Colossians 3:12,13

CRITICAL AND EXPLANATORY NOTES

Colossians 3:12. Bowels of mercies.—R.V. “a heart of compassion.” A case of concrete for abstract. The physical effect of pity lies at the bottom of the phrase.

Colossians 3:13. Forbearing one another, and forgiving one another.—Literally it would be, “Bearing with one another, and dealing graciously with yourselves”; for not only the verbs but the pronouns also change with a delicate shade of meaning. Forbearance, like a peacemaking angel, passes to and fro between the incensed parties. Even as Christ forgave you, so also do ye.—The pattern of all graciousness is Christ. See His parable (Matthew 18:33).

MAIN HOMILETICS OF THE PARAGRAPH.— Colossians 3:12

Essentials of the Christian Character.

In the cultivation of a rare and valuable plant care must be taken to rid it of everything that would retard its growth, and to supply it with whatever aids it in reaching the highest possibility of shapeliness and beauty. Not only must it be severely pruned and divested of every noxious weed and destructive parasite, but it must be diligently tended, and liberally provided with air, light, and moisture. So is it in the training of the Christian character. It is not enough that the old man—the sinful principle—is suppressed, mortified, deadened; all the graces of the new man—the new spiritual nature—must be assumed and sedulously cultivated. Religion is not a dry, sapless, dead negation, but a grand positive reality—an active, ever-growing life, pushing its way through every channel of man’s nature, and fashioning his character after the loftiest pattern of moral loveliness and purity. The change the Colossians had experienced furnished the most forcible reason why they should advance in spiritual development. Having risen with Christ, and having put off the old man, with his deeds, there is an unmistakable emphasis in the exhortation—Put on, therefore, the characteristics of the new man.

I. That the Christian character is distinguished by a special designation.—“The elect of God, holy and beloved” (Colossians 3:12).

1. Distinguished as the object of the divine choice.—“The elect of God”—chosen by Him, as an act of undeserved, unmerited mercy, to the knowledge of Himself and His glorious salvation; called out of darkness and translated into the kingdom of His dear son. This election is a condition of exalted privilege to which all rise who accept the message of God’s mercy through Jesus Christ.

2. Distinguished by personal purity.—“Holy.” Here is the evidence and practical result of the divine election. “Chosen in Christ before the foundation of the world, that they should be holy and without blame before Him in love” (Ephesians 1:4). The people of God are called to be holy—consecrated to His service; set apart from a common and wholly devoted to a sacred purpose. Holiness is the habitual condition, aim, delight, and employment of the Christian’s life.

3. Distinguished by the divine affection.—“Beloved.” The believer is the object of God’s special love, of the favour which He beareth unto His people. “Behold, what manner of love the Father hath bestowed on us that we should be called the sons of God.” The epithets here used have each the force of a motive. Since the believer is elect, holy, beloved, let him act in harmony with his exalted character and calling. Lavater has said, “The more honesty a man has, the less he affects the air of a saint.”

II. That the Christian character is distinguished by a heartfelt sympathy.—

1. This sympathy arises from a spirit of tender mercy. “Bowels of mercies” (Colossians 3:12)—a phrase which expresses the effect on the body of strong emotions of pity. It was said of Joseph that “his bowels did yearn over his brethren, and he sought where to weep.” The miseries of our fellow-creatures, especially of those who are in a worse condition than ourselves, call for our compassion and help; and a genuine pity is not only visible in the countenance and uttered by the lips, but felt in the inmost heart, and prompts to generous actions.

2. This sympathy arises from a spirit of kindness.—“Kindness” refers to the temper we should show towards those we meet in the daily intercourse of life who are on an equality with ourselves. The Christian should be amiable, courteous, kind in speech and action, eager to relieve others according to his means—the farthest remove from a crabbed, sullen, churlish disposition. A hard, cold, selfish, unfeeling heart is a characteristic of fallen, unrewed man; bowels of mercies and kindness of the renewed one.

III. That the Christian character is distinguished by a genuine humility.—“Humbleness of mind” (Colossians 3:12). These words describe the estimate that is to be formed of self. The believer is taught not to overrate nor unduly to depreciate himself. He is governed by the apostolic rule, “Let each esteem other better than themselves.” The more exalted his views of God, and the more he remembers his own unworthiness, weakness, ignorance, and sin, the more softly and lowly does he seek to walk. As in the garden that branch hangs down the lowest which is most heavily laden with fruit, so in the Church the ripest saints are those who walk humbly with God. The humble man is the most susceptible to compassion and genuine in its practical manifestation. The proud man is too full of himself to feel for others; he is always dissatisfied, always embroiling in quarrels the family, the Church, the social circle where he resides. The humblest man is the bravest man. He endures with composure the contempt and arrogance of others.

IV. That the Christian character is distinguished by a gentle and patient spirit.—“Meekness, longsuffering” (Colossians 3:12).

1. The Christian spirit is gentle.—“Meekness.” This grace indicates what should be our conduct towards others in their treatment of us. Meekness is evidenced in modesty of countenance, gentleness of manner, softness of voice, and mildness of language; it is opposed to rudeness or harshness. We see it exemplified in the way in which Gideon pacified the irascible men of Ephraim (Judges 8:2). It is slow to take, and scorns to give, offence.

2. The Christian spirit is patient.—“Longsuffering,” which is meekness continued, though subjected to the fiercest provocations. It is opposed to resentment, revenge, wrath. Meekness exercises itself in matters of chagrin, impertinence, folly; longsuffering in those of violent outrage, affront, injury. Meekness may be required by the mere manner of others towards us; longsuffering is often necessary by their conduct. There is a difference between enduring long and longsuffering. The genuine grace is accompanied, not only with patience, but with joyous activity and watchfulness. It is not like the senseless rock which endures the full force of the storm unmoved and unresponsive, but like the nimble vessel that, while it bends to the tempest, is at the same time diligently speeding on its mission.

V. That the Christian character is distinguished by a practical manifestation of a spirit of mutual forbearance and forgiveness.—

1. Mutual forbearance and forgiveness are to be exercised universally. “Forbearing one another and forgiving one another, if any man have a quarrel against any” (Colossians 3:13). The word “quarrel” is better rendered complaint. It takes two to make a quarrel, and of these the Christian should never be one. Whatever occasion of offence may arise, whatever cause of complaint, in any man, under any circumstances, and however just the complaint may appear, forbearance is to be exercised; and even if the forbearance is abused and injury be added, we must forgive. It is never on one side only that the fault exists. It is one another, each in his turn, that gives and receives forbearance. If this were more frequently observed, how many unseemly discords and mischievous separations would be prevented!

2. The exercise of forgiveness is enforced by the highest example.—“Even as Christ forgave you, so also do ye” (Colossians 3:13). These words come as an impressive climax, enforcing the duty of forgiveness by the strongest motive. The more difficult the duty, the more powerful should be the arguments urging its performance. The example of Christ is supreme in its authority. What are the injuries committed by others against us compared with the number and enormity of our sins against God? Yet Christ forgave us all, freely, fully, unreservedly, and for ever. The heart that is not moved to forgiveness by such an example is hopelessly incorrigible.

Lessons.—

1. The unity of Christian character is made up of many separate essential graces.

2. The condition of things in this world affords ample scope for the exercise of every Christian grace.

3. To forgive is at once the most difficult and most Christ-like.

GERM NOTES ON THE VERSES

Colossians 3:12. Christian Humility.

I. The nature of this holy temper.—

1. A humble apprehension of our own knowledge. The imperfection of our faculties, our fallibility of judgment, when we compare our knowledge with the attainments of others, and a persuasion of the small value of the most exalted knowledge without practical influence.

2. Of our own goodness.

3. Of our independence and wants.

4. Of our own rank and station.

II. The obligations to cultivate a humble temper.—

1. It is mentioned in Scripture with peculiar marks of distinction and honour. The most distinguished promises are made to it. It is a necessary introduction to other graces and duties.

2. It is a grace which adorns every other virtue and recommends religion to every beholder.

3. Is recommended to us by the example of the Author and Finisher of our faith.

4. Is a grace that will go with us to heaven.

Lessons.—

1. Those destitute of this grace have the rudiments of Christianity to learn.

2. We should look principally to the temper of our spirits to judge of our humility.

3. By it we judge of the improving or declining state of our souls.—J. Evans, D.D.

Colossians 3:13. Christian Forgiveness—

I. Is exercised where there is mutual forbearance.

II. Is the noblest method of ending quarrels.

III. Is a Christ-like disposition.