TRV
Translation
Complete Jewish Bible
Above all these, clothe yourselves with love, which binds everything together perfectly;
Berean Standard Bible
And over all these virtues put on love, which is the bond of perfect unity.
American Standard Version
and above all these things put on love, which is the bond of perfectness.
World English Bible Messianic
Above all these things, walk in love, which is the bond of perfection.
Young's Literal Translation
and above all these things, have love, which is a bond of the perfection,
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In the KJVVerse 29,532 of 31,102
Study This Verse
Commentary on Colossians 3 verses 12–17
12 ¶ Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.
14 And above all these things put on charity, which is the bond of perfectness.
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.
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.
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.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–17. Public domain.
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AmbrosiasterAD 384
When love is in command, the way of the law is followed: when the full mind does the operation, it is done with love. .
John ChrysostomAD 407
Homily on Colossians 8
"And above all these things put on love, which is the bond of perfectness."
Dost thou see that he saith this? For since it is possible for one who forgives, not to love; yea, he saith, thou must love him too, and he points out a way whereby it becomes possible to forgive. For it is possible for one to be kind, and meek, and humbleminded, and longsuffering, and yet not affectionate. And therefore, he said at the first, "A heart of compassion," both love and pity. "And above all these things, love, which is the bond of perfectness." Now what he wishes to say is this; that there is no profit in those things, for all those things fall asunder, except they be done with love; this it is which clenches them all together; whatsoever good thing it be thou mentionest, if love be away, it is nothing, it melts away. And it is as in a ship, even though her rigging be large, yet if there be no girding ropes, it is of no service; and in an house, if there be no tie beams, it is the same; and in a body, though the bones be large, if there be no ligaments, they are of no service. For whatsoever good deeds any may have, all do vanish away, if love be not there. He said not that it is the summit, but what is greater, "the bond"; this is more necessary than the other. For "summit" indeed is an intensity of perfectness, but "bond" is the holding fast together of those things which produce the perfectness; it is, as it were, the root.
Severian of GabalaAD 425
When love does not lead, there is no completion of what is lacking; but, where love is present we abstain from doing evil to one another. Indeed we put our minds in the service of doing good, when we love one another. .
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Colossians 3:14 serves as the climactic exhortation in Paul's practical instructions for Christian living, urging believers to "put on" love (charity) above all other virtues. This divine love is presented not merely as one virtue among many, but as the unifying principle that binds together all other Christian graces, bringing them to their full expression and maturity, thereby forming a complete and harmonious Christian character and community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several potent literary devices in this concise verse. The most prominent is Metaphor, specifically the imagery of "putting on" a garment. Just as one dresses oneself, believers are to intentionally clothe themselves with love, making it an outward expression of their inner, renewed identity. This metaphor is extended with the phrase "bond of perfectness," which uses the Analogy of a ligament or tie that holds disparate parts together, ensuring their proper function and integrity. This highlights love's role as the unifying and integrating force among all other virtues. Furthermore, the phrase "above all these things" functions as a form of Climax or Emphasis, positioning love as the supreme and culminating virtue in the list, underscoring its unparalleled importance and foundational role in Christian character.
THEOLOGICAL AND THEMATIC CONNECTIONS
Colossians 3:14 profoundly articulates the theological truth that love is the essence of God's character and the supreme expression of the Christian life. It is not merely an emotion but an active, self-giving commitment that fulfills the very heart of God's law. When love is present, it harmonizes and elevates all other virtues, ensuring that acts of kindness, humility, and forgiveness are rooted in genuine care rather than mere obligation or self-righteousness. This divine love, agápē, is the distinguishing mark of Christ's disciples and the ultimate goal of spiritual maturity, reflecting God's own nature.
REFLECTION AND APPLICATION
Colossians 3:14 is a powerful call to action, urging believers to actively cultivate and prioritize agápē love in every aspect of their lives. This isn't a passive sentiment but a dynamic, self-sacrificial commitment that shapes our interactions, attitudes, and motivations. To "put on charity" means to intentionally choose to act with benevolent concern towards others, even when it's difficult, inconvenient, or undeserved. It means allowing love to be the guiding principle that informs our humility, patience, and forgiveness, binding them all together into a coherent and mature Christian character. In a world often marked by division and strife, embracing this divine love is essential for fostering true unity within the church and for demonstrating the transformative power of the Gospel to those outside. It challenges us to move beyond superficial displays of virtue to a deep, Christ-like love that seeks the highest good of others and builds up the body of Christ.
Questions for Reflection
FAQ
What does "charity" mean in Colossians 3:14, and why is it called "the bond of perfectness"?
Answer: In the King James Version, "charity" translates the Greek word agápē (ἀγάπη), which signifies a divine, unconditional, and self-sacrificial love. Unlike mere affection or romantic love, agápē is an act of the will, a deliberate choice to seek the highest good of another. It is the very nature of God, as seen in 1 John 4:8. It is called "the bond of perfectness" because, like a ligament (sýndesmos) that holds the body together, agápē binds all other Christian virtues (such as kindness, humility, patience, and forgiveness, mentioned in Colossians 3:12-13) into a cohesive, complete, and mature Christian character. Without love, these individual virtues might remain fragmented or lack their full spiritual impact; love unifies them, bringing them to their intended "perfectness" or wholeness (teleiótēs).
CHRIST-CENTERED FULFILLMENT
Colossians 3:14 finds its ultimate fulfillment and empowerment in Christ Himself. The agápē love that believers are commanded to "put on" is not a humanly generated emotion but a divine attribute that flows from the indwelling Christ. Jesus perfectly embodied this self-sacrificial love throughout His earthly ministry, culminating in His death on the cross, where He demonstrated the greatest love by laying down His life for His friends (John 15:13). His resurrection and ascension confirm His victory, and through the Holy Spirit, He enables believers to partake in this very love. Therefore, to "put on charity" is to put on Christ, allowing His love to permeate and define every aspect of our new identity. It is Christ's love that empowers us to forgive as He forgave (Colossians 3:13) and to live in harmony, making His body, the church, a unified and mature expression of His presence in the world (Ephesians 5:2). The "perfectness" to which love binds us is ultimately conformity to the image of Christ, who is the perfect embodiment of divine love.