On account of all these things. The rendering that has been given by others, "super omnia haec," (above all these things,) instead of insuper, (over and above,) is, in my opinion, meagre. It would be more suitable to render it, Before all these things. I have chosen, however, the more ordinary signification of the word epi. For as all the things that he has hitherto enumerated flow from love, he now on good grounds exhorts the Colossians to cherish love among themselves, for the sake of these things -- that they may be merciful, gentle, ready to forgive, as though he had said, that they would be such only in the event of their having love. For where love is wanting, all these things are sought for in vain. That he may commend it the more, he calls it the bond of perfection, meaning by this, that the troop of all the virtues [1] is comprehended under it. For this truly is the rule of our whole life, and of all our actions, so that everything that is not regulated according to it is faulty, whatever attractiveness it may otherwise possess. This is the reason why it is called here the bond of perfection; because there is nothing in our life that is well regulated if it be not directed towards it, but everything that we attempt is mere waste. The Papists, however, act a ridiculous part in abusing this declaration, with the view of maintaining justification by works. "Love," say they, "is the bond of perfection: now perfection is righteousness; therefore we are justified by love." The answer is twofold; for Paul here is not reasoning as to the manner in which men are made perfect in the sight of God, but as to the manner in which they may live perfectly among themselves. For the genuine exposition of the passage is this -- that other things will be in a desirable state as to our life, if love be exercised among us. When, however, we grant that love is righteousness, they groundlessly and childishly take occasion from this to maintain, that we are justified by love, for where will perfect love be found? We, however, do not say that men are justified by faith alone, on the ground that the observance of the law is not righteousness, but rather on this ground, that as we are all transgressors of the law, we are, in consequence of our being destitute of any righteousness of our own, constrained to borrow righteousness from Christ. There remains nothing, therefore, but the righteousness of faith, because perfect love is nowhere to be found.

Footnotes

1 - Virtutum omnium chorum. See Cic. 50:3, Offic. c. ult. -- Ed.

And above all these things - Over, or upon all these things; compare the notes at Ephesians 6:16.
Charity - Love. Notes, 1-Corinthians 13:1.
Which is the bond of perfectness - The bond of all perfection; the thing which will unite all other things, and make them complete; compare the parallel place in Ephesians 4:3. The idea seems to be that love will bind all the other graces fast together, and render the whole system complete. Without love, though there might be other graces and virtues, there would be a want of harmony and compactness in our Christian graces, and this was necessary to unite and complete the whole. There is great beauty in the expression, and it contains most important truth. If it were possible to conceive that the other graces could exist among a Christian people, yet there would be a sad incompleteness, a painful want of harmony and union, if love were not the reigning principle. Nor faith, nor zeal, nor prophecy, nor the power of speaking with the tongue of angels, would answer the purpose. See this sentiment expressed in 1-Corinthians 13:1-13, and the effect of love more fully explained in the notes at that chapter.

And above all these things - Επι πασι δε τουτοις· Upon all, over all; as the outer garment envelopes all the clothing, so let charity or love invest and encompass all the rest. Even bowels of mercy are to be set in motion by love; from love they derive all their feeling, and all their power and promptitude to action. Let this, therefore, be as the upper garment; the surtout that invests the whole man.
Which is the bond of perfectness - Love to God and man is not only to cover all, but also to unite and consolidate the whole. It is therefore represented here under the notion of a girdle, by which all the rest of the clothing is bound close about the body. To love God with all the heart, soul, mind, and strength, and one's neighbor as one's self, is the perfection which the new covenant requires, and which the grace and Spirit of Christ work in every sincerely obedient, humble believer; and that very love, which is the fulfilling of the law and the perfection itself which the Gospel requires, is also the bond of that perfection. It is by love to God and man that love is to be preserved. Love begets love; and the more a man loves God and his neighbor, the more he is enabled to do so. Love, while properly exercised, is ever increasing and reproducing itself.
Instead of τελειοτητος, perfection, several reputable MSS., with the Itala, read ἑνοτητος, unity; but the former is doubtless the genuine reading.

And above all these things [put on] charity, which is the (h) bond of perfectness.
(h) Which bonds and knits together all the duties that take place between men.

And above all these things,.... Bowels of mercies, kindness, &c.
put on charity, or brotherly love, for without this all is nothing; they will only be done in show and appearance, in mere guise and hypocrisy, if love is wanting; this actuates and exercises all the rest; it is only from this principle that true sympathy, real kindness, undisguised humility, and meekness, patient longsuffering, and forbearance, and hearty forgiveness proceeds: this is greater, and more excellent, than all the other, and adds a glory, lustre, and beauty to them; this is the upper garment that covers all the rest, for so the words may be rendered, "upon all these things put on charity"; whereby a disciple of Christ is visible, and distinguished, and is known to be what he is; this is like a strait and upper garment, keeps close all that is under it, and within it: and it is called
the bond of perfectness; either of the law, and the duties of religion, which it is said to be the fulfilling of; or rather of the saints, for this is the bond of union between them, which knits and cements them together, so that they are perfectly joined together, and are of one mind and one heart: it is the bond of peace among them, of perfect unity and brotherly love; and a most beautiful and pleasant thing it is for brethren to live and dwell together in unity; such are beautiful as Tirzah, comely as Jerusalem among themselves, and terrible to their enemies as an army with banners, being not to be divided or broken by them. The Claromontane exemplar reads, "the bond of unity".

above--rather "over," as in Ephesians 6:16. Charity, which is the crowning grace, covering the multitude of others' sins (1-Peter 4:8), must overlie all the other graces enumerated.
which is--that is, "for it is"; literally, "which thing is."
bond of perfectness--an upper garment which completes and keeps together the rest, which, without it, would be loose and disconnected. Seeming graces, where love is wanting, are mere hypocrisy. Justification by faith is assumed as already having taken place in those whom Paul addresses, Colossians 3:12, "elect of God, holy . . . beloved," and Colossians 2:12; so that there is no plea here for Rome's view of justification by works. Love and its works "perfect," that is, manifest the full maturity of faith developed (Matthew 5:44, Matthew 5:48). Love . . . be ye perfect, &c. (James 2:21-22; 1-John 2:5). "If we love one another, God's love is perfected in us" (Romans 13:8; 1-Corinthians 13:1-13; 1-Timothy 1:5; 1-John 4:12). As to "bond," compare Colossians 2:2, "knit together in love" (Ephesians 4:3), "keep the unity of the Spirit in the bond of peace."

The love of God contains the whole of Christian perfection, and connects all the parts of it together.