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Colossians 3:12-17
Paul has been teaching the believers in the Lycus valley that, in the eternal heavens, their sanctification is
already complete; they have been completely set apart to God, in Christ, a new creation. They have put off
the old man - the body of flesh; they have put on the new man - the body of glory.
As glorified sons of God, they are holy as God is holy; completely sanctified. And based on that eternal
reality, Paul is exhorting them in the here and now, in the temporal reality, on earth, to choose to live that
sanctified life; to live a life of righteousness, unto God.
Last week, we saw Pauls exhortation take the form of putting to death their members which are on the
earth; to put off the evil works of the flesh - whether in thought, word, or deed - everything associated with
their former manner of life. And as we continue, Paul will now call the believers to put on the new.
[Read Colossians 3:12-17]
Now, Paul has already stated that believers have put off the old man and put on the new; they did this at one
point of time in the past, the moment they believed. So Paul says in verse 12, Therefore; because you
have done this, now do this - put on these things.
This is a command, and order. But is it really Pauls command? Its Pauls words - but who were His
words inspired by? The Holy Spirit - the Spirit of Christ. This is the word of the Lord, to believers, just as
it was His word to put off the deeds of the flesh, this is His word to put on these things.
And what are these things? Look at the things which Paul lists, next, through verse 15. At a glance, would
you describe those things as works of the body, or as qualities of character? Qualities of character - of the
inner man.
Having put on the new man - having by faith entered into the eternal reality, as a son of God, in a glorified
body - they are to put on these qualities of character, which are befitting of their new life.
But why didnt Paul just give them a list of deeds which they should do, as new men in Christ? Like the
list of deeds he had just said they must put off, since they have put off the old man? Its not that Paul
doesnt ever mention some specific things to do, to believers; in fact, well see he does just that, as we
continue in his letter.
But Paul is making a most important point to the believers, here; one that we must not miss. Pauls point is
that righteousness begins on the inside; righteous works can only come out of a righteous character.
A believer cannot practice righteousness by simply trying to do good works; he must become the
righteousness of God (2 Cor 5:21); the righteousness that was accounted to him through his union with
Christ, by faith. He must take what was accounted to him, and put it into effect, in his heart; and that will
then govern his actions.
This was critical for the believers in the Lycus valley to understand, because all of their attempts to walk
worthy of the Lord were based on behavior modification; simply changing what they were doing, or not
doing, in their flesh bodies.
They didnt understand that the problem was their heart; their will, for themselves. So they found
themselves failing, to live a sanctified life, unto the Lord; instead, they found sin abounding, in them.

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What Paul wants them to grasp here is that the issue is not their body; its their heart; the man they are, on
the inside. And when that man changes; when righteous character is built into him; then righteous works
will be the natural result.
Paul made this same point to the assemblies in Galatia, because they were having essentially the same
difficulties as those in the Lycus valley - it is the difficulty of believers everywhere - and what every
believer needs to understand.
We looked at this passage just a couple of weeks ago, but I want to revisit it so that you can remember
Pauls point there.
Turn to Galatians chapter 5. This is the passage in which Paul exhorts the believers in Galatia to walk in
the spirit of Life - the eternal Life for the body, which Christ has given them.
Paul is making the point to the Galatians, who think that they can use the Law of Moses to reign in their
flesh, that those who walk in the spirit of Life dont need any law.
[Galatians 5:18] If the believer follows the leading of the Holy Spirit, walking in the spirit of Life, Paul
indicates he is free from the Law.
What follows is Pauls explanation of this. Notice what he lists in verses 19-21; the works of the flesh, of
men in the flesh, who practice such things as a way of life. This is the proof that they are not Gods sons,
and so will have no part in His kingdom.
Then in verses 22-23, Paul lists the fruit of the spirit; the fruit that is borne in the life when a believer
follows the leading of the Holy Spirit, and walks in the spirit of Life.
What do you see? As in Colossians; these are qualities of character; righteous character. And look at the
last thing Paul says to them: Against such there is no law (Gal 5:23).
What does he mean? Paul means that righteous character will naturally produce righteous actions, in the
believers life; and with the Spirits leading, laws to control the actions are not required.
The members of the body will naturally be used as instruments of righteousness; and in this way, the
believer walks in the spirit of Life, and does not fulfill the lust of the flesh. He doesnt need a set of laws or principles - or how-to books; none of which work, anyway.
[Return to Colossians 3]
Now, we realize that Paul must be speaking to each believer individually - each believer must personally
put on these qualities of character; its not a collective action. Still, Paul is indicating these qualities of
character are to be manifest in their relations with one another - as fellow members, in the Body of Christ.
Its not that they wouldnt also be exhibited to unbelievers also, but this is about the Body.
We can know this because of the transition that Paul has been making in his letter, which we find in verse
11, where he is speaking of the equality and the unity in the Body of Christ. So these qualities of character
in each individual believer are what promote that equality and unity, within the collective; what fosters the
cohesiveness, of the brethren, one with another.

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And it is on this note of oneness that Paul begins, in verse 12. He calls the believers the elect of God, holy
and beloved. The word elect is a general term which refers to those whom God has chosen, for salvation.
The elect are those of any age who have responded to the high call of God, in Christ, to become a son of
God.
Here of course, it is referring to the church; the Body of Christ. Having responded to Gods invitation to
become His sons, we have been born again, born from above. As such, we are holy - set apart to God, in
His family; and we are beloved - we are His dear children.
As born-again children of God, believers all have the same Father. They carry the same life within them eternal Life, that Christ brought to them, from heaven. They have the same destiny - they will bear the
image of the heavenly Man (1 Cor 15:49), as sons of glory. And they will one day share the same heavenly
home - the New Jerusalem - where they will be together, forever.
In this way, Paul is bringing out that believers are not just united to Christ, but they are also united to one
another; they are brethren. And brethren should manifest the special bond that joins them together, in one
family - a very privileged family. They should manifest that bond, in a unique way.
The qualities of character which Paul mentions next are not exclusive to relations within the Body of
Christ, but they should be particularly manifest, there. So lets examine these qualities a little more closely.
Now, we could just discuss the meanings of these words, in the Greek; but that wouldnt be very exciting,
would it? Wouldnt it be great if we could see an actual example; someone who manifested these qualities perfectly? It would be like seeing what we should be like, wouldnt it?
Well, there happens to be a big brother in this family - a Beloved Son, in whom the Father is well-pleased.
Who would that be? Jesus. So right now, were going to look to Jesus to see the very character that the
Father desires to see, in us.
First Paul mentions tender mercies. This is having a heart of compassion; genuine sympathy, for the
suffering of others.
Turn to Mark chapter 1. This took place near the beginning of Jesus public ministry.
[Mark 1:35-45]
v. 35-38 So Jesus states the purpose for which He has come forth; to preach the gospel of the kingdom.
This will be the beginning of Gods kingdom of sons - in heaven.
v. 39-42 We have the sense that this was a personal moment that Jesus took with the leper. Moved with
compassion for the suffering of this man - not just with a physical disease, but with a sin-sick heart - Jesus
took the time to heal him.
v. 43-45 Now, did Jesus know what this man would do - that the man would proclaim the healing? Of
course. Did Jesus know that it meant He would no longer be able to minister in that city, because of the
response of the crowds? Yes. Perhaps some would think that Jesus could have saved more people then, if
He didnt heal that man; that He could have saved so many more, in that city.

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But God has a timing; in the tender mercies of God, it was the lepers time of salvation. And God has a
way; His way is that none should perish, but that all should come to repentance (2 Pet 3:9). We see that the
people who were interested continued to seek Jesus out, in the deserted places.
Men in the flesh dont care about one another; their only concern is for themselves. Their character is
marked by apathy, indifference, for the sufferings of others. In the family of God, its different; were to
cultivate a heart which is at rest from ourselves, so that we can be of comfort and encouragement to our
brothers, in their time of need.
The next quality which Paul mentioned is kindness; a gracious character; one that isnt severe or
judgmental. This is manifested in goodness, extended to others.
Turn to John chapter 8, where we find the familiar story of Jesus and a certain woman.
[John 8:2-11] You can just see the kindness of Jesus, with this woman. What a contrast, to her treatment
by the Pharisees and the scribes!
But we must ask, why didnt Jesus condemn this woman for her sin? She had been caught in adultery - in
the very act. Was Jesus condoning her sin; was He looking the other way? No.
Jesus knew the womans heart. Through this trial by fire, the woman had repented. We see the evidence of
this in her response; she calls Jesus Lord. But more conclusively, Jesus calls upon her to sin no more;
and that would be impossible, unless she had had a change of heart.
The kindness of Jesus is seen in even greater measure with the religious leaders. They had set up this
woman - they must have, to catch her in the act. They were trying to trap Jesus, in order to discredit Him.
But what is it that Jesus did? He didnt judge them, but instead turned the tables on them, resulting in a
twinge of conscience - and that gave them the opportunity to repent. What kindness, in the face of such
hostility!
In the family of God, we are not dealing with unrepentant sinners; and we are certainly not dealing with
enemies. Our dealings are with brothers - brothers who may at times exhibit weaknesses; who may upon
occasion sin.
While were not to condone their sin, were not to condemn them for it, either; there is therefore now no
condemnation to those who are in Christ Jesus (Rm 8:1). Paul says, Restore such a one, in a spirit of
gentleness, considering yourself lest you also be tempted (Gal 6:1). Thats kindness; its not severe, but
gentle; it leaves no room for being judgmental.
Paul next mentions humility and meekness - two related traits. Humility is lowliness of mind; not to think
more of ourselves than we ought. Meekness is acceptance of Gods will for us as good; not contending for
ourselves. Both humility and meekness require submission to God.
Jesus spoke of these qualities in an invitation He extended. Turn to Matthew chapter 11. Its important to
know the context, here.

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Jesus had been preaching in some of the cities of Galilee - but the Jews of those cities did not repent. Jesus
indicated that their judgment would be great - both because of the greater Light, which God had given the
Jews, and because of the mighty works which Jesus had done, in their cities. The Jews had been given the
greater witness as to who Jesus was; but they had hardened their hearts against Him.
No sooner had Jesus declared the condemnation of those cities, than He issued an invitation - a personal
invitation, to anyone who would receive it.
[Matthew 11:28-30]
v. 28 Taking no offense at this rejection by the cities, Jesus was extending this invitation to any Jew, who
was willing to come to Him. He came to His own; but His own would not receive Him (Jn 1:11) - thats the
nation of Israel, collectively. But there were individual Jews who would still receive Him, and it is to them
that Jesus is making this appeal.
The Jews spoke of the Law as a yoke which they took upon themselves; their religious duties, in Judaism.
Jesus is playing off of that idea, in what He says, here. The Jews were laboring and heavy laden under the
crushing burden of the Law, as they used it to try to justify themselves, through their own efforts.
So Jesus invites them, come to Me. If they will simply come to Jesus, believing in Him as the One God
sent to save them, He will free them of that burden, justifying them through their faith in Jesus alone, so
that they have peace with God. This is the rest that Jesus gives, to the one who is willing to come to Him.
Now Jesus speaks of another yoke - His own.
v. 29-30 The Jew who was willing to come to Jesus, believing, could now take on the yoke of Jesus. In that
day, an ox that was untried was often yoked to an experienced ox, in order to learn from him; the new ox
would follow the leading of the experienced ox, and so be trained in the work.
The idea here is to become a disciple of Jesus; to follow His lead, in order to learn from Him. And what
would be learned? Jesus indicated He was gentle and lowly of heart.
The word gentle here is meek; the disciple would learn not to contend with what God allowed in his life,
as Jesus did not contend. He was led as a lamb to the slaughter, and as a sheep before its shearers is silent,
so He opened not His mouth (Is 53:7).
Lowly of heart is humble; the disciple would learn to have a true estimate of himself - especially in
regard to God - as ever Jesus did, placing Himself entirely under the will of His Father, humbling Himself
in obedience even to the death of the cross (Phil 2:8).
This is the rest, that the disciple will find - rest for his soul, in true submission to God. In acceptance of
the Fathers will, he finds the peace of God. And that yoke is easy, that burden is light, to the disciple who
rests in it; for all is resting on Jesus.
Within the family of God, humility and meekness are manifest with one another in not being high-minded;
not thinking of oneself as better than another child of God; and of not contending for oneself, or defending
oneself to others, but leaving all to the Lord.
Well return now to Colossians to review what Paul said next.

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[Return to Colossians 3]
The last quality that Paul mentions in verse 12 is longsuffering; then he continues.
v. 13 These three qualities are associated, also. Longsuffering and bearing with one another - forbearance both refer to patience with people. Longsuffering emphasizes self-restraint; the harnessing of any
inclination to a rash response. Forbearance is having endurance with people, with their shortcomings and
weaknesses; never giving up on them.
And the perfect complement to these is forgiveness; forgiving, even when one has a legitimate complaint
against another. We need only to think of Jesus to see the greatest example of patience with people - how
He bore with the craftiness and reviling of His enemies; with the unbelief and fickleness of the multitudes;
even with the lack of understanding of His own disciples.
On the cross, Jesus forgave His own people, who were unwittingly putting to death their own Messiah:
Father, forgive them, they know not what they do (Lk 23:34). And at that same cross, we obtained
forgiveness; for each sin we committed; for the entire measure of our sin.
That forgiveness was freely given; our sins removed from us as far as the east is from the west (Ps 103:12);
our sins, not only forgiven, but forgotten. And Paul tells us that this is to be the standard of our forgiveness
of the other members of our family; we are to harbor no resentment against them; to forget about any injury
they may have caused us. We forgive them, whether they have asked for that forgiveness, or not.
This is the righteous character - the very character of Christ - that the believer is to put on. And Paul is
exhorting, do it now; begin, immediately, to manifest that character. How does the believer do that?
It begins with a change of thinking; with having his mind made new, with Gods thinking. And as he grows
more and more in the knowledge of His Lord, he will also grow, in these graces of Christ - His very
character will be manifest, in the believer.
But the believer must be willing; willing to change. And Paul next visits the very thing that will cause him
to be willing.
v. 14 Why does Paul call love the bond of perfection? Because it is through love that all of these qualities,
these graces, are manifested. Love is the power; love enables the heart to express compassion; to be
gracious, patient, humble, forgiving. When love reigns supreme, all the other graces will follow. And in
this sense, love become the glue, that binds the family of God together.
Our love for one another grows out of our love for Christ. We love Him, because He first loved us (1 Jn
4:19). And if He so loved us, we owe it to Him, to love one another (1 Jn 4:11). Its a debt of love - thats a
debt that we will always owe, even as we are continually paying it - until our last breath. Can we love too
much? No; just too little.
Paul now considers the relation of the children with their Father.
v. 15 Peace. Paul says that this is what believers were called to; to have peace with God; to be reconciled
with their Father, so that they are no longer at enmity with Him.
But when Paul exhorts the believers to let the peace of God rule in their hearts, he is saying to allow that
peace that they have with God to extend into their relations with one another.

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To have the peace of God is to be in submission to Him. Out of thankfulness for what their Father has done
for them, in Christ, believers are to be willing to let God have the say - and to not have the say, themselves.
They let God rule in their hearts. And as all believers do this, they will have peace with one another. No
contentions; no disagreements; no crossed purposes; the Body of Christ is seen to be one.
Why is this so important? Why cant we just have our own private little relationship with God, and not be
concerned about each other?
Do your remember what Jesus prayed for His disciples, just before He went to the cross? That they may
be one, just as We are one; I in them, and You in Me; that they may be made perfect in one, that the world
may know that You have sent Me, and have loved them as You have loved Me (Jn 17:22:23).
Jesus was saying that this very oneness of His Body of believers is His witness to the world - a witness to
the truth, that God has sent His Son as the Savior of the world; a witness to Gods love, for men. The love
of Gods children for one another is how Jesus reaches out to draw the world, to Himself.
When we refuse to love each other, that witness cannot be seen. And what is it that makes us refuse to love
one of our brothers? Our love for ourselves.
But if we will set our minds on the things above, where Christ is - so that we can have a deeper and deeper
experiential knowledge of Christ Himself - that love for ourselves will be eclipsed, by our surpassing love
for Him.
So that is where Pauls mind turns next - to knowing Christ more.
v. 16 When was the last time you sang an admonishment at a fellow believer? Have you ever done that?
Does it make sense - to sing a warning at them? No.
In fact, there is a question as to how this verse is translated, and its punctuation. This is a translation by a
Greek scholar which can be supported by the language, and makes a great deal more sense in the English.
You can find it on the back of your word sheet.
Let the word of Christ dwell in you richly, as you teach and instruct one another in all wisdom, singing
with thanksgiving in your hearts to God, in psalms, hymns, and Spirit-inspired songs.
(F.F. Bruce, NICNT Epistles to the Colossians, to Philemon, and to the Ephesians, p. 152).
So the idea is that members of the Body of Christ are to teach and admonish one another with the word of
Christ. But in order to do that, the word of Christ must first dwell in the individual believer. That means
that the believer has taken it in, and believed it for himself - so that the word of Christ is at home, in him.
The word of Christ is well-settled in him; the Holy Spirit has given him insight, as to what it means, its
wisdom, and so the believer has understanding of it, in his spirit - it is part of the very fabric of his being and now, he can offer this part of himself, to benefit others, as the Spirit shows him. Then what has made
itself at home in the individual believer can have the full run of the house (the Body of Christ)!
Another way that the word of Christ can dwell in believers richly is through song. Paul uses three terms to
qualify what kind of songs. The psalms were Israels hymnbook; they were compositions that were sung
with accompanying instruments, and they were inspired by the Holy Spirit. And we can see that, cant we,
as we read the psalms.

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Hymns refer to songs that are to the praise and glory of God; that would mean they must also be inspired by
the Holy Spirit, who glorifies God to us. And finally, Paul writes of spiritual songs; songs inspired by the
Holy Spirit - this is a more all-encompassing term. But I must say I do not think it encompasses most of the
music we hear today, labeled as Christian music, yet sensual and self-focused.
God has designed the mind in such a way that it readily assimilates words that are sung to music; songs are
easily committed to memory. This becomes a wonderful way to learn the word of Christ - if indeed the
word of Christ is present, in the song.
Paul says we are to sing with grace. Now, he doesnt mean, gracefully - so that we dont hurt the ears of
others - for some of us dont have the best singing voices. But thats where forbearance comes in, right?
What Paul means is singing with a joyful heart, the spirit rejoicing in song, to the Lord. We may be just
singing by ourselves, within our own hearts; or we may be singing together, out loud; but our singing is a
reflection of our love and thankfulness to God, for Christ. Our song is about Him, and for Him.
Paul concludes.
v. 17 Well, if you were wondering when Paul would tell us what to do, here you are. No specifics, are
there? How can there be? Everyones lives, and circumstances, are different.
To do all in the name of the Lord Jesus is not to stamp His name on however you choose to live your life,
as if to sanction it - like the Good Housekeeping Seal of Approval.
The name of a person stands for the person, himself; his name is his reputation. And you carry your Lords
name; you are a Christ One. So everything you do reflects back on the Lord; on His reputation, in this
world. You are His representative; you are what the world sees, of Christ.
So Paul is putting the responsibility squarely on each individual believer that whatever you do, whatever
you say, it reflects back on your Lord.
Would you tarnish His reputation in this world - or would you glorify it? Would you draw people to Jesus or would you cause them to head the other way? Out of a heart of thanks - for what Christ has done for us let us be willing to walk worthy of the Lord, fully pleasing to Him, fruitful in every good work, so that our
lives reflect His glory!
Reading: Gen 2:18-24, Eph 5:22-6:9, 1 Pet 2:18-3:7