Put ye on therefore, as the elect of God, holy, and beloved, the bowels of mercy, benignity, humility, modesty, patience:

“"Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness, meekness, long-suffering. And above all these, love, which is the bond of perfection. And let the peace of God reign in your hearts, to which also ye are called in one body; and be thankful," ye who, while still in the body, like the just men of old, enjoy impassibility and tranquillity of soul.”

“"Put on, therefore, as the elect of God, holy and beloved." He shows the easiness of virtue, so that they might both possess it continually, and use it as the greatest ornament. The exhortation is accompanied also with praise, for then its force is greatest. For they had been before holy, but not elect; but now both "elect, and holy, and beloved." "A heart of compassion." He said not "mercy," but with greater emphasis used the two words. And he said not, that it should be as towards brethren, but, as fathers towards children. For tell me not that he sinned, therefore he said "a heart." And he said not "compassion," lest he should place them in light estimation, but "a heart of compassion, kindness, humility, meekness, longsuffering." Again, he speaks after the class, and he always does it; for from kindness comes humbleness of mind, and from this, longsuffering.”

“Above, the Apostle led the faithful to avoid evils; here he leads them to work good things, and first to the works of particular virtues; second, to the works of the principal virtues that perfect the soul, at the point "above all." And first he recalls their condition; second he adds an enumeration of the virtues, at the point "the bowels of mercy." He says therefore: if you have put on the new man, you ought to put on the parts of the new man, namely the virtues. Rom. 13:12: "Let us cast off therefore the works of darkness, and let us put on the armor of light," with which we are clothed when whatever appears outwardly is adorned with virtues. But with which virtues? Soldiers are clothed one way, priests another. Therefore put on for yourselves fitting garments, as the elect of God, holy. And what he says, "elect," pertains to removal from evil; what he says, "holy," pertains to the gift of grace. 1 Cor. 6:11: "You are washed, but you are sanctified." Lev. 11:44 and 19:2: "Be holy, because I the Lord your God am holy." What he says, "beloved," pertains to the preparation of future glory. John 13:1: "He loved them unto the end," namely of eternal life. And here he describes the garments that protect us in adversity and in prosperity, 2 Cor. 6:7: "through the armor of justice on the right hand and on the left." And first those to be had in prosperity; second those in adversity, at the point "patience." In prosperity we owe something, and, first, to our neighbor, mercy. And therefore he says "the bowels of mercy." Luke 1:78: "through the bowels of the mercy of our God," etc. Phil. 2:1: "if any bowels of commiseration," etc., that is, mercy proceeding from affection. But toward all, consequently, kindness is to be had, which is as it were a good fieriness. For fire melts and makes moist things flow out. If there is good fire in you, it melts whatever moisture you have, and dissolves it. The Holy Spirit produces this. Wis. 1:6: "the spirit of wisdom is kind." Eph. 4:32: "But be kind to one another, merciful," etc. In your heart you ought to have humility. Ecclus. 3:20: "The greater you are, humble yourself in all things," etc. In outward things you ought to have modesty, which sets a measure lest you exceed in prosperity. Phil. 3: "Rejoice in the Lord always, again I say, rejoice; let your modesty be known to all men." In adversity three weapons are to be had: namely patience, which brings it about that the mind, on account of adversities, is not moved away from the love of God and the rectitude of justice. Luke 21:19: "In your patience you shall possess your souls." But because it sometimes happens that someone does not turn away from justice as far as it depends on himself, yet the ways of others are unbearable to him, therefore he says, "bearing with one another." 2 Peter 2:8: "dwelling among them who from day to day tormented the just soul with unjust works." Rom. 15:1: "We who are stronger ought to bear the infirmities of the weak." Third, forgiveness, at the point "and forgiving," etc., that is, sparing. 2 Cor. 2:10: "For what I have forgiven, if I have forgiven anything, I have done it for your sakes in the person of Christ." Now one forgives an injury when he holds no rancor against the offender, nor procures evil against him. But when there is a necessity of punishing, then he is to be punished. And he adds the reason: "as the Lord also has forgiven you." Ecclus. 28:3: "Man keeps anger against man, and does he seek healing from God?" etc. Matt. 18:32: "I forgave you all that debt," etc.; and afterward: "shouldst not thou then also have had compassion on thy fellow servant, even as," etc. Then when he says "above all," etc., he leads on to the principal virtues that perfect the others. And charity is the more principal among the virtues, while wisdom is among the gifts. Charity indeed informs all the virtues, while wisdom directs. First, therefore, he leads to the first; second to the second, at the point "the word of Christ." First he leads to having charity, second to the effects of charity, at the point "and the peace." He says therefore: above all things put on charity, which is greater than all the aforesaid, as is said in 1 Cor. 13:13. "Above all," that is, more than all, because it is the end of all the virtues. 1 Tim. 1:5: "Now the end of the commandment is charity," etc. Or, we ought to have charity above all things, because it is above all other things. 1 Cor. 11: "I show you yet a more excellent way," etc. And this because without it the others avail nothing. And this charity is figured by the seamless tunic, John 19:23. And the reason why it is to be had is added, namely because it is "the bond." According to the Gloss, man is perfected through all the virtues, but charity binds them together to one another, and makes them persevering, and therefore it is called the bond. Or, from its own nature it is a bond, because it is love, which unites the beloved to the lover. Hos. 11:4: "I will draw them with the cords of Adam, with the bonds of charity," etc. But he adds "of perfection," because each thing is perfect when it adheres to its ultimate end, namely God, which charity brings about. Then when he says "and the peace," etc., he admonishes to the acts of charity. And he sets down two acts, namely peace and gratitude, and hints at a third, namely joy. He says therefore: "and the peace of Christ," etc. From charity there straightway arises peace, which is, according to Augustine, the tranquility of order — an order instituted for it by God — which charity brings about. For whoever loves someone agrees with him in will. Ps. 118:165: "Much peace have they that love thy law." Let it exult, because the effect of charity is joy, which follows from peace. Prov. 12:20: "Joy follows those who take counsels of peace." But he does not simply say "peace," because there is a peace of the world, which God did not come to make, but "of Christ," which he made between God and man. Mark 9:49: "Have peace among yourselves"; which he announced, Luke, last chapter: "Jesus stood in the midst of them, and said to them: Peace be to you." And you ought to have it, because you have been called unto this. 1 Cor. 8: "God has called us in peace." And this is what he adds, "in one body," that is, that you may be in one body. Another effect is that you may be grateful; therefore there follows, "and be grateful." Wis. 16:29: "The hope of the unthankful shall melt away as the winter's ice, and shall run off as unprofitable water." Then when he says "the word of Christ," he admonishes to wisdom, and first he teaches the origin of wisdom; second, the use of wisdom, at the point "teaching." For this too, that one may have true wisdom, it is necessary to consider whence it arises. Therefore he says, "the word of Christ." Ecclus. 1:5: "The word of God on high is the fountain of wisdom." Therefore you should draw it from the word of Christ. Deut. 4:6: "This is your wisdom and understanding in the sight of the nations," etc. 1 Cor. 1:30: "who is made unto us wisdom from God," etc. But some do not have the word, and therefore neither wisdom. And therefore he says, "let it dwell." Prov. 3:3: "Bind them about thy neck, and write them upon the tables of thy heart," etc. For some a little of the word of Christ suffices, but the Apostle wants us to have much. And therefore he says, "abundantly." 2 Cor. 9:8: "God is able to make all grace abound in you, that ye, always having all sufficiency in all things, may abound unto every good work." Prov. 2:4: "as if thou didst dig for her as for treasures," etc. And he adds, "in all wisdom," that is, in all things pertaining to the wisdom of Christ you ought to study to know. Acts 20:27: "I have not shunned to declare unto you all the counsel of God." Ecclus. 21:17: "The heart of a fool is like a broken vessel, and it shall hold no wisdom," etc. Now there is a threefold use of this wisdom, namely of instruction, of devotion, and of direction. Instruction is twofold: namely, to know true things. Hence he says, "teaching," as if to say: let it dwell so abundantly in you, that you may be instructed in all things through it. 2 Tim. 3:16: "All Scripture, divinely inspired, is useful for teaching, for reproving," etc. Likewise, to know good things; therefore he says, "and admonishing yourselves," that is, exhorting yourselves to good works. 2 Peter 1:13: "to stir you up by way of admonition," etc. Second, he sets down the use of devotion. Hence he says, "in psalms and hymns." In psalms, which designate the delightfulness of good work. Ps. 148: "Praise him with the voice of exultation," etc. A hymn is praise with a song. Ps. 148:14: "a hymn to all his saints," etc. And "spiritual canticles," etc., because whatever we do, we ought to refer it to spiritual goods, to the eternal promises, and to the reverence of God. And therefore he says, "in your hearts," and not in the lips only. 1 Cor. 14:15: "I will sing with the spirit, I will sing also with the understanding." Isa. 23:13: "This people honors me with the lips, but their heart is far from me." And he adds, "in grace," namely acknowledging the grace of Christ and the benefits of God. Now the canticles of the Church are principally of the heart; but they are also of the mouth, so that the song of the heart may be stirred up, and for the sake of the simple and unlearned. Third, he sets down the use of direction in work, saying, "whatsoever you do," etc., because speech too is a kind of work. 1 Cor. 10:31: "Whether you eat, or drink, or whatever else you do, do all to the glory of God," etc. But against this: either this is a precept, or a counsel: if a precept, then whoever does not do this sins; but one sins venially when he does not do this; therefore whoever sins venially, sins mortally. I respond. Some say that this is a counsel, but this is not true. But it must be said that it is not necessary that all things be referred to God in act, but in habit; for whoever acts against the glory of God and his precepts acts against this precept. But one who sins venially does not act against this precept simply, because although not actually, yet habitually he refers all things to God.”

“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. 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.”

“Put on therefore,.... As the apostle had argued for the putting off of the members of the body, from their having put off the old man himself; so he now argues from their having put on the new man, to their putting on of his members; that is, to the exercise of the various graces of the Spirit, and the discharge of the several duties of religion; which though they would not be a robe of righteousness, or garments of salvation to them, yet would be very becoming conversation garments, such as would be adorning to themselves, to the doctrine of Christ, and their profession of it, without which they would be naked in their walk, and exposed to shame, , "to be clothed with the Holy Spirit", is a phrase used by the Cabalistic doctors (d); and is indeed a Scripture phrase, "the Spirit of the Lord came upon", clothed Zechariah, Ch2 24:20 and so Esther is said, by the Jewish writers (e), to be "clothed with the Holy Ghost" Here the metaphor is taken from the putting off of clothes; and what is here directed to, is like Joseph's coat, a coat of many colours. The arguments made use of lie in the characters under which the saints are addressed, as the elect of God, holy and beloved; that is, "as becomes the elect of God", as the Arabic version renders it; as such who were chosen in Christ from eternity, according to the sovereign will and pleasure of God, and his free grace unto salvation and eternal life; which carries in it a strong argument to enforce the performance of good works, since men are hereby chosen unto holiness, and good works are what God has foreordained that they should walk in, and especially to mercy, and acts of it; since hereby their salvation appears to be not of man's will and works, but of God, that shows mercy; and such who are the objects of this grace are vessels of mercy. The apostle calls all the members of this church by this name, though every individual of them might not be chosen of God; but because they were all under a visible profession of faith and holiness, and the greater part of them were truly believers, he in a judgment of charity gives them all this appellation, and upon the same foot, the next, "holy"; not by birth, for they were by nature unclean and filthy, conceived in sin, and shapen in iniquity; nor by baptism, which takes away neither original nor actual sin, but leaves men as it finds them, and who ought to be holy before they partake of that; but in Christ imputatively, as he was made of God unto them sanctification; and by him efficaciously, in virtue of his blood, righteousness, and sacrifice, by which he sanctifies his people; and by his spirit inherently and internally, who is the author of the work of sanctification in the heart; and they were likewise so externally in a professional way, and therefore it highly became them to exercise and practise the following graces and duties, to which they were still more obliged, inasmuch as they were "beloved"; that is, of God, as appeared both from their election and sanctification. God had loved them, and therefore had chosen them in his Son, and had given his Son to die for them, that he might sanctify them; and because of his great love to them, had quickened them when dead in sin, and sanctified them by his spirit: wherefore, since God had so loved them, they ought to show love again to him, and to one another, and put on bowels of mercies; a sympathizing spirit with saints in distress, weeping with them that weep, suffering with them that suffer, being touched, as their high priest is, with a feeling of their sorrows and weaknesses: it denotes inward pity and compassion to distressed objects, the most tender regard to persons in misery, and such compassion as is free from all hypocrisy and deceit, and therefore is expressed by "bowels"; and what is very large, and reaches to multitudes of objects, and is displayed and exerted various ways, and therefore signified by "mercies". Now such a spirit is a very beautiful one; the apostle begins with the innermost of these garments, adding to it kindness, which is this inward, tender, unfeigned, and abundant mercy put into act and exercise; this is doing good to all men, especially to the household of faith, distributing to the necessities of the saints, and a showing mercy with cheerfulness, and is very ornamental to a Christian professor: as is also humbleness of mind; which lies in the saints entertaining mean thoughts of themselves, looking upon themselves as the chief of sinners, and less than the least of all saints; as inferior to others in knowledge, experience, gifts, and graces; in esteeming others better than themselves; in ascribing all they have, and are, to the grace of God; in doing works of mercy and righteousness without ostentation, and boasting of them, or depending on them; owning, that when they have done all they can, they are but unprofitable servants; and this is a beautiful dress for a believer to appear in: be ye clothed with humility; see Pe1 5:5. And of the like nature is meekness; which shows itself in not envying the gifts and graces, the usefulness and happiness of others, but rejoicing therein; in quietly submitting to the will of God in all adverse dispensations of Providence, and patiently bearing what he is pleased to lay on them; and in enduring all the insults, reproaches, and indignities of men with calmness. This ornament of a meek and quiet, spirit is in the sight of God of great price, Pe1 3:4. And what follows is natural to it, and explanative of it, longsuffering: whereby a person patiently bears the evil words and actions of others, and is not easily provoked to wrath by them, but puts up with injuries, and sits down contented with the ill usage he meets with. (d) Sepher Jetzirah, Nethib, 17. p. 136, (e) T. Megilla, fol. 14. 2. & 15. 1. Zohar in Numb. fol. 70. 3. & 76. 2. & Raya Mehimna in Zohar in Lev. fol. 38. 3.”

“Put on - as the elect of God - As the principal design of the apostle was to show that God had chosen the Gentiles, and called them to the same privileges as the Jews, and intended to make them as truly his people as the Jews ever were, he calls them the elect or chosen of God; and as the Jews, who were formerly the elect, were still beloved, and called to be holy, so he calls the Colossians beloved, and shows them that they are called with the same holy calling. Bowels of mercies, etc - Be merciful, not in act merely, but in spirit and affection. In all cases of this kind let your heart dictate to your hand; be clothed with bowels of mercy - let your tenderest feelings come in contact with the miseries of the distressed as soon as ever they present themselves. Though I know that to put on, and to be clothed with, are figurative expressions, and mean to assume such and such characters and qualities; yet there may be a higher meaning here. The apostle would have them to feel the slightest touch of another's misery; and, as their clothes are put over their body, so their tenderest feeling should be always within the reach of the miserable. Let your feelings be at hand, and feel and commiserate as soon as touched. See on Eph 4:2 (note). Instead of οικτιρμον mercies, in the plural, almost every MS. of importance, with many of the fathers, read οικτιρμου, bowels of mercy, in the singular. This various reading makes scarcely any alteration in the sense.”

“the elect of God--There is no "the" in the Greek, "God's elect" (compare Rom 8:3; Th1 1:4). The order of the words "elect, holy, beloved," answers to the order of the things. Election from eternity precedes sanctification in time; the sanctified, feeling God's love, imitate it [BENGEL]. bowels of mercies--Some of the oldest manuscripts read singular, "mercy." Bowels express the yearning compassion, which has its seat in the heart, and which we feel to act on our inward parts (Gen 43:30; Jer 31:20; Luk 1:78, Margin). humbleness of mind--True "lowliness of mind"; not the mock "humility" of the false teachers (Col 2:23; Eph 4:2, Eph 4:32).”