Above all these things, walk in love, which is the bond of perfection.
Parallel Translations
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Above all these things, walk in love, which is the bond of perfection.
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Above all these thinges put on love which is the bonde of parfectnes.
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And aboue all these thinges put on loue, which is the bond of perfectnes.
Cross-references (17)
Passages linked to Colossians 3:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Peter 4:8 And above all things be earnest in your love among yourselves, for love covers a multitude of sins.
- Ephesians 5:2 Walk in love, even as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
- 1 Corinthians 13:1-13 If I speak with the languages of men and of angels, but don’t have love, I have become sounding brass, or a clanging cymbal. If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but don’t have love, I am nothing. If I give away all my goods to feed the poor, and if I give my body to be burned, but don’t have love, it profits me nothing. Love is patient and is kind. Love doesn’t envy. Love doesn’t brag, is not proud, doesn’t behave itself inappropriately, doesn’t seek its own way, is not provoked, takes no account of evil; doesn’t rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, and endures all things. Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with. For we know in part and we prophesy in part; but when that which is complete has come, then that which is partial will be done away with. When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known. But now faith, hope, and love remain—these three. The greatest of these is love.
- Colossians 2:2 that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ,
- John 13:34 A new commandment I give to you, that you love one another. Just as I have loved you, you also love one another.
- Romans 13:8 Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law.
- Ephesians 4:3 being eager to keep the unity of the Spirit in the bond of peace.
- 1 John 4:21 This commandment we have from him, that he who loves God should also love his brother.
- 1 Timothy 1:5 but the goal of this command is love, out of a pure heart and a good conscience and sincere faith,
- John 15:12 “This is my commandment, that you love one another, even as I have loved you.
- 1 Thessalonians 4:9 But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another,
- 2 Peter 1:7 and in godliness brotherly affection; and in brotherly affection, love.
- John 17:23 I in them, and you in me, that they may be perfected into one; that the world may know that you sent me and loved them, even as you loved me.
- 1 John 4:7-12 Beloved, let’s love one another, for love is of God; and everyone who loves has been born of God, and knows God. He who doesn’t love doesn’t know God, for God is love. By this God’s love was revealed in us, that God has sent his one and only Son into the world that we might live through him. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. Beloved, if God loved us in this way, we also ought to love one another. No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us.
- Ephesians 1:4 even as he chose us in him before the foundation of the world, that we would be holy and without defect before him in love,
- Hebrews 6:1 Therefore leaving the teaching of the first principles of Christ, let’s press on to perfection—not laying again a foundation of repentance from dead works, of faith toward God,
- 1 John 3:23 This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded.
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John Calvin 1540 · Public Domain 14. On account of all these things. The rendering…
14. On account of all these things. The rendering that has been given by others, “super omnia haec,” (above all these things,) instead of insuper, (over and above,) is, in my opinion, meagre. It would be more suitable to render it, Before all these things. I have chosen, however, the more ordinary signification of the word ἐπί. For as all the things that he has hitherto enumerated flow from love, he now on good grounds exhorts the Colossians to cherish love among themselves, for the sake of these things — that they may be merciful, gentle, ready to forgive, as though he had said, that they would be such only in the event of their having love. For where love is wanting, all these things are sought for in vain. That he may commend it the more, he calls it the bond of perfection, meaning by this, that the troop of all the virtues is comprehended under it. For this truly is the rule of our whole life, and of all our actions, so that everything that is not regulated according to it is faulty, whatever attractiveness it may otherwise possess. This is the reason why it is called here the bond of perfection; because there is nothing in our life that is well regulated if it be not directed towards it, but everything that we attempt is mere waste.
The Papists, however, act a ridiculous part in abusing this declaration, with the view of maintaining justification by works. “Love,” say they, “is the bond of perfection: now perfection is righteousness; therefore we are justified by love.” The answer is twofold; for Paul here is not reasoning as to the manner in which men are made perfect in the sight of God, but as to the manner in which they may live perfectly among themselves. For the genuine exposition of the passage is this — that other things will be in a desirable state as to our life, if love be exercised among us. When, however, we grant that love is righteousness, they groundlessly and childishly take occasion from this to maintain, that we are justified by love, for where will perfect love be found? We, however, do not say that men are justified by faith alone, on the ground that the observance of the law is not righteousness, but rather on this ground, that as we are all transgressors of the law, we are, in consequence of our being destitute of any righteousness of our own, constrained to borrow righteousness from Christ. There remains nothing, therefore, but the righteousness of faith, because perfect love is nowhere to be found.
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 Which bindeth and knitteth together all the duties that…
Which bindeth and knitteth together all the duties that pass from man to man.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 14 And above all these things put on charity,…
14 And above all these things put on charity, which is the bond of perfectness.
Ver. 14. Above all these] "Put on love," as the upper garment, the "parti-coloured coat," whereby all God’s children are known (as Joseph, and Tamar, David’s daughter, were), the cognizance of every true Christian, Joh 13:35. {See Trapp on "Joh 13:35"}
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The bond of perfectness] Or the couple, the juncture, the tie, συνδεσμος. As the curtains of the tabernacle were joined by loops, so are all true Christians by love.
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 And above all these things put on charity: that…
And above all these things put on charity: that which we render above, as surpassing all, some read upon, or over, and some, for all these things, viz. the graces he exhorted them to be clothed with. Both agree, that mutual Christian love or charity is the chiefest garment the new man can put on, being the livery of Christ’s disciples, Joh 13:35. But in prosecuting the allegory under the former notion, there is some danger of being over fine; and therefore it may be very pertinent to understand the putting on or exercising of charity, for the performance of the other graces and exercises, this being that which sets them on work with reference to their several objects, engaging to sincerity in their actings, without which the motions of the new man are no way acceptable; this links them together, and so is in a sort, as the apostle says elsewhere, a fulfilling of the whole law, Rom 13:8,9; Ga 5:14, with Mat 22:39,40; being the subjects of this hearty and regular affection of love to God and our neighbour, are inclined by it to do good continually, and to avoid the injuring of another in any respect. Not that there is any fulfilling of the law perfectly in this state, as the papists argue impertinently from what follows of charity, that it is
the bond of perfectness, or, by an hypallage or Hebraism, the most perfect bond, therefore we are justified by it, and so by the works of the law before God. For:
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1. Love, or charity, itself is not perfect, and so the very best of the new creatures who have put it on, however they may be perfect with a perfection of integrity or parts, yet not with a perfection of maturity or degrees, absolutely, while in this life; See Poole on "Ecc 7:20". See Poole on "Rom 7:18", See Poole on "Rom 7:19". See Poole on "Gal 5:17". See Poole on "Phi 3:12", See Poole on "Phi 3:15". See Poole on "Jam 3:2", &c.
2. Upon supposition that charity in a new creature doth in some sort perfectly fulfil the law, from the time he is endowed with it of God’s grace, and a man hath put it on; he could not by it be justified from the breach of God’s law before, he being a transgressor of it in time past, 1Jo 1:8,10.
3. That perfection of which charity here is said to be the bond, doth most likely respect the integrity and unity of the members of the church, holding the Head, being knit together in one body;
See Poole on "Col 2:2", See Poole on "Col 2:19". See Poole on "Eph 4:16": the Greek word we translate bond here, noting such a collection and colligation of parts whereof a body is composed; and in one Greek copy it is found written, the bond of unity. As a prevailing love to God, and to those who bear his image, for his sake, doth bind up the other graces in every regenerate soul, so it doth the true members of the body of Christ one to another, being the best means for the perfecting of them under Christ their Head, who hath upon that account expressly required mutual love amongst his followers, Joh 15:12; 1Jo 3:23; 4:21; and the cogent reason hereof is, (as above in Joh 4:10,11), God’s loving of us; and then indeed, when we entirely love God and his children, we show our love to be the bond of perfectness in returning love to him and his; when by this reciprocal affection both ends of the band of love do meet and are knit together, we become one with God, and in him, through Christ, as one soul amongst ourselves, walking in love according to his commandment, Act 4:32; Eph 5:2; 1Th 4:9.
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 Still our apostle makes use of the former metaphor,…
Still our apostle makes use of the former metaphor, comparing the graces of the holy Spirit to garments, which he exhorts Christians to put on; he had mentioned the putting on of mercy, meekness, humility, & c. before; now he advises, to put on charity, or the grace of love, as the upper garment over and above all the rest, comparing it to a bond or ligament, which ties and knits all the members of the church together.
Quest. But what is this grace of charity?
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Ans. It is a brotherly affection, which every true Christian chiefly bears to all hs fellow-members, in Christ for grace sake; or a gracious propensity of heart towards our neighbour, whereby we will, and do to our power procure all good for him.
Quest. But why does St. Paul compare charity to an upper garment?
Above all, put on charity.
Because, 1. The upper garment is larger and broader than the rest, so ought charity to extend itself to all persons, and upon all occasions.
2. The upper garment is usually fairer than the rest, so doth charity shine brightest amongst all the graces.
3. The upper garment distinguishes the several orders and degrees of men; thus Christians are known by love as by a livery; it is the bond that Christ’s sincere disciples wear.
Quest. But how is charity the bond of perfectness?
The meaning is, that it is the most perfect bond of union among Christians, it knitteth together all the scattered members of the church, and makes their graces and gifts subservient to the good of one another, so that the church is hereby made a complete intire body, which was lame without it; in this sense, charity is called the bond of perfectness.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And above all these things,.... Bowels of mercies, kindness,…
And above all these things,.... Bowels of mercies, kindness, &c.
put on charity, or brotherly love, for without this all is nothing; they will only be done in show and appearance, in mere guise and hypocrisy, if love is wanting; this actuates and exercises all the rest; it is only from this principle that true sympathy, real kindness, undisguised humility, and meekness, patient longsuffering, and forbearance, and hearty forgiveness proceeds: this is greater, and more excellent, than all the other, and adds a glory, lustre, and beauty to them; this is the upper garment that covers all the rest, for so the words may be rendered, "upon all these things put on charity"; whereby a disciple of Christ is visible, and distinguished, and is known to be what he is; this is like a strait and upper garment, keeps close all that is under it, and within it: and it is called
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the bond of perfectness; either of the law, and the duties of religion, which it is said to be the fulfilling of; or rather of the saints, for this is the bond of union between them, which knits and cements them together, so that they are perfectly joined together, and are of one mind and one heart: it is the bond of peace among them, of perfect unity and brotherly love; and a most beautiful and pleasant thing it is for brethren to live and dwell together in unity; such are beautiful as Tirzah, comely as Jerusalem among themselves, and terrible to their enemies as an army with banners, being not to be divided or broken by them. The Claromontane exemplar reads, "the bond of unity".
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 The love of God contains the whole of Christian…
The love of God contains the whole of Christian perfection, and connects all the parts of it together.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 14. And above all these things] επι πασι…
Verse 14. And above all these things] επι πασι δε τουτοις. Upon all, over all; as the outer garment envelopes all the clothing, so let charity or love invest and encompass all the rest. Even bowels of mercy are to be set in motion by love; from love they derive all their feeling, and all their power and promptitude to action. Let this, therefore, be as the upper garment; the surtout that invests the whole man.
Which is the bond of perfectness.] Love to God and man is not only to cover all, but also to unite and consolidate the whole. It is therefore represented here under the notion of a girdle, by which all the rest of the clothing is bound close about the body. To love God with all the heart, soul, mind, and strength, and one's neighbour as one's self, is the perfection which the new covenant requires, and which the grace and Spirit of Christ work in every sincerely obedient, humble believer; and that very love, which is the fulfilling of the law and the perfection itself which the Gospel requires, is also the bond of that perfection. It is by love to God and man that love is to be preserved. Love begets love; and the more a man loves God and his neighbour, the more he is enabled to do so. Love, while properly exercised, is ever increasing and reproducing itself.
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Instead of τελειοτητος, perfection, several reputable MSS., with the Itala, read ενοτητος, unity; but the former is doubtless the genuine reading.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Col 3:14-17. And above all these things — As…
Col 3:14-17. And above all these things — As including them all, and indeed being the source from whence they flow; put on charity — Την αγαπην, love, namely, to God, his people, and all mankind; which is the bond of perfectness — Which both contains the whole of Christian perfection, and connects all the parts of it together. And let the peace of God rule in your hearts — Influence and govern all your intentions, affections, and dispositions, nay, and even your thoughts. Or, it then shall rule in your hearts, and that as the reward (so the Greek word implies) of your preceding love and obedience. “Let it fill your hearts,” says Pasor, “with such a joy as victors have when they receive (το βραβειον) the prize in the Olympic games.” Or rather, “let it preside in your hearts, as the master of the games does in those solemnities.” So Beza and Doddridge. To which — To the enjoyment of which inestimable blessing; ye are called — By the gospel; in one body — Not otherwise; that is, in a state of real, vital union with Christ your living Head, and one another. And be ye thankful — For the high honour and great happiness conferred upon you. Let the word of Christ — The gospel which you have received, and, as far as possible, the Holy Scriptures in general; dwell in you — In your minds and hearts, in your memories and affections, being made the matter of your daily meditation: nor let it make a short stay, or an occasional visit, but take up its stated residence in you; richly — In the largest measure, and in the greatest efficacy, so as to enlighten, quicken, and renew; to strengthen and comfort you, yea, so as to fill and govern all your powers; in all wisdom — Use your best endeavours thoroughly to understand it, and wisely to improve it to the best purposes. Teaching one another — Its important truths; and admonishing one another — Concerning its necessary duties; see on chap. Col 1:28; in psalms and hymns, &c. — A very engaging and pleasing way of teaching and admonishing one another, and a way the least, perhaps, liable of all others to give offence; singing with grace in your hearts to the Lord — In an humble, pious, and devout spirit, with a view to please the Lord, and expecting to receive grace from him. And whatsoever ye do in word or deed — With respect to all your discourses and actions; do all in the name of the Lord Jesus — In obedience to his will, and in imitation of his example, as your rule; from a principle of love to him as your motive; with an eye to his glory as your end; relying on the influence of his Spirit as your strength; and in dependance on his merits for acceptance; giving thanks — In your hearts, with your lips, and by your lives; to God, even the Father — That he gives you inclination and power thus to speak and act, and for all the great blessings of grace which you already enjoy, and for the greater blessings of glory which you expect hereafter to receive and possess for ever.
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 And above all these things - Over, or upon…
And above all these things - Over, or upon all these things; compare the notes at Eph 6:16.
Charity - Love. Notes, 1Co 13:1.
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Which is the bond of perfectness - The bond of all perfection; the thing which will unite all other things, and make them complete; compare the parallel place in Eph 4:3. The idea seems to be that love will bind all the other graces fast together, and render the whole system complete. Without love, though there might be other graces and virtues, there would be a want of harmony and compactness in our Christian graces, and this was necessary to unite and complete the whole. There is great beauty in the expression, and it contains most important truth. If it were possible to conceive that the other graces could exist among a Christian people, yet there would be a sad incompleteness, a painful want of harmony and union, if love were not the reigning principle. Nor faith, nor zeal, nor prophecy, nor the power of speaking with the tongue of angels, would answer the purpose. See this sentiment expressed in 1Co 13:1-13, and the effect of love more fully explained in the notes at that chapter.
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 Above all these things have charity, the love of…
Above all these things have charity, the love of God, and of your neighbour, which is the bond of perfection, the end of all virtues, which unites the hearts of all to God. (Witham)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain above--rather "over," as in Eph 6:16. Charity, which is…
above--rather "over," as in Eph 6:16. Charity, which is the crowning grace, covering the multitude of others' sins (Pe1 4:8), must overlie all the other graces enumerated.
which is--that is, "for it is"; literally, "which thing is."
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bond of perfectness--an upper garment which completes and keeps together the rest, which, without it, would be loose and disconnected. Seeming graces, where love is wanting, are mere hypocrisy. Justification by faith is assumed as already having taken place in those whom Paul addresses, Col 3:12, "elect of God, holy . . . beloved," and Col 2:12; so that there is no plea here for Rome's view of justification by works. Love and its works "perfect," that is, manifest the full maturity of faith developed (Mat 5:44, Mat 5:48). Love . . . be ye perfect, &c. (Jam 2:21-22; Jo1 2:5). "If we love one another, God's love is perfected in us" (Rom 13:8; Co1 13:1-13; Ti1 1:5; Jo1 4:12). As to "bond," compare Col 2:2, "knit together in love" (Eph 4:3), "keep the unity of the Spirit in the bond of peace."
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 14. Above all… charity—Of this spiritual robing, love is…
14. Above all… charity—Of this spiritual robing, love is the outer garment. It is the love, literally; the well-known love, often standing as the representative and sum of all the graces of the Christian, but here as a beautiful and important addition.
The bond—The girdle binding together all the other graces into a perfect whole, thus keeping each article of this spiritual dress in its proper place and office. So love is both the supplement and the inspiration of all the rest.
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 14. above all these things] Or, “upon all these…
14. above all these things] Or, “upon all these things.” Perhaps the words convey both the supreme importance of love, and its relation to other graces as their embracing bond; see just below. “Love is the outer garment” (rather, the girdle?) “which holds the others in their places” (Lightfoot).
put on] The words are supplied from Col_3:12.
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charity] Or, love. See on ch. Col_1:4. Love, says Leibnitz, is that which seeks its joy in the good of another.—“Hypocrisy can do Christian actions; charity alone does them christianly” (Quesnel).
which is] The Greek implies that “love” must be thus “put on” because it is, &c.
the bond of perfectness] I.e., the bond, or tie, which makes and secures the “perfectness,” wholeness, fulness, harmony, of the Christian character, both in the individual and in society. Chrysostom, quoted by Lightfoot, says (on this place), “If love is lacking, all other good is nothing; it dissolves.” The man without love is, in effect, the man whose very virtues are selfish; “unto himself.”
“Perfectness:”—see note on ch. Col_1:28.
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 (14) Above all.—Properly, over all—as a bond or cincture…
(14) Above all.—Properly, over all—as a bond or cincture to keep all together. Love is the general principle, harmonising all the special graces named above.
The bond of perfectness.—The bond of that harmony of character which is perfection. The phrase is remarkable, apparently suggested by the claim to perfection, set up by the Gnostic teachers. They sought such perfection in knowledge peculiar to the few; St. Paul in the love which is possible to all. For as he elsewhere urges (1Co_8:1),” Knowledge puffs up, charity builds up;” knowledge gains a fancied perfection, charity a real perfection.
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 And over all these things (put on) love, which…
And over all these things (put on) love, which (thing) is the bond of perfectness (Col_2:2; Eph_4:2, 3 5:1; Php_2:2 1Co 13; Gal_5:13-15, Gal_5:22; Rom_13:8-10; 2Pe_1:7; 1Jn_4:7-21; Joh_13:34, Joh_13:35) In 1Co
13. "love" is the substance or substratum of the Christian virtues; in Gal_5:22 it is their head and beginning; here it is that which embraces and completes them. They imply love, but it is more than them all together. They lie within its circumference; wanting it, they fall to pieces and are nothing. (For sundesmo) ("bond" or "band"). (Col_2:19) In Eph_4:3 we have the "bond of peace" (see next verse) Love is the bond in the active sense, as that wherewith the constituents of a Christian character or the members of a Church are bound together: peace, in a passive sense, as that wherein the union consists (comp. 1Co_1:10; 2Co_13:11) "Love" (compare "covetousness," ver. 5) is made conspicuous by the Greek definite article being that eminent, essential grace of Christian (Col_1:4, 8 2:2 1Co 13; 1Jn_4:16, etc.) "Perfectness" is genitive of object, not of quality: love unifies the elements of Christian goodness and gives them in itself their "perfectness". (Rom_13:10) (For "perfectness," see note on "perfect". (Col_1:28 Col_4:12) Against Galatian teachers of circumcision, and Corinthian exalters of knowledge, the apostle had magnified the supremacy of love (Gal_5:6; 1Co_8:1-3) and so against the Colossian mysticism and asceticism he sets it forth as the crown of spiritual perfection, the goal of human excellence. (Eph_4:15, Eph_4:16)
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Vers. 14, 15.
A threefold cord of grace.
We have here an attractive picture of a loving, peaceful, thankful Christian.
I LOVE. It is compared to the girdle, put on over the other articles of attire, and helping to bind all in their place. Christian love is no mere natural emotion or self interested affection. It is the fruit of the Spirit, whereby God is sincerely loved for his own sake, and one"s neighbour for God"s sake. To love even our fellow Christians because they are God"s children is not always easy, on account of their inconsistencies. But it is eminently a Christian grace (Joh_13:35; 1Jn_5:1) It is called "the bond of perfectness," because:
1. It is the element of all other graces, the sphere in which they are exercised. It is like the golden light in which some summer evening landscape is bathed, or the green grass on which the multicoloured flowers are blooming. Without love, "knowledge puffeth up," gifts are "sounding brass," faith is idle, (Gal_5:6) zeal may be wildfire, mercy weakness, humility pride, and charity ostentation. With love, each of these maybe the Spirit"s fruit. It is thus the bond of perfectness, the distinctive feature of a complete Christian character (Rom_13:8; 1Co_13:8, 1Co_13:13; Gal_5:14)
2. Love is the pledge of all other graces. For if we dwell in love and in (1Jn_4:16) we enjoy increasingly the perfections of God. The outer dress is generally the most valuable part, and a sign that other parts are present and in keeping with it. So the precious girdle of love, visible to all, is a sign that other graces are present and kept in their place by this "bond of perfectness." Cultivate it by charitable judgments, by much forbearance, by seeking to win and refine the less attractive, and to walk in the path marked out for us by Christ (Joh_15:12; Eph_5:2)
II PEACE. This peace is described by a most attractive name, "the peace of Christ", (Joh_14:27) the tranquillity of a trustful child. The term "rule may be understood in two senses.
1. Exert its power to protect.. (see Php_4:7, where God"s peace is likened to a garrison; (Psa_112:7; Isa_26:3) Peace gives strength, and strength peace. (Psa_29:11)
2. Sit as umpire. When in doubt in regard to business speculations, worldlyamusements, etc., we may ask, "Which course will the peace of Christ ruling in my heart approve?" To such peace we are called, but to enjoy it we must allow this peace to rule. We shall then be kept from falling, (Psa_119:165) have peace in conflict (Joh_16:33) and in inaction, (Psa_4:8) through life and in death. (Psa_37:37) Peace is the faithful handmaid of love, which attends it even in the stormier days of life. (Rom_15:13)
III THANKFULNESS. If God"s love is shed abroad and Christ"s peace rules in our hearts, grateful feelings will well up like sparkling streams. And gratitude to God will deepen love and preserve in peace, fostering forbearance, pity, unselfishness, and patience under those trials which a loving Father appoints for our education. E.S.P.
The bond of perfectness.
I NO CHRISTIAN CHARACTER IS PERFECT WITHOUT LOVE. There may be wide knowledge, stainless purity, and fiery zeal. But the character will be broken and unfinished if the golden grace is missing. This has been singularly forgotten by the Church. Anything but Christian charity has been sought after. In the very zeal for other excellences this one has been trampled underfoot.
II LOVE IS THE CROWNING CHRISTIAN GRACE. "Above all these things put on love.
1. Love is the highest pinnacle of the Christian temple. Too often the supremacy has been given to orthodoxy, to negative purity, or to rigorous devotion. It has to be learnt that it is better to be heterodox and to love our brethren, than to be sound in doctrine and selfish in heart. It needs also to be more understood that he who denies himself most for his brother stands higher than he who is simply irreproachable in behaviour.
1. Love is thus supreme
1. because it is of the essential nature of God, who is love;
2. because it is the source of all other graces;
3. because in itself it is better than anything else.
III LOVE BINDS TOGETHER ALL OTHER CHRISTIAN GRACES. Without it the character is not only imperfect, it lacks unity and cohesion. Love is like the keystone of the arch, which beth completes the structure and holds all the other stones together.
1. Love should surround every other grace as the bend surrounds the bundle. Purity, truth, justice, courage, temperance, etc., should all be exercised in love.
2. Love should bring all other graces nearer together. Through love we should realize the relation between generosity and justice, purity and liberty, meekness and courage.
3. Love should make a harmonious whole of the character. The separate sticks become one bundle when tied up together. Love should give unity of spirit and purpose to the whole life.
4. Love should perfect the strength of the Christian character. When all the graces are bound by the bond of love they mutually strengthen one another. Selfishness distracts, divides, and weakens life. The soul that is possessed by love is strong. 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 And above all these things put on charity.
Col_3:14
And above all these things put on charity.
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The grace of charity
I. Charity is the greatest of graces in the width and extent of its sphere. Other graces have particular things with which they are more intimately concerned; special parts of life on which they throw the light of their charm; special times in which they actively operate. They are like the winds that blow, the rain that falls, the snow that covers, or the lightning that purifies sometimes. But charity is like the Divine sunlight that shines on always, works always, tempers the winds, warms the rains, dissipates the mists, melts the snow; sometimes seen and felt, sometimes unseen, but never ceasing its influence, and recognizing no earth limits to its sphere. Charity covers the whole life and relationships of the Christian, and 1Co_13:1-13. maps out and distinguishes them.
1. The sphere of a brothers opinions.
2. The sphere of a brothers failings.
3. The sphere of a brothers sorrows.
4. The sphere of a brothers sins.
II. Because of the difficulty with which it is attained. Difficulty is often the test of value. Gold is valued because of the cost and toil of procuring it. Charity is difficult mainly through the separatings of sin. Sin broke up the fellowship of the human family, and filled the world with opposing interests. Charity is to heal these great wounds, temper the opposing relations, and on its own substantial basis to make the human family one again. And, as charity is Gods own nature, we have first to be reconciled to, and come into sympathy with Him.
III. Because IV never faileth. The summer flowers which blossom in beauty fade and fail. Charity is no summer flower born of earth, sunshine, and showers. It is a heaven-born plant; its flowers never fail; it is like the tree of life. (R. Tuck, B. A.)
Gospel charity
There is no grace or duty that is not commanded in Scripture, but this is commanded above all others (1Pe_4:8; 1Co_12:31).
I. The nature of this love. It is the second great duty brought to light by the gospel. There is a natural love which follows on natural relations, and there is a love which arises from society in sin or in pleasure, from a suitableness of humour in conversation, or of design as to political ends, but all these are utter strangers to evangelical love. And therefore, when it was first brought to light by the gospel, the heathen were amazed. See how these Christians love one another. What is this love.
1. It is a fruit of the Spirit (Gal_5:22), as contradistinguished from that which arises from our natural inclination.
2. It is an effect of faith. Faith worketh by love. How: When it respects Gods command requiring this love, His promise accepting it, and His glory where unto it is directed. Self may work by love sometimes, and flesh, interest, and reputation, but not by this love.
3. It is that which knits the souls of believers with an entire affection (Eph_4:16; Psa_16:2).
(1) The whole mystical body of Christ being the adequate object of gospel love, it is indispensably required of us that we love all believers as such. But this is accompanied by some limitations.
(a) In the exercise of it, it will much answer the evidence that persons are interested in the body of Christ. There are some whose opinions and practices will exercise the most extensive charity to judge that they belong to it. Yet, according to our evidence, so is our love to be.
(b) There may be degrees in our love, especially as to delight and valuation, according as we see more or less of the image of Christ upon a believer, this likeness being the formal reason of this love.
(c) Its exercise must be determined by opportunities.
(2) There is required an inclination to all acts of love towards all believers, as opportunity shall serve. If we turn our face away from our brother how dwelleth the love of God in us? If it be in us let it be advantaged by any opportunity, and it will break through difficulties and pleas of flesh and blood.
(3) Christ has provided us with a safe, suitable, and constant object by His institution of particular Churches. Let none, then pretend that they love the brethren in general while their love is not exercised towards those in the same Church society with them.
II. The grounds why this love is so necessary.
1. Because it is the great way whereby we can give testimony to the power of the gospel (Joh_17:21-23). There is no oneness but that whereof love is the bond of perfectness, that will give conviction unto the world that God hath sent Christ, for He alone can give it.
2. We have no evidence that we are disciples without it (Joh_13:34-35).
3. This is that in which the communion of saints principally consists.
(1) The fountain and spring of this communion is our common participation of one Spirit from the one Head, Jesus Christ.
(2) This communion is expressed in the participation of the same ordinances in the same Church.
(3) The life and formal reason of this communion is love. Eph_4:15-16 is the most glorious description of this communion of saints. It begins in love--speaking the truth in love; it ends in love--edifying itself in love; it is carried on by love; it is all love.
III. Cautions against its hindrances.
1. Take heed of a morose disposition. If it does not hinder some fruits of love, yet it sullies the glory of its exercise. Grace is intended to change our natural temper and make the froward meek, and the passionate patient.
2. Take heed of hindrances which may attend your state and condition. Riches and honour encompass with so many circumstances that it is difficult to break through them to familiarity with the meanest members of the Church. The gospel leaves you your providential advantages, but in things which concern your communion it lays all level (Jam_2:1-26.). We all serve one common Master, who for our sakes became poor.
3. Take heed of satisfying yourselves with the duties of love without looking after the entire working of the grace of love. (J. Owen, D. D.)
Charity the bond of perfectness
These words come after an exhortation to the practice of the Christian virtues of mercy, etc.. In addition to these we are to put on charity, which is the bond of perfectness. Not perfect bond, but that which renders perfect. Love is that which unites all the others into a complete whole. Another interpretation is to this effect. As in verse 14, Paul has said in the Church and in Christ there is neither Greek nor Jew, etc., he says here that love is the unifying principle which binds together all the otherwise discordant members of the Church.
I. Love is used of--
1. Benevolence to man.
2. Gods love to us.
3. Our love to God.
4. Brotherly love among Christians.
5. Love in general as a Christian grace without specification of object. Its characteristics are noted in 1Co_13:1-13.
II. Of this love it is taught--
1. That without this all our passions, professions, hopes, are vain and worthless. No amount of orthodoxy, power, natural or supernatural, devotion, almsgiving, Church membership, assiduity in religious duties, is of any avail.
2. That this love is the fruit of faith. It cannot exist without it, and faith without it is dead.
3. It is the bond of perfectness.
(1) It unites all the Christian virtues.
(2) It unites all the members Of Christs body.
4. It is the image of God. It makes us like Christ.
5. It is the beauty and blessedness of heaven. Perfection of the religion of the Bible.
(1) Not ritualism, benevolence, orthodoxy, but
(2) Faith which works by love. (C. Hodge, D. D.)
Love the bond of perfectness
The Christian is here conceived a cleansed and beautifully-robed man, fitted to enter the presence of the great King. He describes the work which we have to do in order to prepare ourselves for the royal audience. There is an inner cleansing of the heart, the thoughts, the secret springs of our being. Mortify, therefore, your members which are upon the earth. There is also a putting off of the old garments of self, pride, and indulgence; the clean spirit cannot do with the foul clothes; and there is the putting on of the new dress--the various garments that compose it are called, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, and forgiving. These are, as it were, the under-garments; the man is not clothed fit for the presence of the Divine royalty without the robe, worked in graceful colours, made of finest material, hanging in graceful folds, putting the touch of harmony and grace on all the other garments, and being, as it were, the bond of perfectness, finishing off and perfecting the whole dress. That over-covering, all-hallowing robe is charity; in its adornings, and completings, and harmonisings, being the very bond of perfectness to a gracious character. (R. Tuck, B. A.)
Love a perfecting grac
e:--Here is an evident allusion to the zone of the orientalists, which was generally adorned with jewels and ornaments, and which, by adjusting the folds of the drapery, served at once to give a beautiful form to the human figure, and to unite and perfect the whole dress. The use the apostle here makes of the metaphor is apparent: as the zone was a most material part of the dress, combining and perfecting all, and giving symmetry and beauty to the form of the person by whom it was worn; so charity is the best of all the graces, perfecting and combining the whole in beauty and in love. And, like that also, we may remark that it is put on last. Men in general are much mare anxious to hate and to destroy than to love and do good; and even after they seem to have imbibed much of the Christian temper, this sacred bond, this beautiful zone, is long wanting. (R. Hewlett, D. D.)
Love the perfection of the Christian character
Love is the most potent affection of the human heart.
I. It is the prime element in every other grace of the Christian character. It is the soul of every virtue, and the guarantee of a genuine sincerity. Without it all the rest are but glittering sins. It is possible to have all those mentioned in verse 12; but without love they would be meaningless, cold, and dead. Mercy would degenerate into sentimentality, kindness into extravagance, humility into mock depreciation, long-suffering into dull, dogged stupidity.
II. It occupies the most exalted place in Christian character. Above all these things, as the outer garment covers and binds together the rest.
III. Love is the pledge of permanency in the Christian character. As the girdle, or cincture, bound together the loose flowing robes of the ancients, so love is the power that holds together all those graces which together make up perfection. Love is the preservative force in the Christian character. Without it, knowledge would lose its enterprise, mercy and kindness become languid, humility faint, and long-suffering indifferent. Lave binds together in a bond which time cannot injure, the enemy unloose, or death destroy.
IV. The perfection of the Christian character is seen in the practical manifestation of love. Put on charity.
1. Love is indispensable. It is possible to possess many beautiful traits--much that is humane and aimiable--without being a complete Christian: to be very near perfection, and yet lack one thing. Without love all other graces are as sounding brass and a tinkling cymbal
2. Love is susceptible of individual cultivation.
Lessons:
1. The mere profession of Christianity is empty and valueless.
2. Every grace of the Christian character must be diligently exercised.
3. Above and through all other graces love must operate. (G. Barlow.)
Love is over all, and the bond of perfectness, because--
I. It is of greater extent than any other virtue. Mercy and kindness, and humbleness and forgiveness, are separate graces; but love embraces them all, regards generally our neighbour and those in adversity, our friends and enemies, the good and the bad.
II. Without it all other graces are vain and delusive. Mercy without it is weakness; humility, debasement, meekness, cajolery, and deceit; patience, stupidity; forgiveness, hypocrisy; all is inconsistent, heartless, wayward, selfish.
III. It supplies the want or remedies the defect of any other graces and virtues. For we are always falling short in one or other, from indwelling sin, from temptation, from cast of character, from peculiar circumstances. A sweet charitable temper provides the articles of Christian attire in which we are from time to time most defective, supplies their place, hides their imperfections, remedies the ill effects of their absence. (Bishop D. Wilson.)
Love the finish of the Christian character
When the cutler brings his goods to market, he may have the best of steel in the blade and the best of horn in the handle, and every part may be rivetted strongly; but if the blade has not been polished, and if there be no finishing work in the handle, he cannot sell his stock. It is just as good for practical purposes as though it were finished; but people do not want it. They want their blades polished and their handles finished, and they are so used to having goods sand-papered and burnished, that they will not take them unless they are so. There must be art in them. And this is carried so far, that when articles are good for nothing art is put on the outside to make them seem good for something. And men buy things for the sake of their looks. The idea of perfection lies in the direction of the aesthetic; and as much so in social and moral elements as in physical things. Men are not now finished in any respect in their higher relations. I mean even good men. There are hundreds of men that are in the main laying out their life and character in right directions, and on right foundations; but how few men know how to be good variously, systematically, gracefully, genially, sweetly, beautifully. (H. W. Beecher.)
When the apostle speaks so highly of charity, he does not mean to disparage the other graces. They also are most beautiful, considered apart from charity, only charity has such a sun-like excellence, in its presence all star-like beauty, and even moon-like beauty, seem to grow dim and fade away. Compare the diamond with a common wayside stone, and we are not greatly impressed with its superiority; the contrast is too great. Set it in the royal crown; encircle it with pearls; let it compare with other jewels; with ruby, and garnet, and emerald; then the depth of its crystal purity seems so impressive, and the flashing of its light so exquisite. Set charity alongside humbleness, bowels of mercies, long-suffering, or forgiving, then it seems to gather up into itself much of the charm and loveliness of such graces, and stands forth in the centre of them all, the very bond of perfectness. (R. Tuck, B. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 14. Above all these things put on love. If…
14. Above all these things put on love. If our souls are imbued with love, like that of Christ, it will be easy then to forbear and forgive. The bond of perfectness. All the Christian graces are bound together in love. It is the source of them 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 Col_3:14. Above all these things put on charity.—Reminding us…
CRITICAL AND EXPLANATORY NOTES
Col_3:14. Above all these things put on charity.—Reminding us of the exalted place which the queenly virtue holds in St. Paul’s triad. As the outermost dress of an Oriental was perhaps that which was most serviceable, so whatever else is put on, “above everything” love must be remembered. Which is the bond of perfectness.—“That in which all the virtues are so bound together that perfection is the result and not one of them is wanting to that perfection” (Grimm).
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MAIN HOMILETICS OF Col_3:14
Love the Perfection of the Christian Character.
Love is the commonest and most potent affection of the human heart. It has been the inexhaustible theme of writers in all ages, in poetry and prose. It has been invested with the bewitching drapery of romance, and exhibited as the instrumental cause of the darkest crimes and of the brightest virtues. The world never tires of learning of its adventures, trials, and victories. While it is ever commonplace, it is ever fresh. It is the perennial force in human life—the first to inspire, the longest to endure, the last to perish. But Christian love—love to Jesus Christ, and to all others for His sake—is not a native-born affection. It does not spring spontaneously from the human heart. It is a gift from God. It is the richest fruit of the new spiritual nature implanted in the believer. It is first to be acquired and then diligently cultivated. The apostle has just described the distinctive garments with which the believer is to be adorned—with a heart of tender compassion, with humility, with a gentle, patient, and forgiving spirit. But in addition to all this, and in order to complete the Christian character, he is to be clothed in a robe which is to cover every other garment, and bind it to its place—a robe whose purity and brightness shall shed a lustre over all the rest.
I. That love is the prime element in every other grace of the Christian character.—It is the soul of every virtue and the guarantee of a genuine sincerity. Without love all other graces, according to an old writer, are but glittering sins. There is a great power of affectionateness in the human heart, but no man possesses naturally the spiritual love of God and love of the race. It is a fruit of the Holy Ghost, and comes through that faith which works by love. It is possible to assume all the essentials of the Christian character, enumerated in Col_3:12, and previously commented on; but without love they would be meaningless, cold, and dead. Mercy would degenerate into weak sentimentality; kindness into foolish extravagance; humility into a mock self-depreciation—which is but another form of the proudest egotism; and longsuffering into a dull, dogged stupidity. Love is the grand element in which all other graces move and from which they derive their vitality and value. It is the grace which alone redeems all other from the curse of selfishness, and is, itself, the most unselfish.
II. That love occupies the most exalted place in the Christian character.—“Above all these things.” Not simply in addition to, but over and above all these, put on charity, as the outer garment that covers and binds together all the rest. Other graces are local and limited in their use; love is all-expansive and universal. A philosopher, in a vein of pungent satire, has dilated on the philosophy of clothes; and experience testifies how mightily the world is influenced and instructed by outward appearances. As the dress frequently indicates the rank and importance of the wearer, so the garment of love, worn without ostentation or pride, is the badge by which the Christian is known in the world (Joh_13:35). Love is the presiding queen over all Christian graces, inspiring and harmonising their exercises, and developing them into a living and beauteous unity of character. The apostle fixes the exalted rank of love in 1Co_13:13.
III. That love is the pledge of permanency in the Christian character.—“Which is the bond of perfectness.” As a girdle, or cincture, bound together with firmness and symmetry the loose flowing robes generally worn by the ancients, so love is the power that unites and holds together all those graces and virtues which together make up perfection. Love is the preservative force in the Christian character. Without it knowledge would lose its enterprise, mercy and kindness become languid, humility faint, and longsuffering indifferent. Love binds all excellencies together in a bond which time cannot injure, the enemy unloose, or death destroy. No church, or community of individuals, can exist long without the sustaining power of love. It is not a similarity in taste, intellectual pursuits, in knowledge, or in creed, that can permanently unite human hearts, but the all-potent sympathy of Christian love. Charity never faileth.
IV. That the perfection of the Christian character is seen in the practical manifestation of love.—“Put on charity”
1. Love is indispensable.—It is possible to possess many beautiful traits of character—much that is humane and amiable—without being a complete Christian: to be very near perfection, and yet lack one thing. Without love all other graces are inconsistent, heartless, wayward, selfish. They are but as sounding brass and a tinkling cymbal. Charity is indispensable to give life, force, meaning, truth, permanence to the whole. It supplies the imperfections and defects of other graces and virtues.
2. Love is susceptible of individual cultivation.—It may be “put on.” We may have more if we strive after it and faithfully use what is already possessed. It is a pressing, practical duty which all Christians are bound to attend to. And yet there is no grace which is more constantly suppressed. What a power the Church would become, and how marvellously would the character of the world be changed, if love had a freer scope and was universally exercised. The pretentious coverings of sectarianism and bigotry would vanish, and the whole Church of the redeemed be girt with the ample robe of a seamless unity. To win the love of others we must put it on ourselves.
Lessons.—
1. The mere profession of Christianity is empty and valueless.
2. Every grace of the Christian character must be diligently exercised.
3. Above and through all other graces love must operate.
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.
C. I. Scofield 1917 · Public Domain (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.