If you received a new pair of paints, dress or another part of clothing for Christmas, you most likely have tried it on by now. You may be wearing it today. We tend to get excited about new clothing for we wonder how it will look on us, how it will wear and just the general excitement of something new. We tend to have a particular style of dress and will generally only wear that which tends to match our sense of style.
In Colossians 3:9–17, Paul counselled the Christians of Colossae to dress themselves spiritually in accordance with their new identity. They have died with Christ and risen to new life. Salvation thus produces a two-sided obligation for believers. Negatively, believers must throw off the garment of the old, sinful lifestyle, as Paul pointed out in 3:5–9a. Positively, believers must put on the lifestyle of the new person in Christ.
At the start of a new year, it is a great time to cast off old bad habits and replace them with positive new ones. For such a practice to be truly effective our choices in this regard should align with the will of God. When these choices do, God will empower us to rid that with hinders us and gain that which will have the greatest impact for ourselves, families, workplaces and the Kingdom of God as a whole
In order to do this we must understand the 1) Position (Colossians 3:9–10a), 2) Progress (Colossians 3:10b), 3) Partnership (Colossians 3:11), 4) Performance (Colossians 3:12–13), and 5) Perfection of the New Person. (Colossians 3:14).
1) The Position of the New Person (Colossians 3:9–10a)
Colossians 3:9-10a [9]Do not lie to one another, seeing that you have put off the old self with its practices [10]and have put on the new self, (which is being renewed in knowledge after the image of its creator). (ESV)
Why, we may ask, does Paul single out lying for special treatment? The present-tense prohibition implies, Don’t lie anymore, as if various kinds of lying are common in the surrounding pagan society. Deeply ingrained habits resist change. Furthermore, this is a direct command, without the metaphor of shedding a garment. Truthfulness is a crucial ingredient of Christian community. Lies and pretense destroy the fabric of trust essential for community, even more so than other vices (cf. Ephesians 4:25) (Ernest D. Martin. BELIEVERS CHURCH BIBLE COMMENTARY: COLOSSIANS, PHILEMON. 1993 by Herald Press, Scottdale, Pa. 15683).
• Being honest with ourselves and each other is necessary for positive change in the new year. There is no use trying to change outward behaviour or appearance without dealing the inward realties that cause those outward manifestations.
Seeing/Since indicates that transition to be an accomplished fact. The old self with its evil practices has already been put off/laid aside ( Cf. Rom. 5:12–21; 1 Cor. 15:22, 45–49.). The exchange goes deeper than quitting a few bad habits and trying harder to be nice. It involves a change of character, not only a change in status before God. This implies an inner regeneration that is then to result in changed outward behaviors. Notions of self-reformation fade away when the change is thought of as putting on Christ. (Cf. Rom. 13:14, “Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.”)
• The best place to start ourselves on in a new year is an inventory of what has been accomplished. It makes no sense trying to change what we cannot, nor what has already been changed. A sober self-examination enables us to focus on elements that our under our control. The glorious and startling thing to keep in mind is that we start on a footing that we could never have gotten to on our own effort.
Please turn to 2 Corinthians 5 (p.966)
What is the old self? It is the unregenerate self, the former manner of existence in Adam. The old, wretched, depraved, habitually sinful self is “being corrupted in accordance with the lusts of deceit” (Eph. 4:22). At the moment of regeneration, it was that which was replaced by the regenerate self.
2 Corinthians 5:14-21 [14]For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; [15]and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised. [16]From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. [17]Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. [18]All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; [19]that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. [20]Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. [21]For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (ESV)
The new self, in verse 10, is the regenerate self. It is what believers are in Christ. The new self is the new creature Paul refers to in 2 Corinthians 5:17. In the redeemed, there is no longer an older nature, but as Eph. 2:15 expresses it how God will create “one new person”. The Christian life is both a state (Eph. 2:5, 8) and a process of development (1 Cor. 1:18). Its goal is Christlikeness (cf. Rom. 8:29; Gal. 4:19; Eph. 1:4), being restored to the image of God. . (Bob Utley. Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians. Study Guide Commentary Series, New Testament, Vol. 8. Bible Lessons International, Marshall, Texas 1997)
Expressing it as a habitual way of life, such a person walks differently from the world (Eph. 4:17), in divine love (Eph. 5:1), in the light of God’s truth (Eph. 5:8), and in wisdom (Eph. 5:15), loving God’s law and God’s Son, hating sin and pursuing righteousness. “The old self is not converted, he cannot be; he is not renewed, he cannot be. He can only be replaced by the new self” (The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon [Minneapolis: Augsburg, 1964], p. 162).
The question then arises as to why believers sin if the old self is gone? They do so because the new self lives in the old body and must contend with the flesh. Paul shows this in the conflict described in Romans 7:14–25. The flesh includes all the sinful desires, drives, and passions associated with our humanness. The presence of the unredeemed flesh causes us to “groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body” (Rom. 8:23).
Illustration: Sin, Struggle Against
Near Watsonville, California, there is a creek that has a strange name: Salsipuedes Creek. Salsi puedes is Spanish for “Get out of it, if you can.” The creek is lined with quicksand, and the story is that many years ago, in the early days of California, a Mexican laborer fell into the quicksand. A Spaniard, riding by on a horse, saw him and yelled out to him, “Salsi puedes!” which was not very helpful. The creek has been so named ever since. That is what the flesh is like. We struggle to correct these tendencies—to get out of the effects of our old nature—but without God’s help, we cannot do it (Illustrations for Biblical Preaching)
2) The Progress of the New Person (Colossians 3:10b)
Colossians 3:10b [10] (and have put on the new self), which is being renewed in knowledge after the image of its creator. (ESV)
Possession of the new self does bring the believer new life, but not instant spiritual maturity. The flesh will continually dangle the garments of the old self in front of the new person and urge them to put them on. The battle against the flesh will go on throughout this life. The new self is complete, yet has the capacity for growth, just as a baby is born complete and has the ability to grow. Paul wrote that “our inner person is being renewed day by day” (2 Cor. 4:16), so that it can cope with the decaying outer person.
The new self is being renewed in knowledge. The present participle denotes what is to go on in the present. (THE EPISTLE OF PAUL TO THE COLOSSIANS BY KARL BRAUNE, D. D. GENERAL SUPERINTENDENT AT ALTENBURG, SAXONY)
Being renewed refers to being new in quality. The preposition on the front of the verb (ana) makes the verb (kaioō) have the sense of contrast to what was already there. This is a new quality of life that never before existed. Unlike the ever decaying depraved nature, the new self is continually being renewed by God. What is being renewed is not the old self, but the new self. The process as described is not a matter of gradually changing the old into something better, but of progressively actualizing the already-existing new creation. The old self/humanity has to be put to death continually. The new self/humanity is always under construction. The renewing process referred to here does not assume a regaining of lost ground because of slipping back. Instead, it looks forward to being more and more like the original intent as revealed and demonstrated in Christ (Ernest D. Martin. BELIEVERS CHURCH BIBLE COMMENTARY: COLOSSIANS, PHILEMON. 1993 by Herald Press, Scottdale, Pa. 15683)
Epignōsis (knowledge) refers to a deep, thorough knowledge (cf. 1:9). The process of renewal brings increased knowledge. There is no growth in the Christian life apart from knowledge
Please turn to Romans 12 (p.947)
The goal of knowledge is to conform the believer to the image of the One who created them. The new self becomes progressively more and more like the Lord Jesus Christ who created them. But how does this occur?
Romans 12:1-2 [12:1]I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. [2]Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. (ESV)
• We come to the knowledge of truth through scripture (2 Tim. 3:16–17).. From mature knowledge flows holy living. We are being renewed through putting into practice God’s directives in scripture. How fast believers grow depends on how much knowledge they put into practice in their lives (1 Pet. 2:2).. The new self will continue to progress toward Christlikeness until the Lord returns or the believer dies (1 John 3:2).
Quote: J. Sidlow Baxter said in his work: Explore the Book”: My pail I’m often dropping Deep down into this well, It never touched the bottom, However deep it fell; And though I keep on dipping By study, faith and prayer, I have no power to measure The living water there*
3) The Partnership of the New Person (Colossians 3:11)
Colossians 3:11 [11]Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all. (ESV)
The risen life also has implications for the church. Just as individual believers put off the habits of the old self, so also the church puts off the old barriers that separated people. There is no place for racial barriers or cultural snobbery. God has united all believers in Christ Jesus (cf. Gal. 3:28; Eph. 2:15). This was a startling, unbelievable revelation for the first-century world. The racial, religious, cultural, and social barriers separating people were as deep-seated and formidable as any in our day.
Please turn to Ephesians 2 (p.977)
The Greek and Jew, one circumcised and the other uncircumcised, were separated by seemingly insurmountable racial and religious barriers. They had nothing to do with each other. Jewish people refused to enter a Gentile house. They would not eat a meal cooked by Gentiles, nor buy meat prepared by Gentile butchers. When they returned to Israel, they showed their disdain for Gentiles by shaking off the Gentile dust from their clothes and sandals. Even the apostles were reluctant to accept Gentiles as equal partners in the church (cf. Acts 10–11). Needless to say, the Gentiles returned those sentiments.
But the gospel broke down those barriers, and Jew and Gentile became one through faith in Christ. Paul described that phenomenon in Ephesians 2:13–16:
Ephesians 2:13-16 [13]But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. [14]For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility [15]by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, [16]and might reconcile us both to God in one body through the cross, thereby killing the hostility. (ESV)
• Regardless of how grand our plans might be for 2014, hostility or indifference toward another brother or sister in Christ, will derail those plans. God will not honor those who do not properly honor one another. Such a people are a poor Gospel witness and God will not allow a false witness to be unchallenged.
Strong cultural barriers also pervaded the ancient world. The cultured, educated Greek or Jew looked with contempt on the barbarian or Scythian. Barbarian was an onomotopoetic word used to describe people who spoke an inarticulate and stammering speech. The Greeks intended it as a term of derision on those who were not among the elite (I.e., themselves). The Scythians, above all barbarians, were hated and feared. They were a nomadic, warlike people who invaded the Fertile Crescent in the seventh century before Christ. The Scythians were notorious for their savagery. A fellowship including Greeks, Jews, and Scythians was unthinkable in the ancient world. Yet that is precisely what happened in the church. Christ demolished the cultural barriers separating men.
• When we come together as Christians we bring various cultural baggages. We have preferences and are used to doing things a certain way. Our tendency is to regard something different as bad. In Christ our first priority is to honor Christ and proclaim His gospel. It often means forsaking our preferences and be willing to approach situations in a different way if it means that Christ will be more clearly shown and honored.
A social barrier existed between the slave and the freeperson. The slave was viewed, in the words of Aristotle, as “a living tool.” However, both slaves and free people were saved and became brothers in Christ because they “were all baptized into one body, whether Jews or Greeks, whether slaves or free” (1 Cor. 12:13). Paul reminded the Galatians that “there is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (Gal. 3:28). He told Philemon to view Onesimus, his runaway slave, “no longer as a slave, but more than a slave, a beloved brother” (Philem. 16).
• We come together in community groups to particularly eliminate this social barrier. We gather as varied social people to show how Christ transcends such backgrounds. As the word separates based on age, interest or hobby, in Christ we bring people of all backgrounds to show how Christ achieves what the world sifts out.
There is no place for artificial barriers in the church since Christ is all, and in all. Because Christ indwells all believers, all are positionally equal. He breaks down all racial, religious, cultural, and social barriers, and makes believers into one new person (Eph. 2:15).
Illustration: Alexander the Great had tried valiantly to bridge the gap between Greek and Oriental civilizations. When the Romans in turn took over the Near East and became the caretakers of the fragmented empire of Alexander, they tried to break down the national, racial, and cultural barriers that divided their subjects. But their success was limited because their approach was too superficial. “As a kingdom of this world … the Roman Empire could not create the unity achieved through the gospel. It stood for devotion to a code, not to a Person,” commented W. Fairweather.4 The distinctions named here may need to be retained for the sake of identification (Ac 22:3; cf. 1 Co 9:19–22), but they do not interfere with the spiritual oneness bestowed on all who belong to the body of Christ. (COLOSSIANS: Christ All-sufficient. EVERETT F. HARRISON. MOODY PRESS • CHICAGO © 1971)
4) The Performance of the New Person (Colossians 3:12–13)
Colossians 3:12-13 [12]Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, [13]bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. (ESV)
In 3:5–9a, Paul told believers what to put off, while in 3:9–11 he describes the believer’s new identity in Christ. In 3:12, Paul begins to tell believers what to put on. This is an AORIST MIDDLE IMPERATIVE which denotes urgency. This is the continuing use of clothing as a metaphor and mandate for the Christian life. It is even possible that this was baptismal terminology (cf. Gal. 3:27). . (Bob Utley. Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians. Study Guide Commentary Series, New Testament, Vol. 8. Bible Lessons International, Marshall, Texas 1997)
In 3:9–11, Paul describes what God has done for the believer. In 3:12–onward he describes what God expects of the believer in response. A righteous identity must issue in righteous behavior. Such behavior is the outward manifestation of the inward transformation, and it is the only sure proof that such transformation has taken place.
No one becomes a Christian solely by their own choice. Rather, believers are those who have been chosen of God: God’s chosen ones. The truth of divine election is clearly taught in Scripture. Ephesians 1:4 says that God “chose us in Him [Christ] before the foundation of the world.” Underlying our response to God’s free, sovereign grace is His plan and initiative. (cf. 1 Thes. 1:4; 2 Thes. 2:13; 2 Tim. 1:9; Rev. 13:8; 17:8)
Because of God’s election, believers are holy and beloved. Hagios (holy) means “set apart,” or “separate.” God chose believers out of the mainstream of humanity and drew them to Himself. They are different from the world. When believers fail to act differently from the world, they violate the very purpose of their calling.
• We must realize that all around us marketers, misguided spouses or friends are all tying to persuade us to go in a direction that is dead set against our calling. Realizing that tendency, and having the true direction constantly before us will redirect our path on what God has called us to travel.
That believers are beloved of God means they are objects of His special love. Election is not a cold, fatalistic doctrine. On the contrary, it is based in God’s incomprehensible love for His elect: “In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph. 1:4–5).Because of God’s action, the believer is able to change. The directive to Put on is from enduō, which means “to put on clothes,” or “envelope in.” The qualities that follow are to cover the new person.
Compassionate hearts is the first character trait that is to mark the new person. Heart translates splanchna, a Hebraism that literally refers to the inward parts of the human body (Heart, lungs, liver, kidneys, etc.). It is often used in the New Testament to speak figuratively of the seat of the emotions. That is its use here. Oiktirmos (compassionate) means “pity,” “mercy,” or “sympathy,”. Taken together, the phrase could be translated, “put on heartfelt compassion,” or “have a deep, gut-level feeling of compassion.” That divine quality (Luke 6:36; James 5:11), so perfectly exhibited by Jesus (Matt. 9:36), was sorely needed in the ancient world. For example, sick, injured, or elderly people were often left to fend for themselves. As a result, many died. Believers must not be indifferent to suffering, but should be concerned to meet people’s needs.
• Although the recent power outages disrupted plans and gatherings, we’ve seen tremendous acts of compassion and concern for others in our midst. Invitations, giving of generators or last minute opening of houses for gatherings show a godly concern over personal pleasures.
Kindness is closely related to compassion. The Greek term refers to the grace that pervades the whole person, mellowing all that might be harsh. The kind person is as concerned about his neighbor’s good as he is about his own. God is kind, even to ungrateful and evil people (Luke 6:35). In fact, it was His kindness that led us to repentance (Rom. 2:4; cf. Titus 3:4).
• When we can return grace in the face of rudeness we show the supernatural transforming power of the Gospel. It also opens up the door to receive the Gospel.
Tapeinophrosunē (humility) and its related words always have a negative connotation in classical Greek (cf. H. H. Esser, “tapeinos,” in Colin Brown, ed., The New International Dictionary of New Testament Theology [Grand Rapids: Zondervan, 1977], 2:259). It took Christianity to elevate humility to a virtue. It is the antidote for the self-love that poisons relationships. Paul advocates genuine humility, in contrast to the false humility of the false teachers (cf. 2:18, 23). Humility characterized Jesus (Matt. 11:29), and it is the most cherished Christian virtue (Eph. 4:2; Phil. 2:3ff.; 1 Pet. 5:5).
• In an excellent article this week from John Piper entitled: “Don’t Waste Your Weaknesses in 2014”, he said: “What is your goal in 2014? I hope it is to be humble and to magnify the power of Christ. If it is, then one key strategy is to identify and exploit your weaknesses. What does this mean? Negatively, it means that we stop complaining (to God and to people) about the things we are constitutionally not good at. And, positively, it means that we look for ways to turn our weaknesses into a Christ-exalting experience” (http://www.desiringgod.org/blog/posts/don-t-waste-your-weaknesses-in-2014)
Prautēs (meekness/gentleness) is closely related to humility. This originally referred to domesticated animals (horses, camels, donkeys) whose strength had been channeled for their master’s purpose. God does not want to break us, but direct His giftedness to His glory. (Bob Utley. Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians. Study Guide Commentary Series, New Testament, Vol. 8. Bible Lessons International, Marshall, Texas 1997)
• Recall the recent defense of Biblical marriage from Duck Dynasty personality Phil Robertson. He paraphrased what God expected of marriage between a husband and wife yet explicitly said that he wishes no ill will on those who disagree. We like in a world that wants to force its God hating agenda on people. Christians can dramatically counteract this trend with graceful, God defined and God empowered meekness.
Patience translates makrothumia. The patient person does not get angry at others. The foolishness and unteachability of people never drive the patient to cynicism or despair; their insults and their illtreatment never drive it to bitterness or wrath” (William Barkley: The Letters to the Philippians, Colossians, and Thessalonians [Louisville: Westminster, 1975], p. 158).
Patience is the opposite of resentment and revenge. It was a characteristic of Jesus Christ. Paul wrote to Timothy, “For this reason I found mercy, in order that in me as the foremost, Jesus Christ might demonstrate His perfect patience, as an example for those who would believe in Him for eternal life” (1 Tim. 1:16). Were it not for God’s patience, no one would ever be saved (2 Pet. 3:15).
• Do you look back over the past year and just see another year of one you love not coming to Christ. If we are not careful, our prayers and evangelism efforts can easily slip into routine. When this happens we lose the drive and urgency of evangelism. Godly patience means that we trust God to do His supernatural work in His timing. Don’t lose either heart or patience in continuing to pray and act this year.
Bearing with one another in verse 13 means “to endure, to hold out in spite of persecution, threats, injury, indifference, or complaints and not retaliate.” It characterized Paul, who told the Corinthians, “when we are reviled, we bless; when we are persecuted, we endure” (1 Cor. 4:12). It did not characterize the Corinthians, who were actually taking each other to court. Paul exclaims, “Why not rather be wronged? Why not rather be defrauded?” (1 Cor. 6:7). Believers are to exhibit forbearance (Eph. 4:2). Such were the Thessalonians, of whom Paul wrote, “We ourselves speak proudly of you among the churches of God for your perseverance and faith in the midst of all your persecutions and afflictions which you endure [anexomai, the same term used here in 3:13]” (2 Thess. 1:4).
• It’s pretty obvious that the changing of a calendar doesn’t really change situations. The same situations and people that annoyed you in 2013 will start this year annoying you again. The difference is if you recognize the situations coming and purposefully intend to learn from the situation, and grow from it.
Believers are to be marked not only by endurance, but also by forgiving each other. The Greek charizomenoi literally means “to be gracious” and the text uses a reflexive pronoun, so it literally reads, “forgiving yourselves.” The church as a whole is to be a gracious, mutually forgiving fellowship. “It is most significant to note that every one of the virtues and graces listed has to do with personal relationships between man and man. There is no mention of virtues like efficiency, cleverness, even diligence and industry—not that these things are not important. But the great basic Christian virtues are the virtues which govern and set the tone of human relationships. Christianity is community” (Barclay, 188).
The idea here of having a complaint/grievance” against another suggests the idea of unremitted debts, and may indicate the presence of such feeling in the congregation. The aggrieved person was to take the initiative, as God took the initiative for man’s sake. It is clear here and throughout that forgiving was more than just a command given to Christians. It was woven into the very fabric of God’s action in Christ. To refuse it would be to deny the very nature of Christianity. (THE COLLEGE PRESS NIV COMMENTARY: PHILIPPIANS COLOSSIANS & PHILEMON. ANTHONY L. ASH, Ph.D. College Press Publishing Company. Joplin, Missouri. 1994)
That is why the forgiveness necessary is defined by the comparative phrase just as the Lord has forgiven you, so you also must forgive Paul makes Christ the model of forgiveness. Because He has forgiven us, so also must we forgive others (Eph. 4:32; cf. Matt. 18:21–35). The phrase if one/whoever has a complaint against another/anyone refers to times when someone is at fault because of sin, error, or debt. The Lord Jesus is our pattern for forgiveness, because He forgave all our sins, errors, and debts. He is also the model for the rest of the virtues discussed in this section.
Illustration: John Perkins tells how he was beaten in a Mississippi jail, being repeatedly kicked and stomped on as he lay in a fetal position for protection. The assault of him escalated to a barbarous torture, a great, substantive reason to hate. But Perkins recounted how the Spirit of God worked on Him to remember how Christ suffered unjustly yet forgave his assailants. Jesus’ love overpowered hate. We are called to “Forgive as the Lord forgave you.” It is not enough to put up with each other, to refuse retaliation—we must truly forgive. And if we struggle with this, we must, as did John Perkins, recall the immense forgiveness of Christ. (John Perkins. Let Justice Roll Down. P.205-206)
5) The Perfection of the New Person (Colossians 3:14)
Colossians 3:14 [14]And above all these put on love, which binds everything together in perfect harmony. (ESV)
Please turn to Philippians 2 (p.980)
In keeping with the motif of putting on clothes, love is the belt or sash that pulls all these things just mentioned together (cf. Phil. 2:1–5). Love is the most important moral quality in the believer’s life, for it is the very glue that produces unity in the church.
Philippians 2:1-5 [2:1]So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, [2]complete my joy by being of the same mind, having the same love, being in full accord and of one mind. [3]Do nothing from rivalry or conceit, but in humility count others more significant than yourselves. [4]Let each of you look not only to his own interests, but also to the interests of others. [5]Have this mind among yourselves, which is yours in Christ Jesus, (ESV)
Believers will never enjoy mutual fellowship through compassion, kindness, humility, gentleness, or patience; they will not bear with each other or forgive each other unless they love one another. In fact, the way to sum up the commands of 3:12–13 is to say, “Love one another.” Paul said in Romans 13:10 that “love does no wrong to a neighbor; love therefore is the fulfillment of the law.” To try to practice the virtues of 3:12–13 apart from love is legalism. They must flow from love, which in turn is a fruit of the Spirit-filled life (Gal. 5:22). Nothing is acceptable to God if not motivated by love (1 Cor. 13:1–3), including knowledge (Phil. 1:9), faith (Gal. 5:6), and obedience (John 14:15). Love is the beauty of the believer, dispelling the ugly sins of the flesh that destroy unity. Love, like a belt, holds the other virtues together. The idea may be that if one is loving then the other virtues would be a part of that love. (cf. 1 Cor 13:1–3 and Rom 13:9f.) (THE COLLEGE PRESS NIV COMMENTARY: PHILIPPIANS COLOSSIANS & PHILEMON. ANTHONY L. ASH, Ph.D. College Press Publishing Company. Joplin, Missouri. 1994)
(Format note: Modified outline and some base commentary from MacArthur, J. F., Jr. (1992). Colossians (pp. 144–159). Chicago: Moody Press.)
