as the restorer of the new world; in Isaac, as a burnt offering; in Joseph, as humbled and exalted, and the saviour of his fathers house; in Aaron, as a high priest; in Moses, as a lawgiver; in Joshua, as the leader and commander of the people; in Solomon, as the Prince of Peace; in Jonah, rising again the third day.
2. In the Levitical part, which was a shadow of which He is the body. Everything in this dispensation reminds us of Christ: the smitten rock, of His refreshment; the manna, of the Bread of Life; the mercy seat, of His propitiation; the passover, of His blood sprinkled on the conscience securing us from the avenger; the sacrifices, of His atonement.
3. In the prophetical part. To Him gave all the prophets witness. The testimony of Jesus is the spirit of prophecy.
4. The promissory part. The promises are only exceeding great and precious, as they are Yea and Amen in Him.
5. The evangelical part.
6. The epistolary part.
III. Is the work of the ministry.
1. In its institution. When He ascended on high He gave gifts to men, and gave some apostles, etc., for the work of the ministry.
2. In its commission. Go ye into all the world.
3. In its qualification. He only can make men able ministers of the New Testament.
4. In its successes. He confirms the word by signs following.
5. In its theme. God forbid that I should glory, etc. All other themes radiate from or converge in Him--God, providence, heaven.
IV. In the estimation of His people.
1. This applies to Abraham, who rejoiced to see his day; to Moses, who esteemed His reproach greater riches than the treasures of Egypt; to Job, who knew that his Redeemer lived; to David, to whom He was fairer than the children of men; to the Church, in whose sight He is altogether lovely; to Simeon, who saw in Him Gods salvation; to Paul, who esteemed all things loss for the excellency of His knowledge; to the first Christians, who exclaimed, Whom not having seen we love; to the noble army of martyrs, who said, We cannot dispute for Him, but we can burn for Him.
2. This applies to His own people now, for He is all in all in their thoughts, desires, experience, actions. (W. Jay.)
Christ is a Christians all
1. By a Christian is meant:
(1) Negatively: not those who have nothing more to declare them such than their baptism and professions (Rev_3:1). We account them monsters who have faces of men and limbs of beasts, and they are religious monsters who have the faces of Christians and the lives of pagans.
(2) Positively: those who are Israelites indeed.
2. To such Christ is all (1Co_1:30). We are foolish, but Christ is our wisdom; we are guilty, but He is our righteousness; we are polluted, but He is our sanctification; we are lost and undone, but He is our redemption; we are empty, He is a full fountain; we are necessitous and indigent, in Him dwells all fulness of everything (Col_1:19; Col_2:3; Col_2:9-10). The rich merchant was none the poorer for parting with all for the pearl of great price (Mat_13:45-46).
3. When ever so much is said, there cannot be a greater word than all. The Greeks deemed it an excellency to speak much in few words; an ocean of matter: in a drop of words. The apostle gives us here gold in the wedge, which we are to beat out. The two names given by the ancient philosophers to God were The Being, and The All. These the apostle gives to Christ. Physicians speak of an universal medicine, but Jesus is a true panacea. There are thousands of cases in which no other can help, but not one in which Christ cannot help fully.
I. Wherein Christ is all.
1. To all Christians, to free them from whatever might hinder their salvation.
(1) Sin. This he does
(a) by expiating its guilt, and so removing the wrath of God (Eph_5:6; Rom_8:1). This neither legal sacrifices nor good works could do; but Christ not only frees us from condemnation but confers the adoption of children (Rom_8:14-16).
(b) By cleansing its pollution (Zec_13:1), and restoring us to purity (Isa_1:18).
(c) By conquering its tyranny, and reigning Himself where it once held sway.
(d) By redeeming us from its bondage, and giving us the glorious liberty of the children of God.
(2) The oppositions of Satan, his wiles and subtleties. These are of great importance, as our first parents knew; and we, though redeemed, are not exempt from them (2Co_11:3). But Christ hath spoiled him (Col_2:15), and led captivity captive (Eph_4:8). Christ is all, and in that we may rely for resisting power.
(3) The disturbances, allurements, discouragements, smiles and frowns of a profane world. Be of good cheer, Christ hath overcome it: live by faith in Him who is your all, and you will overcome.
2. To fill the souls of believers with all that good which may capacitate them for happiness. The experience of grace is essential for the enjoyment of glory. Heaven must be brought down into our souls, before we can ascend thither (Col_1:12; Eph_5:5). We are by nature unmeet, and could we enter heaven in a state of nature, it would not be heaven for us (Rom_8:6-7), because all delight arises from the suitableness of object to subject. Now Christ is all in this respect (Joh_1:16; Joh_10:10; Eph_5:8; Eph_2:5-10).
3. To fill all ordinances with power. These are means of salvation, and through His concurrence effectual means. Yet they are but empty pipes unless Christ is pleased to fill them, who filleth all in all (Eph_1:23). It is He who baptizes with the Holy Ghost; and in the preaching of the Word speaks to the heart (Luk_24:32). While the disciples fished alone they caught nothing; but when Christ came they caught multitudes (Joh_21:3-6).
4. To fill every condition with comfort. The best condition is not good without Him, nor the worst bad with Him (Psa_84:10; Psa_73:25; Psa_63:3). The sense of Christs love enabled Paul to overcome all adversaries (Rom_8:38-39).
5. To furnish us with strength to persevere. The way to heaven is no smooth and easy way (Mat_7:14; Act_14:22): and inasmuch as the crown is reserved for the head of perseverance (Rev_2:10), we require a strength greater than our own (Rom_7:24). In ourselves we can do nothing (Joh_15:5; 2Co_3:5), but in Him who is our all; we can do all things (Php_4:13). Thus the Christian is complete in Christ (Col_2:10).
II. How is Christ our all?
1. Negatively: not so as to excuse us from all endeavours. Christs sufficiency does not excuse, but engage our industry (Php_2:12-13). It is God who does all; therefore, do all you can.
2. Positively:
(1) By way of impetration, inasmuch as our salvation was His purchase. Whence is it that they who have brought themselves under the deserts of hell, may have the hopes, means, and first fruits of heaven? All are the price of Christs blood (Eph_5:25-27; Act_20:28; Joh_15:13). It was by His own blood that He entered heaven, and opened the door for all who are incorporated into Him (Heb_9:12; Heb_10:19-20).
(2) By way of application, inasmuch as He brings home the blessings He has purchased into the soul of His people. He has not only purchased salvation for them, but them for it: not only the possibility of heaven, but the proprietorship, and this is necessary to every comfort. What are the treasures of the Indies to him who only hears of them? Mere stories. What are the glories of heaven to him deprived of the enjoyment of them? Mere torments. But we enjoy all in Christ. What the root is to the tree, the vine to the branches, the head to the body, all this is Christ to believers (Col_2:7; Joh_15:1; Joh_15:5; Eph_1:22-23), viz., not only a treasury of all good, but a fountain continually streaming down blessings into our souls.
III. what advantage is it to have our all in Christ.
1. Because our salvation can be in no hands so safe as Christs. Had it been in ours, alas for us; but in His who is able to save to the utmost it is secure. Hence, as we can have no other Saviour beside Him, we cannot have any other like Him (Act_4:12).
2. Because our salvation could have been in no way so comfortable. As God has the glory of every attribute, so Christians have the comfort of every attribute in this way of salvation.
Application:
1. If Christ be all, then there is no ground for despondency, either from your own deficiencies or those of creature helps. You need nothing since Christ is your all.
(1) You have the sum of all. Though you have not estates, friends, worldly comforts, you have Christ, who more than makes up for the want of them. The cistern may well be dispensed with by him who lives at the fountain; and the light of a candle by him …, who enjoys the sun (2Co_6:10).
(2) You have the pledge of all (Rom_8:32).
2. What cause have we to be thankful for Christ (Gen_32:10; Eph_1:3).
3. How great is their folly and misery who keep at a distance from Christ. (Joh_5:40; Eph_2:12).
4. That Christ may be all in all to you.
(1) Labour to get your judgments settled in the belief that all things in the world are nothing without Christ.
(2) Cast out all inmates which, because they are unmeet companions for Christ, may hinder His taking possession of your souls. The ark and Dagon could not stand together in the same room (Amo_3:3).
(3) Accept Christ on His own terms.
(4) Measure all things by their reference to Christ.
(5) Be serious in resolving this great question--Whether Christ who is all to sincere Christians is all to you.
(a) Are you conformable unto Christ (Rom_8:9; Php_2:5; 1Co_6:17; 2Co_5:17).
(b) Are you all to Him in your affections (Psa_63:3; Psa_73:5; Heb_11:26; Mat_10:37); in your acknowledgements (1Co_15:10; Eph_5:20); in your contentment and satisfaction (Heb_3:17-18); in your dependencies and expectations; in your designs and aims (Php_1:20). (W. Whitaker, A. M.)
Christ everything to the Christian
The happiness we derive from creatures is like a beggars garment; it is made up of pieces and patches, and is worth very little after all. But the blessedness we derive from the Saviour is simple and complete. In Him all fulness dwells. He is coeval with every period. He is answerable to every condition. He is a Physician to heal, a Counsellor to advise, a King to govern, a Friend to sympathise, a Father to provide. He is a Foundation to sustain, a Root to enliven, a Fountain to refresh. He is the Shadow from the heat, the Bread of Life, the Morning Star, the Sun of Righteousness--all and in all. No creature can be a substitute for Him, but He can supply the place of every creature. (W. Jay.)
Christ all in all in death
Foster Rutherford when dying said, He has indeed been a precious Christ to me; and now I feel Him to be my rock, my strength, my rest, my hope, my joy, my all in all. Robert Newton said, Christ Jesus the Saviour of sinners and life of the dead. I am going, going, going, to glory! Farewell, sin! farewell, death! Praise the Lord!
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On vv12, 15 Chapter 3 Part 4
Chapter 3 Part 4
THE GARMENTS OF THE RENEWED SOUL
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Col_3:12-14 (R.V.)
We need not repeat what has been already said as to the logic of the inference, You have put off the "old man," therefore put off the vices which belong to him. Here we have the same argument in reference to the "new man" who is to be "put on" because he has been put on. This "therefore" rests the exhortation both on that thought, and on the nearer words, "Christ is all and in all." Because the new nature has been assumed in the very act of conversion, therefore array your souls in vesture corresponding. Because Christ is all and in all, therefore clothe yourselves with all brotherly graces, corresponding to the great unity into which all Christians are brought by their common possession of Christ. The whole field of Christian morality is not traversed here, but only so much of it as concerns the social duties which result from that unity.
But besides the foundation for the exhortations which is laid in the possession of the "New Man," consequent on participation in Christ, another ground for them is added in the words, "as Gods elect, holy and beloved." Those who are in Christ and are thus regenerated in Him, are of the chosen race, are consecrated as belonging especially to God, and receive the warm beams of the special paternal love with which He regards the men who are in some measure conformed to His likeness and moulded after His will. That relation to God should draw after it a life congruous with itself-a life of active goodness and brotherly gentleness. The outcome of it should be not mere glad emotion, nor a hugging of oneself in ones happiness, but practical efforts to turn to men a face lit by the same dispositions with which God has looked on us, or as the parallel passage in Ephesians has it, "Be imitators of God, as beloved children." That is a wide and fruitful principle-the relation to men will follow the relation to God. As we think God has been to us, so let us try to be to others. The poorest little fishing cobble is best guided by celestial observations, and dead reckoning without sun or stars is but second best. Independent morality cut loose from religion will be feeble morality. On the other hand, religion which does not issue in morality is a ghost without substance. Religion is the soul of morality. Morality is the body of religion, more than ceremonial worship is. The virtues which all men know are the fitting garments of the elect of God.
I. We have here then an enumeration of the fair garments of the new man. Let us go over the items of this list of the wardrobe of the consecrated soul.
"A heart of compassion." So the Revised Version renders the words given literally in the Authorised as "bowels of mercies," an expression which that very strange thing called conventional propriety regards as coarse, simply because Jews chose one part of the body and we another as the supposed seat of the emotions. Either phrase expresses substantially the Apostles meaning.
Is it not beautiful that the series should begin with pity? It is the most often needed, for the sea of sorrow stretches so widely that nothing less than a universal compassion can arch it over as with the blue of heaven. Every man would seem in some respect deserving of and needing sympathy, if his whole heart and history could be laid bare. Such compassion is difficult to achieve, for its healing streams are dammed back by many obstructions of inattention and occupation, and dried up by the fierce heat of selfishness. Custom, with its deadening influence, comes in to make us feel least the sorrows which are most common in the society around us. As a man might live so long in an asylum that lunacy would seem to him almost the normal condition, so the most widely diffused griefs are those least observed and least compassionated; and good, tenderhearted men and women walk the streets of our great cities and see sights-children growing up for the gallows and the devil, gin shops at every corner-which might make angels weep, and suppose them to be as inseparable from our "civilisation" as the noise of wheels from a carriage or bilge water from a ship. Therefore we have to make conscious efforts to "put on" that sympathetic disposition, and to fight against the faults which hinder its free play. Without it, no help will be of much use to the receiver, nor of any to the giver. Benefits bestowed on the needy and sorrowful, if bestowed without sympathy, will hurt like a blow. Much is said about ingratitude, but very often it is but the instinctive recoil of the heart from the unkind doer of a kindness. Aid flung to a man as a bone is to a dog usually gets as much gratitude as the sympathy which it expresses deserves. But if we really make anothers sorrows ours, that teaches us tact and gentleness, and makes our clumsy hands light: and deft to bind up sore hearts.
Above all things, the practical discipline which cultivates pity will beware of letting it be excited and then not allowing the emotion to act. To stimulate feeling and do nothing in consequence is a short road to destroy the feeling. Pity is meant to be the impulse toward help, and if it is checked and suffered to pass away idly, it is weakened, as certainly as a plant is weakened by being kept close nipped and hindered from bringing its buds to flower and fruit.
"Kindness" comes next-a wider benignity, not only exercised where there is manifest room for pity, but turning a face of good will to all. Some souls are so dowered that they have this grace without effort, and come like the sunshine with welcome and cheer for all the world. But even less happily endowed natures can cultivate the disposition, and the best way to cultivate it is to be much in communion with God. When Moses came down from the mount, his face shone. When we come out from the secret place of the Most High we shall bear some reflection of His great kindness whose "tender mercies are over all His works." This "kindness" is the opposite of that worldly wisdom, on which many men pride themselves as the ripe fruit of their knowledge of men and things, and which keeps up vigilant suspicion of everybody, as in the savage state, where "stranger" and "enemy" had only one word between them. It does not require us to be blind to facts or to live in fancies, but it does require us to cherish a habit of good will, ready to become pity if sorrow appears, and slow to turn away even if hostility appears. Meet your brother with kindness, and you will generally find it returned. The prudent hypocrites who get on in the world, as ships are launched, by "greasing the ways" with flattery and smiles, teach us the value of the true thing, since even a coarse caricature of it wins hearts and disarms foes. This "kindness" is the most powerful solvent of ill will and indifference.
Then follows "humility." That seems to break the current of thought by bringing a virtue entirely occupied with self into the middle of a series referring exclusively to others. But it does not really do so. From this point onwards all the graces named have reference to our demeanour under slights and injuries-and humility comes into view here only as constituting the foundation for the right bearing of these. Meekness and long suffering must stand on a basis of humility. The proud man, who thinks highly of himself and of his own claims, will be the touchy man, if anyone derogates from these.
"Humility," or lowly mindedness, a lowly estimate of ourselves, is not necessarily blindness to our strong points. If a man can do certain things better than his neighbours, he can hardly help knowing it, and Christian humility does not require him to be ignorant of it. I suppose Milton would be none the less humble, though he was quite sure that his work was better than that of Sternhold and Hopkins. The consciousness of power usually accompanies power. But though it may be quite right to "know myself" in the strong points, as well as in the weak, there are two considerations which should act as dampers to any unchristian fire of pride which the devils breath may blow up from that fuel. The one is, "What hast thou that thou hast not received?" the other is, "Who is pure before Gods judgment seat?" Your strong points are nothing so very wonderful, after all. If you have better brains than some of your neighbours, well, that is not a thing to give yourself such airs about. Besides, where did you get the faculties you plume yourself on? However cultivated by yourself, how came they yours at first? And, furthermore, whatever superiorities may lift you above any men, and however high you may be elevated, it is a long way from the top of the highest molehill to the sun, and not much longer to the top of the lowest. And, besides all that, you may be very clever and brilliant, may have made books or pictures, may have stamped your name on some invention, may have won a place in public life, or made a fortune-and yet you and the beggar who cannot write his name are both guilty before God. Pride seems out of place in creatures like us, who have all to bow our heads in the presence of His perfect judgment, and cry, "God be merciful to me a sinner!"
Then follow "meekness, long suffering." The distinction between these two is slight. According to the most thorough investigators, the former is the temper which accepts Gods dealings, or evil inflicted by men as His instruments, without resistance, while the latter is the long holding out of the mind before it gives way to a temptation to action, or passion, especially the latter. The opposite of meekness is rudeness or harshness; the opposite of long suffering, swift resentment or revenge. Perhaps there may be something in the distinction, that while long suffering does not get angry soon, meekness does not get angry at all. Possibly, too, meekness implies a lowlier position than long suffering does. The meek man puts himself below the offender; the long suffering man does not. God is long suffering, but the incarnate God alone can be "meek and lowly."
The general meaning is plain enough. The "hate of hate," the "scorn of scorn," is not the Christian ideal. I am not to allow my enemy always to settle the terms on which we are to be. Why should I scowl back at him, though he frowns at me? It is hard work, as we all know, to repress the retort that would wound and be so neat. It is hard not to repay slights and offences in kind. But, if the basis of our dispositions to others be laid in a wise and lowly estimate of ourselves, such graces of conduct will be possible, and they will give beauty to our characters.
"Forbearing and forgiving" are not new virtues. They are meekness and long suffering in exercise, and if we were right in saying that "long suffering" was not soon angry, and "meekness" was not angry at all, then "forbearance" would correspond to the former and "forgiveness" to the latter; for a man may exercise forbearance, and bite his lips till the blood come rather than speak, and violently constrain himself to keep calm and do nothing unkind, and yet all the while seven devils may be in his spirit; while forgiveness, on the other hand, is an entire wiping of all enmity and irritation clean out of the heart.
Such is the Apostles outline sketch of the Christian character in its social aspect, all rooted in pity, and full of soft compassion; quick to apprehend, to feel, and to succour sorrow; a kindliness, equable and widespread, illuminating all who come within its reach; a patient acceptance of wrongs without resentment or revenge, because a lowly judgment of self and its claims, a spirit schooled to calmness under all provocations, disdaining to requite wrong by wrong, and quick to forgive.
The question may well be asked-is that a type of character which the world generally admires? Is it not uncommonly like what most people would call "a poor spiritless creature"?
It was "a new man," most emphatically, when Paul drew that sketch, for the heathen world had never seen anything like it. It is a "new man" still; for although the modern world has had some kind of Christianity-at least has had a Church-for all these centuries, that is not the kind of character which is its ideal. Look at the heroes of history and of literature. Look at the tone of so much contemporary biography and criticism of public actions. Think of the ridicule which is poured on the attempt to regulate politics by Christian principles, or, as a distinguished soldier called them in public recently, "puling principles." It may be true that Christianity has not added any new virtues to those which are prescribed by natural conscience, but it has most certainly altered the perspective of the whole, and created a type of excellence, in which the gentler virtues predominate, and the novelty of which is proved by the reluctance of the so-called Christian world to recognise it even yet.
By the side of its serene and lofty beauty, the "heroic virtues" embodied in the worlds type of excellence show vulgar and glaring, like some daub representing a soldier, the sign post of a public house, by the side of Angelicos white-robed visions on the still convent walls. The highest exercise of these more gaudy and conspicuous qualities is to produce the pity and meekness of the Christian ideal. More self command, more heroic firmness, more contempt for the popular estimate, more of everything strong and manly, will find a nobler field in subduing passion and cherishing forgiveness, which the world thinks folly and spiritless, than anywhere else. Better is he that ruleth his spirit than he that taketh a city.
The great pattern and motive of forgiveness is next set forth. We are to forgive as Christ has forgiven us; and that "as" may be applied either as meaning "in like manner," or as meaning "because." The Revised Version, with many others, adopts the various reading of "the Lord," instead of "Christ," which has the advantage of recalling the parable that was no doubt in Pauls mind, about the servant who, having been forgiven by his "Lord" all his great debt, took his fellow servant by the throat and squeezed the last farthing out of him.
The great transcendent act of Gods mercy brought to us by Christs cross is sometimes, as in the parallel passage in Ephesians, spoken of as "God for Christs sake forgiving us," and sometimes as here, Christ is represented as forgiving. We need not pause to do more than point to that interchange of Divine office and attributes, and ask what notion of Christs person underlies it. We have already had the death of Christ set forth as in a very profound sense our pattern. Here we have one special case of the general law that the life and death of our Lord are the embodied ideal of human character and conduct. His forgiveness is not merely revealed to us that trembling hearts may be calm, and that a fearful looking for of judgment may no more trouble a foreboding conscience. For whilst we must ever begin with cleaving to it as our hope, we must never stop there. A heart touched and softened by pardon will be a heart apt to pardon, and the miracle of forgiveness which has been wrought for it will constitute the law of its life as well as the ground of its joyful security.
This new pattern and new motive, both in one, make the true novelty and specific difference of Christian morality. "As I have loved you," makes the commandment "love one another" a new commandment. And all that is difficult in obedience becomes easier by the power of that motive. Imitation of one whom we love is instinctive. Obedience to one whom we love is delightful. The far off ideal becomes near and real in the person of our best friend. Bound to him by obligations so immense, and a forgiveness so costly and complete, we shall joyfully yield to "the cords of love" which draw us after Him. We have each to choose what shall be the pattern for us. The world takes Caesar, the hero; the Christian takes Christ, in whose meekness is power, and whose gentle long suffering has been victor in a sterner conflict than any battle of the warrior with garments rolled in blood.
Paul says, "Even as the Lord forgave you, so also do ye." The Lords prayer teaches us to ask, Forgive us our trespasses, as we also forgive. In the one case Christs forgiveness is the example and the motive for ours. In the other, our forgiveness is the condition of Gods. Both are true. We shall find the strongest impulse to pardon others in the consciousness that we have been pardoned by Him. And if we have grudgings against our offending brother in our hearts, we shall not be conscious of the tender forgiveness of our Father in heaven. That is no arbitrary limitation, but inherent in the very nature of the case.
II. We have here the girdle which keeps all the garments in their places.
"Above all these things, put on love, which is the bond of perfectness."
"Above all these" does not mean "besides," or "more important than," but is clearly used in its simplest local sense, as equivalent to "over," and thus carries on the metaphor of the dress. Over the other garments is to be put the silken sash or girdle of love, which will brace and confine all the rest into a unity. It is "the girdle of perfectness," by which is not meant, as is often supposed, the Perfect principle of union among men. Perfectness is not the quality of the girdle, but the thing which it girds, and is a collective expression for "the various graces and virtues, which together make up perfection." So the metaphor expresses the thought that love knits into a harmonious whole, the graces which without it would be fragmentary and incomplete.
We can conceive of all the dispositions already named as existing in some fashion without love. There might be pity which was not love, though we know it is akin to it. The feeling with which one looks upon some poor outcast, or on some stranger in sorrow, or even on an enemy in misery, may be very genuine compassion, and yet clearly separate from love. So with all the others. There may be kindness most real without any of the diviner emotions and there may even be forbearance reaching up to forgiveness, and yet leaving the heart untouched in its deepest recesses. But if these virtues were thus exercised, in the absence of love they would be fragmentary, shallow, and would have no guarantee for their own continuance. Let love come into the heart and knit a man to the poor creature whom he had only pitied before, or to the enemy whom he had at the most been able with an effort to forgive, and it lifts these other emotions into a nobler life. He who pities may not love, but he who loves cannot but pity; and that compassion will flow with a deeper current and be of a purer quality than the shrunken stream which does not rise from that higher source.
Nor is it only the virtues enumerated here for which love performs this office: but all the else isolated graces of character, it binds or welds into a harmonious whole. As the broad Eastern girdle holds the flowing robes in position, and gives needed firmness to the figure as well as composed order to the attire; so this broad band, woven of softest fabric, keeps all emotions in their due place and makes the attire of the Christian soul beautiful in harmonious completeness. Perhaps it is a yet deeper truth that love produces all these graces. Whatsoever things men call virtues, are best cultivated by cultivating it. So with a somewhat similar meaning to that of our text, but if anything, going deeper down, Paul in another place calls love the fulfilling of the law, even as his Master had taught him that all the complex of duties incumbent upon us were summed up in love to God, and love to men. Whatever I owe to my brother will be discharged if I love God, and live my love. Nothing of it, not even the smallest mite of the debt will be discharged, however vast my sacrifices and services, if I do not.
So end the frequent references in this letter to putting off the old and putting on the new. The sum of them. all is, that we must first put on Christ by faith, and then by daily effort clothe our spirits in the graces of character which He gives us, and by which we shall be like Him.
We have said that this dress of the Christian soul which we have been now considering does not include the whole of Christian duty. We may recall the other application of the same figure which occurs in the parallel Epistle to the Ephesians, where Paul sketches for us in a few rapid touches the armed Christian soldier. The two pictures may profitably be set side by side.
Here he dresses the Christian soul in the robes of peace, bidding him put on pity and meekness, and above all, the silken girdle of love
"In peace, theres nothing so becomes a man As modest stillness and humility But when the blast of war blows in our ears,"
then "put on the whole armour of God," the leathern girdle of truth, the shining breastplate of righteousness, and above all, the shield of faith-and so stand a flashing pillar of steel. Are the two pictures inconsistent? must we doff the robes of peace to don the armour, or put off the armour to resume the robes of peace? Not so; both must be worn together, for neither is found in its completeness without the other. Beneath the armour must be the fine linen, clean and white- and at one and the same time, our souls may be clad in all pity, mercifulness, and love, and in all the sparkling panoply of courage and strength for battle.
But both the armour and the dress of peace presuppose that we have listened to Christs pleading counsel to buy of Him "white raiment that we may be clothed, and that the shame of our nakedness do not appear." The garment for the soul, which is to hide its deformities and to replace our own filthy rags, is woven in no earthly looms, and no efforts of ours will bring us into possession of it. We must be content to owe it wholly to Christs gift, or else we shall have to go without it altogether. The first step in the Christian life is by simple faith to receive from Him the forgiveness of all our sins, and that new nature which He alone can impart, and which we can neither create nor win, but must simply accept. Then, after that, come the field and the time for efforts put forth in His strength, to array our souls in His likeness, and day by day to put on the beautiful garments which He bestows. It is a lifelong work thus to strip ourselves of the rags of our old vices, and to gird on the robe of righteousness. Lofty encouragements, tender motives, solemn warnings, all point to this as our continual task. We should set ourselves to it in His strength, if so be that, being clothed, we may not be found naked-and then, when we lay aside the garment of flesh and the armour needed for the battle, we shall hear His voice welcoming us to the land of peace, and shall walk with Him in victors robes, glistening "so as no fuller on earth could white them."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv11–15 11. Where there cannot be Greek, etc. In Christ…
11. Where there cannot be Greek, etc. In Christ there can be no distinction of race, or of caste. The Greek, when he is converted, becomes a new being; not a Greek, but a Christian. So of Jew, Roman, Scythian. They are all naturalized into a new kingdom, that of Christ, and belong to a new, holy nation (1 Peter 2:9). All the old barriers to fraternity are removed. Barbarian. The Greeks long called all who were not Greeks barbarians, but in the apostolic age applied it more particularly to those who had not accepted the Greek civilization. Bond nor free. The master and the slave were on a level in the church. “Humanity is a word which you look for in vain in Plato and Aristotle; the idea of mankind as one family, as the children of one God, is an idea of Christian growth.”—Max Muller. But Christ is all. He is the life of all the new creation, and in all.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv12, 14, 15 Col_3:12. Bowels of mercies.—R.V. “a heart of compassion.” A…
CRITICAL AND EXPLANATORY NOTES
Col_3:12. Bowels of mercies.—R.V. “a heart of compassion.” A case of concrete for abstract. The physical effect of pity lies at the bottom of the phrase.
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Col_3:13. Forbearing one another, and forgiving one another.—Literally it would be, “Bearing with one another, and dealing graciously with yourselves”; for not only the verbs but the pronouns also change with a delicate shade of meaning. Forbearance, like a peacemaking angel, passes to and fro between the incensed parties. Even as Christ forgave you, so also do ye.—The pattern of all graciousness is Christ. See His parable (Mat_18:33).
MAIN HOMILETICS OF THE PARAGRAPH.—Col_3:12-13
Essentials of the Christian Character.
In the cultivation of a rare and valuable plant care must be taken to rid it of everything that would retard its growth, and to supply it with whatever aids it in reaching the highest possibility of shapeliness and beauty. Not only must it be severely pruned and divested of every noxious weed and destructive parasite, but it must be diligently tended, and liberally provided with air, light, and moisture. So is it in the training of the Christian character. It is not enough that the old man—the sinful principle—is suppressed, mortified, deadened; all the graces of the new man—the new spiritual nature—must be assumed and sedulously cultivated. Religion is not a dry, sapless, dead negation, but a grand positive reality—an active, ever-growing life, pushing its way through every channel of man’s nature, and fashioning his character after the loftiest pattern of moral loveliness and purity. The change the Colossians had experienced furnished the most forcible reason why they should advance in spiritual development. Having risen with Christ, and having put off the old man, with his deeds, there is an unmistakable emphasis in the exhortation—Put on, therefore, the characteristics of the new man.
I. That the Christian character is distinguished by a special designation.—“The elect of God, holy and beloved” (Col_3:12).
1. Distinguished as the object of the divine choice.—“The elect of God”—chosen by Him, as an act of undeserved, unmerited mercy, to the knowledge of Himself and His glorious salvation; called out of darkness and translated into the kingdom of His dear son. This election is a condition of exalted privilege to which all rise who accept the message of God’s mercy through Jesus Christ.
2. Distinguished by personal purity.—“Holy.” Here is the evidence and practical result of the divine election. “Chosen in Christ before the foundation of the world, that they should be holy and without blame before Him in love” (Eph_1:4). The people of God are called to be holy—consecrated to His service; set apart from a common and wholly devoted to a sacred purpose. Holiness is the habitual condition, aim, delight, and employment of the Christian’s life.
3. Distinguished by the divine affection.—“Beloved.” The believer is the object of God’s special love, of the favour which He beareth unto His people. “Behold, what manner of love the Father hath bestowed on us that we should be called the sons of God.” The epithets here used have each the force of a motive. Since the believer is elect, holy, beloved, let him act in harmony with his exalted character and calling. Lavater has said, “The more honesty a man has, the less he affects the air of a saint.”
II. That the Christian character is distinguished by a heartfelt sympathy.—
1. This sympathy arises from a spirit of tender mercy. “Bowels of mercies” (Col_3:12)—a phrase which expresses the effect on the body of strong emotions of pity. It was said of Joseph that “his bowels did yearn over his brethren, and he sought where to weep.” The miseries of our fellow-creatures, especially of those who are in a worse condition than ourselves, call for our compassion and help; and a genuine pity is not only visible in the countenance and uttered by the lips, but felt in the inmost heart, and prompts to generous actions.
2. This sympathy arises from a spirit of kindness.—“Kindness” refers to the temper we should show towards those we meet in the daily intercourse of life who are on an equality with ourselves. The Christian should be amiable, courteous, kind in speech and action, eager to relieve others according to his means—the farthest remove from a crabbed, sullen, churlish disposition. A hard, cold, selfish, unfeeling heart is a characteristic of fallen, unrewed man; bowels of mercies and kindness of the renewed one.
III. That the Christian character is distinguished by a genuine humility.—“Humbleness of mind” (Col_3:12). These words describe the estimate that is to be formed of self. The believer is taught not to overrate nor unduly to depreciate himself. He is governed by the apostolic rule, “Let each esteem other better than themselves.” The more exalted his views of God, and the more he remembers his own unworthiness, weakness, ignorance, and sin, the more softly and lowly does he seek to walk. As in the garden that branch hangs down the lowest which is most heavily laden with fruit, so in the Church the ripest saints are those who walk humbly with God. The humble man is the most susceptible to compassion and genuine in its practical manifestation. The proud man is too full of himself to feel for others; he is always dissatisfied, always embroiling in quarrels the family, the Church, the social circle where he resides. The humblest man is the bravest man. He endures with composure the contempt and arrogance of others.
IV. That the Christian character is distinguished by a gentle and patient spirit.—“Meekness, longsuffering” (Col_3:12).
1. The Christian spirit is gentle.—“Meekness.” This grace indicates what should be our conduct towards others in their treatment of us. Meekness is evidenced in modesty of countenance, gentleness of manner, softness of voice, and mildness of language; it is opposed to rudeness or harshness. We see it exemplified in the way in which Gideon pacified the irascible men of Ephraim (Jdg_8:2). It is slow to take, and scorns to give, offence.
2. The Christian spirit is patient.—“Longsuffering,” which is meekness continued, though subjected to the fiercest provocations. It is opposed to resentment, revenge, wrath. Meekness exercises itself in matters of chagrin, impertinence, folly; longsuffering in those of violent outrage, affront, injury. Meekness may be required by the mere manner of others towards us; longsuffering is often necessary by their conduct. There is a difference between enduring long and longsuffering. The genuine grace is accompanied, not only with patience, but with joyous activity and watchfulness. It is not like the senseless rock which endures the full force of the storm unmoved and unresponsive, but like the nimble vessel that, while it bends to the tempest, is at the same time diligently speeding on its mission.
V. That the Christian character is distinguished by a practical manifestation of a spirit of mutual forbearance and forgiveness.—
1. Mutual forbearance and forgiveness are to be exercised universally. “Forbearing one another and forgiving one another, if any man have a quarrel against any” (Col_3:13). The word “quarrel” is better rendered complaint. It takes two to make a quarrel, and of these the Christian should never be one. Whatever occasion of offence may arise, whatever cause of complaint, in any man, under any circumstances, and however just the complaint may appear, forbearance is to be exercised; and even if the forbearance is abused and injury be added, we must forgive. It is never on one side only that the fault exists. It is one another, each in his turn, that gives and receives forbearance. If this were more frequently observed, how many unseemly discords and mischievous separations would be prevented!
2. The exercise of forgiveness is enforced by the highest example.—“Even as Christ forgave you, so also do ye” (Col_3:13). These words come as an impressive climax, enforcing the duty of forgiveness by the strongest motive. The more difficult the duty, the more powerful should be the arguments urging its performance. The example of Christ is supreme in its authority. What are the injuries committed by others against us compared with the number and enormity of our sins against God? Yet Christ forgave us all, freely, fully, unreservedly, and for ever. The heart that is not moved to forgiveness by such an example is hopelessly incorrigible.
Lessons.—
1. The unity of Christian character is made up of many separate essential graces.
2. The condition of things in this world affords ample scope for the exercise of every Christian grace.
3. To forgive is at once the most difficult and most Christ-like.
GERM NOTES ON THE VERSES
Col_3:12. Christian Humility.
I. The nature of this holy temper.—
1. A humble apprehension of our own knowledge. The imperfection of our faculties, our fallibility of judgment, when we compare our knowledge with the attainments of others, and a persuasion of the small value of the most exalted knowledge without practical influence.
2. Of our own goodness.
3. Of our independence and wants.
4. Of our own rank and station.
II. The obligations to cultivate a humble temper.—
1. It is mentioned in Scripture with peculiar marks of distinction and honour. The most distinguished promises are made to it. It is a necessary introduction to other graces and duties.
2. It is a grace which adorns every other virtue and recommends religion to every beholder.
3. Is recommended to us by the example of the Author and Finisher of our faith.
4. Is a grace that will go with us to heaven.
Lessons.—
1. Those destitute of this grace have the rudiments of Christianity to learn.
2. We should look principally to the temper of our spirits to judge of our humility.
3. By it we judge of the improving or declining state of our souls.—J. Evans, D.D.
Col_3:13. Christian Forgiveness—
I. Is exercised where there is mutual forbearance.
II. Is the noblest method of ending quarrels.
III. Is a Christ-like disposition.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v11 11. What a contrast the religion of Jesus, reaching…
ARGUMENT 15
BROTHERHOOD OF THE SAINTS
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11. What a contrast the religion of Jesus, reaching its Briarean arms around the world, gathering the Caucasian, the Mongolian, the Ethiopian, the Jew, the Mohammedan, the Buddhist, the Brahmin, the Romanist, and all the infinitely diversified Protestant sects into one universal brotherhood, filling the globe with Christian philanthropy, flooding the nations with holy benefactions, and making the plains resound and the mountains reverberate the praises of God! How decisive the contrast with the poor selfish sectarian religions filling the world with jargon, logomachy, and confusion! God’s ways are always right and successful. You see this wonderful eleventh verse concludes the paragraph on sin’s extermination. All of the sects let old Adam live. If they did not, then sectarian ecclesiasticisms would collapse forever, and perfect love inundate them in a sea of glory. The metropolitan pulpits must defend the man of sin, and make room for him, or carnal power is at an end.
12. We are nominated in conversion, and elected in sanctification. Sin goes out to make room for grace. Hence, following this wonderful paragraph on sin’s extermination (Col 3:5-11) we have election and perfect love, and the beautiful graces of goodness, humility, meekness, and long suffering, constituting the substratum of perfect love’s gorgeous temple.
13. Delighting to forgive all wrongs. So you wish somebody would treat you like a dog, so you will have a chance at the amiable blessing of forgiveness. Two neighbors living on adjoining lots fell out, quarreled, and fought, utterly stopping all comers and goers till the grass grew green over the path. One of them happens at a glorious revival, gets a knockdown conviction, rolls and cries at the mourner’s bench till two o’clock, and passes gloriously into life. “I can not go to bed for thinking of my neighbor; but must go to see him.” Arriving at four in the morning, he knocks at the door. “Who is that?” “It is Bill Johnson.” “Go away, you scoundrel, or I will kill you!” “But I want to tell you how I love you, and how mean I have treated you. O, do please forgive me for treating you so mean.” “Why, Bill, what is the matter with you?” “Glory to God! I got religion tonight, and won’t you please forgive me?” The door is thrown wide open. “O Bill, I have been a heap meaner to you than you have to me. If they get religion after that sort, I must go to that meeting, too; for I am the meanest man in the world.” So he goes, gets gloriously converted, and they live like David and Jonathan.
14. “In all of these things, Divine love, which is the bond of perfection.” The crucifixion of old Adam is negative sanctification. Then perfect love fills the vacuum, and inundates the soul, making your life a constant sunshine, and keeping old Adam out forever; for he can only live in the jungles of depravity, all of which have been transformed into fruitfulness and added to Immanuel’s lands.
15. In justification you have peace with God, but in sanctification the peace of God. Here it says “the peace of Christ.” Christ never had the peace of pardon, as he never had any sins to be pardoned. But he always had the peace of purity. as he always had a pure heart. Hence, you must get sanctified wholly, if you would have the peace of Christ; i.e., the peace of God. You see this follows that paragraph on sin’s extermination. If you will quit believing human creeds, written and oral, and believe the Bible, giving all your sins and all your doubts to the devil, where they belong, you learn the truth of sin’s destruction. So long as you believe unsanctified preachers, who seek to bring the standard down to their level, you will never enjoy the unutterably sweet experience of entire sanctification, as your attainment will never rise above your faith; but, glory to God it will come up to it.
16. “Let the Word of Christ dwell abundantly in your hearts, in all wisdom teaching and admonishing one another.” O what a blessing to us and to others to have the Word of Christ dwelling richly in us! It is our duty to be well posted in the Word of God, and freely give others the full benefit of our knowledge, not only teaching one another, but admonishing either the other, freely correcting the faults we see in one another in perfect love, enlightened by the Holy Ghost in the fear of God. O what a blessing God will thus make us to one another! Psalms, hymns, spiritual songs; what a contrast this with the old pipe-organ, the senseless preludes, interludes, and postludes, with the jargon of Satan’s choir squealing out an operatic song! God, help us to get back to the New Testament!
17. We are to do “everything in the name of the of Jesus.” Can you follow the senseless, extravagant fashions, wear jewelry, put on needless ornamentation in His name? Can you attend the theater and horserace in His name, taking him with you? Can you prevail on him to go with you to sociables, card parties, and festivals?
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv14–15 (See Scofield "Mat 5:48").
perfectness
(See Scofield "Mat 5:48").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v12 The Rule of God’s Peace and Its Effect on…
The Rule of God’s Peace and Its Effect on Various Stations in Life.
The Christians’ conduct toward one another
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v. 12. Put on, therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering,
v. 13. forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye.
v. 14. And above all these things, put on charity, which is the bond of perfectness.
v. 15. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.
v. 16. Let the Word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with race in your hearts to the Lord.
v. 17. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him.
The Christians being united in fellowship in Christ, it behooves them to lead a life in conformity with the intimacy and sacredness of that bond, to express in their whole lives and all their actions the love which unites them in Christ: Put on, then, as the elect of God, saints and beloved, a heart of compassion, kindness, humbleness, meekness, longsuffering. These are wonderful titles which the apostle applies to the Christians, and his use of them shows that he is an expert in the art of evangelical admonition. He calls the believers "elect of God," thereby indicating the source and fountain of all the spiritual blessings of God. God has chosen the Christians in Christ before the foundation of the world. According to His counsel of love He has elected certain people out of the mass of the redeemed to be holy and blameless before Him in love. Not by reason of our merits and works, but out of free grace, according to the good pleasure of His will, He has chosen us in Christ. A result of this election is that we are holy, cleansed, sanctified by the blood of the Lamb. Christ has borne the sins of all men earned forgiveness of sins for them all. The righteousness of Jesus is imputed to all that believe on Jesus Christ as their Savior. For the sake of Christ and His perfect righteousness they are holy before the face of God, without a spot or blemish. And therefore they are finally the beloved of the Lord. For the sake of Christ, His beloved Son, the Father loves us, the fullness of His good pleasure rests upon us, the complete measure of His love and mercy. These facts are the strongest possible inducements toward a holy life on our part; they should induce us to put on, to be clothed with, hearts of sympathy and compassion toward one another, that this feeling characterize our entire behavior toward one another. This term the apostle unfolds by naming some of the virtues that are combined with Christian love and compassion: kindness, a cordially loving disposition which knows no harshness; humility, lowliness of mind, that a Christian always places his own person on a lower level than that of all other believers; meekness, mildness over against his brother, which will overlook even an insult and knows no such thing as violent rage; long-suffering, which not only suffers wrong, but rejects every thought of vengeance and desires only the salvation of the sinner.
Just how these Christian virtues are brought out in practical life the apostle shows nest: Forbearing one another and forgiving each other, if any man have a complaint against any, even as also Christ forgave you, so also doing yourselves. Christians should forbear, literally, hold one another up. No Christian is perfect as long as he walks in the flesh of this body, and in spite of all vigilance blemishes and faults will show. Therefore there must be such mutual bearing and helping, with much charitable overlooking of slights and injuries, as will bring out the charitable disposition which should characterize all believers. Together with this, however, must be found the willingness to show mercy, to forgive. It is not only a matter of bearing and forbearing, but also of cordial remitting of sins that have happened. The forbearing is general, the forgiving is usually a matter between two persons; but in both respects there must be a cheerful willingness among the Christians. For they have herein the example of Christ, which they must endeavor to emulate and equal. In the case of injuries which happen in Christian congregations, we can at the worst speak only of complaints on account of insults in comparison with the unspeakably great mass of guilt which is charged against every man before God. And yet, Christ freely gave His holy blood, His divine life, into death to earn forgiveness of sins for us. Can there be any question, then, of our being ready at all times to forgive a fellow-Christian for any wrong done to us?
The compelling motive and cause of the Christian’s charitable behavior as here outlined is brought out by Paul as a climax of his admonition: But over all these things love, which is the bond of perfection. The apostle retains the figure of clothing which is put on. The final, most splendid garment, which holds all the other virtues together in the heart, is the girdle of love, of true, cordial affection for the brethren. Without love all the other Christian virtues and works are useless and vain. For love is the bond of perfection. With love binding the hearts of all Christians together, the ideal of Christian perfection is attained. This love, as Luther writes, causes us Christians to be of one mind, of one heart, of one pleasure; it unites rich and poor, rulers and subjects, sick and healthy, high and low, highly honored and despised.
This thought is enlarged in the next sentence: And the peace of Christ rule in your hearts, to which you were called in one body, and become thankful. Christ has gained for us the reconciliation of the Father, He has established peace between us and God. This peace He gives through the Gospel, making us certain that we are God’s dear children. This peace, therefore, should rule in our hearts, be the governing principle of our lives in love. We should maintain it over against the attacks of Satan, the world, and our own flesh; we should hold firmly to the conviction that the mercy of God rests upon us. This certainty will make all Christian virtues become a habit with us as a matter of fact, for our hearts will be filled with the enjoyment of this peace, to which we were called in conversion. Thus the fact also that all we Christians together form one body will be expressed in our lives. Thus our gratitude toward God, which is growing in the same rate as our understanding of the mercy of Christ toward us, will always find opportunities to show its appreciation of the divine grace. The best proof of the grateful condition of our hearts toward God is that by which we show in our entire lives those virtues and works which meet with His approbation.
As the means for bringing about this ideal condition among the Christians St. Paul names the edification of the Word in teaching and singing: The Word of Christ, let it dwell in you richly, in all wisdom teaching and admonishing each other in psalms and hymns and spiritual songs, in grace singing in your hearts to God; and everything, whatever you do in word and deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him. The Word of Christ is not only the sum total of His sayings as recorded in the Gospels, but the entire Word of God; for of this Christ Himself is the beginning, middle, and end. The preaching of sin and grace must dwell, must have its home, among the Christians. The Christian religion is not to be a matter of Sunday only or of the sermon alone; it should also not merely be an occasional guest in the Christian homes, but it should be a member of the household, to he used and consulted day after day. The abundant comfort and strength of the Gospel should be used abundantly, not only by the pastor in the pulpit and in the homes, but also by every individual Christian. It contains the right wisdom and teaches the right wisdom for both doctrine and admonition. Our brethren. Without love all the other Christian virtues and works are useless and vain. For love is the bond of perfection. With love binding the hearts of all Christians together, the ideal of Christian perfection is attained. This love, as Luther writes, causes us Christians to be of one mind, of one heart, of one pleasure; it unites rich and poor, rulers and subjects, sick and healthy, high and low, highly honored and despised. This thought is enlarged in the next sentence: And the peace of Christ rule in your hearts, to which you were called in one body, and become thankful. Christ has gained for us the reconciliation of the Father, He has established peace between us and God. This peace He gives through the Gospel, making us certain that we are God’s dear children. This peace, therefore, should rule in our hearts, be the governing principle of our lives in love. We should maintain it over against the attacks of Satan, the world, and our own flesh; we should hold firmly to the conviction that the mercy of God rests upon us. This certainty will make all Christian virtues become a habit with us as a matter of fact, for our hearts will be filled with the enjoyment of this peace, to which we were called in conversion. Thus the fact also that all we Christians together form one body will be expressed in our lives. Thus our gratitude toward God, which is growing in the same rate as our understanding of the mercy of Christ toward us, will always find opportunities to show its appreciation of the divine grace. The best proof of the grateful condition of our hearts toward God is that by which we show in our entire lives those virtues and works which meet with His approbation. As the means for bringing about this ideal condition among the Christians St. Paul names the edification of the Word in teaching and singing: The Word of Christ, let it dwell in you richly, in all wisdom teaching and admonishing each other in psalms and hymns and spiritual songs, in grace singing in your hearts to God; and everything, whatever you do in word and deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him. The Word of Christ is not only the sum total of His sayings as recorded in the Gospels, but the entire Word of God; for of this Christ Himself is the beginning, middle, and end. The preaching of sin and grace must dwell, must have its home, among the Christians. The Christian religion is not to be a matter of Sunday only or of the sermon alone; it should also not merely be an occasional guest in the Christian homes, but it should be a member of the household, to he used and consulted day after day. The abundant comfort and strength of the Gospel should be used abundantly, not only by the pastor in the pulpit and in the homes, but also by every individual Christian. It contains the right wisdom and teaches the right wisdom for both doctrine and admonition. Our constant endeavor must be not only to grow in knowledge of the way of salvation and to teach others, but also mutually to encourage one another to maintain an unflagging interest in true sanctification. This can be done also by the use of psalms, the incomparable poetry of Holy Writ, hymns which are intended chiefly for use in church services, and spiritual songs, such as are more popular in form and content, but also tell of the wonderful blessings of God for our salvation. All this should not be a mere mouth service on the part of the believers, but they should, at the same time, sing to God in their hearts, and that with grace. The mercy of God is the theme of their grateful singing, of their continuous thanksgiving, even when this is not accompanied with a single word of their mouths. In most cases, however, the sincere gratitude of the heart cannot be retained in silence, but out of the fullness of the heart the mouth will sing praises to God, the Father of all mercy. The apostle’s entire admonition is therefore fitly summarized in the rule that they do everything, no matter what it is, whether it be with words or with deeds, in the name of the Lord Jesus, through whom, as our Advocate, all thanks are given to God the Father. All our words and deeds must flow from true faith in Jesus, the Redeemer, and be spoken and performed to His glory, all our words and actions being expressions of our thankfulness.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 15 as God's chosen ones, holy and beloved
as God's chosen ones, holy and beloved
This can be made active. AT: "as those whom God has chosen for himself, whom he desires to see live for him alone, and whom he loves" (See: Active or Passive)
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put on a heart of mercy, kindness, humility, gentleness, and patience
The "heart" is a metaphor for feelings and attitudes. Here it is spoken of as if it has certain feelings and attitudes, and as if it were clothing to wear. AT: "have a merciful, kind, humble, gentle, and patient heart" or "be merciful, kind, humble, gentle, and patient" (See: Metaphor)
Bear with one another
"Be patient with one another" or "Accept each other even when you disappoint each other"
Be gracious to each other
"Treat each other better than they deserve for you to treat them"
has a complaint against
The abstract noun "complaint" can be stated as "complain." AT: "has a reason to complain against" (See: Abstract Nouns)
have love, which is the bond of perfection
Here "bond of perfection" is a metaphor for something that causes perfect unity among people. AT: "love one another because it will unite you perfectly together. (See: Metaphor)
translationWords
chosen one
holy
beloved
forgive
lord
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv11, 12, 15 3:11 barbaric, uncivilized: Literally Barbarian, Scythian. The Greeks mocked…
3:11 barbaric, uncivilized: Literally Barbarian, Scythian. The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word barbarian). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, Against Apion 2.38). All such distinctions do not matter in our relationship with God through Christ.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.