Colossians 3:16

Colossians 3:14-17 14. And above all these things put on charity, which is the bond of perfectness. 14. Propter omnia haec caritatem, quae est vinculum perfectionis: 15. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. 15. Et pax Dei palmam obtineat [443] in cordibus vestris, ad quam etiam estis vocati in uno corpore, et grati sitis. 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 grace in your hearts to the Lord. 16. Sermo Christi inhabiter in vobis opulente in omni sapientia, docendo et commonefaciendo vos psalmis, hymnis, et canticis spiritualibus cum gratia, canentes in cordibus vestris Domino. 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. 17. Et quiquid feceritis sermone vel opere, omnia in nomine Domini Iesu, gratiae agentes Deo et Patri, per ipsum. 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 epi. 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 [444] 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. 15. And the peace of God. He gives the name of the peace of God to that which God has established among us, as will appear from what follows. He would have it reign in our hearts. [445] He employs, however, a very appropriate metaphor; for as among wrestlers, [446] he who has vanquished all the others carries off the palm, so he would have the peace of God be superior to all carnal affections, which often hurry us on to contentions, disagreements, quarrels, secret grudges. He accordingly prohibits us from giving loose reins to corrupt affections of this kind. As, however it is difficult to restrain them, he points out also the remedy, that the peace of God may carry the victory, because it must be a bridle, by which carnal affections may be restrained. Hence he says, in our hearts; because we constantly feel there great conflicts, while the flesh lusteth against the Spirit. ( Galatians 5:17 .) The clause, to which ye are called, intimates what manner of peace this is -- that unity which Christ has consecrated among us under his own direction. [447] For God has reconciled us to himself in Christ, ( 2 Corinthians 5:18 ,) with this view, that we may live in entire harmony among ourselves. He adds, in one body, meaning by this, that we cannot be in a state of agreement with God otherwise than by being united among ourselves as members of one body. When he bids us be thankful, I do not take this as referring so much to the remembrance of favors, as to sweetness of manners. Hence, with the view of removing ambiguity, I prefer to render it, "Be amiable." At the same time I acknowledge that, if gratitude takes possession of our minds, [448] we shall without fail be inclined to cherish mutual affection among ourselves. 16. Let the word of Christ dwell. He would have the doctrine of the gospel be familiarly known by them. Hence we may infer by what spirit those are actuated in the present day, who cruelly [449] interdict the Christian people from making use of it, and furiously vociferate, that no pestilence is more to be dreaded, than that the reading of the Scriptures should be thrown open to the common people. For, unquestionably, Paul here addresses men and women of all ranks; nor would he simply have them take a slight taste merely of the word of Christ, but exhorts that it should dwell in them; that is, that it should have a settled abode, and that largely, that they may make it their aim to advance and increase more and more every day. As, however, the desire of learning is extravagant on the part of many, while they pervert the word of the Lord for their own ambition, or for vain curiosity, or in some way corrupt it, he on this account adds, in all wisdom -- that, being instructed by it, we may be wise as we ought to be. Farther, he gives a short definition of this wisdom -- that the Colossians teach one another Teaching is taken here to mean profitable instruction, which tends to edification, as in Romans 12:7 -- He that teacheth, on teaching; also in Timothy -- "All Scripture is profitable for teaching." ( 2 Timothy 3:16 .) This is the true use of Christ's word. As, however, doctrine is sometimes in itself cold, and, as one says, [450] when it is simply shewn what is right, virtue is praised [451] and left to starve, [452] he adds at the same time admonition, which is, as it were, a confirmation of doctrine and incitement to it. Nor does he mean that the word of Christ ought to be of benefit merely to individuals, that they may teach themselves, but he requires mutual teaching and admonition. Psalms, hymns. He does not restrict the word of Christ to these particular departments, but rather intimates that all our communications should be adapted to edification, that even those which tend to hilarity may have no empty savor. "Leave to unbelievers that foolish delight which they take from ludicrous and frivolous jests and witticisms; [453] and let your communications, not merely those that are grave, but those also that are joyful and exhilarating, contain something profitable. In place of their obscene, or at least barely modest and decent, songs, it becomes you to make use of hymns and songs that sound forth God's praise." Farther, under these three terms he includes all kinds of songs. They are commonly distinguished in this way -- that a psalm is that, in the singing of which some musical instrument besides the tongue is made use of: a hymn is properly a song of praise, whether it be sung simply with the voice or otherwise; while an ode contains not merely praises, but exhortations and other matters. He would have the songs of Christians, however, to be spiritual, not made up of frivolities and worthless trifles. For this has a connection with his argument. The clause, in grace, Chrysostom explains in different ways. I, however, take it simply, as also afterwards, in Colossians 4:6 , where he says, "Let your speech be seasoned with salt, in grace," that is, by way of a dexterity that may be agreeable, and may please the hearers by its profitableness, so that it may be opposed to buffoonery and similar trifles. Singing in your hearts. This relates to disposition; for as we ought to stir up others, so we ought also to sing from the heart, that there may not be merely an external sound with the mouth. At the same time, we must not understand it as though he would have every one sing inwardly to himself, but he would have both conjoined, provided the heart goes before the tongue. 17. And whatsoever ye do. We have already explained these things, and what goes before, in [43]the Epistle to the Ephesians, where the same things are said almost word for word. As he had already begun to discourse in reference to different parts of the Christian life, and had simply touched upon a few precepts, it would have been too tedious a thing to follow out the rest one by one, he therefore concludes in a summary way, that life must be regulated in such a manner, that whatever we say or do may be wholly governed by the authority of Christ, and may have an eye to his glory as the mark. [454] For we shall fitly comprehend under this term the two following things -- that all our aims [455] may set out with invocation of Christ, and may be subservient to his glory. From invocation follows the act of blessing God, which supplies us with matter of thanksgiving. It is also to be observed, that he teaches that we must give thanks to the Father through Christ, as we obtain through him every good thing that God confers upon us. Footnotes: [443] "Regne, ou, gouerne;" -- "Reign, or, rule." [444] Virtutum omnium chorum. See Cic. 50:3, Offic. c. ult. -- Ed. [445] "Rule in your hearts, (brabeueto.) Let the peace of Christ judge, decide, and govern in your hearts, as the brabeus, or judge, does in the Olympic contests... While peace rules, all is safe." -- Dr. A. Clarke. -- Ed. [446] "Le mot Grec signifie aucunesfois, Enclins a rendre graces, et recognoistre les benefices que nous receuons;" -- "The Greek word means sometimes -- having a disposition to give thanks, and to acknowledge the favors that we receive." [447] "En son nom et authorite;" -- "In his own name and authority." [448] "Si nous auons les coeurs et les sens abbreuuez de ceste affection de n'estre point ingrats;" -- "If we have our hearts and minds thoroughly imbued with this disposition of being not unthankful." [449] "Si estroitement et auec si grande cruaute;" -- "So strictly and with such great cruelty." [450] "Comme a dit anciennement vn po?te Latin; -- "As a Latin poet has anciently said." [451] "Probitas laudatur et alget;" -- "Virtue is praised and starves," -- that is, is slighted. See Juv. 1:74. -- Ed. [452] "Il se trouue assez de gens qui lou?nt vertu, mais cependant elle se morfond: c'est a dire, il n'y en a gueres qui se mettent a l'ensuyure;" -- "There are persons enough who praise virtue, but in the mean time it starves; that is to say, there are scarcely any of them that set themselves to pursue it." [453] "Plaisanteries pleines de vanite et niaiserie;" -- "Pleasantries full of vanity and silliness." [454] "Comme a son but principal;" -- "As to its chief aim." [455] "Toutes nos oeuures et entreprinses;" -- "All our works and enterprises."

Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in {l} psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. (l) By psalms he means all godly songs which were written upon various occasions, and by hymns, all such as contain the praise of God, and by spiritual songs, other more special and artful songs which were also in praise of God, but they were made fuller of music.

Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. Dwell in you richly — ενοικειτω πλουσιως , indwell in you, as an ingrafted word, incorporated into your souls; so concocted and digested by you, as that you turn it in succum et sanguinem, into a part of yourselves. This is your riches; and thus David reckons of his wealth Psalms 119:32 . Teaching and admonishing one another — It is rightly observed by a late reverend writer, Dr Sibbs on Cant. v. that although we know that which we ask of others as well as they do, yet good speeches will draw us to know it better, by giving occasion to speak more of it, wherewith the Spirit works more effectually, and imprints it deeper, so that it shall be a more rooted knowledge than before. For that doth good that is graciously known; and that is graciously known that the Spirit, seals upon our souls. In psalms and hymns — Papists forbid people to sing psalms, and permit only choristers to sing, lest the music should be marred. (Binnius.) But the apostle biddeth every saint to sing. And Nicephorus writeth that the Christians of his time, even as they travelled and journeyed, were wont to sing psalms. Tatianus also saith, That every age and order among the Christians were Christian philosophers, yea, that the very virgins and maids, as they sat at their work in wool, were wont to speak of God’s word. Hist. Eccl. iii. 37 With grace in your heart — This is the best tune to any Psalm.

Let the word of Christ dwell in you richly in all wisdom: one learned man conceives Paul to have written this first clause of the verse as in a parenthesis, joining in the sense what next follows to be ye thankful in the foregoing verse; another would have the parenthesis to begin from Colossians 3:14 . The thing here exhorted to, is the plentiful inhabitation of the doctrine of the Bible, more especially of the gospel, that it may take up its residence and abode in our souls, which comes from the spiritual incorporation or mixing of it with faith, Hebrews 4:2 ; without which it may enter in as a stranger, but will not abide; it may cast a ray, or shine, but is not comprehended and doth not enlighten, John 1:5 2 Corinthians 4:4 ; it may afford some present delight, Mark 6:20 , but not lasting. The apostle would have the word to be diligently searched, heartily received, and carefully observed; a child may have it in his memory, that hath it not in his heart: this indwelling of the word imports a regarding, as well as a remembering of it, Psalm 1:2 John 5:39 20:31 Acts 17:11 2 Timothy 3:15-17 . If all the saints at Colosse were concerned in this exhortation, the papists oppose the Spirit of God in excluding (those they call) the laity from familiarity with the Scriptures in their mother tongue, being that all Christians are; here indispensably obliged to instruct and warn themselves, (according to the original word), as well as each other mutually, see Ephesians 5:19 . Then the use of the word, and the manner of expressing their thankfulness to God amongst themselves, is in singing to his praise psalms, and hymns and spiritual songs. He doth not say, teaching and admonishing from these, (as elsewhere, Acts 8:35 28:23 ), but in them; implying it is a peculiar ordinance of Christ for Christians to be exercised in holy singing, as Jam 5:13 , with an audible voice musically, Psalm 95:1 ,2 100:1,2 Ac 16:25 , as foretold, Isaiah 52:8 , with Romans 10:14 . Some would distinguish the three words the apostle here useth from the manner of singing, as well as the matter sung; others, from the Hebrew usage of words expressed by the seventy, in the book of Psalms; yet, whoever consults the titles of the Psalms and other places of the Old Testament, they shall find the words used sometimes promiscuously; compare Judges 5:3 1 Chronicles 16:8 ,9 2 Chronicles 7:6 23:13 2 Chronicles 29:30 Psalm 39:3 45:1 47:1 48:1 65:1 105:1,2 Isa 12:2,4 42:10 ; or conjunctly to the same matter, Psalm 30:1-12 ,48:1-14,65:1-13,66:1-20, Psalm 75:1-10 ,83:1-18,87:1-7 , titles. Hereupon others stand not open any critical distinction of the three words, yet are inclined here to take psalms by way of eminency, Luke 24:44 ; or more generally, as the genus, noting any holy metre, whether composed by the prophets of old, or others since, assisted by the Spirit extraordinarily or ordinarily, Luke 24:44 Acts 16:25 1 Corinthians 14:15 ,26 Jas 5:13 . Here for clearness’ sake two modes of the psalms, viz. hymns, whereby we celebrate the excellencies of God and his benefits to man, Psalm 113:1-9 Matthew 26:30 ; and odes or songs, which word, though ordinarily in its nature and use it be more general, yet here synecdochically, in regard of the circumstances of the conjoined words, it may contain the rest of spiritual songs, of a more ample, artificial, and elaborate composure, besides hymns, Revelation 14:2 ,3 15:2,3 ; which may be called spiritual or holy songs from the efficient matter, or end, viz. that they proceed from the Holy Spirit, or in argument may agree and serve thereto; being convenient they be so called from the argument, as opposed to carnal, sensual, and worldly ditties. Singing with grace in your hearts; and then that this holy singing be not only harmonious and tunable to the ear, but acceptable to God, it is requisite it do proceed from a gracious spirit, or grace wrought in the heart by the Holy Spirit, and the inhabitation of the word, Isaiah 29:13 Matthew 15:8 . To the Lord; to the honour of God through Christ our Lord, Luke 1:46 ,47 Joh 5:23 1 Peter 4:11 .

Let the word of Christ dwell in you,.... The Alexandrian copy and Arabic version read, "the word of God"; by which may be meant the whole Scripture, all the writings of the Old and New Testament, which are by inspiration of God, were endited by the spirit of Christ, speak and testify of him, and were written for his sake, and on his account, and therefore may be called his word; and are what should be searched into, carefully attended to, diligently read, and frequently meditated upon; and which are able, under a divine blessing, to furnish with all spiritual wisdom, or to make men wise unto salvation: or by the word of Christ may be meant more especially the Gospel, which Christ is the author of as God, the preacher of as man, and the subject matter of as God-man and Mediator: it is the word concerning him, his person and offices; concerning peace and pardon by his blood, justification by his righteousness, and complete salvation through his obedience, sufferings and death. The exhortation to let it dwell in them, supposes that it had entered into them, and had a place in them through the spirit and power of Christ; and that it should have a constant and fixed place there, and not be like a stranger or wayfaring man, that tarries but for a night, or like a sojourner, that continues but for a while; but as an inhabitant that takes up its residence and abode, never more to depart; and intends not only a frequent reading, and hearing of, and meditating upon the word of God but continuance in the doctrines of the Gospel, with a steady faith in them, and a hearty affection for them; for such an inhabitation imports a very exact knowledge of the Gospel, and familiarity with it, and affectionate respect for it; as persons that dwell in a house, they are well known by those of the family, they are familiarly conversed with, and are treated with love and respect by them: and so the word of Christ, when it has a fixed and established abode in a man's heart, he has an inward, spiritual, experimental knowledge of it; he is continually conversant with it; this word of Christ is his delight, and the men of his counsel his guide, his acquaintance, with whom he takes sweet counsel together, and esteems it above the most valuable things in the world, and receives and retains it as the word of God. The manner in which the apostle would have it dwell is richly; that is, largely, plentifully, in an abundant manner, as this word signifies; see 1 Timothy 6:17 and so the Vulgate Latin version renders it here, "abundantly"; and to the same sense the Arabic version. His meaning is, that not one part of the Scripture only should be regarded and attended to but the whole of it, every truth and doctrine in it, even the whole counsel of God; which as it is to be declared and preached in its utmost compass, so all and every part of it is to be received in the love of it, and to be abode in and by; there is a fulness in the Scriptures, an abundance of truth in the Gospel, a large affluence of it; it is a rich treasure, an invaluable mine of precious truths; all which should have a place to their full extent, in both preacher and hearer: and that in all wisdom; or, "unto all wisdom"; in order to attain to all wisdom; not natural wisdom, which is not the design of the Scriptures, nor of the Gospel of Christ; but spiritual wisdom, or wisdom in spiritual things, in things relating to salvation; and which is, and may be arrived unto through attendance to the word of Christ, reading and hearing of it, meditating on it; and especially when accompanied with the spirit of wisdom and revelation in the knowledge of Christ, and which is to be desired and prayed for. Teaching and admonishing one another. The Syriac version renders it, "teach and instruct yourselves"; and may regard not only publicly teaching Christ, his Gospel, the truths and doctrines of it, and all his commands and ordinances, for which he qualifies men, and sends them forth in his name; but private teaching, by conference, prayer, and singing the praises of God, according to the measure of the gift of grace bestowed on everyone: and so admonishing may not only respect that branch of the public ministry, which is so called, and intends a putting into the mind, or putting persons in mind both of their privilege and duty; nor only that part of church discipline which lies in the admonition of a delinquent, but private reproofs, warnings, and exhortations; and as by other ways, so, among the rest, in psalms, and hymns, and spiritual songs; referring very probably to the title of several of David's psalms, "Maschil", which signifies giving instruction, or causing to understand; these psalms, and the singing of them, being appointed as an ordinance, of God to teach, instruct, admonish, and edify the saints; for the meaning of these three words, and the difference between them; see Gill on Ephesians 5:19 . singing with grace in your hearts to the Lord; that is, singing psalms, hymns, and spiritual songs; and what is meant by singing of them, see the note on the above place: the manner in which they are to be sung is, "with grace"; meaning either by the assistance of the spirit and grace of God, without which no ordinance can be performed aright, to the glory of God, and to spiritual profit and edification, see 1 Corinthians 14:15 , or with grace in the heart in exercise, particularly faith, without which it is impossible to please God, see Hebrews 11:6 or with gratitude to God, with thankfulness of heart for his mercies, and under a grateful sense of them; or in such a manner as will minister grace unto the hearers, be both amiable and edifying, see Colossians 4:6 all these senses may be taken in: that the phrase, "in your hearts"; does not mean mental singing, or what is opposed to singing with the voice; see Gill on Ephesians 5:19 . The object here, as there, is "to the Lord"; the Lord Jesus Christ, to the glory, of his person and grace: the Alexandrian copy, and the Vulgate Latin, Syriac, and Ethiopic versions read, "to God": and indeed God, in the three divine Persons, and in all his perfections and works, is the object of praise, and his glory is the end of singing praise.

We must not only do no hurt to any, but do what good we can to all. Those who are the elect of God, holy and beloved, ought to be lowly and compassionate towards all. While in this world, where there is so much corruption in our hearts, quarrels will sometimes arise. But it is our duty to forgive one another, imitating the forgiveness through which we are saved. Let the peace of God rule in your hearts; it is of his working in all who are his. Thanksgiving to God, helps to make us agreeable to all men. The gospel is the word of Christ. Many have the word, but it dwells in them poorly; it has no power over them. The soul prospers, when we are full of the Scriptures and of the grace of Christ. But when we sing psalms, we must be affected with what we sing. Whatever we are employed about, let us do every thing in the name of the Lord Jesus, and in believing dependence on him. Those who do all in Christ's name, will never want matter of thanksgiving to God, even the Father.

16. The form which "thankfulness" (Col 3:15) ought to take. Let the word of Christ—the Gospel word by which ye have been called. richly—(Col 2:2; Ro 15:14). in all wisdom—Alford joins this clause with "teaching," &c., not with "dwell in you," as English Version, for so we find in Col 1:28, "teaching in all wisdom," and the two clauses will thus correspond, "In all wisdom teaching," and "in grace singing in your hears" (so the Greek order). and … and—The oldest manuscripts read "psalms, hymns, spiritual songs" (see on [2429]Eph 5:19). At the Agapæ or love-feasts, and in their family circles, they were to be so full of the Word of Christ in the heart that the mouth should give it utterance in hymns of instruction, admonition, and praise (compare De 6:7). Tertullian [Apology, 39], records that at the love-feasts, after the water had been furnished for the hands and the lights had been literally, according as any had the power, whether by his remembrance of Scripture, or by his powers of composition, he used to be invited to sing praises to God for the common good. Paul contrasts (as in Eph 5:18, 19) the songs of Christians at their social meetings, with the bacchanalian and licentious songs of heathen feasts. Singing usually formed part of the entertainment at Greek banquets (compare Jas 5:13). with grace—Greek, "IN grace," the element in which your singing is to be: "the grace" of the indwelling Holy Spirit. This clause expresses the seat and source of true psalmody, whether in private or public, namely, the heart as well as the voice; singing (compare Col 3:15, "peace … rule in your hearts"), the psalm of love and praise being in the heart before it finds vent by the lips, and even when it is not actually expressed by the voice, as in closet-worship. The Greek order forbids English Version, "with grace in your hearts"; rather, "singing in your hearts." to the Lord—The oldest manuscripts read, "to God."

Let the word of Christ - The doctrine of Christ. Dwell in you richly in all wisdom - Abundantly, producing the spirit of true wisdom. That doctrine is adapted to make you wise. The meaning is, that they were to lay up the doctrines of the gospel in their hearts, to meditate upon them; to allow them to be their guide, and to endearor wisely to improve them to the best purpose. Teaching and admonishing ... - See this explained in the notes at Ephesians 5:19-20 . The only additional thought here is, that their psalms and hymns were to be regarded as a method of "teaching" and "admonishing;" that is, they were to be imbued with truth, and to be such as to elevate the mind, and withdraw it from error and sin. Dr. Johnson once said, that if he were allowed to make the ballads of a nation, he cared not who made the laws. It is true in a more important sense that he who is permitted to make the hymns of a church, need care little who preaches, or who makes the creed. He will more effectually mould the sentiments of a church than they who preach or make creeds and confessions. Hence, it is indispensable, in order to the preservation of the truth, that the sacred songs of a church should be imbued with sound evangelical sentiment.