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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Colossians 3:12–17. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"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."
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Summary
Colossians 3:12 serves as a profound apostolic exhortation, calling believers to actively embody the virtues that reflect their new identity in Christ. Following the command to "put off" the old sinful nature, Paul instructs the Colossian church to "put on" a new spiritual wardrobe of Christ-like character, emphasizing that these attributes flow naturally from their divinely chosen, consecrated, and cherished status as God's beloved people. The verse details a foundational list of essential Christian graces—deep compassion, benevolence, humility, gentle strength, and patient endurance—which are indispensable for fostering healthy relationships within the community of faith and for bearing witness to the transforming power of the Gospel.
Context
Literary Context
Colossians 3:12 stands as a pivotal verse within a larger theological and ethical discourse. Paul begins chapter 3 with a call for believers to fix their minds on heavenly realities, having been raised with Christ (Colossians 3:1-2). He then contrasts the "old man" (the former way of life characterized by sin) with the "new man" (the transformed life in Christ). Verses 5-9 provide a stark list of vices—such as sexual immorality, impurity, covetousness, anger, malice, and lying—that believers are commanded to "mortify" or "put off." Immediately preceding our verse, Colossians 3:10-11 declares that believers have "put on the new man, which is renewed in knowledge after the image of him that created him," emphasizing a spiritual renewal that transcends ethnic or social distinctions. Thus, Colossians 3:12 articulates the practical, tangible manifestations of this "new man," detailing the specific virtues that should adorn those who have embraced their new identity in Christ. This verse transitions into further exhortations regarding Christian conduct within the community and household, culminating in the call to let the peace of God rule in their hearts (Colossians 3:15).
Historical & Cultural Context
The city of Colossae was located in Phrygia, a region in Asia Minor, and was influenced by a syncretistic blend of Hellenistic culture, Jewish mysticism, and nascent Gnostic-like philosophies. These false teachings, which Paul addresses throughout the letter, often emphasized asceticism, ritualistic observances, and a hierarchical understanding of spiritual knowledge, sometimes leading to spiritual pride or a neglect of ethical living. In this environment, Paul's emphasis on genuine, internal transformation expressed through practical virtues was counter-cultural. The Greco-Roman world often valued virtues like honor, courage, and self-sufficiency, but humility (tapeinophrosýnē) was generally viewed as a weakness or servility. Paul's radical redefinition of virtue, placing "humbleness of mind" at the forefront, challenged prevailing societal norms. Furthermore, the ancient understanding of the "bowels" (splánchnon) as the seat of deep emotion and compassion, rather than just physical organs, provides insight into the profound, visceral nature of the "mercies" Paul calls for. This cultural understanding underscores the depth of the inner transformation expected of believers.
Key Themes
Colossians 3:12 contributes significantly to several overarching themes in the book of Colossians. Firstly, it reinforces the theme of Identity in Christ, establishing that believers are "elect of God, holy and beloved." This chosen status is not merely a theological concept but the very foundation for their ethical conduct. Secondly, the verse highlights Spiritual Transformation and Practical Ethics. Paul moves from theological truth (union with Christ) to its practical outworking in daily life, demonstrating that genuine faith results in tangible changes in character and behavior. The "putting on" metaphor vividly illustrates this active, ongoing process of sanctification. Thirdly, the list of virtues emphasizes Community and Relationships. These qualities—mercy, kindness, humility, meekness, and longsuffering—are inherently relational, crucial for fostering peace, unity, and mutual edification within the Christian community, contrasting sharply with the divisive and arrogant tendencies of the false teachers. This ethical instruction is a direct consequence of the believer's new life "hidden with Christ in God" (Colossians 3:3).
Exposition and Analysis
Key Word Analysis
From ἐν and δύνω; to invest with clothing (literally or figuratively). In this context, "put on" is a powerful metaphor for actively adopting and displaying these virtues as one would don a garment. It implies an intentional, daily choice to clothe oneself in Christ-like character, making these qualities visible to the world. This is not merely an internal disposition but an outward manifestation.
From ἐκλέγομαι; select; by implication, favorite. This term, translated "elect," signifies that believers are chosen, specially selected, and favored by God. It speaks to their divine calling and unique status, emphasizing that the virtues are not a means to earn election but a natural outflow of having been divinely chosen and set apart. It grounds their ethical responsibilities in their theological identity.
Probably strengthened from σπλήν (the "spleen"); an intestine (plural); figuratively, pity or sympathy. Translated as "bowels," this word refers to the inner organs, which in ancient thought were considered the seat of deep emotions, particularly compassion and tender affection. Therefore, "bowels of mercies" signifies a profound, visceral, and heartfelt compassion that originates from the deepest core of one's being, not just a superficial sentiment.
Verse Breakdown
"Put on therefore"
This imperative command, introduced by "therefore" (oûn), signifies a logical consequence of the preceding theological truths (union with Christ, putting off the old man, putting on the new man). It calls for an active, volitional choice to adopt and display the virtues that follow, much like one would consciously dress themselves. It's an ongoing process, not a one-time event.
"as the elect of God, holy and beloved"
This phrase establishes the foundational identity and motivation for the subsequent virtues. "Elect of God" (eklektós theós) highlights divine choice and special favor. "Holy" (hágios) means set apart, consecrated for God's purposes. "Beloved" (agapáō) underscores God's deep, unconditional love for them. These are not titles to be earned, but a status already bestowed, from which the virtues flow. Believers are called to live in accordance with who God has already declared them to be.
"bowels of mercies"
This vivid phrase translates the Greek splánchna oiktirmoú. As noted in Key Word Analysis, "bowels" (splánchnon) refers to the innermost parts, the seat of deep emotions. "Mercies" (oiktirmós) denotes pity or compassion. Together, it conveys a profound, visceral, and tender compassion, a heartfelt sympathy that moves one to action, reflecting God's own deep compassion for humanity.
"kindness"
The Greek chrēstótēs refers to moral excellence, goodness, or benevolence. It describes a gentle, gracious, and helpful disposition towards others, demonstrating a practical and pleasant character that seeks the well-being of those around them.
"humbleness of mind"
The Greek tapeinophrosýnē signifies modesty, lowliness of spirit, or humility. This virtue was often disdained in the Greco-Roman world but is central to Christian ethics. It involves a realistic and modest estimation of oneself, free from arrogance or pride, and a willingness to serve others.
"meekness"
The Greek praiótēs (or praÿtēs) denotes gentleness or mildness, often misunderstood as weakness. However, biblical meekness is strength under control, a humble and patient submission to God's will, and a gentle, considerate demeanor towards others, even in the face of provocation. It is power restrained, not power absent.
"longsuffering"
The Greek makrothymía means "long-tempered" or patience. It describes the ability to endure hardship, injury, or provocation over a long period without resentment, anger, or retaliation. It is the capacity to bear with the faults and weaknesses of others, reflecting God's own patience with humanity.
Literary Devices
Paul employs several potent literary devices in Colossians 3:12 to convey his message with impact. The most prominent is Metaphor, specifically the "putting on" (endýō) of virtues. This clothing imagery is a recurring motif in Paul's epistles, representing the active adoption of a new character that is visible to all, contrasting with the "putting off" of sinful behaviors mentioned earlier in the chapter. It implies an intentional, daily act of dressing oneself in qualities that align with one's new identity in Christ. Furthermore, the verse utilizes Anaphora and Parallelism through its list of virtues ("bowels of mercies, kindness, humbleness of mind, meekness, longsuffering"). This rhythmic listing emphasizes the comprehensive nature of the transformation and the interconnectedness of these graces, creating a memorable and actionable catalogue of Christian character. Finally, the address "as the elect of God, holy and beloved" functions as a form of Audience Address and Appellation, serving not just as a descriptor but as a powerful reminder of their divine status, which undergirds and motivates the ethical commands that follow. This grounding in identity makes the exhortation deeply personal and profoundly theological.
Theological and Thematic Connections
Colossians 3:12 is a powerful articulation of practical sanctification, demonstrating how the theological reality of a believer's union with Christ translates into tangible, Christ-like character. It underscores that our identity as God's chosen, holy, and beloved people is not merely a static declaration but a dynamic call to live out the implications of that status. The virtues listed are not arbitrary moral codes but expressions of the divine nature that believers are called to participate in, reflecting the very character of God and, supremely, of Christ. This passage highlights the essential link between spiritual identity and ethical conduct, asserting that genuine transformation is evidenced by a life increasingly marked by compassion, humility, and patience. These qualities are foundational for healthy Christian community and for bearing a credible witness to the world, demonstrating the transformative power of the Gospel.
Reflection and Application
Colossians 3:12 offers a profound and practical blueprint for daily Christian living, reminding us that our spiritual identity in Christ is meant to manifest in tangible, Christ-like character. As those who are divinely chosen, set apart, and deeply loved by God, we are called to actively and intentionally "put on" these virtues as a daily discipline. This means cultivating a heart of profound compassion that feels deeply for others' struggles, extending genuine kindness in our words and actions, embracing a humble posture that recognizes our dependence on God and values others above ourselves, exercising gentle strength in our interactions, and demonstrating unwavering patience, especially when faced with provocation or difficulty. These virtues are not merely optional adornments but essential components of the "new man" that reflect God's character to a watching world. Living out this passage transforms our relationships, fosters unity within the church, and makes our witness compelling, demonstrating that the Gospel truly changes lives from the inside out.
Questions for Reflection
FAQ
Why does Paul use the phrase "bowels of mercies"?
The phrase "bowels of mercies" (Greek: splánchna oiktirmoú) is a vivid and deeply meaningful expression rooted in ancient physiology and psychology. In the ancient world, the "bowels" or inner organs (like the intestines, heart, or spleen) were believed to be the seat of deep emotions, particularly strong feelings of compassion, pity, and tender affection. Therefore, "bowels of mercies" conveys a profound, visceral, and heartfelt compassion that originates from the deepest core of one's being, not just a superficial sympathy. It emphasizes a mercy that is deeply felt and moves one to action, reflecting God's own profound and tender compassion for humanity, as seen in passages like Luke 1:78.
Christ-Centered Fulfillment
Colossians 3:12 finds its ultimate fulfillment and perfect embodiment in the person of Jesus Christ. He is the quintessential "elect of God, holy and beloved," chosen by the Father before the foundation of the world and perfectly consecrated to His will (Isaiah 42:1; Matthew 3:17). Every virtue Paul commands believers to "put on" was perfectly exemplified in Christ's earthly life. His "bowels of mercies" were evident in His deep compassion for the sick, the marginalized, and the lost, moving Him to heal, teach, and ultimately sacrifice Himself (Matthew 9:36; Mark 6:34). He was the epitome of "kindness," extending grace to sinners and welcoming the outcasts (Luke 15:1-2). His "humbleness of mind" was profoundly demonstrated in His willingness to empty Himself, take the form of a servant, and humble Himself even to death on a cross (Philippians 2:5-8). His "meekness" was not weakness, but strength under divine control, as He submitted to the Father's will even unto suffering (Matthew 11:29; 1 Peter 2:23). And His "longsuffering" was manifest in His patient endurance of opposition, betrayal, and the cross itself, bearing the sins of the world without retaliation (Romans 5:8; Hebrews 12:2). Therefore, for believers, putting on these virtues is not merely moral emulation but a participation in the very life and character of Christ, enabled by the Holy Spirit who conforms us to His image (2 Corinthians 3:18).