@Col 1:1-29. ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY.
1. by the will of God--Greek, "through," &c. (compare Note,
see on 1Co 1:1).
Timothy--(Compare Notes,
see on 2Co 1:1 and
Php 1:1). He was with Paul at the time of writing in Rome.
He had been companion of Paul in his first tour through Phrygia, in
which Colosse was. Hence the Colossians seem to have associated him with
Paul in their affections, and the apostle joins him with himself in the
address. Neither, probably, had seen the Colossian Church (compare @Col 2:1); but had seen, during their tour through Phrygia,
individual Colossians, as Epaphras, Philemon, Archippus, and Apphia
(@Phm 1:2), who when converted brought the Gospel to their native
city.
2. Colosse--written in the oldest manuscripts, "Colasse." As "saints"
implies union with God, so "the faithful brethren" union with Christian
men [BENGEL].
and the Lord Jesus Christ--supported by some oldest manuscripts
omitted by others of equal antiquity.
3. Thanksgiving for the "faith, hope, and love" of the Colossians. So
in the twin Epistle sent at the same time and by the same bearer,
Tychicus (@Eph 1:15,16).
We--I and Timothy.
and the Father--So some of the oldest manuscripts read. But others
better omit the "and," which probably crept in from @Eph 1:3.
praying always for you--with thanksgiving (@Php 4:6). See
@Col 1:4.
4. Since we heard--literally, "Having heard." The language implies
that he had only heard of, and not seen, them (@Col 2:1). Compare
@Ro 1:8, where like language is used of a Church which he had not at
the time visited.
love . . . to all--the absent, as well as those present
[BENGEL].
5. For--to be joined with the words immediately preceding: "The love
which ye have to all the saints because of (literally,
'on account of') the hope," &c. The hope of eternal life will never
be in us an inactive principle but will always produce "love." This
passage is abused by Romanists, as if the hope of salvation depended
upon works. A false argument. It does not follow that our hope is
founded on our works because we are strongly stimulated to live well;
since nothing is more effectual for this purpose than the sense of God's
free grace [CALVIN].
laid up--a treasure laid up so as to be out of danger of being
lost (@2Ti 4:8). Faith, love, and hope (@Col 1:4,5),
comprise the sum of Christianity. Compare @Col 1:23, "the hope of
the Gospel."
in heaven--Greek, "in the heavens."
whereof ye heard before--namely, at the time when it was preached to
you.
in the word, &c.--That "hope" formed part of "the word of the truth
of the Gospel" (compare @Eph 1:13), that is, part of the Gospel
truth preached unto you.
6. Which is come unto you--Greek, "Which is present among you,"
that is, which has come to, and remains with, you. He speaks of the word
as a living person present among them.
as it is in all the world--virtually, as it was by this time
preached in the leading parts of the then known world; potentially, as Christ's command was that the Gospel should be preached to all
nations, and not be limited, as the law was, to the Jews
(@Mt 13:38 24:14 28:19). However, the true reading, and that of the
oldest manuscripts, is that which omits the following "and," thus (the
"it is" of English Version is not in the original Greek):
"As in all the world it is bringing forth fruit and growing (so the
oldest manuscripts read; English Version omits 'and growing,'
without good authority), even as it doth in you also." Then what is
asserted is not that the Gospel has been preached in all the world, but
that it is bearing fruits of righteousness, and (like a tree
growing at the same time that it is bearing fruit)
growing in numbers of its converts in, or throughout, all the
world.
heard of it--rather, "heard it."
and knew--rather, "came to know"; became fully experimentally
acquainted with.
the grace of God in truth--that is, in its truth, and with true
knowledge [ALFORD].
7. As ye also learned--"Also" is omitted in the oldest manuscripts.
The insertion implied that those inserting it thought that Paul had
preached the Gospel to the Colossians as well as Epaphras, Whereas the
omission in the oldest manuscripts implies that Epaphras alone was
the founder of the Church at Colosse.
of--"from Epaphras."
dear--Greek, "beloved."
fellow servant--namely, of Christ. In @Phm 1:23 he calls him "my
fellow prisoner." It is possible that Epaphras may have been apprehended
for his zealous labors in Asia Minor; but more probable that Paul gave
him the title; as his faithful companion in his imprisonment
(compare Note,
see on Col 4:10, as to
MEYER'S conjecture).
who is for you, &c.--Translate, "who is faithful in your behalf as
a minister of Christ"; hinting that he is one not to be set aside for
the new and erroneous teachers (@Col 2:1-23). Most of the oldest
manuscripts read, "for (or 'in behalf of') US."
Vulgate, however,
with one of the oldest manuscripts, supports English Version.
8. your love--(@Col 1:4); "to all the saints."
in the Spirit--the sphere or element IN which alone true love is
found; as distinguished from the state of those "in the flesh"
(@Ro 8:9). Yet even they needed to be stirred up to greater love
(@Col 3:12-14). Love is the first and chief fruit of the Spirit
(@Ga 5:22).
9. we also--on our part.
heard it--(@Col 1:4).
pray--Here he states what in particular he prays for; as in
@Col 1:3 he stated generally the fact of his praying for them.
to desire--"to make request."
might be filled--rather, "may be filled"; a verb, often found in
this Epistle (@Col 4:12,17).
knowledge--Greek, "full and accurate knowledge." Akin to the
Greek for "knew"
(see on Col 1:6).
of his will--as to how ye ought to walk (@Eph 5:17); as well as
chiefly that "mystery of His will, according to His good pleasure which
He purposed in Himself; that in the fulness of times He might gather
together in one all things in Christ" (@Eph 1:9,10); God's "will,"
whereby He eternally purposed to reconcile to Himself, and save men by
Christ, not by angels, as the false teachers in some degree taught
(@Col 2:18) [ESTIUS]. There seems to have been a want of
knowledge among the Colossians; notwithstanding their general
excellencies; hence he so often dwells on this subject
(@Col 1:28 Col 2:2,3 3:10,13 4:5,6). On the contrary he less extols
wisdom to the Corinthians, who were puffed up with the conceit of
knowledge.
wisdom--often mentioned in this Epistle, as opposed to the (false)
"philosophy" and "show of wisdom" (@Col 2:8,23; compare @Eph 1:8).
understanding--sagacity to discern what on each occasion is suited to
the place and the time; its seat is "the understanding" or intellect;
wisdom is more general and has its seat in the whole compass of the
faculties of the soul [BENGEL]. "Wouldst thou know that the matters in
the word of Christ are real things? Then never read them for mere
knowledge sake" [Quoted by GAUSSEN.] Knowledge is desirable only when
seasoned by "spiritual understanding."
10. Greek, "So as to walk"; so that ye may walk. True knowledge of
God's will is inseparable from walking conformably to it.
worthy of the Lord--(@Eph 4:1).
unto--so as in every way to be well-pleasing to God.
pleasing--literally, "desire of pleasing."
being fruitful--Greek, "bearing fruit." This is the first
manifestation of their "walking worthy of the Lord." The second is,
"increasing (growing) in the knowledge of God
(or as the oldest
manuscripts read, 'growing BY the full knowledge of God')"; thus, as the
Gospel word (@Col 1:6) was said to "bring forth fruit," and to
"grow" in all the world, even as it did in the Colossians, ever since
the day they knew the grace of God, so here it is Paul's prayer that
they might continue to "bring forth fruit," and "grow" more and more
by the full knowledge of God, the more that "knowledge" (@Col 1:9)
was imparted to them. The full knowledge of God is the real instrument
of enlargement in soul and life of the believer
[ALFORD]. The third
manifestation of their walk is (@Col 1:11), "Being strengthened with
all might," &c. The fourth is (@Col 1:12), "Giving thanks unto the
Father," &c.
11. Greek, "Being made mighty with (literally, 'in') all
might."
according to his glorious power--rather, "according to the power
(the characteristic of 'His glory,' here appropriate to Paul's argument,
@Eph 1:19 6:10; as its exuberant 'riches,' in @Eph 3:16) of His
glory." His power is inseparable from His glory (@Ro 6:4).
unto all patience--so as to attain to all patient endurance; persevering, enduring continuance in the faith, in spite of trials of
persecutors, and seductions of false teachers.
long-suffering--towards those whom one could repel. "Patience," or
"endurance," is exercised in respect to those whom one cannot repel
[CHRYSOSTOM].
with joyfulness--joyful endurance (@Ac 16:25 Ro 5:3,11).
12. You "giving thanks unto the Father."
See on Col 1:10;
this clause is connected with "that ye may be filled" (@Col 1:9),
and "that ye may walk" (@Col 1:10). The connection is not,
"We do not cease to pray for you (@Col 1:9) giving thanks."
unto the Father--of Jesus Christ, and so our Father by adoption
(@Ga 3:26 4:4-6).
which hath made us meet--Greek, "who made us meet." Not
"is making us meet" by progressive growth in holiness; but
once for all made us meet. It is not primarily the Spirit's work that is meant here, as the text is often used; but the
Father's work in putting us by adoption, once for all, in a new
standing, namely, that of children. The believers meant here were
in different stages of progressive sanctification; but in respect to
the meetness specified here, they all alike had it from the Father, in
Christ His Son, being "complete in Him" (@Col 2:10). Compare
@Joh 17:17 Jude 1:1, "sanctified by God the Father";
@1Co 1:30. Still, secondarily, this once-for-all meetness
contains in it the germ of sanctification, afterwards developed
progressively in the life by the Father's Spirit in the believer. The
Christian life of heavenliness is the first stage of heaven itself.
There must, and will be, a personal meetness for heaven, where
there is a judicial meetness.
to be partakers, &c.--Greek, "for the (or 'our') portion of
the inheritance (@Ac 20:32 26:18 Eph 1:11) of the saints in light."
"Light" begins in the believer here, descending from "the Father of
lights" by Jesus, "the true light," and is perfected in the kingdom of
light, which includes knowledge, purity, love, and joy. It is
contrasted here with the "darkness" of the unconverted state
(@Col 1:13; compare @1Pe 2:9).
13. from--Greek, "out of the power," out of the sphere in
which his power is exercised.
darkness--blindness, hatred, misery [BENGEL].
translated--Those thus translated as to state, are also transformed
as to character. Satan has an organized dominion with various orders of
powers of evil (@Eph 2:2 6:12). But the term "kingdom" is rarely
applied to his usurped rule (@Mt 12:26); it is generally restricted
to the kingdom of God.
his dear Son--rather as Greek, "the Son of His love": the Son on
whom His love rests (@Joh 17:26 Eph 1:6): contrasted with the
"darkness" where all is hatred and hateful.
14. (@Eph 1:7.)
redemption--rather as Greek, "our redemption."
through his blood--omitted in the oldest manuscripts; probably inserted
from @Eph 1:7.
sins--Translate as Greek, "our sins." The more general term:
for which @Eph 1:7, Greek, has, "our transgressions," the
more special term.
15. They who have experienced in themselves "redemption"
(@Col 1:14), know Christ in the glorious character here described,
as above the highest angels to whom the false teachers (@Col 2:18)
taught worship was to be paid. Paul describes Him: (1) in relation to
God and creation (@Col 1:15-17); (2) in relation to the Church
(@Col 1:18-20). As the former regards Him as the Creator
(@Col 1:15,16) and the Sustainer (@Col 1:17) of the natural world;
so the latter, as the source and stay of the new moral creation.
image--exact likeness and perfect Representative. Adam was made "in
the image of God" (@Ge 1:27). But Christ, the second Adam, perfectly
reflected visibly "the invisible God" (@1Ti 1:17), whose glories the
first Adam only in part represented. "Image" (eicon) involves
"likeness" (homoiosis); but "likeness" does not involve "image."
"Image" always supposes a prototype, which it not merely resembles, but
from which it is drawn: the exact counterpart, as the reflection of the
sun in the water: the child the living image of the parent. "Likeness"
implies mere resemblance, not the exact counterpart and
derivation as "image" expresses; hence it is nowhere applied to the
Son, while "image" is here, compare @1Co 11:7
[TRENCH].
(@Joh 1:18 14:9 2Co 4:4 1Ti 3:16 Heb 1:3). Even before His incarnation
He was the image of the invisible God, as the Word (@Joh 1:1-3) by
whom God created the worlds, and by whom God appeared to the patriarchs.
Thus His essential character as always "the image of God," (1)
before the incarnation, (2) in the days of His flesh, and (3) now in His
glorified state, is, I think, contemplated here by the verb "is."
first-born of every creature--(@Heb 1:6), "the first-begotten":
"begotten of His Father before all worlds" [Nicene Creed]. Priority
and superlative dignity is implied (@Ps 89:27). English Version might seem to favor Arianism, as if Christ were a creature. Translate,
"Begotten (literally, 'born') before every creature," as the context
shows, which gives the reason why He is so designated. "For," &c.
(@Col 1:16,17)
[TRENCH]. This expression is understood by
ORIGEN (so
far is the Greek from favoring Socinian or Arian views) as declaring
the Godhead of Christ, and is used by Him as a phrase to mark that
Godhead, in contrast with His manhood
[Book 2, sec. Against Celsus].
The Greek does not strictly admit ALFORD'S
translation, "the first-born of all creation."
16. For--Greek, "Because." This gives the proof that He is not
included in the things created, but is the "first-begotten" before
"every creature" (@Col 1:15), begotten as "the Son of God's love"
(@Col 1:13), antecedently to all other emanations: "for" all these
other emanations came from Him, and whatever was created,
was created by Him.
by him--rather as Greek, "in Him": as the conditional element,
pre-existent and all-including: the creation of all things BY
Him is
expressed afterwards, and is a different fact from the present one,
though implied in it [ALFORD].
God revealed Himself in the Son, the Word
of the Father, before all created existence (@Col 1:15). That
Divine Word carries IN Himself the archetypes of all existences, so
that "IN
Him all things that are in heaven and earth have been
created." The "in Him" indicates that the Word is the ideal ground of
all existence; the "by Him," below, that He is the instrument of
actually realizing the divine idea [NEANDER].
His essential nature as
the Word of the Father is not a mere appendage of His incarnation, but
is the ground of it. The original relation of the Eternal Word to men
"made in His image" (@Ge 1:27), is the source of the new relation to
them by redemption, formed in His incarnation, whereby He restores them
to His lost image. "In Him" implies something prior to "by" and "for
Him" presently after: the three prepositions mark in succession the
beginning, the progress, and the end [BENGEL].
all things--Greek, "the universe of things." That the
new creation is not meant in this verse (as Socinians interpret), is
plain; for angels, who are included in the catalogue, were not
new created by Christ; and he does not speak of the new creation till
@Col 1:18. The creation "of the things that are in the heavens"
(so Greek) includes the creation of the heavens themselves: the
former are rather named, since the inhabitants are more noble than their
dwellings. Heaven and earth and all that is m them
(@1Ch 29:11 Ne 9:6 Re 10:6).
invisible--the world of spirits.
thrones, or dominions--lordships: the thrones are the greater of
the two.
principalities, or powers--rather, "rules, or authorities": the
former are stronger than the latter (compare Note,
see on Eph 1:21). The latter pair refer to offices
in respect to God's creatures: "thrones and dominions" express exalted
relation to God, they being the chariots on which He rides
displaying His glory (@Ps 68:17). The existence of various orders of
angels is established by this passage.
all things--Greek, "the whole universe of things."
were--rather, to distinguish the Greek aorist, which precedes from
the perfect tense here, "have been created." In the former case the
creation was viewed as a past act at a point of time, or as done
once for all; here it is viewed, not merely as one historic act of
creation in the past, but as the
permanent result now and eternally continuing.
by him--as the instrumental Agent (@Joh 1:3).
for him--as the grand End of creation; containing in Himself the
reason why creation is at all, and why it is as it is
[ALFORD]. He is
the final cause as well as the efficient cause.
LACHMANN'S
punctuation of @Col 1:15-18 is best, whereby "the first-born of
every creature" (@Col 1:15) answers to "the first-born from the
dead" (@Col 1:18), the whole forming one sentence with the words
("All things were created by Him and for Him, and He is before all
things, and by Him all things consist, and He is the Head of the body,
the Church") intervening as a parenthesis. Thus Paul puts first,
the origination by Him of the natural creation; secondly,
of the new creation. The parenthesis falls into four clauses, two
and two: the former two support the first assertion, "the first-born of
every creature"; the latter two prepare us for "the first-born from the
dead"'; the former two correspond to the latter two in their form--"All
things by Him . . . and He is," and "By Him all
things . . . and He is."
17. (@Joh 8:58.) Translate as Greek, "And He Himself (the
great HE) is (implying divine essential being) before all things,"
in time, as well as in dignity. Since He is before all things, He is
before even time, that is, from eternity. Compare "the
first-born of every creature" (@Col 1:15).
by him--Greek, "IN Him"
(as the conditional element of existence,
@Col 1:16) [ALFORD].
consist--"subsist." Not only are called into being from nothing, but
are maintained in their present state. The Son of God is the
Conserver, as well as the Creator of all things
[PEARSON].
BENGEL
less probably explains, "All things in Him come together into one
system: the universe found its completion in Him"
(@Isa 41:4 Re 22:13). Compare as to
GOD, @Ro 11:36: similar
language; therefore Christ must be God.
18. Revelation of Christ to the Church and the new creation, as the
Originator of both.
he--emphatical. Not angels in opposition to the false teachers'
doctrine concerning angel-worship, and the power of Oeons or (imaginary)
spirit emanations from God (@Col 2:10,18).
head of the body, the church--The Church is His body by virtue of
His entering into communion corporeally with human nature
[NEANDER],
(@Eph 1:22). The same One who is the Head of all things and beings
by creation, is also, by virtue of being "the first-born from the dead,"
and so "the first-fruits" of the new creation among men, the Head of the
Church.
who is--that is, in that He is the Beginning
[ALFORD]. Rather, this
is the beginning of a new paragraph. As the former paragraph, which
related to His originating the physical creation, began with "Who is"
(@Col 1:15); so this, which treats of His originating the new
creation, begins with "who is"; a parenthesis preceding. which closes
the former paragraph, that parenthesis
(see on Col 1:16),
including from "all things were created by Him," to "Head of the body,
the Church." The head of kings and high priests was anointed, as the
seat of the faculties, the fountain of dignity, and original of all
the members (according to Hebrew etymology). So Jesus by His unction
was designated as the Head of the body, the Church.
the beginning--namely, of the new creation, as of the old
(@Pr 8:22 Joh 1:1; compare @Re 1:8): the beginning of the Church
of the first-born (@Heb 12:23), as being Himself the "first-born
from the dead" (@Ac 26:23 1Co 15:20,23). Christ's primogeniture is
threefold: (1) From eternity the "first-begotten" of the Father
(@Col 1:15); (2) As the first-born of His mother (@Mt 1:25); (3)
As the Head of the Church, mystically begotten of the Father, as it were
to a new life, on the day of His resurrection, which is His
"regeneration," even as His people's coming resurrection will be their
"regeneration" (that is, the resurrection which was begun in the soul,
extended to the body and to the whole creation, @Ro 8:21,22)
(@Mt 19:28 Ac 13:33 Re 1:5). Sonship and resurrection are similarly
connected (@Lu 20:36 Ro 1:4 8:23 1Jo 3:2). Christ by rising from
the dead is the efficient cause (@1Co 15:22), as having obtained the
power, and the exemplary cause, as being the pattern
(@Mic 2:13 Ro 6:5 Php 3:21), of our resurrection: the resurrection of
"the Head" involves consequentially that of the members.
that in all things--He resumes the "all things" (@Col 1:20).
he might have the pre-eminence--Greek, "He
HIMSELF may (thus)
become the One holding the first place," or, "take the precedency." Both
ideas are included, priority in time and priority in dignity: now
in the regenerated world, as before in the world of creation
(@Col 1:15). "Begotten before every creature, or "first-born of every
creature" (@Ps 89:27 Joh 3:13).
19. Greek, "(God) was well pleased," &c.
in him--that is, in the Son (@Mt 3:17).
all fulness--rather as Greek, "all the fulness," namely,
of God, whatever divine excellence is in God the Father
(@Col 2:9 Eph 3:19; compare @Joh 1:16 3:34). The Gnostics used
the term "fulness," for the assemblage of emanations, or angelic powers,
coming from God. The Spirit presciently by Paul warns the Church, that
the true "fulness" dwells in Christ alone. This assigns the reason why
Christ takes precedence of every creature (@Col 1:15). For two
reasons Christ is Lord of the Church: (1) Because the fulness of the
divine attributes (@Col 1:19) dwells in Him, and so He has the
power to govern the universe; (2) Because (@Col 1:20) what He
has done for the Church gives Him the right to preside over it.
should . . . dwell--as in a temple (@Joh 2:21).
This indwelling of the Godhead in Christ is the foundation of
the reconciliation by Him
[BENGEL]. Hence the "and" (@Col 1:20)
connects as cause and effect the two things,
the Godhead in Christ, and the reconciliation by Christ.
20. The Greek order is, "And through Him (Christ) to reconcile
again completely
(see on Eph 2:16)
all things (Greek, 'the whole universe of things')
unto Himself (unto God the Father, @2Co 5:19),
having made peace (God the Father having made peace)
through the blood of His (Christ's) cross," that is, shed by Christ
on the cross: the price and pledge of our reconciliation with God.
The Scripture phrase, "God reconciles man to Himself," implies that He
takes away by the blood of Jesus the barrier which God's justice
interposes against man's being in union with God (compare Note,
see on Ro 5:10;
@2Co 5:18). So the Septuagint, @1Sa 29:4, "Wherewith should
he reconcile himself unto his master," that is, reconcile his master unto him by appeasing his wrath. So @Mt 5:23,24.
by him--"through Him" (the instrumental agent in the new creation, as
in the original creation): emphatically repeated, to bring the person of
Christ, as the Head of both creations alike, into prominence.
things in earth . . . in heaven--Good angels, in one sense, do not
need reconciliation to God; fallen angels are excluded from it
(@Jude 1:6). But probably redemption has effects on the world of
spirits unknown to us. Of course, His reconciling us, and His
reconciling them, must be by a different process, as He took not on
Him the nature of angels, so as to offer a propitiation for them.
But the effect of redemption on them, as He is their Head as well as
ours, is that they are thereby brought nearer God, and so gain
an increase of blessedness
[ALFORD], and
larger views of the love and wisdom of God (@Eph 3:10). All
creation subsists in Christ, all creation is therefore affected by His
propitiation: sinful creation is strictly "reconciled" from its enmity;
sinless creation, comparatively distant from His unapproachable purity
(@Job 4:18 15:15 25:5), is lifted into nearer participation of Him,
and in this wider sense is reconciled. Doubtless, too, man's fall,
following on Satan's fall, is a segment of a larger circle of evil, so
that the remedy of the former affects the standing of angels, from among
whom Satan and his host fell. Angels thereby having seen the magnitude
of sin, and the infinite cost of redemption, and the exclusion of the
fallen angels from it, and the inability of any creature to stand
morally in his own strength, are now put beyond the reach of
falling. Thus BACON'S
definition of Christ's Headship holds good: "The
Head of redemption to man; the Head of preservation to angels."
Some conjecture that Satan, when unfallen, ruled this earth and the
pre-Adamic animal kingdom: hence his malice against man who succeeded to
the lordship of this earth and its animals, and hence, too, his
assumption of the form of a serpent, the subtlest of the animal tribes.
@Lu 19:38 states expressly "peace in heaven" as the result of finished
redemption, as "peace on earth" was the result of its beginning at
Jesus' birth (@Lu 2:14). BENGEL
explains the reconciliation to be
that of not only God, but also angels, estranged from men because of
man's enmity against God. @Eph 1:10 accords with this: This is true,
but only part of the truth: so ALFORD'S
view also is but part of the
truth. An actual reconciliation or restoration of peace in heaven, as well as on earth, is expressed by Paul. As long as that blood of
reconciliation was not actually shed, which is opposed (@Zec 3:8,9)
to the accusations of Satan, but was only in promise, Satan could plead
his right against men before God day and night (@Job 1:6 Re 12:10);
hence he was in heaven till the ban on man was broken (compare
@Lu 10:18). So here; the world of earth and heaven owe to Christ alone
the restoration of harmony after the conflict and the subjugation of all things under one Head (compare @Heb 11:23). Sin introduced
discord not only on earth, but also in heaven, by the fall of demons; it
brought into the abodes of holy angels, though not positive, yet
privative loss, a retardation of their highest and most perfect
development, harmonious gradation, and perfect consummation. Angels
were no more able than men by themselves to overcome the peace
disturbers, and cast out the devils; it is only "by," or "through HIM,"
and "the blood of HIs cross," that peace was restored even in heaven; it is only after Christ has obtained the victory fully and legally, that
Michael (@Re 12:7-10) and his angels can cast out of heaven Satan
and his demons (compare @Col 2:15). Thus the point of Paul's
argument against angel-worship is, that angels themselves, like men,
wholly depend on Christ, the sole and true object of worship
[AUBERLEN].
21. The Colossians are included in this general reconciliation
(compare @Eph 2:1,12).
sometime--"once."
alienated--from God and salvation: objectively banished from God,
through the barrier which God's justice interposed against your sin:
subjectively estranged through the alienation of your own wills from
God. The former is the prominent thought (compare @Ro 5:10), as the
second follows, "enemies in your mind." "Actual alienation makes
habitual 'enemies'" [BENGEL].
in your mind--Greek, "in your understanding" or "thought"
(@Eph 2:3 4:18).
by wicked works--rather as Greek, "in your wicked works"
(wicked works were the element in which your enmity subsisted).
yet now--Notwithstanding the former alienation, now that
Christ has come, God hath completely reconciled, or restored to
His friendship again (so the Greek, compare Note,
see on Col 1:20).
22. In the body of his flesh--the element in which His reconciling
sufferings had place. Compare @Col 1:24, "afflictions of Christ
in my flesh" (@1Pe 2:24). Angels who have not a "body of flesh"
are not in any way our reconciling mediators, as your false teachers
assert, but He, the Lord of angels, who has taken our flesh, that
in it He might atone for our fallen manhood.
through death--rather as Greek, "through His death" (which
could only take place in a body like ours, of flesh, @Heb 2:14).
This implies He took on Him our true and entire manhood. Flesh is
the sphere in which His human sufferings could have place (compare
@Col 1:24 Eph 2:15).
to present you--(@Eph 5:27). The end of His reconciling atonement
by death.
holy--positively; and in relation to God.
unblamable . . . unreprovable--negatively. "Without blemish" (as the
former Greek word is translated as to Jesus, our Head, @1Pe 1:19)
in one's self. Irreproachable (the Greek for the second word,
one who gives no occasion for his being brought to a law court)
is in relation to the world without. Sanctification, as the fruit,
is here treated of; justification, by Christ's reconciliation, as
the tree, having preceded (@Eph 1:4 5:26,27 Tit 2:14). At the same
time, our sanctification is regarded here as perfect in Christ, into
whom we are grafted at regeneration or conversion, and who is "made of
God unto us (perfect) sanctification" (@1Co 1:30 1Pe 1:2 Jude 1:1):
not merely progressive sanctification, which is the
gradual development of the sanctification which Christ is made to the
believer from the first.
in his sight--in God's sight, at Christ's appearing.
23. If--"Assuming that," &c.: not otherwise shall ye be so presented
at His appearing (@Col 1:22).
grounded--Greek, "founded," "fixed on the foundation"
(compare Note,
see on Eph 3:17;
@Lu 6:48,49).
settled--"steadfast." "Grounded" respects the foundation on
which believers rest; "settled," their own steadfastness (@1Pe 5:10). @1Co 15:58 has the same Greek.
not moved away--by the false teachers.
the hope of the gospel--(@Eph 1:18).
which ye have heard . . . which was preached to every creature . . .
whereof I . . . am . . . a minister--Three arguments against their
being "moved away from the Gospel": (1) Their having heard it; (2) The
universality of the preaching of it; (3) Paul's ministry in it. For "to
(Greek, 'in') every creature," the oldest manuscripts read, "in
all creation." Compare "in all the world," @Col 1:6; "all
things . . . in earth," @Col 1:20 (@Mr 16:15): thus he implies that
the Gospel from which he urges them not to be moved, has this mark
of truth, namely, the universality of its announcement, which accords
with the command and prophecy of Christ Himself (@Mt 24:14). By
"was preached," he means not merely "is being preached," but
has been actually, as an accomplished fact, preached.
PLINY, not
many years subsequently, in his famous letter to the Emperor Trajan
[Epistles, Book X., Epistle 97], writes, "Many of every age, rank,
and sex, are being brought to trial. For the contagion of that
superstition [Christianity] has spread over not only cities, but
villages and the country."
whereof I Paul am--rather as Greek, "was made a minister."
Respect for me, the minister of this world-wide Gospel, should lead you
not to be moved from it. Moreover (he implies), the Gospel which ye
heard from Epaphras, your "minister" (@Col 1:7), is the same of
which "I was made a minister" (@Col 1:25 Eph 3:7): if you be moved
from it, ye will desert the teaching of the recognized ministers of the
Gospel for unauthorized false teachers.
24. Who--The oldest manuscripts omit "who"; then translate, "Now I
rejoice." Some very old manuscripts, and the best of the
Latin versions, and Vulgate, read as English Version. To
enhance the glory of Christ as paramount to all, he mentions his own
sufferings for the Church of Christ. "Now" stands in contrast to "I
was made," in the past time (@Col 1:23).
for you--"on your behalf," that ye may be confirmed in resting solely
on Christ (to the exclusion of angel-worship) by the glorification of
Christ in my sufferings (@Eph 3:1).
fill up that which is behind--literally, "the deficiencies"--all that
are lacking of the afflictions of Christ (compare Note,
see on 2Co 1:5). Christ is "afflicted in all His people's
afflictions" (@Isa 63:9). "The Church is His body in which He is,
dwells, lives, and therefore also suffers"
[VITRINGA]. Christ was
destined to endure certain afflictions in this figurative body, as well
as in His literal; these were "that which is behind of the afflictions
of Christ," which Paul "filled up." His own meritorious sufferings
in expiation for sin were once for all completely filled up on the
Cross. But His Church (His second Self) has her whole measure of
afflictions fixed. The more Paul, a member, endured, the less remain for
the rest of the Church to endure; the communion of saints thus giving
them an interest in his sufferings. It is in reference to the Church's
afflictions, which are "Christ's afflictions, that Paul here saith, "I
fill up the deficiencies," or "what remain behind of the afflictions of
Christ." She is afflicted to promote her growth in holiness, and her
completeness in Christ. Not one suffering is lost (@Ps 56:8). All
her members have thus a mutual interest in one another's sufferings
(@1Co 12:26). But Rome's inference hence, is utterly false that the
Church has a stock treasury of the merits and satisfactions of Christ
and His apostles, out of which she may dispense indulgences; the context
has no reference to sufferings in expiation of sin and productive of
merit. Believers should regard their sufferings less in relation to
themselves as individuals, and more as parts of a grand whole, carrying
out God's perfect plan.
25. am--Greek, "I was made a minister": resuming @Col 1:23,
"whereof I Paul was made a minister."
dispensation--the stewardship committed to me to dispense in the
house of God, the Church, to the whole family of believers, the goods of
my Master (@Lu 12:42 1Co 4:1,2 9:17 Eph 3:2).
which is given--Greek, "which was given."
for you--with a view to you, Gentiles (@Col 1:27 Ro 15:16).
to fulfil--to bring it fully to all: the end of his stewardship:
"fully preached" (@Ro 15:19). "The fulness of Christ
(@Col 1:19), and of the times (@Eph 1:10) required him so to do"
[BENGEL].
26. the mystery--(See on Eph 1:9,10;
@Eph 3:5-9). The mystery, once hidden, now revealed, is redemption
for the whole Gentile world, as well as for the Jews, "Christ in you (Gentiles) the hope of glory" (@Col 1:27).
from ages--"from," according to ALFORD,
refers to time, not "hidden
from": from the time of the ages; still what is meant is that the
mystery was hidden from the beings living in those "ages." The
"ages" are the vast successive periods marked by successive orders of
beings and stages of creation. Greek, "Æons," a word used by the
Gnostics for angelic beings emanating from God. The Spirit by Paul
presciently, in opposition to Gnostic error already beginning
(@Col 2:18), teaches, that the mystery of redemption was hidden in
God's purposes in Christ, alike from the angelic beings (compare
@Eph 3:10) of the pre-Adamic "ages," and from the subsequent
human "generations." Translate as Greek, "the ages . . .
the generations."
made manifest to his saints--to His apostles and prophets primarily
(@Eph 3:5), and through them to all His saints.
27. would--rather as Greek, "willed," or "was pleased to
make known." He resolves all into God's good pleasure and will, that man should not glory save in God's grace.
what--How full and inexhaustible!
the riches of the glory of this mystery--He accumulates phrase on
phrase to enhance the greatness of the blessing in Christ bestowed by
God on the Gentiles. Compare @Col 2:3, "all the treasures" of
wisdom; @Eph 3:8, "the unsearchable riches of Christ";
@Eph 1:7, "riches of His grace." "The glory of this
mystery" must be the glory which this once hidden, and now revealed,
truth makes you Gentiles partakers of, partly now, but mainly when
Christ shall come (@Col 3:4 Ro 5:2 8:17,18 Eph 1:18). This sense is
proved by the following: "Christ in you the hope of the (so Greek)
glory." The lower was the degradation of you Gentiles, the higher is
the richness of the glory to which the mystery revealed now raises you.
You were "without Christ, and having no hope" (@Eph 2:12).
Now you have "Christ in you the hope of the glory" just
mentioned. ALFORD translates, "Christ among you," to answer to "this
mystery among the Gentiles." But the whole clause, "Christ
IN you
(@Eph 3:17) the hope of glory," answers to "this mystery," and not
to the whole sentence, "this mystery among the Gentiles." What is
made known "among you Gentiles" is, "Christ in you (now by faith
as your hidden life, @Col 3:3 Ga 2:20)
the hope of glory" (your manifested life).
The contrast (antithesis) between
"CHRIST IN YOU" now
as your hidden life, and "the hope of glory" hereafter to be
manifested, requires this translation.
28. preach--rather as Greek, "announce" or "proclaim."
warning . . . teaching--"Warning" is connected with repentance, refers to one's conduct, and is addressed primarily to the heart.
"Teaching" is connected with faith, refers to doctrines, and is
addressed primarily to the intellect. These are the two heads of
evangelical teaching.
every . . . every man--without distinction of Jew or Gentile, great
or small (@Ro 10:12,13).
in all wisdom--with all the wisdom in our method of teaching
that we possess: so ALFORD. But @Col 1:9 Col 3:16, favor
ESTIUS' view, which refers it to the
wisdom communicated to those being taught: keeping back nothing,
but instructing all in the perfect knowledge of the mysteries of faith
which is the true wisdom (compare @1Co 2:6,7 12:8 Eph 1:17).
present--(See on Col 1:22); at Christ's coming.
every man--Paul is zealous lest the false teachers should seduce
one single soul of Christ's people at Colosse. So each individual
among them should be zealous for himself and his neighbor. Even one
soul is of incalculable value.
perfect in Christ--who is the element in living union with whom alone each believer can find perfection: perfectly instructed
(@Eph 4:13) in doctrine, and full grown or matured in faith
and practice. "Jesus" is omitted in all the oldest manuscripts.
29. Whereunto--namely, "to present every man perfect in Christ."
I also labour--rather, "I labor also." I not only "proclaim"
(English Version, "preach") Christ, but I labor also.
striving--in "conflict" (@Col 2:1) of spirit (compare
@Ro 8:26). The same Greek word is used of Epaphras (@Col 4:12),
"laboring fervently for you in prayers": literally, "agonizing,"
"striving as in the agony of a contest." So Jesus in Gethsemane when
praying (@Lu 22:44): so "strive"
(the same Greek word, "agonize"), @Lu 13:24.
So Jacob "wrestled" in prayer
(@Ge 32:24-29). Compare "contention," Greek, "agony," or "striving
earnestness," @1Th 2:2.
according to his working--Paul avows that he has power to "strive" in
spirit for his converts, so far only as Christ works in him and by
him (@Eph 3:20 Php 4:13).
mightily--literally, "in power."