Put on, therefore, as elect of God, holy, [and] beloved (Colossians 3:9,Colossians 3:14; Ephesians 4:24; Ephesians 1:3-5; Galatians 3:27; Romans 13:14; 1 Thessalonians 5:8; 1 Thessalonians 1:4; 2 Thessalonians 2:13; Titus 1:1; Romans 8:28-39; 1 Peter 1:1, 1 Peter 1:2; 1 John 3:1).
The terms "elect," "holy" (same as "saints," Colossians 1:2; see note), "beloved," apply alike and separately to those addressed. Bengel, Meyer, Alford, Ellicott prefer to read "holy and beloved elect (ones);" but "holy" and "beloved" are used frequently by St.
Paul as distinct substantive expressions, and indicate conditions ensuing on, rather than determining, election. Colossian believers are "elect" in virtue of an antecedent choice of them to salvation on the part of God, as those who would believe on his Son (1 Thessalonians 1:4; 2 Thessalonians 2:13; Ephesians 1:4, Ephesians 1:5; Ephesians 2:8; Romans 8:28-30; 1 Peter 1:1, 1 Peter 1:2).
Their whole Christian standing springs from and witnesses to God's eternal (Ephesians 1:4) election of them—an election which, however, presumes faith on their part from beginning to end (Colossians 1:22, Colossians 1:23; Romans 9:30-33; Romans 11:5-10,Romans 11:17-24).
"Elect" and "called," with St. Paul, are coextensive terms: comp. Romans 1:7 (R.V.) with this passage, also 1 Corinthians 1:26, 1 Corinthians 1:27. To address the Colossian Christians as elect is to remind them of all that they owe to God's grace.
"Elect" as chosen by God, they are "holy" as devoted to God. By the latter title they were first addressed (Colossians 1:2); holiness is the essence of Christian character. That they should gain this character and appear in it at the last judgment was the purpose of Christ's atoning death (Colossians 1:21, Colossians 1:22), as it was the purpose of God's eternal election of believers (Ephesians 1:4; 2 Thessalonians 2:13; 1 Peter 2:9).
"And" is marked as doubtful by Lightfoot, Westcott and Heft; "it is impossible not to feel how much the sentence gains in form by its omission" (Lightfoot). "Beloved" ( ἠγαπημένοι) is the perfect participle passive; it describes the position of those who, carrying out by their present holiness the purpose of their past election, are the objects of God's abiding love (1 Thessalonians 1:4).
This love dictated their election and set at work the means by which it should be secured (Ephesians 1:3-14; Ephesians 2:4; Romans 8:28-30, Romans 8:39; 1 John 3:1; 1 John 4:9, 1 John 4:10). As its purposes are increasingly fulfilled in them, it rests on them with an abiding complacency and satisfaction (Ephesians 5:1; John 14:21-23).
Christ is "the beloved One" (Ephesians 1:6; Matthew 3:17, etc.), and those who are "in him" in their measure share the same title (John 17:23-26). But their choice by God and devotion to God, who is all love to them (Romans 8:39; 1 John 4:16), must in turn beget a loving heart in them (1 John 4:11).
A heart of pity, kindness, lowliness of mind, meekness, long suffering (Ephesians 4:1, Ephesians 4:2, 32-5:2; Philippians 2:1-4; Galatians 5:22; 1 Corinthians 13:4; Titus 3:2; 1 Peter 3:8, 1 Peter 3:9; Matthew 5:5, Matthew 5:7; Matthew 11:29; Luke 6:35, Luke 6:36).
"The σπλάγχνα are properly the nobler viscera" rather than the bowels. The use of this figure, found three times in Philemon, is Hebraistic (comp. Luke 1:78; 2 Corinthians 6:12; Phil 7, 12, 20; James 5:11; 1 John 3:17), though similar expressions occur in Greek poets.
"Pity" (or, "compassion") is an attribute of God in Romans 12:1; 2 Corinthians 1:3: comp. Luke 6:36 ("pitiful") (On kindness, or kindliness, see Galatians 5:22; 1 Corinthians 13:4; 2 Corinthians 6:6—in each case following "long suffering;" Romans 11:22, where it is opposed to "severity" in God (comp.
Romans 2:4); Ephesians 2:7; Titus 3:4, where it is ascribed to God in his dealing with men in Christ; also Matthew 11:30.) It is synonymous with "goodness" (Galatians 5:22; Ephesians 5:9; Matthew 7:11; Matthew 12:35, etc.
); but "goodness" looks chiefly to benefit intended or conferred, "kindness" to the spirit and manner of bestowal (see Trench's 'Synonym'). The objects of "pity" are the suffering and miserable; of "kindness," the needy and dependent.
The "lowliness of mind" of Colossians 2:18, Colossians 2:23 was something specious and to be guarded against; here it is the central and essential element of the true Christian temper (Acts 20:19; Philippians 2:3; 1 Peter 5:5; Luke 14:11; Luke 18:14), its self-regarding element (Romans 12:3).
It is linked with meekness, as in Ephesians 4:2 and Matthew 11:29. "Pity" and "kindness," preceding "humility," relate to the claims of others upon us; "meekness" and "long suffering," to our bearing towards them.
"Meekness," the opposite of rudeness and self assertion (1 Corinthians 13:5), is a delicate consideration for the rights and feelings of others, especially necessary in administering rebuke or discipline (Galatians 6:1; 2 Timothy 2:25; 1 Corinthians 4:21; Titus 3:2), and conspicuous in Christ (Matthew 11:29; Matthew 21:5; 2 Corinthians 10:1).
St. Peter marks it as a womanly virtue (1 Peter 3:4). "Long suffering" is called forth by the conduct of "the evil and unthankful" (see Colossians 1:11, and note). St. Paul claims this quality for himself (2 Corinthians 6:6; 2 Timothy 3:10).
Throughout Scripture it is ascribed to God (Exodus 34:6; Romans 2:4; Romans 9:22; 1 Timothy 1:16; 2 Peter 3:9, 2 Peter 3:15, etc.).