Colossians · Chapter 1

Verse 1. Paul, an apostle-by the will of God] As the word apostolov, apostle, signifies one sent, an envoy or messenger, any person or persons may be the senders: but the word is particularly restrained to the messengers of the everlasting Gospel, sent immediately from God himself; and this is what St. Paul particularly remarks here when he calls himself an apostle by the will of God; signifying that he had derived his commission from an express volition or purpose of the Almighty.

And Timotheus] Though Timothy is here joined in the salutation, yet he has never been understood as having any part in composing this epistle. He has been considered as the amanuensis or scribe of the apostle.

Verses 1, 2. Paul, an apostle of Jesus Christ — To convince the Colossians that all the things contained in this epistle were dictated by the Spirit of God, and therefore were at once infallibly true, and deeply important, the apostle begins with assuring them both that he was an apostle of Jesus Christ, and that he was made such by the will of God the Father, an honour which none of the false teachers could claim. And Timothy our brother — “Timothy’s early piety, his excellent endowments, his approved faithfulness, and his affectionate labours in the gospel with the apostle, well known to most, if not to all, the Gentile churches, rendering him highly worthy of their regard, Paul allowed him to join in writing several of the letters which he addressed to these churches: not, however, to add any thing to his own authority, but rather to add to Timothy’s influence; for which purpose also he calls him here his brother, rather than his son.” — Macknight. To the saints and faithful brethren — The word saints expresses their union with God, and brethren, their union with their fellow-Christians.

Verse 1, 2. Paul, an apostle of Jesus Christ. This is noticed in 1 Corinthians 1:3. 2 Corinthians 1:2. He generally opens his addresses to the churches much in the same form of benediction, for we all drink of the same fountain of life. This epistle, so full of divine wisdom, would help their faith, and add to their joy. It would also prepare them beforehand for the tremendous visitation of an earthquake, about to destroy their city and the adjacent country.

1. Paul, an apostle—See notes on Romans 1:1; 1 Corinthians 1:1.

V. 2. The saints-This word expresses their union with God. And brethren-This, their union with their fellow-Christians.

Verse 2. To the saints] Those who professed Christianity. See Clarke’s note on “Ephesians 1:1”.

Which are at Colosse] Instead of en kolossaiv, at Colosse, or among the Colossians, ABC, and many other excellent MSS., with both the Syriac, Coptic, Slavonic, Origen, Gregory Nyssen, Amphilochus, Theodoret, Damascenus, Theophylact, and others, read en kolassaiv in Colassa, or among the Colassians; and this is most probably the true reading. That this city perished by an earthquake, a short time after the date of this epistle, we have the testimony of Eusebius. That which at present is supposed to occupy the site of this ancient city is called Konos. For other particulars see the preface to this epistle. “Colossians 1:1” Grace be unto you] See Clarke on “Romans 1:7”. And the Lord Jesus Christ.] This clause is omitted by many MSS., several versions, and some of the fathers. Griesbach has left it out of the text, not, in my opinion, on sufficient evidence.

Verses 1, 2. Paul, an apostle of Jesus Christ — To convince the Colossians that all the things contained in this epistle were dictated by the Spirit of God, and therefore were at once infallibly true, and deeply important, the apostle begins with assuring them both that he was an apostle of Jesus Christ, and that he was made such by the will of God the Father, an honour which none of the false teachers could claim. And Timothy our brother — “Timothy’s early piety, his excellent endowments, his approved faithfulness, and his affectionate labours in the gospel with the apostle, well known to most, if not to all, the Gentile churches, rendering him highly worthy of their regard, Paul allowed him to join in writing several of the letters which he addressed to these churches: not, however, to add any thing to his own authority, but rather to add to Timothy’s influence; for which purpose also he calls him here his brother, rather than his son.” — Macknight. To the saints and faithful brethren — The word saints expresses their union with God, and brethren, their union with their fellow-Christians.

Verse 1, 2. Paul, an apostle of Jesus Christ. This is noticed in 1 Corinthians 1:3. 2 Corinthians 1:2. He generally opens his addresses to the churches much in the same form of benediction, for we all drink of the same fountain of life. This epistle, so full of divine wisdom, would help their faith, and add to their joy. It would also prepare them beforehand for the tremendous visitation of an earthquake, about to destroy their city and the adjacent country.

2. Saints—As elsewhere, a technical name for Christians, who are also addressed by the warmer title of brothers in Christ. Colosse—Colossae, or Colassae, as it was often written, was a city of Phrygia situated on the river Lycus, a branch of the Maeander, and near the great road from Ephesus to the Euphrates, and was of considerable importance in the time of Cyrus. It was destroyed by an earthquake in the ninth year of Nero, about A.D. 63, but was soon afterward rebuilt. It now lies in ruins about three miles from the modern village of Chonas.

COLOSSIANS

EXPOSITION OF THE EPISTLE

TO THE COLOSSIANS.

SECTION 1. — APOSTOLIC GREETING. CH. 1:1, 2.

Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the saints and faithful brethren in Christ at Colossæ. Grace to you and peace from God, our Father.

Verse 1 is the same as 2 Corinthians 1:1. Whether Timothy, who is not mentioned in the twin letter to Ephesus, is mentioned here because of some special relation to Colossæ, we do not know. But the scantiness of our information leaves this quite possible. He may or may not have been Paul’s penman. The same word denotes faithful or trustworthy in 2 Corinthians 1:18, etc., and believing in 2 Corinthians 6:15; senses quite distinct but closely allied. Between them here, it is most difficult to decide. Since faith is implied in the word brethren, and again in the phrase in Christ, and since this Epistle is a warning against serious error, we may perhaps find in this word a recognition that the brethren at Colossæ are trustworthy. It is not certain whether in Christ refers to the word saints as well as to faithful brethren. Perhaps only to this latter phrase. For it needs further definition as noting a distinctively Christian brotherhood, more than does the word saints which outside the Aaronic priesthood belongs only to Christians.

Ver. 2. The benediction is only from God our Father. For this no special reason can be given. Paul thinks only, when wishing his readers grace and peace, of the divine Father from whom such blessing comes; not, as usual, of the Son also, the joint source with the Father of all good. Writing to the Colossian Christians whom he has never seen, Paul remembers that by the will of God he has the position and responsibility of an Apostle. He joins with himself, as approving the letter he is writing, his brother Timothy; and addresses his readers as men claimed by God to be specially His own and as brethren in Christ worthy of confidence. He desires for them the smile of God and the peace which only that smile can give.

V. 3. We give thanks-There is a near resemblance between this epistle, and those to the Ephesians and Philippians.

Verse 3. We give thanks to God] Who is the author of all good; and from whom the grace, which has produced your conversion, has sprung by his mission of Christ Jesus. See the note on Ephesians 1:15, 16.

Verses 3-8. We give thanks, &c. — See on Romans 1:8; to God and the Father — Or, even the Father of our Lord, &c.; or, as the original expression is still more literally rendered, To the God and Father of our Lord Jesus Christ: praying always for you — Making express mention of you in all our addresses to the throne of grace; since we heard — Akousantev, having heard; of your faith, &c. — See on Ephesians 1:15; for the hope which is laid up for you — Namely, the hope of eternal life. The apostle’s meaning seems to be, that he gave thanks for this their hope, the fourth verse coming in as a parenthesis; whereof — Of which blessedness in heaven; ye heard before I wrote to you, in the word of the truth of the gospel — The true gospel preached to you; which — Through the singular goodness of God to the Gentiles, whom he seemed so long to have neglected; is come to you — At Colosse; as it is in all the world — In all parts of the Roman empire. So the phrase often signifies; and bringeth forth fruit — Is instrumental in turning men from idolatry, and all vicious practices, and of producing in them faith and holiness. At the time this epistle was written, probably A.D. 64, the gospel had been preached and received in most of the countries within the Roman empire, and had produced a great change in the manners of those who received it. The apostle made this observation to confirm the Colossians in the faith of the gospel, which, by its rapid progress, and happy influence in reforming mankind, was plainly declared to be from God. As also in you — Among whom it hath produced a great reformation; since the day ye heard it, and knew, or acknowledged, the grace of God in truth — Truly experienced its efficacy in your hearts. As ye learned of Epaphras — From the epistle to Philemon, (verse 23,) which was sent at the same time with this to the Colossians, it appears that Epaphras was in prison at Rome when the apostle wrote. But it is probable he did not choose to mention that circumstance in a letter directed to the whole church of the Colossians, lest it might have grieved them too much. Our dear fellow-servant — Of Paul and Timotheus; who is for you a faithful minister of Christ — Appointed by him to labour among you and to watch over you: the apostle bore this honourable testimony to Epaphras, that the Colossians might not suffer themselves to be drawn away from the doctrine which they had received from him; who declared your love in the Spirit — That is, the love wrought in you by the Spirit of God.

Ver. 3-5. We give thanks to God, and [even] the Father of our Lord Jesus Christ, praying always for you, since we heard of your faith and love. And what greater subject of gratitude could inspire the heart, than to see a rising church formed at Colosse, the capital of the province, and promising to spread through all Phrygia; a church celebrated from its infancy for faith and love; a church rescued from the darkness, the gross darkness of the gentiles, the power of Satan, and now blessed with all spiritual blessings in Christ Jesus. The reign of grace calls for unceasing praise, and more especially for the hope laid up for them in heaven. See on 2 Timothy 1:10.

3. Give thanks—Paul had learned of the gracious state of the Colossian Christians through the communications of others, especially of Epaphras, ver. 8; and the account of their faith in Christ and their love to all Christians, incited him to profound thanksgiving and incessant prayer in their behalf.

COLOSSIANS

DIVISION I

PRAISE AND PRAYER.

CHAPTER 1:3-14.

SECTION 2. — PAUL THANKS GOD FOR HIS

READERS’ FAITH. CH. 1:3-8.

We give thanks to God, the Father of our Lord Jesus Christ always about you, when praying, having heard of your faith in Christ Jesus and of the love which ye have towards all the saints, because of the hope laid up for you in the heavens, whereof ye heard before in the word of the truth of the Gospel, which is present among you, according as also in all the world it is, bearing fruit and increasing, according as also among you, from the day when ye heard and understood the grace of God in truth; according as ye learnt from Epaphras our beloved fellow-servant, who is a faithful minister of Christ on our behalf, who also declared to us your love in the Spirit.

Ver. 3. As to the Philippians, so here Paul begins with praise for God’s work in his readers and with prayer for its further development. We-give-thanks: so 1 Thessalonians 1:2; 2 Thessalonians 1:3; where however the plural is explained by the close relation of Silvanus and Timothy to the Thessalonican Christians. Here, possibly, the plural is used, in contrast to Philippians 1:3, because Paul’s more distant connection with the Church at Colossæ permits him to fall back on somewhat official phraseology.

God, the Father of our Lord Jesus Christ: same words as in Romans 15:6; 2 Corinthians 1:3, except that here Paul omits the copula and which there formally joins together the titles God and Father of etc. He to whom Paul gives thanks is God, the divine Person whom Christ used to address, and to speak of, as His Father.

Give thanks… always about you: better than always when praying about you: for it is more likely that Paul would say that his thanks were ceaseless, than that his prayers were ceaseless, for his readers.

When praying: i.e. in his regular devotions. He is always thanking God about the Christians at Colossæ: and the specific time and manner of this perpetual thanksgiving is his approach to God in prayer.

Verse 4. Since we heard of your faith] This is very similar to Ephesians 1:15. And it is certain that the apostle seems to have considered the Church at Ephesus, and that at Colassa to have been nearly in the same state, as the two epistles are very similar in their doctrine and phraseology.

Verses 3-8. We give thanks, &c. — See on Romans 1:8; to God and the Father — Or, even the Father of our Lord, &c.; or, as the original expression is still more literally rendered, To the God and Father of our Lord Jesus Christ: praying always for you — Making express mention of you in all our addresses to the throne of grace; since we heard — Akousantev, having heard; of your faith, &c. — See on Ephesians 1:15; for the hope which is laid up for you — Namely, the hope of eternal life. The apostle’s meaning seems to be, that he gave thanks for this their hope, the fourth verse coming in as a parenthesis; whereof — Of which blessedness in heaven; ye heard before I wrote to you, in the word of the truth of the gospel — The true gospel preached to you; which — Through the singular goodness of God to the Gentiles, whom he seemed so long to have neglected; is come to you — At Colosse; as it is in all the world — In all parts of the Roman empire. So the phrase often signifies; and bringeth forth fruit — Is instrumental in turning men from idolatry, and all vicious practices, and of producing in them faith and holiness. At the time this epistle was written, probably A.D. 64, the gospel had been preached and received in most of the countries within the Roman empire, and had produced a great change in the manners of those who received it. The apostle made this observation to confirm the Colossians in the faith of the gospel, which, by its rapid progress, and happy influence in reforming mankind, was plainly declared to be from God. As also in you — Among whom it hath produced a great reformation; since the day ye heard it, and knew, or acknowledged, the grace of God in truth — Truly experienced its efficacy in your hearts. As ye learned of Epaphras — From the epistle to Philemon, (verse 23,) which was sent at the same time with this to the Colossians, it appears that Epaphras was in prison at Rome when the apostle wrote. But it is probable he did not choose to mention that circumstance in a letter directed to the whole church of the Colossians, lest it might have grieved them too much. Our dear fellow-servant — Of Paul and Timotheus; who is for you a faithful minister of Christ — Appointed by him to labour among you and to watch over you: the apostle bore this honourable testimony to Epaphras, that the Colossians might not suffer themselves to be drawn away from the doctrine which they had received from him; who declared your love in the Spirit — That is, the love wrought in you by the Spirit of God.

Ver. 3-5. We give thanks to God, and [even] the Father of our Lord Jesus Christ, praying always for you, since we heard of your faith and love. And what greater subject of gratitude could inspire the heart, than to see a rising church formed at Colosse, the capital of the province, and promising to spread through all Phrygia; a church celebrated from its infancy for faith and love; a church rescued from the darkness, the gross darkness of the gentiles, the power of Satan, and now blessed with all spiritual blessings in Christ Jesus. The reign of grace calls for unceasing praise, and more especially for the hope laid up for them in heaven. See on 2 Timothy 1:10.

4. Since we heard—Faith, love, and hope are three graces inseparably connected. Faith instrumentally saves the soul, makes it the home of love, and prepares it for the final glorification in heaven. This becomes at once an object of hope to the believer, in accordance with the prayer of our Lord: “Father, I will that they also, whom thou hast given me, be with me where I am.” John 17:24. Children of the same Father, believers in the same Saviour, and travellers together to the same heaven, cannot well fail of a deep, broad Christian love. This heavenly home is prepared, set apart, laid up, and so made secure for all believers, to be given them in its fulness of bliss at our Lord’s appearing.

Ver. 4. Special occasion and matter of these thanks. When Paul heard of his readers’ faith and love he began, and continues, to thank God on their behalf.

Faith in Christ: Ephesians 1:15; 1 Timothy 3:13; 2 Timothy 1:13; 3:15; not elsewhere in the N.T. It must not be separated from Paul’s frequent phrase in Christ; and notes that the personal object of our faith is also its encompassing element. Faith saves because Christ is the element in which it dwells and rests.

Love which ye have: for love is an enrichment to those who possess it. Faith takes inward hold of Christ: love reaches out towards all the saints. The universal scope of Christian love is a mark of its genuineness.

V. 5. Ye heard before-I wrote to you.

In the word of truth, of the gospel-The true gospel preached to you.

Verses 3-8. We give thanks, &c. — See on Romans 1:8; to God and the Father — Or, even the Father of our Lord, &c.; or, as the original expression is still more literally rendered, To the God and Father of our Lord Jesus Christ: praying always for you — Making express mention of you in all our addresses to the throne of grace; since we heard — Akousantev, having heard; of your faith, &c. — See on Ephesians 1:15; for the hope which is laid up for you — Namely, the hope of eternal life. The apostle’s meaning seems to be, that he gave thanks for this their hope, the fourth verse coming in as a parenthesis; whereof — Of which blessedness in heaven; ye heard before I wrote to you, in the word of the truth of the gospel — The true gospel preached to you; which — Through the singular goodness of God to the Gentiles, whom he seemed so long to have neglected; is come to you — At Colosse; as it is in all the world — In all parts of the Roman empire. So the phrase often signifies; and bringeth forth fruit — Is instrumental in turning men from idolatry, and all vicious practices, and of producing in them faith and holiness. At the time this epistle was written, probably A.D. 64, the gospel had been preached and received in most of the countries within the Roman empire, and had produced a great change in the manners of those who received it. The apostle made this observation to confirm the Colossians in the faith of the gospel, which, by its rapid progress, and happy influence in reforming mankind, was plainly declared to be from God. As also in you — Among whom it hath produced a great reformation; since the day ye heard it, and knew, or acknowledged, the grace of God in truth — Truly experienced its efficacy in your hearts. As ye learned of Epaphras — From the epistle to Philemon, (verse 23,) which was sent at the same time with this to the Colossians, it appears that Epaphras was in prison at Rome when the apostle wrote. But it is probable he did not choose to mention that circumstance in a letter directed to the whole church of the Colossians, lest it might have grieved them too much. Our dear fellow-servant — Of Paul and Timotheus; who is for you a faithful minister of Christ — Appointed by him to labour among you and to watch over you: the apostle bore this honourable testimony to Epaphras, that the Colossians might not suffer themselves to be drawn away from the doctrine which they had received from him; who declared your love in the Spirit — That is, the love wrought in you by the Spirit of God.

Ver. 5, 6. The gospel is come to you, as it is in all the world. The Romans in common language called their empire “the world;” and St. Paul often adopts the phrase, as in ver. 27. Eusebius also says that the gospel was like the sun, enlightening the world at once. The fifteen thousand who had fled from Judea on the death of Stephen, travelled everywhere preaching the Lord Jesus, as stated on the eighth chapter of the Acts. He calls this gospel the word of truth, the Lord’s performance of his ancient promises. “Then will I turn to the people a pure language, that they may call upon the name of the Lord, to serve him with one consent, from beyond the rivers of Ethiopia.” Zephaniah 3:9, 10. Isaiah 55:1. Thus the Redeemer was preached to the gentiles, and believed on in the world. 1 Timothy 3:16.

Verse 5b.-6. Objective source of this hope, viz. the Gospel preached at Colossæ and throughout the world.

Heard-before; makes conspicuous the fact that the subjective hope in the heart was preceded by an objective proclamation.

The truth of the Gospel: Galatians 2:5: the reality underlying the good news brought by Christ. See under Romans 1:18. The word of the truth etc.: the announcement of this reality. The announcement preceded and caused the Christian hope at Colossæ. Which Gospel is present among you: or, more fully, which has reached you and is now present with you. This suggests the good fortune of the Colossians in that the Gospel had reached them; and the reality of the Gospel which like an overshadowing presence is now among them. According as also in all the world it is: a larger fact in harmony with that just stated. Paul carries out his readers’ thought from the valley of the Lycus where they had heard the Gospel to the wide world throughout which also the same Gospel is, or exists, i.e. is heard and believed and gains victories.

All the world: an hyperbole similar to that in Romans 1:8. Within Paul’s mental horizon, which was very large, the Gospel was everywhere preached.

Bearing-fruit and increasing: further information about the universal Gospel.

Fruit: results produced by the organic outworking of its own vitality, viz. the many and various benefits of the Christian life. Same word in Romans 7:4, 5; Mark 4:20, 28: cp. Philippians 1:11, 22; 4:17.

Increasing: as the goodness is carried from place to place and its converts multiply, the Gospel itself becomes a larger thing. So Acts 6:7; 12:24; 19:20. Thus it bears fruit in the blessings it conveys, and increases in the increase of its adherents.

According as also among you: another fact added to, and in harmony with, the foregoing. That the Gospel is preached at Colossæ, is part of a larger fact, viz. that it is preached throughout the world. Paul now adds that its good effects through out the world are reproduced also at Colossæ. He reduplicates the comparison because the second member of it, viz. the general statement, goes beyond the foregoing particular statement, and therefore needs to be supplemented by the second comparison. These last words are a courteous recognition of the genuineness and extent of the work at Colossæ. The Gospel produced there the good effects it produced elsewhere. This Paul strengthens by saying that the fruitbearing and increase began at once and continue to the present: from the day when etc. In the Gospel the Colossians heard the grace of God, i.e. the favour to our race which prompted the gift of Christ. And the word needed to be, and was, understood, i.e. apprehended by careful thought.

In truth: so John 4:23, 24. Correspondence with reality was the surrounding element of their hearing and mental comprehension. While hearing the Gospel and grasping its contents they were dealing not with delusion but with reality.

V. 6. It bringeth forth fruit in all the world-That is, in every place where it is preached.

Ye knew the grace of God in truth-Truly experienced the gracious power of God.

Verse 6. Which is come unto you] The doctrine of the Gospel is represented as a traveller, whose object it is to visit the whole habitable earth; and, having commenced his journey in Judea, had proceeded through Syria and through different parts of Asia Minor, and had lately arrived at their city, every where proclaiming glad tidings of great joy to all people. As it is in all the world] So rapid is this traveller in his course, that he had already gone nearly through the whole of the countries under the Roman dominion; and will travel on till he has proclaimed his message to every people, and kindred, and nation, and tongue.

In the beginning of the apostolic age, the word of the Lord had certainly free course, did run and was glorified. Since that time the population of the earth has increased greatly; and, to follow the metaphor, the traveller still continues in his great journey. It is, the glory of the present day that, by means of the British and Foreign Bible Society, Bibles are multiplied in all the languages of Europe; and by means of the Christian missionaries, Carey, Marshman, and Ward, whose zeal, constancy, and ability, have been rarely equalled, and perhaps never surpassed, the sacred writings have been, in the compass of a few years, translated into most of the written languages of India, in which they were not previously extant. In this labour they have been ably seconded by the Rev. Henry Martyn, one of the East India Company’s chaplains, who was taken to his great reward just when he had completed a pure and accurate version of the New Testament into Persian. The Rev. R. Morrison, at Canton, has had the honour to present the whole of the New Testament, in Chinese, to the immense population of that greatest empire of the earth. May that dark people receive it, and walk in the light of the Lord! And, by means of the Wesleyan missionaries, the sacred writings have been printed and widely circulated in the Singhalese and Indo-Portuguese, through the whole of the island of Ceylon, and the pure word of the Gospel has been preached there, and also on the whole continent of India, to the conversion of multitudes. Let every reader pray that all these noble attempts may be crowned with unlimited success, till the earth is filled both with the knowledge and glory of the Lord. Talia secla currite! Amen.

And bringeth forth fruit] Wherever the pure Gospel of Christ is preached, it is the seed of the kingdom, and must be fruitful in all those who receive it by faith, in simplicity of heart.

After karpoforoumenon, bringeth forth fruit, ABCD*EFG, many others, both the Syriac, Erpen’s Arabic, the Coptic, Sahidic, Æthiopic, Armenian, Slavonic, Vulgate, and Itala, together with many of the fathers, add kai auxanomenon, and increaseth. It had not only brought forth fruit, but was multiplying its own kind; every fruit containing seed, and every seed producing thirty, sixty, or a hundredfold. This reading is very important, and is undoubtedly genuine.

The grace of God in truth] Ye were fruitful, and went on increasing in the salvation of God, from the time that ye heard and acknowledged this doctrine to be of God, to spring from the grace or benevolence of God; and received it in truth, sincerely and uprightly, as his greatest gift to man.

Verses 3-8. We give thanks, &c. — See on Romans 1:8; to God and the Father — Or, even the Father of our Lord, &c.; or, as the original expression is still more literally rendered, To the God and Father of our Lord Jesus Christ: praying always for you — Making express mention of you in all our addresses to the throne of grace; since we heard — Akousantev, having heard; of your faith, &c. — See on Ephesians 1:15; for the hope which is laid up for you — Namely, the hope of eternal life. The apostle’s meaning seems to be, that he gave thanks for this their hope, the fourth verse coming in as a parenthesis; whereof — Of which blessedness in heaven; ye heard before I wrote to you, in the word of the truth of the gospel — The true gospel preached to you; which — Through the singular goodness of God to the Gentiles, whom he seemed so long to have neglected; is come to you — At Colosse; as it is in all the world — In all parts of the Roman empire. So the phrase often signifies; and bringeth forth fruit — Is instrumental in turning men from idolatry, and all vicious practices, and of producing in them faith and holiness. At the time this epistle was written, probably A.D. 64, the gospel had been preached and received in most of the countries within the Roman empire, and had produced a great change in the manners of those who received it. The apostle made this observation to confirm the Colossians in the faith of the gospel, which, by its rapid progress, and happy influence in reforming mankind, was plainly declared to be from God. As also in you — Among whom it hath produced a great reformation; since the day ye heard it, and knew, or acknowledged, the grace of God in truth — Truly experienced its efficacy in your hearts. As ye learned of Epaphras — From the epistle to Philemon, (verse 23,) which was sent at the same time with this to the Colossians, it appears that Epaphras was in prison at Rome when the apostle wrote. But it is probable he did not choose to mention that circumstance in a letter directed to the whole church of the Colossians, lest it might have grieved them too much. Our dear fellow-servant — Of Paul and Timotheus; who is for you a faithful minister of Christ — Appointed by him to labour among you and to watch over you: the apostle bore this honourable testimony to Epaphras, that the Colossians might not suffer themselves to be drawn away from the doctrine which they had received from him; who declared your love in the Spirit — That is, the love wrought in you by the Spirit of God.

Ver. 5, 6. The gospel is come to you, as it is in all the world. The Romans in common language called their empire “the world;” and St. Paul often adopts the phrase, as in ver. 27. Eusebius also says that the gospel was like the sun, enlightening the world at once. The fifteen thousand who had fled from Judea on the death of Stephen, travelled everywhere preaching the Lord Jesus, as stated on the eighth chapter of the Acts. He calls this gospel the word of truth, the Lord’s performance of his ancient promises. “Then will I turn to the people a pure language, that they may call upon the name of the Lord, to serve him with one consent, from beyond the rivers of Ethiopia.” Zephaniah 3:9, 10. Isaiah 55:1. Thus the Redeemer was preached to the gentiles, and believed on in the world. 1 Timothy 3:16.

6. Come unto you—Literally, is present with you. The gospel in its onward course had reached them, and was then abiding with them, even as it was also in all the world. We must not misconstrue this hyperbolical expression into a literal assertion of the universal diffusion of Christianity at that period, or even of its spread throughout the Roman empire. The missionary labours, so prominent in the history of later years, forbid such an interpretation, while the establishment of the gospel in many of the chief centres in so brief a time, justifies the readily intelligible language without our forcing upon it a meaning which cannot be confirmed by the facts. If, however, with recent editors, we omit the word and, this clause connects with what follows rather than with what precedes, and the statement becomes one of fruit-bearing in all the world. Fruit—The best MSS. read, and is bringing forth fruit and increasing: the former referring to its work in themselves individually, in their growing holiness of character and life, and the latter to its extension to other people around them. The personal spiritual growth of converts, and additions to their numbers, marked its career everywhere. It had been conspicuously so at Colosse from the very first. In truth—In its true form, unmixed with Jewish or Gnostic perversions.

Verse 5b.-6. Objective source of this hope, viz. the Gospel preached at Colossæ and throughout the world.

Heard-before; makes conspicuous the fact that the subjective hope in the heart was preceded by an objective proclamation.

The truth of the Gospel: Galatians 2:5: the reality underlying the good news brought by Christ. See under Romans 1:18. The word of the truth etc.: the announcement of this reality. The announcement preceded and caused the Christian hope at Colossæ. Which Gospel is present among you: or, more fully, which has reached you and is now present with you. This suggests the good fortune of the Colossians in that the Gospel had reached them; and the reality of the Gospel which like an overshadowing presence is now among them. According as also in all the world it is: a larger fact in harmony with that just stated. Paul carries out his readers’ thought from the valley of the Lycus where they had heard the Gospel to the wide world throughout which also the same Gospel is, or exists, i.e. is heard and believed and gains victories.

All the world: an hyperbole similar to that in Romans 1:8. Within Paul’s mental horizon, which was very large, the Gospel was everywhere preached.

Bearing-fruit and increasing: further information about the universal Gospel.

Fruit: results produced by the organic outworking of its own vitality, viz. the many and various benefits of the Christian life. Same word in Romans 7:4, 5; Mark 4:20, 28: cp. Philippians 1:11, 22; 4:17.

Increasing: as the goodness is carried from place to place and its converts multiply, the Gospel itself becomes a larger thing. So Acts 6:7; 12:24; 19:20. Thus it bears fruit in the blessings it conveys, and increases in the increase of its adherents.

According as also among you: another fact added to, and in harmony with, the foregoing. That the Gospel is preached at Colossæ, is part of a larger fact, viz. that it is preached throughout the world. Paul now adds that its good effects through out the world are reproduced also at Colossæ. He reduplicates the comparison because the second member of it, viz. the general statement, goes beyond the foregoing particular statement, and therefore needs to be supplemented by the second comparison. These last words are a courteous recognition of the genuineness and extent of the work at Colossæ. The Gospel produced there the good effects it produced elsewhere. This Paul strengthens by saying that the fruitbearing and increase began at once and continue to the present: from the day when etc. In the Gospel the Colossians heard the grace of God, i.e. the favour to our race which prompted the gift of Christ. And the word needed to be, and was, understood, i.e. apprehended by careful thought.

In truth: so John 4:23, 24. Correspondence with reality was the surrounding element of their hearing and mental comprehension. While hearing the Gospel and grasping its contents they were dealing not with delusion but with reality.

V. 7. The fellowservant-Of Paul and Timotheus.

Verse 7. As ye also learned of Epaphras-who is for you] Who this Epaphras was we cannot tell; only it is likely that he was a Colossian, and became, by the call and grace of Christ, a deacon of this Church, faithfully labouring with the apostle, to promote its best interests. Some think that he is the same with Epaphroditus, Epaphras being a contraction of that name, as Demas is of Demetrius; and it is remarkable that one of the Slavonic versions has Epaphroditus in this place. That he was a Colossian is evident from Colossians 4:12: Epaphras, who is one of you, o ex umwn. some think that he was the first who preached the Gospel among this people, and hence called an apostle. He was raised up among themselves to be their minister in the absence of the apostle, and he showed himself to be worthy of this calling by a faithful discharge of his ministry, and by labouring fervently for them all, and pressing them forward, that they might stand perfect and complete in all the will of God.

Verses 3-8. We give thanks, &c. — See on Romans 1:8; to God and the Father — Or, even the Father of our Lord, &c.; or, as the original expression is still more literally rendered, To the God and Father of our Lord Jesus Christ: praying always for you — Making express mention of you in all our addresses to the throne of grace; since we heard — Akousantev, having heard; of your faith, &c. — See on Ephesians 1:15; for the hope which is laid up for you — Namely, the hope of eternal life. The apostle’s meaning seems to be, that he gave thanks for this their hope, the fourth verse coming in as a parenthesis; whereof — Of which blessedness in heaven; ye heard before I wrote to you, in the word of the truth of the gospel — The true gospel preached to you; which — Through the singular goodness of God to the Gentiles, whom he seemed so long to have neglected; is come to you — At Colosse; as it is in all the world — In all parts of the Roman empire. So the phrase often signifies; and bringeth forth fruit — Is instrumental in turning men from idolatry, and all vicious practices, and of producing in them faith and holiness. At the time this epistle was written, probably A.D. 64, the gospel had been preached and received in most of the countries within the Roman empire, and had produced a great change in the manners of those who received it. The apostle made this observation to confirm the Colossians in the faith of the gospel, which, by its rapid progress, and happy influence in reforming mankind, was plainly declared to be from God. As also in you — Among whom it hath produced a great reformation; since the day ye heard it, and knew, or acknowledged, the grace of God in truth — Truly experienced its efficacy in your hearts. As ye learned of Epaphras — From the epistle to Philemon, (verse 23,) which was sent at the same time with this to the Colossians, it appears that Epaphras was in prison at Rome when the apostle wrote. But it is probable he did not choose to mention that circumstance in a letter directed to the whole church of the Colossians, lest it might have grieved them too much. Our dear fellow-servant — Of Paul and Timotheus; who is for you a faithful minister of Christ — Appointed by him to labour among you and to watch over you: the apostle bore this honourable testimony to Epaphras, that the Colossians might not suffer themselves to be drawn away from the doctrine which they had received from him; who declared your love in the Spirit — That is, the love wrought in you by the Spirit of God.

Ver. 7, 8. As ye also [even] learned of Epaphras, the beloved minister who had first preached to them, and formed the churches of Colosse, and of other places.

7. Epaphras—A Colossian by birth, and the founder of that Church. This would be doubtful if the word also were genuine. He may have met the apostle at Ephesus, been converted, and sent home to evangelize the city. At the present time he was at Rome, Paul’s “fellow prisoner.” Philemon 1:23. He is by some thought identical with the Epaphroditus of the epistle to the Philippians; but this is quite improbable. The high character given him here, as the apostle’s helper, and the full ratification of his teaching, are his authoritative endorsement as against the errorists who would supplant him at Colosse and subvert the gospel. See also on Colossians 4:12, 13.

Ver. 7.-8. Ye learnt from Epaphras: an historical detail in harmony with, and expounding, the general statement in Colossians 1:5. Like Paul, (Philippians 4:11,) the Colossian Christians had acquired gradually and with effort their understanding of the grace of God: ye learnt. Their teacher’s name is given: Epaphras.

Fellow-servant: with Paul in the service of Christ: same word in Colossians 4:7; Revelation 19:10; Matthew 18:28. The plural number assumed in Colossians 1:3 is retained: our… us… our. Paul recognises Epaphras as, along with himself, Timothy, and others, doing the work of the one Master.

Who is etc.: a commendation of Epaphras.

Minister: see under Romans 12:7. The added words of Christ (cp. 2 Corinthians 11:23) make us certain that the word minister is used, not in an official sense as in Philippians 1:1, but in the more general sense of one who does free and honourable work for another. In this work he was faithful or trustworthy: Ephesians 6:21; 1 Corinthians 4:2.

On our behalf: emphatic. The difficulty of this reading confirms its genuineness as attested by the best copies. Paul probably means that his interest in the Colossian Christians was so great that the service rendered to Christ by Epaphras in caring for them was rendered also to himself, and that this interest was shared by his companions. Possibly Epaphras may have been urged by Paul to care for the Christians at Colossæ: but this is not necessarily implied in his words.

Who also declared etc.: another fact. It implies that Epaphras had come to Rome and there told Paul the story of the Colossian Church. Consequently, from Epaphras the Colossians heard the good news of the grace of God and Paul heard the good news of the work of God at Colossæ.

Your love; implies faith, which therefore is not here mentioned. In the Holy Spirit: the animating principle of all Christian life. Cp. Romans 14:17, joy in the Holy Spirit.

We are here introduced to another of the noble band of Christian workers who surrounded the great Apostle; of whom we have already met Timothy, Titus, and Epaphroditus. Since EPAPHRAS was apparently

(Colossians 4:12) a Colossian and yet founded the Church at Colossæ, we may suppose that on a journey perhaps to Ephesus, the capital of the province, he heard the Gospel preached by Paul; that he carried back to his own city the good news he had himself embraced and thus became founder of the Church there. Evidently, he had come to Rome; and was remaining there when Tychicus started with this letter. Even in Rome his deep interest in the spiritual welfare and progress of the Christians at Colossæ moved him to ceaseless and very earnest prayer on their behalf. The intelligence of his prayer (see Colossians 4:12) proves him to have been a man of highest worth. Well might Paul call him a beloved fellow-servant and a faithful minister of Christ. In Philemon 1:23, for reasons unknown to us he is called a fellow-prisoner of Paul. Paul’s letter to the Colossians begins with an expression of his constant thanks to God on their behalf, prompted by tidings he has heard about their faith and love. This evokes his thanks because it is a sure indication of better things to come. It therefore inspires a hope not dependent for its realisation upon the uncertainties of earth but resting on the security of heaven. These hopes the Colossians owe to the Gospel which has reached their city. Paul reminds them that the same Gospel is preached throughout the world; and that everywhere it is bearing fruit and extending its influence. He is glad to recognise that the same good results have followed the preaching of it at Colossæ from its first proclamation to the present day. This Gospel they had heard from the lips of Epaphras, a fellow-worker of Paul and a minister of Christ: and also from Epaphras Paul had heard the good news about the Church at Colossæ. The distinctive feature of this thanksgiving is Paul’s mention of the universal proclamation of the Gospel throughout the world, and of its universal fruit-bearing and growth. He thus raises his readers’ thoughts above their own Church and city to the great world and the Church Universal: a transition of thought always beneficial in the highest degree. Possibly this reference to the proclamation and success of the Gospel throughout the world was suggested by the strange doctrines which it is the chief business of this letter to correct and which were a local perversion of the one Gospel. This local perversion Paul wishes to discuss in the light of the universal Gospel everywhere preached and everywhere successful.

V. 8. Your love in the Spirit-Your love wrought in you by the Spirit.

Verse 8. Your love in the Spirit.] So we preached, and so ye believed. The heavenly flame in the heart of this minister communicated itself to those who heard him; it was like priest like people. They enjoyed a spiritual, energetic ministry, and they were a spiritual people; they had a loving spirit, and love through the Spirit of God which dwelt in them. And of this love of theirs in the Spirit, and particularly towards the apostle, Epaphras gave full proof, not only by describing to the apostle the affection they felt for him, but in presenting to him those supplies which their love to him caused them to furnish.

Verses 3-8. We give thanks, &c. — See on Romans 1:8; to God and the Father — Or, even the Father of our Lord, &c.; or, as the original expression is still more literally rendered, To the God and Father of our Lord Jesus Christ: praying always for you — Making express mention of you in all our addresses to the throne of grace; since we heard — Akousantev, having heard; of your faith, &c. — See on Ephesians 1:15; for the hope which is laid up for you — Namely, the hope of eternal life. The apostle’s meaning seems to be, that he gave thanks for this their hope, the fourth verse coming in as a parenthesis; whereof — Of which blessedness in heaven; ye heard before I wrote to you, in the word of the truth of the gospel — The true gospel preached to you; which — Through the singular goodness of God to the Gentiles, whom he seemed so long to have neglected; is come to you — At Colosse; as it is in all the world — In all parts of the Roman empire. So the phrase often signifies; and bringeth forth fruit — Is instrumental in turning men from idolatry, and all vicious practices, and of producing in them faith and holiness. At the time this epistle was written, probably A.D. 64, the gospel had been preached and received in most of the countries within the Roman empire, and had produced a great change in the manners of those who received it. The apostle made this observation to confirm the Colossians in the faith of the gospel, which, by its rapid progress, and happy influence in reforming mankind, was plainly declared to be from God. As also in you — Among whom it hath produced a great reformation; since the day ye heard it, and knew, or acknowledged, the grace of God in truth — Truly experienced its efficacy in your hearts. As ye learned of Epaphras — From the epistle to Philemon, (verse 23,) which was sent at the same time with this to the Colossians, it appears that Epaphras was in prison at Rome when the apostle wrote. But it is probable he did not choose to mention that circumstance in a letter directed to the whole church of the Colossians, lest it might have grieved them too much. Our dear fellow-servant — Of Paul and Timotheus; who is for you a faithful minister of Christ — Appointed by him to labour among you and to watch over you: the apostle bore this honourable testimony to Epaphras, that the Colossians might not suffer themselves to be drawn away from the doctrine which they had received from him; who declared your love in the Spirit — That is, the love wrought in you by the Spirit of God.

Ver. 7, 8. As ye also [even] learned of Epaphras, the beloved minister who had first preached to them, and formed the churches of Colosse, and of other places.

8. Love in the Spirit—Brotherly love, the impartation of the Holy Spirit. Epaphras had been careful to emphasize this side of their character.

Ver. 7.-8. Ye learnt from Epaphras: an historical detail in harmony with, and expounding, the general statement in Colossians 1:5. Like Paul, (Philippians 4:11,) the Colossian Christians had acquired gradually and with effort their understanding of the grace of God: ye learnt. Their teacher’s name is given: Epaphras.

Fellow-servant: with Paul in the service of Christ: same word in Colossians 4:7; Revelation 19:10; Matthew 18:28. The plural number assumed in Colossians 1:3 is retained: our… us… our. Paul recognises Epaphras as, along with himself, Timothy, and others, doing the work of the one Master.

Who is etc.: a commendation of Epaphras.

Minister: see under Romans 12:7. The added words of Christ (cp. 2 Corinthians 11:23) make us certain that the word minister is used, not in an official sense as in Philippians 1:1, but in the more general sense of one who does free and honourable work for another. In this work he was faithful or trustworthy: Ephesians 6:21; 1 Corinthians 4:2.

On our behalf: emphatic. The difficulty of this reading confirms its genuineness as attested by the best copies. Paul probably means that his interest in the Colossian Christians was so great that the service rendered to Christ by Epaphras in caring for them was rendered also to himself, and that this interest was shared by his companions. Possibly Epaphras may have been urged by Paul to care for the Christians at Colossæ: but this is not necessarily implied in his words.

Who also declared etc.: another fact. It implies that Epaphras had come to Rome and there told Paul the story of the Colossian Church. Consequently, from Epaphras the Colossians heard the good news of the grace of God and Paul heard the good news of the work of God at Colossæ.

Your love; implies faith, which therefore is not here mentioned. In the Holy Spirit: the animating principle of all Christian life. Cp. Romans 14:17, joy in the Holy Spirit.

We are here introduced to another of the noble band of Christian workers who surrounded the great Apostle; of whom we have already met Timothy, Titus, and Epaphroditus. Since EPAPHRAS was apparently

(Colossians 4:12) a Colossian and yet founded the Church at Colossæ, we may suppose that on a journey perhaps to Ephesus, the capital of the province, he heard the Gospel preached by Paul; that he carried back to his own city the good news he had himself embraced and thus became founder of the Church there. Evidently, he had come to Rome; and was remaining there when Tychicus started with this letter. Even in Rome his deep interest in the spiritual welfare and progress of the Christians at Colossæ moved him to ceaseless and very earnest prayer on their behalf. The intelligence of his prayer (see Colossians 4:12) proves him to have been a man of highest worth. Well might Paul call him a beloved fellow-servant and a faithful minister of Christ. In Philemon 1:23, for reasons unknown to us he is called a fellow-prisoner of Paul. Paul’s letter to the Colossians begins with an expression of his constant thanks to God on their behalf, prompted by tidings he has heard about their faith and love. This evokes his thanks because it is a sure indication of better things to come. It therefore inspires a hope not dependent for its realisation upon the uncertainties of earth but resting on the security of heaven. These hopes the Colossians owe to the Gospel which has reached their city. Paul reminds them that the same Gospel is preached throughout the world; and that everywhere it is bearing fruit and extending its influence. He is glad to recognise that the same good results have followed the preaching of it at Colossæ from its first proclamation to the present day. This Gospel they had heard from the lips of Epaphras, a fellow-worker of Paul and a minister of Christ: and also from Epaphras Paul had heard the good news about the Church at Colossæ. The distinctive feature of this thanksgiving is Paul’s mention of the universal proclamation of the Gospel throughout the world, and of its universal fruit-bearing and growth. He thus raises his readers’ thoughts above their own Church and city to the great world and the Church Universal: a transition of thought always beneficial in the highest degree. Possibly this reference to the proclamation and success of the Gospel throughout the world was suggested by the strange doctrines which it is the chief business of this letter to correct and which were a local perversion of the one Gospel. This local perversion Paul wishes to discuss in the light of the universal Gospel everywhere preached and everywhere successful.

V. 9. We pray for you-This was mentioned in general, Colossians 1:3, but now more particularly.

That ye may be filled with the knowledge of his will-Of his revealed will.

In all wisdom-With all the wisdom from above.

And spiritual understanding-To discern by that light whatever agrees with, or differs from, his will.

Verse 9. For this cause] See on Ephesians 1:15, 16, where the same sentiment occurs.

That ye might be filled] Nothing could satisfy the apostle, either for himself or his hearers, but the fulness of the blessing of the Gospel of peace. The Colossians had knowledge, but they must have more; it is their privilege to be filled with it. As the bright shining of the sun in the firmament of heaven fills the whole world with light and heat, so the light of the Sun of righteousness is to illuminate their whole souls, and fill them with Divine splendour, so that they might know the will of God, in all wisdom and spiritual understanding; in a word, that they might have such a knowledge of Divine things as the Spirit of truth can teach to the soul of man.

Verses 9-11. For this cause — The report of your faith and love; we do not cease to pray for you — We fail not to remember you in all our prayers. This was mentioned in general, verse 3, but now more particularly; that ye might be filled with the knowledge of his will — That is, his revealed will concerning the salvation of mankind by faith, (Ephesians 1:5, 9, 11,) or the gospel of Christ, — the truths declared, the blessings offered, and the duties enjoined in it; in all wisdom — That ye may have just, clear, and full views of every part of it; and spiritual understanding — That understanding which proceeds from the Spirit of wisdom and revelation, spoken of Ephesians 1:17, (where see the notes,) and is a spiritual and experimental, and therefore a practical knowledge of divine things, very different from that mere speculative and notional knowledge of them with which many rest satisfied, though it neither changes their hearts nor governs their lives. That — Knowing his will, and complying with it; you may walk worthy of the Lord — May conduct yourselves in a manner suitable to his nature and attributes, the relation in which you stand to him, the benefits you have received from him, and the profession you make of believing in, loving, and serving him; unto all pleasing — So as actually to please him in all things. The apostle mentions next four particulars included in this walking worthy of the Lord. 1st, The being fruitful in every good work — Or embracing all opportunities of doing good to the bodies and souls of men, according to our ability, and thus showing our faith continually by our works, and our love by our obedience, James 2:14- 18; 1 John 3:17. And, 2d, Increasing in the knowledge — The experimental practical knowledge; of God — That is, while we are diligent in performing good works outwardly, taking care that we increase in vital religion inwardly, even in a participation of the divine nature, and a conformity to the divine image. 3d, Receiving and bearing with patience, long-suffering, and joyfulness — All the sufferings which come upon us in the course of divine providence: in other words, that we sustain, with entire resignation to, and acquiescence in, the divine will, and with a calm and tranquil mind, all the chastisements of our heavenly Father, knowing they are for our profit; and all the trials by which it is his will our faith and other graces should be exercised, and all the purifying fires through which he is pleased to lead us; that we patiently bear with the infirmities, failings, and faults of our fellow-creatures, saints or sinners, and receive even their injuries and provocations without resentment; and that in the midst of all these apparent evils, we rejoice on account of the present blessings we possess, and especially in the knowledge we have that all these, and such like things, however afflictive to flesh and blood, shall infallibly work together for our good, while we love God. Well might the apostle signify, that, in order to all this, we need to be strengthened with all might, or very mightily strengthened, according to God’s glorious power, always ready to be exerted in behalf of his suffering people. The fourth particular mentioned by the apostle, as included in walking worthy of the Lord, is continual gratitude for the blessings enumerated in the three next verses; blessings which whosoever enjoys, has unspeakable reason for thankfulness, whatever his state or condition may be as to the present world.

Ver. 9-12. For this cause — we desire that ye might be filled with the knowledge of his will, in all wisdom and spiritual understanding. Paul uses the same words to the Ephesians, chap. 1:15, 18; for when the glory of the person of Christ, and the grandeur of the human redemption is once fairly presented to the mind, it lays every other scheme of salvation prostrate, and transports the soul to count all things but loss for the excellency of the knowledge of Christ. But few of our well-instructed youths ever join themselves to the clubs of atheism.

The inward energy of grace corresponds with the intellectual glory of the gospel in the regeneration of the heart; it makes us meet to be partakers of the inheritance of the saints in light. And though we are still in progress, and pressing towards the mark of perfection, the Lord will complete the work already begun. We cannot come to our inheritance without an education for heaven; the cross must afore prepare us for the crown.

9. For this cause—Namely, the report of their faith and love, from the foundation of their Church. A like report respecting the Ephesians had incited the apostle to special prayer for them. Ephesians 1:16. There is a marked resemblance in the two prayers, particularly in the request for an enlarged knowledge of God, as lying at the foundation of all spiritual growth and hope. In the present case, the prayer more specifically beseeches that they may be filled with the full knowledge of the divine will, both as to the truth to be known and believed, and also as to the things to be done by them as Christians. In this knowledge of God’s thoughts is true wisdom, but a correct understanding of them requires the illumination of the Holy Spirit.

COLOSSIANS

SECTION 3. — PAUL’S PRAYER FOR HIS

READERS’ FURTHER DEVELOPMENT CH. 1:9-14.

For this cause also we, from the day we heard it, cease not praying on your behalf and asking that ye may be filled with the knowledge of His will in all spiritual wisdom and understanding, so as to walk worthily of the Lord for all pleasing, in every good work bearing fruit and increasing by the understanding of God, with all power being made powerful according to the might of His glory for all endurance and long-suffering with joy, giving thanks to the Father who has made you meet for your share of the lot of the saints in the light, who has rescued us from the rule of the darkness and translated us into the kingdom of the Son of His love. In whom we have redemption, the forgiveness of sins.

Ver. 9. Result on the writer’s side of the fact stated in Colossians 1:8: because of this also we etc. These words place Paul and Timothy, as a third party, in contrast to Epaphras and especially to the Colossian Christians.

From the day we heard: same phrase in Colossians 1:6. As soon as the Colossians heard the word of grace, it began to bear continual fruit in them: as soon as Paul heard of their Christian love, he began and continued to pray unceasingly for their further development.

Do not cease praying on your behalf: cp. Ephesians 1:16, I do not cease giving thanks on your behalf.

Praying: general term for approach to God, as in Colossians 1:3, where the specific form of prayer is thanksgiving. Here the specific form is immediately added: and asking that ye may be filled. Same words together, praying and asking, in Mark 11:24.

Asking: more fully asking as a favour to myself.

That ye may be filled: immediate matter and purpose of Paul’s request: further purpose in Colossians 1:10a, with collateral details in Colossians 1:10b, 11, 12.

Filled: so that every part of their being be permeated, and thus controlled and elevated, by an intelligent comprehension of the will of God. Knowledge: full and complete knowledge, as in Philippians 1:9. His will: embracing God’s purpose of mercy towards us and the path in which He would have us walk. [The accusative case after filled, as in Philippians 1:11, where see note. I specifies the kind and extent of the fulness which Paul has in view.]

Wisdom and understanding: found together in 1 Corinthians 1:19, from the LXX. where the words are often associated and their cognate adjectives in Matthew 11:25.

Wisdom: acquaintance with first principles, these being looked upon by the Jews as a guide in action: see note under 1 Corinthians 2:5. Understanding: the faculty of putting together, and reading the significance of, facts and phenomena around.

Spiritual: wrought by the Holy Spirit: for to Him most frequently does the word spirit refer. But the distinction is not important. For the spirit in man is that highest element of his nature on which the Holy Spirit directly operates. Same word in 1 Corinthians 2:13, where see note; 1 Corinthians 3:1; 15:44. It distinguishes the wisdom and understanding wrought in us by the Holy Spirit from that mentioned in 1 Corinthians 1:19, 20; 2:5, 6, 13; 3:19; 2 Corinthians 1:12; James 3:15. All wisdom and understanding: embracing every element given to man of acquaintance with the great realities behind and beneath and above the visible world around, and a faculty of interpreting phenomena of every kind. All this is looked upon here as the surrounding element in which was to be realised the fulness of knowledge which Paul desired for his readers. He prays that amid such wisdom and understanding they may be made full with a fulness embracing intelligent acquaintance with the will of God. A similar prayer, including the word here rendered knowledge, is found in each of the letters written by Paul during his first imprisonment at Rome, Philippians 1:9; Ephesians 1:17; Philemon 1:6. It may almost be called the key-note of this group of epistles.

V. 10. That, knowing his whole will, ye may walk worthy of the Lord, unto all pleasing-So as actually to please him in all things; daily increasing in the living, experimental knowledge of God, our Father, Saviour, Sanctifier.

Verse 10. That ye might walk worthy of the Lord] Suitably to your Christian profession, exemplifying its holy doctrines by a holy and useful life. See Clarke’s notes on “Ephesians 4:1”; and on “Philippians 1:27”.

Unto all pleasing] Doing every thing in the best manner, in the most proper time, and in a becoming spirit. Even a good work may be marred and rendered fruitless by being done improperly, out of season, or in a temper of mind that grieves the Holy Spirit.

Being fruitful in every good work] See Clarke on “Colossians 1:6”. St. Paul exhorts the Christians at Colosse, 1. To walk-to be active in their Christian calling. 2. To walk worthily-suitably to the dignity of that calling, and to the purity of that God who had called them into this state of salvation. 3. To do every thing unto all pleasing; that God might be pleased with the manner, the time, the motive, disposition, design, and object of every act. 4. That they should be fruitful; mere harmlessness would not be sufficient; as God had sown good seed, he expected good fruit. 5. That every work should be good; they must not be fruitful in some works and fruitless in others. 6. That they should increase in religious knowledge as time rolled on, knowing, by genuine Christian experience, more of God, of his love, and of his peace, day by day.

Verses 9-11. For this cause — The report of your faith and love; we do not cease to pray for you — We fail not to remember you in all our prayers. This was mentioned in general, verse 3, but now more particularly; that ye might be filled with the knowledge of his will — That is, his revealed will concerning the salvation of mankind by faith, (Ephesians 1:5, 9, 11,) or the gospel of Christ, — the truths declared, the blessings offered, and the duties enjoined in it; in all wisdom — That ye may have just, clear, and full views of every part of it; and spiritual understanding — That understanding which proceeds from the Spirit of wisdom and revelation, spoken of Ephesians 1:17, (where see the notes,) and is a spiritual and experimental, and therefore a practical knowledge of divine things, very different from that mere speculative and notional knowledge of them with which many rest satisfied, though it neither changes their hearts nor governs their lives. That — Knowing his will, and complying with it; you may walk worthy of the Lord — May conduct yourselves in a manner suitable to his nature and attributes, the relation in which you stand to him, the benefits you have received from him, and the profession you make of believing in, loving, and serving him; unto all pleasing — So as actually to please him in all things. The apostle mentions next four particulars included in this walking worthy of the Lord. 1st, The being fruitful in every good work — Or embracing all opportunities of doing good to the bodies and souls of men, according to our ability, and thus showing our faith continually by our works, and our love by our obedience, James 2:14- 18; 1 John 3:17. And, 2d, Increasing in the knowledge — The experimental practical knowledge; of God — That is, while we are diligent in performing good works outwardly, taking care that we increase in vital religion inwardly, even in a participation of the divine nature, and a conformity to the divine image. 3d, Receiving and bearing with patience, long-suffering, and joyfulness — All the sufferings which come upon us in the course of divine providence: in other words, that we sustain, with entire resignation to, and acquiescence in, the divine will, and with a calm and tranquil mind, all the chastisements of our heavenly Father, knowing they are for our profit; and all the trials by which it is his will our faith and other graces should be exercised, and all the purifying fires through which he is pleased to lead us; that we patiently bear with the infirmities, failings, and faults of our fellow-creatures, saints or sinners, and receive even their injuries and provocations without resentment; and that in the midst of all these apparent evils, we rejoice on account of the present blessings we possess, and especially in the knowledge we have that all these, and such like things, however afflictive to flesh and blood, shall infallibly work together for our good, while we love God. Well might the apostle signify, that, in order to all this, we need to be strengthened with all might, or very mightily strengthened, according to God’s glorious power, always ready to be exerted in behalf of his suffering people. The fourth particular mentioned by the apostle, as included in walking worthy of the Lord, is continual gratitude for the blessings enumerated in the three next verses; blessings which whosoever enjoys, has unspeakable reason for thankfulness, whatever his state or condition may be as to the present world.

Ver. 9-12. For this cause — we desire that ye might be filled with the knowledge of his will, in all wisdom and spiritual understanding. Paul uses the same words to the Ephesians, chap. 1:15, 18; for when the glory of the person of Christ, and the grandeur of the human redemption is once fairly presented to the mind, it lays every other scheme of salvation prostrate, and transports the soul to count all things but loss for the excellency of the knowledge of Christ. But few of our well-instructed youths ever join themselves to the clubs of atheism.

The inward energy of grace corresponds with the intellectual glory of the gospel in the regeneration of the heart; it makes us meet to be partakers of the inheritance of the saints in light. And though we are still in progress, and pressing towards the mark of perfection, the Lord will complete the work already begun. We cannot come to our inheritance without an education for heaven; the cross must afore prepare us for the crown.

10. That ye might walk—The result of such full knowledge is a life worthy of the Lord Jesus, pleasing him in all things. This is possible only through the teaching and help of the Holy Spirit. As mere intellectual processes are utterly unable to attain this knowledge, so sinful men, unaided from on high, cannot thus walk. But the life whose sincere aim is to please Christ, though it fall far below that absolute perfectness which his majesty and holiness may rightfully demand, is yet a life worthy of him, for it is moved by a love that brings its best and holiest tribute to his feet. What such a life involves is further specified in four particulars, fruitfulness, moral growth, strength against evil, and thanksgiving. Fruitful—In good works extending beyond ordinary benevolence and right doing, to all inward and outward obedience, and to the studious use of our consecrated powers for whatever will glorify Christ. The figure is that of a tree which bears fruit, and is at the same time steadily growing. The believer is not only fruitful in his holy living, but in all that goes to make up character he is constantly increasing in, or rather, by, (as the best texts show,) the full knowledge of God, as the instrument of his growth.

Verse 10b. The first of three participial clauses describing further the worthy walk which Paul desires for his readers.

Bearing-fruit and increasing; recalls the same words in Colossians 1:6. To those who receive it the Gospel communicates its own vitality, and fruitfulness, and growth. As it bears fruit in them so they bear fruit in every good work, i.e. in beneficence of every kind. These last two words occur together in 1 Timothy 5:10; 2 Timothy 2:21; 3:17; Titus 1:16; 3:1; 1 Timothy 2:10; Romans 2:7; 2 Corinthians 9:8; Ephesians 2:10; Philippians 1:6; 2 Thessalonians 2:17. The visible outgrowth of the Christian’s inner life is found in good deeds. As before, fruitbearing and spiritual growth go together. Just as the Gospel by producing good results itself comes to occupy a larger place on the world’s great stage, so all good we do to others increases our own spiritual stature. Knowledge of God: as in Colossians 1:9, which it recalls. Just as there Paul desired for his readers full and complete knowledge of God in order that they may walk worthy of Christ their Master, so now, while speaking of the growth he desires to accompany this worthy walk, he mentions the full knowledge of God as the means by which this growth is to be wrought. This quick repetition of the same thought, viz. knowledge as a means of something beyond itself, gives to this thought great emphasis. This emphasis, and the close connection between fruitbearing and growth suggested by the repetition of these words together, with the indisputable fact that fruitbearing as much as growth is a result of knowledge of God, suggests that the instrumental clause by the full knowledge of God embraces both fruitbearing and growth. (Cp. John 15:7.) If so, the balance of the sentence suggests that the early clause in every good work has in some measure the same compass. In other words, Paul desires his readers to be filled with knowledge of the will of God, producing in them a walk worthy of their Master, and along with this a fruitbearing and growth showing itself in every good work and produced by knowledge of God. Just as in Colossians 1:6 we have a comparison of the work at Colossæ with that throughout the world, and this turned back upon itself by a further comparison of the work throughout the world with that at Colossæ, so here after tracing Christian knowledge to its practical result in Christian conduct Paul traces back Christian beneficence and growth to the instrumentality of specific Christian knowledge.

V. 11. Strengthened unto all patience and longsuffering with

joyfulness-This is the highest point: not only to know, to do, to suffer, the whole will of God; but to suffer it to the end, not barely with patience, but with thankful joy.

Verse 11. Strengthened with all might] That they might be able to walk worthy of the Lord, bring forth fruit, &c. See Clarke’s notes on “Ephesians 3:13”, &c.

According to his glorious power] According to that sufficiency of strength which may be expected from him who has all power both in the heavens and in the earth.

Unto all patience] Relieving, hoping, and enduring all things. With joyfulness] Feeling the continual testimony that ye please God, which will be a spring of perpetual comfort. See Clarke’s notes on “Ephesians 4:2”.

Verses 9-11. For this cause — The report of your faith and love; we do not cease to pray for you — We fail not to remember you in all our prayers. This was mentioned in general, verse 3, but now more particularly; that ye might be filled with the knowledge of his will — That is, his revealed will concerning the salvation of mankind by faith, (Ephesians 1:5, 9, 11,) or the gospel of Christ, — the truths declared, the blessings offered, and the duties enjoined in it; in all wisdom — That ye may have just, clear, and full views of every part of it; and spiritual understanding — That understanding which proceeds from the Spirit of wisdom and revelation, spoken of Ephesians 1:17, (where see the notes,) and is a spiritual and experimental, and therefore a practical knowledge of divine things, very different from that mere speculative and notional knowledge of them with which many rest satisfied, though it neither changes their hearts nor governs their lives. That — Knowing his will, and complying with it; you may walk worthy of the Lord — May conduct yourselves in a manner suitable to his nature and attributes, the relation in which you stand to him, the benefits you have received from him, and the profession you make of believing in, loving, and serving him; unto all pleasing — So as actually to please him in all things. The apostle mentions next four particulars included in this walking worthy of the Lord. 1st, The being fruitful in every good work — Or embracing all opportunities of doing good to the bodies and souls of men, according to our ability, and thus showing our faith continually by our works, and our love by our obedience, James 2:14- 18; 1 John 3:17. And, 2d, Increasing in the knowledge — The experimental practical knowledge; of God — That is, while we are diligent in performing good works outwardly, taking care that we increase in vital religion inwardly, even in a participation of the divine nature, and a conformity to the divine image. 3d, Receiving and bearing with patience, long-suffering, and joyfulness — All the sufferings which come upon us in the course of divine providence: in other words, that we sustain, with entire resignation to, and acquiescence in, the divine will, and with a calm and tranquil mind, all the chastisements of our heavenly Father, knowing they are for our profit; and all the trials by which it is his will our faith and other graces should be exercised, and all the purifying fires through which he is pleased to lead us; that we patiently bear with the infirmities, failings, and faults of our fellow-creatures, saints or sinners, and receive even their injuries and provocations without resentment; and that in the midst of all these apparent evils, we rejoice on account of the present blessings we possess, and especially in the knowledge we have that all these, and such like things, however afflictive to flesh and blood, shall infallibly work together for our good, while we love God. Well might the apostle signify, that, in order to all this, we need to be strengthened with all might, or very mightily strengthened, according to God’s glorious power, always ready to be exerted in behalf of his suffering people. The fourth particular mentioned by the apostle, as included in walking worthy of the Lord, is continual gratitude for the blessings enumerated in the three next verses; blessings which whosoever enjoys, has unspeakable reason for thankfulness, whatever his state or condition may be as to the present world.

Ver. 9-12. For this cause — we desire that ye might be filled with the knowledge of his will, in all wisdom and spiritual understanding. Paul uses the same words to the Ephesians, chap. 1:15, 18; for when the glory of the person of Christ, and the grandeur of the human redemption is once fairly presented to the mind, it lays every other scheme of salvation prostrate, and transports the soul to count all things but loss for the excellency of the knowledge of Christ. But few of our well-instructed youths ever join themselves to the clubs of atheism.

The inward energy of grace corresponds with the intellectual glory of the gospel in the regeneration of the heart; it makes us meet to be partakers of the inheritance of the saints in light. And though we are still in progress, and pressing towards the mark of perfection, the Lord will complete the work already begun. We cannot come to our inheritance without an education for heaven; the cross must afore prepare us for the crown.

11. Strengthened—Another element of the walk worthy of the Lord, has respect to the spirit with which all persecutions and tribulations should be met. More than a merely human strength is requisite for a proper endurance of trials, injuries, and wrongs, in order that the soul shall be kept in purity and peace, without resentment or disturbance of its rest in Christ, and also for that longsuffering which is forbearance toward opposers, gainsayers, persecutors, and those who injure us, as well as for the active duties of religion. All might—Every form of strength. A divine invigoration of every faculty of the soul is asked for. For the grandest human power has its bounds, beyond which it is but absolute weakness. Over against it is set the almightiness of God, whose infiniteness is the only degree of strength which he can give his trusting child. Suffering with joyfulness—Triumph in the fire, of which the glorious company of martyrs are witnesses, thus becomes a possibility.

Ver. 11. Second detail which Paul desires may accompany his readers’ worthy walk, viz. spiritual power producing endurance.

Power: ability to overcome obstacles and to do work.

Being made powerful: day by day receiving power, like the same tense of a cognate word in Ephesians 6:10, a very close parallel, and Philippians 4:13.

With all power: every kind of ability, this looked upon as an objective ornament for the Christian work and fight. Similarly, Ephesians 3:16. His glory: the manifested grandeur of God, evoking His creatures admiration. See under Romans 1:21. With this divine grandeur is associated infinite might, i.e. the power of a ruler. And this might is the measure of the power with which Paul desires his readers to be made strong: according to the might etc. For whatever there is in God He communicates, according to their need and their faith, to His servants. All endurance: maintenance of our position under all burdens which would press us down and in face of all foes who would drive us back; as in Romans 2:7, etc.

Longsuffering: a holding back of emotion, whether anger as in Romans 2:4; Ephesians 4:2, or fear as is implied here by the connection with endurance. Paul desires that in spite of all obstacles his readers hold on their way and preserve a serene Christian spirit. With joy: a desired accompaniment of this endurance and longsuffering. So completely are the Colossian Christians to maintain their position and their serenity in spite of hardships that these are not even to dim their joy. This last word adds immense force to those foregoing as a note of absolute victory. The note is clearly sounded in 1 Thessalonians 1:6. But this complete victory is possible only by the inbreathing of power in divine measure.

Grammatically, the words with joy might be joined to Colossians 1:12. And this would preserve in some measure the symmetry of the three participial clauses, giving to each participle a foregoing prepositional specification: in every good work, in all power, with joy. The practical difference is very slight. For in any case the endurance and longsuffering are associated with joy. But these last words would add very little to giving thanks: (for all thanksgiving is joyful:) whereas joined to endurance they are a note of triumph. [This is somewhat confirmed by the word meta which joins together dissimilar or at least distinct objects; and therefore more naturally connects joy with endurance than with thanksgiving.]

V. 12. Who, by justifying and sanctifying us, hath made us meet for glory.

Verse 12. Giving thanks unto the Father] Knowing that ye have nothing but what ye have received from his mere mercy, and that in point of merit ye can never claim any thing from him.

Which hath made us meet] iJkanwsanti. Who has qualified us to be partakers, &c. Instead of ikanwsanti, some MSS. and versions have kalesanti, called; and B (the Codex Vaticanus) has both readings. Giving thanks unto the Father, who hath called and qualified us to be partakers.

Of the inheritance] eiv thn merida tou klhrou. A plain allusion to the division of the promised land by lot among the different families of the twelve Israelitish tribes. The klhrov was the lot or inheritance belonging to the tribe; the meriv was the portion in that lot which belonged to each family of that tribe. This was a type of the kingdom of God, in which portions of eternal blessedness are dispensed to the genuine Israelites; to them who have the circumcision of the heart by the Spirit, whose praise is of God, and not of man.

Of the saints in light] Light, in the sacred writings, is used to express knowledge, felicity, purity, comfort, and joy of the most substantial kind; here it is put to point out the state of glory at the right hand of God. As in Egypt, while the judgments of God were upon the land, there was a darkness which might be felt yet all the Israelites had light in their dwellings; so in this world, while the darkness and wretchedness occasioned by sin remain, the disciples of Christ are light in the Lord, walk as children of the light and of the day, have in them no occasion of stumbling, and are on their way to the ineffable light at the right hand of God. Some think there is an allusion here to the Eleusinian mysteries, celebrated in deep caves and darkness in honour of Ceres; but I have already, in the notes to the Epistle to the Ephesians, expressed my doubts that the apostle has ever condescended to use such a simile. The phraseology of the text is frequent through various parts of the sacred writings, where it is most obvious that no such allusion could possibly be intended.

Verses 12-14. Giving thanks unto the Father — Of all mercy and grace, who, by justifying and sanctifying us through faith in his Son, and the influence of his Spirit, hath not only entitled us to, but wrought in us, a meetness, that is, an increasing meetness, for the inheritance of the saints in light — For, being in Christ, we are, in a measure at least, new creatures, old things being passed away, and all things, in a great degree, become new, 2 Corinthians 5:17; where see the note. Who — In order to this meetness for the heavenly inheritance; hath delivered us from the power of darkness — That is, the power of the prince of darkness, and all his infernal legions, called, (Ephesians 6:12,) the rulers of the darkness of this world; and we are delivered from their power when, being rescued from that state of ignorance and error, of impenitence and unbelief, in which we naturally lie involved, we are brought to know the truth, and the truth makes us free from the guilt and power of sin, John 8:32; Romans 8:2. Some commentators have supposed, that by the power of darkness here, the apostle principally, if not only, intended that power which Satan had over the heathen world, to keep them in their various idolatries and other vicious practices, and that the apostle speaks of himself as if he had been one of the Gentile converts. But we have great reason to believe that when divine grace opened the eyes of his understanding, and made him sensible what he had been in his Pharisaical state, he saw himself to have been under the power of darkness, as Christ represents those of the Jews to have been, who, influenced by the spirit of darkness, were combined against him, Luke 22:53; as indeed all, even the professors of Christianity are, while under the power of known sin, John 8:34, 44; 1 John 3:8. None can doubt, however, that, as Dr. Doddridge observes, “the ignorance and sin, confusion and misery, which reigned in the Gentile world, were also in the apostle’s thoughts when he used this expression.” And hath translated us into the kingdom of his dear Son — The kingdom of grace, preparatory to that of glory. Of the Father’s dear or beloved Son, the apostle proceeds to speak in the 15th and following verses. In whom we have redemption through his blood — See on Ephesians 1:7, where the contents of this verse are fully explained. The subject is treated of also from the middle of the 18th verse of this chapter. The reader will observe, that the work of redemption and salvation is here spoken of in an inverted order. The natural order is this: 1st, We have redemption through the blood of Christ; 2d, In consequence of this, and by repentance and faith therein, we have the forgiveness of sins; 3d, Being forgiven, and taken into favour with God, we are delivered, by the influence of his word and Spirit, from the power of Satan and of sin, and made the loyal subjects of Christ’s kingdom. 4th, Being thus justified and adopted into God’s family, we are also renewed in the spirit of our minds, and, in a measure at least, sanctified, and made meet for the heavenly inheritance, as is observed in verse 12.

Ver. 9-12. For this cause — we desire that ye might be filled with the knowledge of his will, in all wisdom and spiritual understanding. Paul uses the same words to the Ephesians, chap. 1:15, 18; for when the glory of the person of Christ, and the grandeur of the human redemption is once fairly presented to the mind, it lays every other scheme of salvation prostrate, and transports the soul to count all things but loss for the excellency of the knowledge of Christ. But few of our well-instructed youths ever join themselves to the clubs of atheism.

The inward energy of grace corresponds with the intellectual glory of the gospel in the regeneration of the heart; it makes us meet to be partakers of the inheritance of the saints in light. And though we are still in progress, and pressing towards the mark of perfection, the Lord will complete the work already begun. We cannot come to our inheritance without an education for heaven; the cross must afore prepare us for the crown.

12. Giving thanks unto the Father—That is, the Father of our Lord Jesus Christ. This is a fourth step in the walk worthy of the Lord, verse

10. The state of mind just described naturally expresses itself in thanksgiving. Which hath made—Our ability for such a life, and our fitness for a share in the heavenly inheritance, are received from the infinite love of the Father through the meritorious sacrifice of his Son, by the sanctifying power of his Spirit. The inheritance falls to the children of God as heirs.

Ver. 12. Third participial detail collateral with, and expounding, the worthy walk of Colossians 1:10a. This must be accompanied not only by fruitbearing and growth, and by divinely-given strength producing joyful endurance, but also by thanksgiving. This last is very conspicuous with Paul: Colossians 2:7; 3:17; 4:2; Ephesians 5:4, 20; Philippians 4:6. It is cognate to, and was perhaps suggested by the word rendered joy in Colossians 1:11. The endurance and longsuffering are to be accompanied by joy: and this is to assume the form of expressed gratitude to God. Whether He is here spoken of as Father of the Firstborn Son or of us His human brethren, the close relation between Christ and us leaves us unable to determine; and makes the distinction unimportant.

The word lot or allotment, and the word saints which never throws off its O.T. reference and which has here its usual N.T. sense of church-members, these looked upon as claimed by God to be specially His own, recall the division of Canaan among the sacred people. Similarly Acts 26:18, a lot among the sanctified: a close coincidence, from the lips of Paul. Cp. Numbers 33:54, where the lot is the instrument of allotment: and Numbers 32:19; Joshua 17:6, where it is an allotted portion of the land. And Deuteronomy 10:9, ‘For this cause the Levites have no share and lot among their brethren: the Lord Himself is his lot.’ The lot of the saints seems to include the whole portion of spiritual blessing allotted to the human family of God.

The share of the lot: that part of this general allotment of blessing which falls to each of the saints. The word share reminds us that in this allotment many joined, and that the Colossians were now sharers with the ancient people of God.

Made-meet: same word in 2 Corinthians 3:6, meet or sufficient to be ministers of the New Covenant. It implies that for this participation some fitness is needed and that this fitness God has given to the Colossian Christians. This can be no other than the righteousness of faith: for righteousness is ever the condition of spiritual blessing, and it can be obtained only by faith. This divinely-given fitness is abundant and constant reason for thanksgiving. The O.T. colouring of these words recalls Ephesians 2:12, 13. It somewhat favours the reading you found in the two best Greek copies, as against us which is read by most other authorities. For the word you would contrast the Colossians who were Gentiles with Paul and others who were Jews. Cp. Ephesians 2:1 and Ephesians 3:12 and Ephesians 3:14. This internal confirmation of our two best witnesses perhaps slightly outweighs abundant documentary evidence on the other side.

In the light: locality or environment, probably, of the lot of the saints. Similarly in Colossians 1:13 the darkness has a semi-local sense. Light is a characteristic of everything pertaining to the inheritance of the saints. Their eternal home will be a world of light, as God is light and dwells in light: Revelation 21:24; 1 John 1:5; 1 Timothy 6:16. And the glory of that splendour will illumine their path on earth: 2 Corinthians 4:6; Ephesians 5:8. Since the lot of the saints is both a future enjoyment (a laid-up hope) and a present possession, the words in the light must have the same double reference. The sons of God are already heirs (a word cognate with lot) and therefore in the light: and the light in which they walk is an earnest of their share of the allotment of blessing which belongs to the consecrated people of God.

[In the light can hardly be the instrument by which (cp. 2 Corinthians 4:4 the light of the Gospel) God made them meet for the inheritance. For its distance from the verb would require this to be very definitely indicated. But the Greek preposition here only notes the light as a surrounding element. Moreover, the contrast with out of darkness in Colossians 1:13 suggests very strongly that the light is an environment of that for which God has made His people meet.]

V. 13. Power detains reluctant captives, a kingdom cherishes willing subjects.

His beloved Son-This is treated of in the fifteenth and following verses. Colossians 1:15

Verse 13. Delivered us from the power of darkness] Darkness is here personified, and is represented as having exousia, power, authority, and sway; all Jews and Gentiles, which had not embraced the Gospel, being under this authority and power. And the apostle intimates here that nothing less than the power of God can redeem a man from this darkness, or prince of darkness, who, by means of sin and unbelief, keeps men in ignorance, vice, and misery.

Translated us into the kingdom, &c.] He has thoroughly changed our state, brought us out of the dark region of vice and impiety, and placed us in the kingdom under the government of his dear Son, uiou thv agaphv autou, the Son of his love; the person whom, in his infinite love, he has given to make an atonement for the sin of the world.

Verses 12-14. Giving thanks unto the Father — Of all mercy and grace, who, by justifying and sanctifying us through faith in his Son, and the influence of his Spirit, hath not only entitled us to, but wrought in us, a meetness, that is, an increasing meetness, for the inheritance of the saints in light — For, being in Christ, we are, in a measure at least, new creatures, old things being passed away, and all things, in a great degree, become new, 2 Corinthians 5:17; where see the note. Who — In order to this meetness for the heavenly inheritance; hath delivered us from the power of darkness — That is, the power of the prince of darkness, and all his infernal legions, called, (Ephesians 6:12,) the rulers of the darkness of this world; and we are delivered from their power when, being rescued from that state of ignorance and error, of impenitence and unbelief, in which we naturally lie involved, we are brought to know the truth, and the truth makes us free from the guilt and power of sin, John 8:32; Romans 8:2. Some commentators have supposed, that by the power of darkness here, the apostle principally, if not only, intended that power which Satan had over the heathen world, to keep them in their various idolatries and other vicious practices, and that the apostle speaks of himself as if he had been one of the Gentile converts. But we have great reason to believe that when divine grace opened the eyes of his understanding, and made him sensible what he had been in his Pharisaical state, he saw himself to have been under the power of darkness, as Christ represents those of the Jews to have been, who, influenced by the spirit of darkness, were combined against him, Luke 22:53; as indeed all, even the professors of Christianity are, while under the power of known sin, John 8:34, 44; 1 John 3:8. None can doubt, however, that, as Dr. Doddridge observes, “the ignorance and sin, confusion and misery, which reigned in the Gentile world, were also in the apostle’s thoughts when he used this expression.” And hath translated us into the kingdom of his dear Son — The kingdom of grace, preparatory to that of glory. Of the Father’s dear or beloved Son, the apostle proceeds to speak in the 15th and following verses. In whom we have redemption through his blood — See on Ephesians 1:7, where the contents of this verse are fully explained. The subject is treated of also from the middle of the 18th verse of this chapter. The reader will observe, that the work of redemption and salvation is here spoken of in an inverted order. The natural order is this: 1st, We have redemption through the blood of Christ; 2d, In consequence of this, and by repentance and faith therein, we have the forgiveness of sins; 3d, Being forgiven, and taken into favour with God, we are delivered, by the influence of his word and Spirit, from the power of Satan and of sin, and made the loyal subjects of Christ’s kingdom. 4th, Being thus justified and adopted into God’s family, we are also renewed in the spirit of our minds, and, in a measure at least, sanctified, and made meet for the heavenly inheritance, as is observed in verse 12.

Ver. 13, 14. Who hath delivered us from the power of darkness, from the teeth of the lion and the paw of the bear, and translated us into the kingdom of his dear Son. He has pardoned our sins, and completed our justification in the gift of righteousness by faith. He has finished transgression, blotted out our iniquities, and covered them with his grace, according as he had promised, saying, “I will remove the iniquity of the land in one day.” Zechariah 3:9. So saved, and overcome with confusion by the weight of glory, may we raise the eyes of faith, and look on him who loved us, and washed us in his own blood, making us kings and priests unto God and his Father. In thus looking to the mediatorial throne, we behold the Lord of glory.

13. Who hath delivered—This verse is in explication of the preceding statement of the Father’s work. Darkness is the element of evil and sin in which sinners are, and from which they have no power of self-deliverance. It is as if an inexorable tyrant held them in bondage. The Father is their deliverer. At the same time he transfers them into another realm, where holiness is predominant, namely, the kingdom of his Son. The transition is wholly moral, of course, but as marked as if it were from one territory to another. His dear Son—Rather, the Son of his love, as in the margin, the only-begotten of the Father, upon whom his love rests.

Ver. 13. Further statement of what God has done, expounding Colossians 1:12 and giving further reason for thanks to God. The darkness: the objective realm of evil, looked upon as causing ignorance and gloom and as possessing power and thus exercising authority or rule over its victims: so Luke 22:53 and Ephesians 6:12, this darkness. It is practically the authority of the air in Ephesians 2:2 the rule of moral and spiritual night. These words imply that under this rule all men once lay bound. Out of this rule of darkness God had rescued the Colossian Christians: i.e. by His kindness and power He had brought them out into the light.

Translated: removed from one place to another: same word in Luke 16:4; Acts 13:22; 1 Corinthians 13:2.

The Son of His love: who belongs to the love of God as its eternal personal object. The phrase fixes our attention on the relation of the Son to this unique attribute of the Father.

The kingdom of etc.: the realm over which Christ will reign for ever: Ephesians 5:5; John 18:36. This kingdom will have its full realisation in the final glory. But already its citizens are being enrolled. And enrolment brings at once a foretaste of the blessings of the rule of Christ. Notice the complete change which God has wrought. Once these Colossians were in bondage under the rule of darkness, a rule shutting out the many blessings of the light. From that realm of darkness God has rescued them and brought them into another realm over which reigns the eternal Son, the divine Object of divine love. By this rescue and this transfer God made these Gentiles meet to share the lot of His holy people. For such benefit, well might Paul wish his readers to give thanks to God.

V. 14. In whom we have redemption-This is treated of from the middle of Colossians 1:18. The voluntary passion of our Lord appeased the Father's wrath, obtained pardon and acceptance for us, and, consequently, dissolved the dominion and power which Satan had over us through our sins. So that forgiveness is the beginning of redemption, as the resurrection is the completion of it.

Verse 14. In whom we have redemption] Who has paid down the redemption price, even his own blood, that our sins might be cancelled, and we made fit to be partakers of the inheritance among the saints in light. The clause, dia tou aimatov autou, Through his blood, is omitted by ABCDEFG, and by most others of weight and importance; by the Syriac, Arabic of Erpen, Coptic, Æthiopic, Sahidic, some copies of the Vulgate and by the Itala; and by most of the Greek fathers. Griesbach has left it out of the text. It is likely that the reading here is not genuine; yet that we have redemption any other way than through the sacrifice of Christ, the Scriptures declare not. The same phrase is used Ephesians 1:7, where there is no various reading in any of the MSS., versions, or fathers. The forgiveness of sins] afesin twn amartiwn. The taking away of sins; all the power, guilt, and infection of sin. All sin of every kind, with all its influence and consequences.

Verses 12-14. Giving thanks unto the Father — Of all mercy and grace, who, by justifying and sanctifying us through faith in his Son, and the influence of his Spirit, hath not only entitled us to, but wrought in us, a meetness, that is, an increasing meetness, for the inheritance of the saints in light — For, being in Christ, we are, in a measure at least, new creatures, old things being passed away, and all things, in a great degree, become new, 2 Corinthians 5:17; where see the note. Who — In order to this meetness for the heavenly inheritance; hath delivered us from the power of darkness — That is, the power of the prince of darkness, and all his infernal legions, called, (Ephesians 6:12,) the rulers of the darkness of this world; and we are delivered from their power when, being rescued from that state of ignorance and error, of impenitence and unbelief, in which we naturally lie involved, we are brought to know the truth, and the truth makes us free from the guilt and power of sin, John 8:32; Romans 8:2. Some commentators have supposed, that by the power of darkness here, the apostle principally, if not only, intended that power which Satan had over the heathen world, to keep them in their various idolatries and other vicious practices, and that the apostle speaks of himself as if he had been one of the Gentile converts. But we have great reason to believe that when divine grace opened the eyes of his understanding, and made him sensible what he had been in his Pharisaical state, he saw himself to have been under the power of darkness, as Christ represents those of the Jews to have been, who, influenced by the spirit of darkness, were combined against him, Luke 22:53; as indeed all, even the professors of Christianity are, while under the power of known sin, John 8:34, 44; 1 John 3:8. None can doubt, however, that, as Dr. Doddridge observes, “the ignorance and sin, confusion and misery, which reigned in the Gentile world, were also in the apostle’s thoughts when he used this expression.” And hath translated us into the kingdom of his dear Son — The kingdom of grace, preparatory to that of glory. Of the Father’s dear or beloved Son, the apostle proceeds to speak in the 15th and following verses. In whom we have redemption through his blood — See on Ephesians 1:7, where the contents of this verse are fully explained. The subject is treated of also from the middle of the 18th verse of this chapter. The reader will observe, that the work of redemption and salvation is here spoken of in an inverted order. The natural order is this: 1st, We have redemption through the blood of Christ; 2d, In consequence of this, and by repentance and faith therein, we have the forgiveness of sins; 3d, Being forgiven, and taken into favour with God, we are delivered, by the influence of his word and Spirit, from the power of Satan and of sin, and made the loyal subjects of Christ’s kingdom. 4th, Being thus justified and adopted into God’s family, we are also renewed in the spirit of our minds, and, in a measure at least, sanctified, and made meet for the heavenly inheritance, as is observed in verse 12.

Ver. 13, 14. Who hath delivered us from the power of darkness, from the teeth of the lion and the paw of the bear, and translated us into the kingdom of his dear Son. He has pardoned our sins, and completed our justification in the gift of righteousness by faith. He has finished transgression, blotted out our iniquities, and covered them with his grace, according as he had promised, saying, “I will remove the iniquity of the land in one day.” Zechariah 3:9. So saved, and overcome with confusion by the weight of glory, may we raise the eyes of faith, and look on him who loved us, and washed us in his own blood, making us kings and priests unto God and his Father. In thus looking to the mediatorial throne, we behold the Lord of glory.

14. In whom—All human redemption from deserved punishment and wrath is in Christ; in what he is and has done, and only in union with him, is it possessed. The Redeemer, whose shed blood is the ransom price, is Lord and King in this kingdom, in which he reigns supreme. In this verse we have a transition to a grand description of the person and work of our Lord. Its statement, that in the Son of God’s love we have the redemption, is, we conceive, the fundamental thought and theme of the epistle. Upon this proposition are based the pointed warnings against the errors which furnished the occasion of writing. The phrase through his Blood, has no ancient authority: it is plainly borrowed from Ephesians 1:7.

I. THE GLORIOUS PERSON AND REDEMPTIVE WORK OF CHRIST, Colossians 1:15-2:7.

1. His exalted dignity, 15-18.

Against all possible systems of human salvation, and especially that one which at Colosse assumed a position of antagonism with the gospel, and through its mediatorship of angels with Christ, it is necessary to show his absolute and unapproachable pre-eminence in himself and as Mediator, together with the entire sufficiency of what he has done. The passage, though brief, is important as one of the principal four which describe the person of our Lord. Comp. Ephesians 1:20-23; <501706> Philippians 2:6-11; and Hebrews 1:2, 3.

a. His relation to God, 15.

Ver. 14. Our relation, in this kingdom, to the King. This verse is a transition from the foregoing thanksgiving to the great matter of this Epistle, viz. the dignity and work of Christ.

In whom… redemption: as in Romans 3:24. This last word suggests or asserts that our rescue was costly. In the parallel passage, Ephesians 1:7, the cost is stated: through His blood. Since surrender to the rule of sin is the due penalty of sin, rescue from the power of sin implies forgiveness of sins: same words in Ephesians 1:7; Acts 13:38; 26:18; Luke 1:77; 3:3; Mark 1:4; Matthew 26:28; Luke 24:47; Acts 2:38; 5:31; 10:43. It is practically the same as justification: for the justified are guilty. And we are (Romans 3:24) justified through the redemption which is in Christ.

In whom we have etc.: objectively through His death and subjectively by inward union with Christ, a union which makes us sharers of all He has and is.

Notice the assurance of personal salvation implied in we have… forgiveness of sins. For our sins and the forgiveness of them are essentially personal matters. This assurance, Paul assumes that his readers share. The introduction to the Epistle is now complete. Paul has thanked God for the Christian life at Colossæ as he has heard of it from the founder of the Church there, Epaphras. To praise he has added prayer for his readers, full development in knowledge of the will of God, this leading to a life worthy of the Master whom they serve, viz. to fruitbearing and to growth, to joyful endurance and gratitude to God. This prayer has been on the lips of Paul from the time he first heard about the work at Colossæ. Abundant reason for gratitude, he finds in the fact that God has made these Gentiles sharers in the inheritance promised to the sons of Abraham, an inheritance in the realm of eternal light; or, to state the same benefit in other words, He has rescued them from the realm of darkness and made them citizens of the kingdom of the beloved Son of God. To this royal Son they already stand in closest relation. For in Him is their liberation: because in Him they have forgiveness of sins.

This gratitude for mercies already received brings us into the presence of the Son of God. To expound His essential grandeur and His work, as a corrective to prevalent error, is the chief aim of this Epistle.

V. 15. Who is-By describing the glory of Christ, and his pre-eminence over the highest angels, the apostle here lays a foundation for the reproof of all worshippers of angels.

The image of the invisible God-Whom none can represent, but his only begotten Son; in his divine nature the invisible image, in his human the visible image, of the Father.

The first begotten of every creature-That is, begotten before every creature; subsisting before all worlds, before all time, from all eternity.

Verse 15. Who is the image of the invisible God] The counterpart of God Almighty, and if the image of the invisible God, consequently nothing that appeared in him could be that image; for if it could be visible in the Son, it could also be visible in the Father; but if the Father be invisible, consequently his image in the Son must be invisible also. This is that form of God of which he divested himself; the ineffable glory in which he not only did not appear, as to its splendour and accompaniments, but concealed also its essential nature; that inaccessible light which no man, no created being, can possibly see. This was that Divine nature, the fulness of the Godhead bodily, which dwelt in him.

The first-born of every creature] I suppose this phrase to mean the same as that, <502609> Philippians 2:9: God hath given him a name which is above every name; he is as man at the head of all the creation of God; nor can he with any propriety be considered as a creature, having himself created all things, and existed before any thing was made. If it be said that God created him first, and that he, by a delegated power from God, created all things, this is most flatly contradicted by the apostle’s reasoning in the 16th and 17th verses. {Colossians 1:16, 17} As the Jews term Jehovah µlw[ lv wrwkb becoro shel olam, the first-born of all the world, or of all the creation, to signify his having created or produced all things; (see Wolfius in loc.) so Christ is here termed, and the words which follow in the 16th and 17th {Colossians 1:16, 17} verses are the proof of this. The phraseology is Jewish; and as they apply it to the supreme Being merely to denote his eternal pre-existence, and to point him out as the cause of all things; it is most evident that St. Paul uses it in the same way, and illustrates his meaning in the following words, which would be absolutely absurd if we could suppose that by the former he intended to convey any idea of the inferiority of Jesus Christ.

Verse 15. Who — That is, the Son of God, in whose blood we have redemption; is the image of the invisible God — By the description here given of the glory of Christ, and his pre-eminence over the highest angels, the apostle lays a foundation for the reproof of all worshippers of angels. The Socinians contend that Christ is here styled the image of the invisible God, merely because he made known to men the will of God; and that in this sense only Christ said to Philip, (John 14:9,) He that hath seen me hath seen the Father. But it should be considered, that in other passages in Scripture, the word image denotes likeness, if not sameness of nature and properties, as 1 Corinthians 15:49: As we have borne the image of the earthly, we shall also bear the image of the heavenly. Certainly, as Dr. Whitby observes, the more natural import of the phrase is, that Christ is therefore called the image of God, because he made him, who is invisible in his essence, conspicuous to us by the divine works he wrought, they being such as plainly showed that in him dwelt the fulness of the Godhead bodily; for the invisible God can only be seen by the effects of his power, wisdom, and goodness, and of his other attributes. He who, by the works both of the old and new creation, hath given such clear demonstrations of the divine power, wisdom, and goodness, is, upon this account, as much the image of God as it is possible any person or thing should be; and to this sense the expression seems here necessarily restrained by the connective particle oti, for. He is the image of God, for by him all things were created. Moreover, this passage in exactly parallel to that in the beginning of the epistle to the Hebrews, as will evidently appear on a comparison of the two. Here he is said to be the image of God; there, the brightness (apaugasma, effulgence) of his Father’s glory, and the express image of his person, or substance, as upostasewv more properly signifies: here he is called the firstborn, or Lord, of every creature; there, the heir of all things: here it is said that all things were created by him; there, that he made the worlds: here, that by him all things do consist; and there, that he upholdeth all things by the word of his power. Now, that he is there styled the image of God’s glory, and the express image or character of his person, or substance, by reason of that divine power, wisdom, and majesty, which shone forth in his actions, some Socinians are forced to confess. It is not, therefore, to be doubted that he is here styled the image of God in the same sense. And it is highly probable that he is called the image of the invisible God, as appearing to the patriarchs, and representing to them the Father, who dwells in light inaccessible; (1 Timothy 6:16;) according to what is frequently observed by the ante-Nicene fathers, that God the Father being invisible, and one whom no man hath seen or can see, appeared to the patriarchs by his Son. Add to this, that the Son is likewise called the image of God, because he manifested the divine perfections in the flesh visibly, by that fulness of grace and truth which shone in him during his abode on earth. This St. John’s words evidently imply: No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him. See the notes on John 1:14, 18. In which sense Christ’s words to Philip also (John 14:9) are to be understood: He that hath seen me hath seen the Father, as our Lord manifestly shows, when he adds, I am in the Father, and the Father in me: the Father that dwelleth in me, he doeth the works. And 2 Corinthians 4:4, he is plainly styled the image of God, for the like reason, because (verse 6) the light of the knowledge of the glory of God is reflected from his face, or person, as proswpw signifies. See the notes there. The firstborn — Or first-begotten, (prwtotokov,) of every creature — Or rather, of the whole creation, as pasa ktisiv is translated Romans 8:22, existing before it, and the heir and Lord of it. “According to the Arians, the firstborn of the whole creation is the first-made creature. But the reason advanced to prove the Son the firstborn of the whole creation overturns that sense of this passage; for surely the Son’s creating all things doth not prove him to be the first-made creature; unless his power of creating all things originated from his being the first-made creature; which no one will affirm. As little does the Son’s creating all things prove that he created himself. Yet these absurdities will be established by the apostle’s reasoning, if the firstborn of the whole creation signifies the first-made creature. But it is proper to observe, that prwtotokov, the firstborn, or first-begotten, in this passage, may signify the heir, or Lord: of the whole creation. For, anciently, the firstborn was entitled to possess his father’s estate, 2 Chronicles 21:3. The firstborn was likewise lord of his brethren, who were all his servants. This appears from what Isaac said to Esau, after he had bestowed the rights of primogeniture on Jacob, Genesis 27:37. Hence, among the Hebrews and other nations, firstborn, heir, and lord, were synonymous terms. See Galatians 4:1. According to this interpretation of the terms firstborn and heir, the apostle’s reasoning is perfectly just: for the creation of all things, (verse 16,) and the making of the world, (Hebrews 1:3,) through the Son, is a direct proof that he is the firstborn, heir, or Lord of the whole.” See Whitby and Macknight.

Ver. 15. Who is the image of the invisible God. The word aoratou, does not refer to image, but to God the invisible. Invisibilis, non refertur ad imaginem, sed ad Deum. — ERASMUS. As man was created in knowledge, in righteousness, and true holiness, so Christ is the Wisdom of God, possessed by the Father before all worlds. Proverbs 8:22-30. He being one with the Father, planned and formed the whole work of creation. He is the image of the Eternal in power, for whatsoever the Father doeth, that doeth the Son likewise. John 5:19.

In every view, he is the brightness or beaming forth of the Father’s glory, and the express image of his person. By an equivalent expression in the ancient scriptures, he is called “the face of God,” and the Angel of his presence. Beware of him, saith the Lord, and obey his voice. Provoke him not, for he will not pardon your transgressions, for “my name is in him.” Exodus 23. 20. On these words we cannot have a better comment than that of our Saviour, in Matthew 11:27. “All things are delivered unto me of my Father; and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whom the Son will reveal him.”

The firstborn of every creature. This word is of constant occurrence, as, “the firstborn” among many brethren. And when he bringeth his “first- begotten” into the world, he saith, let all the angels of God worship him. He is also the “first-begotten” from the dead. Romans 8:29. Hebrews 1:6. Revelation 1:5. Other texts associate here, as, Thou art my Son; this day have I begotten thee. Psalms 2:7Psalm 2:7. Agur, a very illustrious man, whose sayings the servants of king Hezekiah appended to Solomon’s proverbs, speaking of the creation, asks, What is his name, and what is his Son’s name, if thou canst tell? The name of the Sire and the Son is one name, a name unutterable. Other words occur in connection with the person of Christ, who is invested with the glory, as of “the only-begotten of the Father.” John 1:14. He was made of the seed of David according to the flesh, and declared the Son of God with power, by his resurrection from the dead. Romans 1:3, 4.

These voices are the living oracles, not the dictates of philosophy, for the world by wisdom knew not God. The doctors are unable to give us comments. The ark must not be touched with human hands, yet we are allowed to compare spiritual things with spiritual, as Paul does in the next words.

15. Who is—The subject is the Son of his love, in ver. 13. The entire description takes in both his pre-incarnate, and his incarnate and now glorified state. The division is at the end of ver. 17. Both before creation and after his ascension, from eternity to eternity, he is what is here asserted. The word is is the word of eternity. Image—An image of what is invisible must itself be invisible. Image is more than resemblance or likeness: it is the exact counterpart of the being imaged, perfectly representing his attributes and essential nature, with, therefore, in the present case, the same substance, power, and eternity. As Ellicott observes, “The Son is the Father’s image in all things, save only in being the Father.” In his pre-existence, his incarnation, and his glorification, all the characteristics of God are in him. In his relations to the world he reveals and manifests God; but these are not in question here. They belong to his office, not to his nature and relation to God. Firstborn of every creature—This phrase, standing alone, would confirm the Arian view, that the Son was the first created being; but the context, which ascribes to him the whole creation, with no exception, and also asserts his pre-existence, forbids that interpretation. No creature can create himself, or exist prior to any creation. He created the creation, and therefore existed before all creation. Moreover, first-created is not the word here used. Nor is the reference to our Lord’s birth of a human mother, as the for of the next verse shows; but rather to that mysterious emanation of the Son from the Father, in which he is said to be “begotten” or “born.” A correct rendering would read, the firstborn before every creature, that is, every kind of creature; and in Scripture, whatever is before any creation is from eternity. So the Nicene Creed expresses it, “begotten before all worlds,” that is, from eternity. In his eternal relation to the Father, the Son is the only begotten: in his relation to his creatures, he is before them all. Besides priority in time, he also has the priority in dignity and right which belong to the firstborn.

b. His relation to the universe, 16, 17.

Verse 15b. Further description of the Son’s relation to the Father, and to the entire created universe, which here finds definite mention; and a further step in Paul’s transition from the invisible Creator, through the Son, to His creatures.

Firstborn: same word in Colossians 1:18; Romans 8:29; Hebrews 1:6; Revelation 1:5; Luke 2:7; referring to Christ; also Hebrews 11:28; 12:23; Exodus 13:2, 15; Numbers 18:15, etc. It denotes earliest-born, in contrast to others later-born, or not born but created. The earliest creatures are spoken of by Clement of Alex. and others as first-created. The syllable -born describes evidently, without further limitation, the Son’s relation to the Father; in close harmony with the word similar in meaning, though different in form, rendered only-begotten in John 1:14, 18; 3:16; 1 John 4:9. The syllable first needs further specification; and finds it in the following words every creature.

Creature or creation: same word in Romans 8:19, where see note; Romans 1:25; 8:39. [The practical difference between the renderings all creation (Lightfoot and R.V.) and every creature (Meyer and Ellicott) is very slight. The former looks upon the created universe as one whole; the latter as consisting of various created objects. The latter rendering is preferable. For in Colossians 1:16 Paul distributes created objects into categories, thus suggesting that he thinks of them singly. And this is the more usual significance of the phrase here used: e.g. 1 Peter 2:13; Colossians 1:28; Philippians 1:4; 2:10, 11; 4:19, 21; Ephesians 1:21; 2:21; 3:15; 4:14, etc. A genitive after prwtov, specifying the later objects with which the first is compared, is found also in John 1:15, 30; 15:18. This use of the genitive after a superlative to denote comparison forbids us to infer that the firstborn is Himself a creature. So Thucydides (bk. i. 1) speaks of the Peloponnesian War as the most worthy of mention of those which had happened before it.] Paul says simply that in relation to every created object the Son is firstborn. Moreover, that in Colossians 1:16 even the blessed ones of heaven are included in every creature, whereas the Son is first-born, suggests that His mode of derivation from the Father is essentially different from theirs. Otherwise the transition cannot be explained. (This transition is a close harmony with John 1:14, 18.) And this suggestion is confirmed by the statement in Colossians 1:16, 17 that through the Son were all things created and that He is before All things.

V. 16. For-This explains the latter part of the preceding verse. Through implies something prior to the particles by and for; so denoting the beginning, the progress, and the end.

Him-This word, frequently repeated, signifies his supreme majesty, and excludes every creature.

Were created all things that are in heaven-And heaven itself. But the inhabitants are named, because more noble than the house. Invisible-The several species of which are subjoined.

Thrones are superior to dominions; principalities, to powers. Perhaps the two latter may express their office with regard to other creatures: the two former may refer to God, who maketh them his chariots, and, as it were, rideth upon their wings.

Verses 16. & 17. For by him were all things created, &c.] These two verses contain parts of the same subject. I shall endeavour to distinguish the statements of the apostle, and reason from them in such a way as the premises shall appear to justify, without appealing to any other scripture in proof of the doctrine which I suppose these verses to vindicate. Four things are here asserted: 1. That Jesus Christ is the Creator of the universe; of all things visible and invisible; of all things that had a beginning, whether they exist in time or in eternity. 2. That whatsoever was created was created FOR himself; that he was the sole end of his own work. 3. That he was prior to all creation, to all beings, whether in the visible or invisible world. 4. That he is the preserver and governor of all things; for by him all things consist.

Now, allowing St. Paul to have understood the terms which he used, he must have considered Jesus Christ as being truly and properly God. I. Creation is the proper work of an infinite, unlimited, and unoriginated Being; possessed of all perfections in their highest degrees; capable of knowing, willing, and working infinitely, unlimitedly, and without control: and as creation signifies the production of being where all was absolute nonentity, so it necessarily implies that the Creator acted of and from himself; for as, previously to this creation, there was no being, consequently he could not be actuated by any motive, reason, or impulse, without himself; which would argue there was some being to produce the motive or impulse, or to give the reason. Creation, therefore, is the work of him who is unoriginated, infinite, unlimited, and eternal. But Jesus Christ is the Creator of all things, therefore Jesus Christ must be, according to the plain construction of the apostle’s words, truly and properly GOD.

II. As, previously to creation, there was no being but God, consequently the great First Cause must, in the exertion of his creative energy, have respect to himself alone; for he could no more have respect to that which had no existence, than he could be moved by nonexistence, to produce existence or creation. The Creator, therefore, must make every thing FOR himself.

Should it be objected that Christ created officially or by delegation, I answer: This is impossible; for, as creation requires absolute and unlimited power, or omnipotence, there can be but one Creator; because it is impossible that there can be two or more Omnipotents, Infinites, or Eternals. It is therefore evident that creation cannot be effected officially, or by delegation, for this would imply a Being conferring the office, and delegating such power; and that the Being to whom it was delegated was a dependent Being; consequently not unoriginated and eternal; but this the nature of creation proves to be absurd. 1. The thing being impossible in itself, because no limited being could produce a work that necessarily requires omnipotence. 2. It is impossible, because, if omnipotence be delegated, he to whom it is delegated had it not before, and he who delegates it ceases to have it, and consequently ceases to be GOD; and the other to whom it was delegated becomes God, because such attributes as those with which he is supposed to be invested are essential to the nature of God. On this supposition God ceases to exist, though infinite and eternal, and another not naturally infinite and eternal becomes such; and thus an infinite and eternal Being ceases to exist, and another infinite and eternal Being is produced in time, and has a beginning, which is absurd. Therefore, as Christ is the Creator, he did not create by delegation, or in any official way.

Again, if he had created by delegation or officially, it would have been for that Being who gave him that office, and delegated to him the requisite power; but the text says that all things were made BY him and FOR him, which is a demonstration that the apostle understood Jesus Christ to be truly and essentially God.

III. As all creation necessarily exists in time, and had a commencement, and there was an infinite duration in which it did not exist, whatever was before or prior to that must be no part of creation; and the Being who existed prior to creation, and before all things-all existence of every kind, must be the unoriginated and eternal God: but St. Paul says, Jesus Christ was before all things; ergo, the apostle conceived Jesus Christ to be truly and essentially God.

IV. As every effect depends upon its cause, and cannot exist without it; so creation, which is an effect of the power and skill of the Creator, can only exist and be preserved by a continuance of that energy that first gave it being. Hence, God, as the Preserver, is as necessary to the continuance of all things, as God the Creator was to their original production. But this preserving or continuing power is here ascribed to Christ, for the apostle says, And by him do all things consist; for as all being was derived from him as its cause, so all being must subsist by him, as the effect subsists by and through its cause. This is another proof that the apostle considered Jesus Christ to be truly and properly God, as he attributes to him the preservation of all created things, which property of preservation belongs to God alone; ergo, Jesus Christ is, according to the plain obvious meaning of every expression in this text, truly, properly, independently, and essentially God.

Such are the reasonings to which the simple letter of these two verses necessarily leads me. I own it is possible that I may have misapprehended this awful subject, for humanum est errare et nescire; but I am not conscious of the slightest intentional flaw in the argument. Taking, therefore, the apostle as an uninspired man, giving his own view of the Author of the Christian religion, it appears, beyond all controversy, that himself believed Christ Jesus to be God; but considering him as writing under the inspiration of the Holy Ghost, then we have, from the plain grammatical meaning of the words which he has used, the fullest demonstration (for the Spirit of God cannot lie) that he who died for our sins and rose again for our justification, and in whose blood we have redemption, was GOD over all. And as God alone can give salvation to men, and God only can remit sin; hence with the strictest propriety we are commanded to believe on the Lord Jesus, with the assurance that we shall be saved. Glory be to God for this unspeakable gift! See my discourse on this subject.

Verses 16, 17. For by him were all things created, &c. — The casual particle oti, for, or because, with which this verse begins, refers to both parts of the preceding verse. The Son is the image of the invisible God, as well as the firstborn of the whole creation, because by him were all things created. See the note on John 1:3, where the creation of all things by Christ, God’s eternal Word and Son, is explained at large. That are in heaven — And heaven itself; but the inhabitants are named, because more noble than the house; and earth; visible — The material fabric of this world, with all its inhabitants, called, (Hebrews 11:3,) ta blepomena, the things which are seen, including the visible splendour of the celestial luminaries, the sun, moon, and stars, even all the hosts of these lower heavens; and invisible — The different orders of angels, both those that stood and those that afterward fell; called, in the following part of the verse, thrones, dominions, &c. Because, in after times, false teachers would arise and affirm, some, that the world was made by angels; others, that it was made by an evil principle; the apostle may have been directed by the Spirit to declare, in the most express manner, that all things were created by God’s beloved Son, that the sincere might be preserved from these pernicious errors. All things were created by him and for him — They are the productions of his unsearchable wisdom and almighty power, and were made by him, that he might possess and govern them, and be glorified in and by them. To interpret this, as the Socinians do, of the new creation in a spiritual sense, is so unnatural, that one could hardly believe, if the evidence were not so undeniably strong, that any set of learned commentators could have imbibed such an opinion. And he is before all things — In the duration, as well as in the dignity of his nature; or, as Micah expresses it, (Micah 5:2,) he is from everlasting; and by him all things consist — Or subsist in that harmonious order of being which renders this universal system one beautiful whole. For the original expression, sunesthke, not only implies that he sustains all things in being, or, as it is expressed Hebrews 1:3, upholdeth all things by the word of his power, but that all things were, and are, compacted in him into one system, and preserved therein; and that he is the cement, as well as support, of the universe. This description of the Son, as the first Maker and continual Preserver of all creatures in earth and heaven, even of the various orders of angelic beings, was most pertinent to his purpose of showing the Colossians the folly of the false teachers who were endeavouring to seduce them from their reliance on Christ for salvation, and to persuade them to confide in and worship angels, as more powerful mediators with God than his own beloved Son, by whom these angels were all created.

Ver. 16, 17. By him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist. See notes on Ephesians 1:20-23.

On this great subject the Arians contend, that the Father created the Word or the Wisdom, or the Messiah, before he had created principalities and powers, that he might be the head of all created intelligences. They presume to prove it from Proverbs 8:22, where they follow the mistaken reading of the Septuagint, which has the word “created.” This acceptation of the Hebrew is erroneous, whose import in this place is, possessed, not created, as is proved from the same word used by Moses in Genesis 4:1. When Eve embraced her firstborn, she exclaimed, Kaniti, I have gotten a man, the Lord, or from the Lord. Now, Eve possessed her son in her bosom; she could not create him; and this idea, in regard of Christ coincides with John 1:18. “The only-begotten Son, who is in the bosom of the Father, he hath declared him.”

Others, whether to call them christian doctors or not, seems doubtful, confine the terms, firstborn, and the first begotten, wholly to the resurrection of our Saviour from the tomb. This they plead gave him, as the firstborn, a title to be Lord, both of the dead and of the living. Romans 14:9. They attempt to justify the idea by the effusion of the Spirit, and by the power of the gospel. All this is true, but it is not the whole truth. Paul is brief here, having been full in Romans 1:3, 4, where he states that Christ was indeed the seed of David according to the flesh, but declared to be the Son of God with power, when he was raised from the dead. By consequence, his resurrection only “declared” his uncreated glory, which had been hidden under the form of a servant. What connection can subsist between Christ’s mortal flesh, yesterday in the tomb, and his being the Creator of thrones, principalities, and powers in heavenly places? When he says, Thou art my Son, it means that he is, that he ever was, and ever will be the same.

The gloss of those colder christians is at full issue with the Nicene fathers, who believed “In one Lord Jesus Christ, the only-begotten Son of God, begotten of his Father before all worlds. God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father.” So Polycarp adored him in the fire. “I thank thee, I praise and glorify thee for all thy mercies through the eternal Highpriest Jesus Christ, thy beloved Son, through whom, to thee, together with him, and the Holy Ghost, be glory now and for ever. Amen.” — Euseb. Ecclesiastes Hist. 5:15.

Of the Nicene fathers, who were in effect the great grandchildren of the apostles, Simon Episcopius, who seems himself to have been reclaimed from a leaning to Arianism, gives their true spirit and sense. “If you conceive him to be the Son of God, begotten of the Father before all worlds, whom it was not requisite to send into the world, the dignity of whose person was too exalted, either to be clothed with flesh, or exposed to death; for being the only-begotten of the Father, and too dear to him to suffer, then assuredly the inestimable love of God to fallen man shines out with resplendent lustre.”

16. For—Because, assigning the reason for asserting his priority, namely, the dependence of the creation upon him. The phrase by him occurs twice in the verse, the first being rather in him as the conditional cause. The idea of the creation as conceived by the Father was committed to the Son for its accomplishment and realization: in him (emphatic) did the actual work rest. All things—Ta panta, the universe, including every thing outside the earth in all space, and everything upon the earth. Thus much as to locality. As to kind, they were things visible, the sun, moon, and stars, the earth, plants, minerals, and animals; and things invisible, human souls, and, in particular, the angels, with their several orders of thrones, etc., for whom the Colossian philosophy was claiming a superiority over him. By him, also, was the entire universe actually created instrumentally, proving his infinite power, and for him, its end, as the sphere of his dominion and the manifestation of his glory. He is its efficient and final cause.

Verse 16b. An emphatic repetition, and development, and summing up after exposition in detail, of the opening words of Colossians 1:16. All things: word for word as in Colossians 1:16a.

Through Him: by His instrumentality or agency; see under Romans 1:5. It describes constantly Christ’s relation to man’s salvation: Romans 5:1, 2, 11; 2 Corinthians 5:18. The same relation, Paul here asserts, the Eternal Son bears to the creation of the universe. Similarly, both to redemption and creation He bears the relation described by the phrase in Christ: Colossians 1:16a. That these two phrases alike describe His relation both to the Church and to the universe, makes very conspicuous the identity of His relation to these two distinct and different objects. A close coincidence in 1 Corinthians 8:6: through whom are all things, and we through Him. A still closer coincidence in Hebrews 1:2; John 1:3. [dia with the genitive is used even where the agent is also the first cause: so Galatians 1:1; Romans 11:36, where God is said to be the Agent of the resurrection of Christ, and of all things. But the use of the same preposition constantly to describe the Son’s relation to the work of creation and also to man’s redemption, of both which the Father is expressly and frequently (e.g. Colossians 1:20) said to be the First Cause, suggests very strongly that the preposition was deliberately chosen because the Son is only the Agent, and the Father is the First Cause, of the created universe. This different relation of the Father and the Son is asserted, or clearly implied, in 1 Corinthians 8:6. Thus the preposition before us describes the Son’s relation to the entire activity of God.]

And for Him: to please and exalt the Son, and to work out His purposes. The Agent of creation is also its aim. Close coincidence in Hebrews 2:10. That Christ is only its mediate aim, we infer with certainty from the entire New Testament. The Father’s eternal purpose is the ultimate source, and His approbation is the ultimate aim, of whatever good exists and takes place. And, just as the Son is the divine channel through which the Father’s purpose passes into actuality, so only through the Son and through His exaltation does creation attain its goal in God. So 1 Corinthians 8:6; 15:28; Ephesians 1:14. in this real sense all things are for Him. The word created marks the close of Paul’s discussion of the creation of all things by the Son. [The Greek perfect, have-been-created, calls attention to the abiding result of the act of creation, thus differing from the aorist in Colossians 1:16a which simply notes an event. By His agency and to work out His pleasure all things were created in the past and exist now in the abiding present.]

V. 17. And he is before all things-It is not said, he was: he is from everlasting to everlasting.

And by him all things consist-The original expression not only implies, that he sustains all things in being, but more directly, All things were and are compacted in him into one system. He is the cement, as well as support, of the universe. And is he less than the supreme God?

Verses 16. & 17. For by him were all things created, &c.] These two verses contain parts of the same subject. I shall endeavour to distinguish the statements of the apostle, and reason from them in such a way as the premises shall appear to justify, without appealing to any other scripture in proof of the doctrine which I suppose these verses to vindicate. Four things are here asserted: 1. That Jesus Christ is the Creator of the universe; of all things visible and invisible; of all things that had a beginning, whether they exist in time or in eternity. 2. That whatsoever was created was created FOR himself; that he was the sole end of his own work. 3. That he was prior to all creation, to all beings, whether in the visible or invisible world. 4. That he is the preserver and governor of all things; for by him all things consist.

Now, allowing St. Paul to have understood the terms which he used, he must have considered Jesus Christ as being truly and properly God. I. Creation is the proper work of an infinite, unlimited, and unoriginated Being; possessed of all perfections in their highest degrees; capable of knowing, willing, and working infinitely, unlimitedly, and without control: and as creation signifies the production of being where all was absolute nonentity, so it necessarily implies that the Creator acted of and from himself; for as, previously to this creation, there was no being, consequently he could not be actuated by any motive, reason, or impulse, without himself; which would argue there was some being to produce the motive or impulse, or to give the reason. Creation, therefore, is the work of him who is unoriginated, infinite, unlimited, and eternal. But Jesus Christ is the Creator of all things, therefore Jesus Christ must be, according to the plain construction of the apostle’s words, truly and properly GOD.

II. As, previously to creation, there was no being but God, consequently the great First Cause must, in the exertion of his creative energy, have respect to himself alone; for he could no more have respect to that which had no existence, than he could be moved by nonexistence, to produce existence or creation. The Creator, therefore, must make every thing FOR himself.

Should it be objected that Christ created officially or by delegation, I answer: This is impossible; for, as creation requires absolute and unlimited power, or omnipotence, there can be but one Creator; because it is impossible that there can be two or more Omnipotents, Infinites, or Eternals. It is therefore evident that creation cannot be effected officially, or by delegation, for this would imply a Being conferring the office, and delegating such power; and that the Being to whom it was delegated was a dependent Being; consequently not unoriginated and eternal; but this the nature of creation proves to be absurd. 1. The thing being impossible in itself, because no limited being could produce a work that necessarily requires omnipotence. 2. It is impossible, because, if omnipotence be delegated, he to whom it is delegated had it not before, and he who delegates it ceases to have it, and consequently ceases to be GOD; and the other to whom it was delegated becomes God, because such attributes as those with which he is supposed to be invested are essential to the nature of God. On this supposition God ceases to exist, though infinite and eternal, and another not naturally infinite and eternal becomes such; and thus an infinite and eternal Being ceases to exist, and another infinite and eternal Being is produced in time, and has a beginning, which is absurd. Therefore, as Christ is the Creator, he did not create by delegation, or in any official way.

Again, if he had created by delegation or officially, it would have been for that Being who gave him that office, and delegated to him the requisite power; but the text says that all things were made BY him and FOR him, which is a demonstration that the apostle understood Jesus Christ to be truly and essentially God.

III. As all creation necessarily exists in time, and had a commencement, and there was an infinite duration in which it did not exist, whatever was before or prior to that must be no part of creation; and the Being who existed prior to creation, and before all things-all existence of every kind, must be the unoriginated and eternal God: but St. Paul says, Jesus Christ was before all things; ergo, the apostle conceived Jesus Christ to be truly and essentially God.

IV. As every effect depends upon its cause, and cannot exist without it; so creation, which is an effect of the power and skill of the Creator, can only exist and be preserved by a continuance of that energy that first gave it being. Hence, God, as the Preserver, is as necessary to the continuance of all things, as God the Creator was to their original production. But this preserving or continuing power is here ascribed to Christ, for the apostle says, And by him do all things consist; for as all being was derived from him as its cause, so all being must subsist by him, as the effect subsists by and through its cause. This is another proof that the apostle considered Jesus Christ to be truly and properly God, as he attributes to him the preservation of all created things, which property of preservation belongs to God alone; ergo, Jesus Christ is, according to the plain obvious meaning of every expression in this text, truly, properly, independently, and essentially God.

Such are the reasonings to which the simple letter of these two verses necessarily leads me. I own it is possible that I may have misapprehended this awful subject, for humanum est errare et nescire; but I am not conscious of the slightest intentional flaw in the argument. Taking, therefore, the apostle as an uninspired man, giving his own view of the Author of the Christian religion, it appears, beyond all controversy, that himself believed Christ Jesus to be God; but considering him as writing under the inspiration of the Holy Ghost, then we have, from the plain grammatical meaning of the words which he has used, the fullest demonstration (for the Spirit of God cannot lie) that he who died for our sins and rose again for our justification, and in whose blood we have redemption, was GOD over all. And as God alone can give salvation to men, and God only can remit sin; hence with the strictest propriety we are commanded to believe on the Lord Jesus, with the assurance that we shall be saved. Glory be to God for this unspeakable gift! See my discourse on this subject.

Verses 16, 17. For by him were all things created, &c. — The casual particle oti, for, or because, with which this verse begins, refers to both parts of the preceding verse. The Son is the image of the invisible God, as well as the firstborn of the whole creation, because by him were all things created. See the note on John 1:3, where the creation of all things by Christ, God’s eternal Word and Son, is explained at large. That are in heaven — And heaven itself; but the inhabitants are named, because more noble than the house; and earth; visible — The material fabric of this world, with all its inhabitants, called, (Hebrews 11:3,) ta blepomena, the things which are seen, including the visible splendour of the celestial luminaries, the sun, moon, and stars, even all the hosts of these lower heavens; and invisible — The different orders of angels, both those that stood and those that afterward fell; called, in the following part of the verse, thrones, dominions, &c. Because, in after times, false teachers would arise and affirm, some, that the world was made by angels; others, that it was made by an evil principle; the apostle may have been directed by the Spirit to declare, in the most express manner, that all things were created by God’s beloved Son, that the sincere might be preserved from these pernicious errors. All things were created by him and for him — They are the productions of his unsearchable wisdom and almighty power, and were made by him, that he might possess and govern them, and be glorified in and by them. To interpret this, as the Socinians do, of the new creation in a spiritual sense, is so unnatural, that one could hardly believe, if the evidence were not so undeniably strong, that any set of learned commentators could have imbibed such an opinion. And he is before all things — In the duration, as well as in the dignity of his nature; or, as Micah expresses it, (Micah 5:2,) he is from everlasting; and by him all things consist — Or subsist in that harmonious order of being which renders this universal system one beautiful whole. For the original expression, sunesthke, not only implies that he sustains all things in being, or, as it is expressed Hebrews 1:3, upholdeth all things by the word of his power, but that all things were, and are, compacted in him into one system, and preserved therein; and that he is the cement, as well as support, of the universe. This description of the Son, as the first Maker and continual Preserver of all creatures in earth and heaven, even of the various orders of angelic beings, was most pertinent to his purpose of showing the Colossians the folly of the false teachers who were endeavouring to seduce them from their reliance on Christ for salvation, and to persuade them to confide in and worship angels, as more powerful mediators with God than his own beloved Son, by whom these angels were all created.

Ver. 16, 17. By him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist. See notes on Ephesians 1:20-23.

On this great subject the Arians contend, that the Father created the Word or the Wisdom, or the Messiah, before he had created principalities and powers, that he might be the head of all created intelligences. They presume to prove it from Proverbs 8:22, where they follow the mistaken reading of the Septuagint, which has the word “created.” This acceptation of the Hebrew is erroneous, whose import in this place is, possessed, not created, as is proved from the same word used by Moses in Genesis 4:1. When Eve embraced her firstborn, she exclaimed, Kaniti, I have gotten a man, the Lord, or from the Lord. Now, Eve possessed her son in her bosom; she could not create him; and this idea, in regard of Christ coincides with John 1:18. “The only-begotten Son, who is in the bosom of the Father, he hath declared him.”

Others, whether to call them christian doctors or not, seems doubtful, confine the terms, firstborn, and the first begotten, wholly to the resurrection of our Saviour from the tomb. This they plead gave him, as the firstborn, a title to be Lord, both of the dead and of the living. Romans 14:9. They attempt to justify the idea by the effusion of the Spirit, and by the power of the gospel. All this is true, but it is not the whole truth. Paul is brief here, having been full in Romans 1:3, 4, where he states that Christ was indeed the seed of David according to the flesh, but declared to be the Son of God with power, when he was raised from the dead. By consequence, his resurrection only “declared” his uncreated glory, which had been hidden under the form of a servant. What connection can subsist between Christ’s mortal flesh, yesterday in the tomb, and his being the Creator of thrones, principalities, and powers in heavenly places? When he says, Thou art my Son, it means that he is, that he ever was, and ever will be the same.

The gloss of those colder christians is at full issue with the Nicene fathers, who believed “In one Lord Jesus Christ, the only-begotten Son of God, begotten of his Father before all worlds. God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father.” So Polycarp adored him in the fire. “I thank thee, I praise and glorify thee for all thy mercies through the eternal Highpriest Jesus Christ, thy beloved Son, through whom, to thee, together with him, and the Holy Ghost, be glory now and for ever. Amen.” — Euseb. Ecclesiastes Hist. 5:15.

Of the Nicene fathers, who were in effect the great grandchildren of the apostles, Simon Episcopius, who seems himself to have been reclaimed from a leaning to Arianism, gives their true spirit and sense. “If you conceive him to be the Son of God, begotten of the Father before all worlds, whom it was not requisite to send into the world, the dignity of whose person was too exalted, either to be clothed with flesh, or exposed to death; for being the only-begotten of the Father, and too dear to him to suffer, then assuredly the inestimable love of God to fallen man shines out with resplendent lustre.”

17. And he is before—Rather, and he is himself before all things. Observe, it is not said that he was, or became, but he is—the word of eternity. If he existed before any act of creation, he is eternal. All things consist—He holds the universe together, preserves its permanence, and maintains its order as its sustainer. The Son of God is therefore omnipresent, as well as omnipotent and eternal.

c. His relation to the Church, 18.

Ver. 17. A statement reasserting and supplementing the truth embodied in first-begotten in Colossians 1:15 just as Colossians 1:16 expounds and supplements every creature. The Son is the Firstborn because He is earlier than all.

He is: or Himself exists. It calls attention to an unchanging existence earlier than every other existing object. Similar words in John 8:58; Exodus 3:14.

Before: in time rather than in rank. For this is the sense of the word Firstborn: and the clear reference of Colossians 1:16 to Colossians 1:15 prepares us for another reference here to the same verse.

Consist: literally stand together as united of one whole. It is cognate to the Greek original of parts our word system.

In Him: as in Colossians 1:16 in Him were created. Just as in the bosom of the Eternal Son all things sprang into being, so in Him as their encompassing element all things find their bond of union and their orderly arrangement into one whole. Similar thought in Hebrews 1:3: bearing all things by the word of His power. The word here rendered consist is frequent in Plato and Aristotle to denote the orderly arrangement of the various parts of the material universe.

That the universe was created through the agency of the Son of God, is stated by Paul expressly and indisputably only here. The plain and emphatic assertions of Colossians 1:16, 17, are therefore an invaluable addition to his other teaching. A close coincidence is found in the broad statement in 1 Corinthians 8:6. But the absence there of reference to the universe forbids us to build upon this passage a sure inference. The full statement in Colossians 1:16, 17, given without proof evidently because proof was needless, implies, however, that this teaching had an assured place in Paul’s thought. We have similar teaching in Hebrews 1:2, a document allied to, though in many points different from, the Epistles of Paul; and very conspicuously in John 1:3. All this proves that the early followers of Christ believed that their Master was Creator of the world.

This belief is an important and almost inevitable corollary from the whole teaching of Paul. The Son is ever said to be the channel through which flows forth from the Father into actuality His purpose of salvation. This salvation will rescue man from a corruption which has infected his entire surroundings. Frequently the forces of nature seem to be hostile to us. In reality they work together for our good. And the coming glorification of the sons of God will one day rescue from the corruption which now enslaves it (Romans 8:21) the entire created universe. This present and coming victory is pledged to us in the great truth that He who became Man to save man is also the Creator of man and of whatever exists. It is worthy of note that all the great religions give an account of the beginning of the world. And naturally so: for man’s highest spiritual interests are involved in the question of his origin. Hence Genesis 1:1f is a necessary prologue to the story of the Old Covenant. And its real worth is derived from the historic fact that He who made heaven and earth became the God of Abraham. That their God was the Creator of the world, was a great bulwark of Israel’s faith. Similarly, the teaching of Colossians 1:16, 17 derives its whole value from that of Colossians 1:18-20; as does John 1:3 from the subsequent story of the incarnate Son. For knowledge of the God who made us would be useless had He not come near to save us. It is now the firm ground of our faith. He who made us and the universe, and He only, is able to save us from forces around which seem ready to overwhelm us.

From Colossians 2:4 we learn that the earlier part of this Epistle was written to guard its readers against seductive error prevalent at Colossæ. This suggests at once that the verses before us, which are the most distinguishing feature of the Epistle, refer to the same error. We notice also in Colossians 2:18 a warning against worship of angels, a practice implying undue estimate of their place and importance. This suggests a reason why the successive ranks of angels are selected in Colossians 1:16 as examples of the invisible things created through the Son; viz. that they had been placed in undue rivalry to the unique honour belonging to Him. All this confirms our inference that Paul has here in view the errors at Colossæ. What these errors were, we shall, at the close of our exposition, endeavour to gather from the notices scattered throughout the Epistle. That for the more part Paul meets these errors not directly but by stating contrary truth, makes it difficult for us to determine exactly what they were, But it increases immensely the value of the Epistle by making it an assertion of great principles which bear with equal force upon the ever-varying errors of each successive age. Had Paul merely overturned the errors he had in view, his letter would have had practical value only for those among whom these errors were prevalent. But the great principles here asserted can be understood and appreciated by all men in all ages. In Proverbs 8:22-31 the wisdom of God is associated with the work of creation. And certainly the wisdom of God is divine and eternal. But although in Prov. 8, it is personified, we have there no language which implies that it is an actual Person distinct from the Father. But here the Son, in whom all things were created and through whom (Colossians 1:20) God reconciles men to Himself, is indisputably a Person and one distinct from the Father. For Colossians 1:16 is much more than an assertion that all things were made by God. And He by whose agency all things were made is identified by Paul with Him who was afterwards known as Jesus Christ. This teaching implies that with the Father from eternity and personally distinct from Him is another Person. The eternity of the Son implies His divinity. And this is confirmed by the word created which is restricted in O.T. and N.T. to God and is here predicated of the Son. Thus the passage before us is an important contribution to our proof that Christ is divine. See further in Diss. iii.

V. 18. And-From the whole he now descends to the most eminent part, the church.

He is the head of the church-Universal; the supreme and only head both of influence and of government to the whole body of believers. Who is-The repetition of the expression {Colossians 1:15} points out the entrance on a new paragraph.

The beginning-Absolutely, the Eternal.

The first begotten from the dead-From whose resurrection flows all the life, spiritual and eternal, of all his brethren.

That in all things-Whether of nature or grace.

He might have the pre-eminence-Who can sound this depth?

Verse 18. He is the head of the body] What the apostle has said in the two preceding verses refers to the Divine nature of Jesus Christ; he now proceeds to speak of his human nature, and to show how highly that is exalted beyond all created things, and how, in that, he is head of the Church-the author and dispenser of light, life, and salvation, to the Christian world; or, in other words, that from him, as the man in whom the fulness of the Godhead bodily dwelt, all the mercy and salvation of the Gospel system is to be received.

The beginning, the first-born from the dead] In 1 Corinthians 15:20, Christ is called the first-fruits of them that slept; and here, the chief and first-born from the dead; he being the first that ever resumed the natural life, with the employment of all its functions, never more to enter the empire of death, after having died a natural death, and in such circumstances as precluded the possibility of deception. The arch, chief, head, or first, answers in this verse to the aparch, or first-fruits, 1 Corinthians 15:20. Jesus Christ is not only the first who rose from the dead to die no more, but he is the first-fruits of human beings; for as surely as the first-fruits were an indication and pledge of the harvest, so surely was the resurrection of Christ the proof that all mankind should have a resurrection from the dead.

That in all-he might have the pre-eminence] That he might be considered, in consequence of his mediatorial office, as possessing the first place in and being chief over all the creation of God; for is it to be wondered at that the human nature, with which the great Creator condescended to unite himself, should be set over all the works of his hands?

Verses 18, 19. And he is the head of the body, the church — The apostle having displayed the greatness of the Son, as Creator of all things, visible and invisible, in the heavens and upon the earth, proceeds, in this clause, to display his glory as head of the church, which is called the body, and his body, to intimate, that as the human body is influenced, directed, and governed by the head, so the church universal, including the whole body of believers, is influenced, directed, and governed by Christ its head. Who is — The repetition of the expression (see verse 15) points out the entrance on a new paragraph; the beginning — Arch, the principle, or cause of all things; absolutely the Eternal. The Greek philosophers expressed the first cause, or efficient principle of things, by this word arch, beginning. In this sense Christ called himself (Revelation 3:14) arch thv ktisewv tou Qeou, the first cause of the creation of God. But though it be a high honour to the church that he is its head who is the first cause of all things, yet, as the apostle in this verse is speaking of Christ as the head of the church, it is probable that he is here called the first cause, or beginning, in respect of it, which began immediately after the fall, in the view of Christ’s coming into the world to perform that one great act of obedience, by which the evil consequences of Adam’s one act of disobedience were to be remedied. The firstborn, or first-begotten, from the dead — From whose resurrection flows all the life, spiritual and eternal, of all his brethren. Christ is called the firstborn, from, or of, (as ek may be here rendered,) the dead, both because he was the first who ever rose to an immortal life, and because he is the Lord of all the dead, (as well as the living, Romans 14:9,) and will raise them at the last day. That in all things — Whether of nature or grace; he might have the pre-eminence — Suitable to the infinitely superior dignity of his nature above all created beings. For it pleased the Father — “The words, the Father, are not in the original; but they are very properly supplied by our translators. For, as the expression is elliptical, it must be completed, either as our translators have done, or as others propose, by adding the word him: It hath pleased him; namely, Christ. But, not to mention the confusion which this method of supplying the ellipsis occasions in the apostle’s discourse, it represents the Son as taking the fulness of perfection and government to himself, independently of the will of the Father; contrary to the whole tenor of Scripture, in which the Son is said, in the affair of our salvation, to act in subordination to the will of his Father.” — Macknight. That in him should all fulness dwell — All fulness of truth and grace, of wisdom, power, and love, and all divine perfections; or, as the expression may chiefly mean, all fulness of gifts and graces, to supply the wants of his church. That this fulness should reside in him constantly, and be always ready to supply the wants of those that in faith and prayer apply to him.

18. He is the head—Better, he himself. Not any angel or mere created being, but the Son, who has this high dignity, is the head of the Church. The incarnate and glorified Christ is now spoken of. The Church, including those who have passed away and those yet on earth, is a new spiritual creation, of which he is the beginning, the founder, as he is creator of the universe, and so rightful Lord and Governor of both. He is also the firstborn from the dead, ek twn nekrwn, out from the dead, leaving others behind. The phrase occurs in but three other places. See note on Luke 20:35. He is the firstfruits (1 Corinthians 15:23) of the coming harvest, the first who rose out of all the myriads of the dead with the immortal, glorious body. Here, too, he has precedence. Preeminence—In order that in all things he might become preeminent. The en pasin must be held as co-extensive with the ta panta. The pre-incarnate Son, the Logov asarkov, was Lord of the entire creation, and the purpose of maintaining this supremacy in the Logov ensarkov, the Son incarnate, requires his priority in the resurrection, which in its turn is essential to his supremacy in the Church. Our Lord’s Headship in the Church is fully brought out in the parallel passage in Ephesians 1:22, where see notes. Here it enters as an element in the broader view of him as Head of the universe, which distinguishes the present epistle. It was the divine purpose that everywhere and in all things the incarnate Christ should have the highest place, although it will not be fully realized until the final triumph at the end of time.

2. Divine plan of a universal reconciliation through Christ, 19, 20.

COLOSSIANS

SECTION 5. — CHRIST’S RELATION TO THE

CHURCH AND TO THE WORK OF SALVATION.

CH. 1:18-20.

And Himself is the Head of the Body, i.e. of the Church; who is the Beginning, the Firstborn from the dead ones, in order that He may become in all things Himself first. Because in Him, He was well-pleased that all the fulness should dwell; and through Him to reconcile all things to Himself having made peace through the blood of His cross, through Him, whether the things upon the earth or the things in the heavens.

Ver. 18. And Himself is: exact and stately repetition of the opening words of Colossians 1:17. He through whom all things were created and in whom all find their bond of union is also the Head of the Body, i.e. of the Church. That this last short explanation is sufficient, shows how familiar to Paul was the thought that the Church is the Body of Christ. This important metaphor we have already found in 1 Corinthians 12:12-27; Romans 12:4, 5. The new point here is that of this body Christ is the Head: so Colossians 2:19; Ephesians 1:22; 4:15. Accordingly, in the earlier epistles this metaphor sets forth chiefly the relation of Christians one to another: here it sets forth, in harmony with the scope of the epistle which is to expound the dignity of Christ, their relation to Him. The Son of God is not only a Spirit animating, and directing from within, each member and uniting them into one body, but also Himself the Head of the Body, i.e. a part of it, yet occupying a unique and supreme position and from that position directing the whole Body. And this relation is vital. Some other members may be removed and the body live still: separation from the head involves instant death. Perhaps we may say that as divine Christ is the animating and invisible spirit of the Body: as human and yet superhuman and possessing a visible and glorified body He is its Head. Notice here and in Colossians 1:24 the word Church in a sense more august than we have hitherto met, viz. as denoting definitely and unmistakably the entire family of God: so Ephesians 1:22; 3:10, 21; 5:23-32. Inasmuch as Christ designs His people on earth to be joined in outward and visible fellowship, the word Church here denotes probably, not the simple totality of those who are inwardly joined to Christ, but the company of His professed followers with the implied exception of those whose profession is an empty pretence and therefore valueless. For the common local use of the word links with it indissolubly the ideas of outward confession and visible unity. And, in spite of the many ecclesiastical divisions of Christians, there is between all the professed and real servants of Christ a bond of union, recognised in some small degree even by the world around. The true significance of membership in a sectional Church is that by entering it we become members of the universal company of the professed followers of Christ.

Who is etc.: solemn assertions, expounding further Christ’s relation to His body.

The Beginning: earliest in time, as in Genesis 49:3; Deuteronomy 21:17 where the same word is linked with firstborn. Very frequently the earliest is the cause of all that follow. So is Christ. Similarly, Revelation 3:14, the beginning of the creation of God: for Christ is the Agent and in a real sense the Archetype of the whole creation. Here the reference of the word beginning is not stated: but it is suggested by the new topic introduced by this verse, viz. Christ’s relation to the Church, and is placed beyond doubt by the words following. He is the beginning of the New Creation because He is Firstborn from the dead. For resurrection is the gate through which we shall enter the fully-developed kingdom of God: and His resurrection made ours possible. By Himself rising He opened a path along which we shall enter the glory in which He already is. And by rising from among the dead through (2 Corinthians 13:4) the power of the Father, the God-Man entered a new mode of life and in some sense a new world; and may therefore be said to have been born from the dead. Since He was the first to pass through death, He is the firstborn from the dead. The word firstborn, recalling Colossians 1:15, emphasises the similar relation of Christ to the Universe and to the Church. But in Colossians 1:15 it was followed by mention of the later-created, every creature: here it is followed by mention of those from whose midst the Resurrection-Birth brought Christ, from the dead.

That He may (or might) become: purpose of Christ’s rising first. In all things Himself first or holding-the first-place. Already the Son is first in time and rank, as being earlier than every creature and as being agent, and bond of union, of the entire universe. That this priority may be universal, i.e. that it might extend to the Church, Christ rose from the dead before any of His servants: and He did so by the deliberate purpose of God. Become; notes the historical development of Christ, in contrast to that which He is, i.e. to His abiding state, as described in Colossians 1:15, 17, 18. The emphatic words in all things keep before us the sameness of Christ’s relation to the Church and to the Universe.

V. 19. For it pleased the Father that all fulness-All the fulness of God. Should dwell in him-Constantly, as in a temple; and always ready for our approach to him.

Verse 19. For it pleased the Father that in him should all fulness dwell] As the words, the Father are not in the text, some have translated the verse thus: For in him it seemed right that all fulness should dwell; that is, that the majesty, power, and goodness of God should be manifested in and by Christ Jesus, and thus by him the Father reconciles all things to himself. The plhrwma, or fulness, must refer here to the Divine nature dwelling in the man Christ Jesus.

Verses 18, 19. And he is the head of the body, the church — The apostle having displayed the greatness of the Son, as Creator of all things, visible and invisible, in the heavens and upon the earth, proceeds, in this clause, to display his glory as head of the church, which is called the body, and his body, to intimate, that as the human body is influenced, directed, and governed by the head, so the church universal, including the whole body of believers, is influenced, directed, and governed by Christ its head. Who is — The repetition of the expression (see verse 15) points out the entrance on a new paragraph; the beginning — Arch, the principle, or cause of all things; absolutely the Eternal. The Greek philosophers expressed the first cause, or efficient principle of things, by this word arch, beginning. In this sense Christ called himself (Revelation 3:14) arch thv ktisewv tou Qeou, the first cause of the creation of God. But though it be a high honour to the church that he is its head who is the first cause of all things, yet, as the apostle in this verse is speaking of Christ as the head of the church, it is probable that he is here called the first cause, or beginning, in respect of it, which began immediately after the fall, in the view of Christ’s coming into the world to perform that one great act of obedience, by which the evil consequences of Adam’s one act of disobedience were to be remedied. The firstborn, or first-begotten, from the dead — From whose resurrection flows all the life, spiritual and eternal, of all his brethren. Christ is called the firstborn, from, or of, (as ek may be here rendered,) the dead, both because he was the first who ever rose to an immortal life, and because he is the Lord of all the dead, (as well as the living, Romans 14:9,) and will raise them at the last day. That in all things — Whether of nature or grace; he might have the pre-eminence — Suitable to the infinitely superior dignity of his nature above all created beings. For it pleased the Father — “The words, the Father, are not in the original; but they are very properly supplied by our translators. For, as the expression is elliptical, it must be completed, either as our translators have done, or as others propose, by adding the word him: It hath pleased him; namely, Christ. But, not to mention the confusion which this method of supplying the ellipsis occasions in the apostle’s discourse, it represents the Son as taking the fulness of perfection and government to himself, independently of the will of the Father; contrary to the whole tenor of Scripture, in which the Son is said, in the affair of our salvation, to act in subordination to the will of his Father.” — Macknight. That in him should all fulness dwell — All fulness of truth and grace, of wisdom, power, and love, and all divine perfections; or, as the expression may chiefly mean, all fulness of gifts and graces, to supply the wants of his church. That this fulness should reside in him constantly, and be always ready to supply the wants of those that in faith and prayer apply to him.

19. It pleased—Whether we translate, as Ellicott, “Because in him the whole fulness was pleased to dwell;” or, as Alford, “For in him God was pleased that the whole fulness should dwell,” or, as in the text, which on the whole is preferable, supplying God, however, rather than the Father, the doctrinal result is the same. The point in hand is to state the ground upon which the preeminence is given to the Lord Jesus Christ, in whom the human is in union with the divine, making him in so far different from the Son previous to the incarnation. It is explained by the two great facts which it pleased God, not arbitrarily, but as the deliberate outflow of his infinite wisdom and love, to embody in his plan. The first relates to his qualification: that in him the whole fulness should permanently dwell. But fulness of what? Various answers are given, of which we think the true one is the fulness of those attributes which fit him for this supremacy and for his redeeming work, such as power, authority, grace, wisdom, and love. They are not partial or limited in him, but perfect. This is, doubtless, the same as saying that the divine perfections dwell in him, while it is not quite the statement of Colossians 2:9, where the divine essence is spoken of, which is not in question here.

Ver. 19.-20. A statement which explains the foregoing purpose by tracing it to its cause in the thought of God, and specifies two purposes of God touching His Son, one relating to His Incarnation and the other to the ultimate aim of His death in the restoration of harmony between God and the universe.

In Him: Christ, who is thrust prominently forward to the beginning of the sentence.

He was-well-pleased: same word as in Galatians 1:15; 1 Corinthians 1:21. This good pleasure cannot be that of the Son: for in Colossians 1:20 the Son is distinguished, as the Agent or Instrument, from Him whose good pleasure it is to reconcile through Christ all things to Himself: cp. 2 Corinthians 5:18. It must therefore be either the Father as in A.V. and R.V.; or the fulness personified, as suggested by Ellicott. This suggestion, however, which implies a rather startling personification, has no support in the context or in the Epistles of Paul: whereas the constant presence of God in the entire thought of Paul as the ultimate source of all good makes the other exposition quite easy. [The change of subject between the verbs well-pleased and dwell is in complete harmony with the spirit of the Greek language even in the use of the word well-pleased.] Paul had no need to say whose good-pleasure it was that the fulness should dwell in Christ.

Fulness: a word all-important in these epistles: found in Colossians 2:9; Ephesians 1:10, 23; 3:19; 4:13; Romans 11:12, 25; 1 Corinthians 10:26; Galatians 4:4. It denotes a result of the action described by the verb fill or fulfil; and takes all shades of meaning belonging to this verb. Since both the vessel filled and the matter filled into it are direct objects of the verb fill, the word fulness may denote (1) a filled vessel, (2) that with which it is made full, as evidently in 1 Corinthians 10:26, or (3) the increment by which a partly filled vessel is made quite full, as in Matthew 9:16. Or, since the verb denotes the accomplishment of a purpose or promise or command, the word fulness may denote (4) that in which such accomplishment is attained, as in Romans 13:10, ‘love is a fulness (or fulfilment) of the Law.’ The absence here of any defining genitive (contrast Colossians 2:9 all the fulness of the Godhead) implies that the word fulness itself conveys a definite thought present to the mind of Paul. And this can only be, in sense (2), the fulness of God, the totality of that with which God is Himself full, of the dispositions and powers which make up, in our thought, the personality of God. These, being infinite, leave no lack or defect in God. They are also a necessary development of our conception of God, thus approaching sense (4); or rather showing its close connection with the simpler meanings of the word. The fulness of God is the totality of attributes with which He is essentially full and which go to make up our conception of God. And this is the meaning of the less definite phrase here. The Father was pleased that all this divine fulness should dwell (or more accurately make-its-home) in Him who has been just described as the firstborn from the dead.

The past tense He-was-well-pleased suggests [as does the aorist katoikhsai] that Paul refers, not to that which the Son is unchangeably from eternity-although we may reverently say (cp. John 5:26) that even in this sense these words are true-but to what He became in time; and, if so, to the incarnation in which the Eternal Son became the God-Man. In that divine-human Person, the entire circle of the attributes of God took up its abode. This is in complete harmony with the complementary truth in <502007> Philippians 2:7, He emptied Himself. For even on earth the Word (John 1:14) was full of grace and truth; and (John 1:16) ‘from His fulness we all have received.’ All that belongs to the essence of God was present in Jesus. But the Son deliberately and definitely laid aside for a time in order to become a sharer of our weakness the actual exercise of the outer and lower circle of His divine attributes. It was the essential and unchangeable possession of these attributes which made possible, and gave worth to, this temporary surrender of the exercise and enjoyment of them. But nothing was surrendered even for a moment which was needful to the further purpose stated in Colossians 1:20.

All the fulness; recalls in all things. Because the Father had resolved that in Christ should dwell all the fulness of the divine attributes, He resolved further that even in the order of resurrection He should have the first place.

V. 20. Through the blood of the cross-The blood shed thereon. Whether things on earth-Here the enmity began: therefore this is mentioned first.

Or things in heaven-Those who are now in paradise; the saints who died before Christ came.

Verse 20. And, having made peace through the blood of his cross] Peace between God and man; for man being in a sinful state, and there being no peace to the wicked, it required a reconciliation to be made to restore peace between heaven and earth; but peace could not be made without an atonement for sin, and the consequence shows that the blood of Christ shed on the cross was necessary to make this atonement. To reconcile all things unto himself] The enmity was on the part of the creature; though God is angry with the wicked every day, yet he is never unwilling to be reconciled. But man, whose carnal mind is enmity to God, is naturally averse from this reconciliation; it requires, therefore, the blood of the cross to atone for the sin, and the influence of the Spirit to reconcile the transgressor to him against whom he has offended! See Clarke’s notes on “2 Corinthians 5:19”, &c.

Things in earth, or things in heaven.] Much has been said on this very obscure clause; but, as it is my object not to write dissertations but notes, I shall not introduce the opinions of learned men, which have as much ingenuity as variety to recommend them. If the phrase be not a kind of collective phrase to signify all the world, or all mankind, as Dr. Hammond supposed the things in heaven may refer, according to some, to those persons who died under the Old Testament dispensation, and who could not have a title to glory but through the sacrificial death of Christ: and the apostle may have intended these merely to show that without this sacrifice no human beings could be saved, not only those who were then on the earth, and to whom in their successive generations the Gospel should be preached, but even those who had died before the incarnation; and, as those of them that were faithful were now in a state of blessedness, they could not have arrived there but through the blood of the cross, for the blood of calves and goats could not take away sin. After all, the apostle probably means the Jews and the Gentiles; the state of the former being always considered a sort of Divine or celestial state, while that of the latter was reputed to be merely earthly, without any mixture of spiritual or heavenly good. It is certain that a grand part of our Lord’s design, in his incarnation and death, was to reconcile the Jews and the Gentiles, and make them one fold under himself, the great Shepherd and Bishop of souls. That the enmity of the Jews was great against the Gentiles is well known, and that the Gentiles held them in supreme contempt is not less so. It was therefore an object worthy of the mercy of God to form a scheme that might reconcile these two grand divisions of mankind; and, as it was his purpose to reconcile and make them one, we learn from this circumstance, as well as from many others, that his design was to save the whole human race.

Verse 20. And having made peace through the blood of the cross — The blood shed thereon, by which the design of the ceremonial law having been answered, the obligations of it were abolished, and the wall of partition between Jews and Gentiles broken down, in order to their being united in one church; by which blood of the cross also, the sins of men being expiated, peace is made between God and man; by him to reconcile all things unto himself, whether things in earth — Here the enmity began, therefore this is mentioned first; or things in heaven — Those who are now in paradise; the saints who died before Christ came. See notes on Ephesians 2:15, 16. Some commentators, under the expression things in heaven, suppose that the angels are included; therefore, instead of to reconcile all things to himself, Dr. Whitby reads, By him to make all things friendly in him, making peace between them by the blood of the cross; an interpretation which Doddridge thinks expresses “the true sense, and the only sense in which angels could be said to be reconciled; for if it were granted,” according to what some have maintained, “that the angels received confirming grace in Christ, they could not be said, upon that account, to be reconciled: but when a breach commenced between man and the blessed God, the angels, as faithful subjects, must join with him against the rebellious creature, and be ready to act as enemies to him, while he continued the enemy of God.” Macknight, who also thinks that the expression, things in heaven, includes angels, reads and paraphrases the clause, “By him to unite all things to him, whether they be men upon earth, or angels in heaven; that, being joined together in one body for the worship of God, they may be happy through all eternity by that union.”

Ver. 20. Having made peace through the blood of his cross. It was an ancient law to offer sacrifice after revolts into sin, after war, and after sickness: thus Christ is our peace. Romans 5:12. 2 Corinthians 5:19, 20. Ephesians 2:14, 15. But all in earth and heaven being named here, some have thought that the human redemption was designed also for the edification of angels, and for confirmation in their high and happy state.

20. And—It also pleased God to make him, thus qualified, infinitely transcending in dignity and excellence all possible qualification of any creature, the medium of the reconciliation. This is the second fact in the great plan. “This indwelling,” says Bengel, “is the foundation of the reconciliation.” The Greek order is: And through him (Christ) to reconcile all things unto himself (God), having made peace through the blood of his cross. The emphatic point is, that it is through Christ that God planned and has undertaken the reconciliation of the universe to himself. The reconcile of this verse is parallel with the gather together of Ephesians 1:10, yet with a broader scope, by as much as Christ’s headship in the universe is broader than his headship in the Church. Yet here, as there, we must distinguish between the divine idea, as framed before the foundation of the world, and its actual realization at the final consummation. The sin which began with the angels has extended to men, and so affected the entire creation that the harmony of the universe is disturbed. Now it is God’s plan that the incarnate Son shall mediatorially restore this harmony of the universe with himself, laying the ground of it in the shedding of his blood on the cross. He is the Lamb of sacrifice foreordained from eternity, 1 Peter 1:20. And lest there should be doubts as to how far-reaching the plan is, we are told that the all things embraces the things in earth, and the things in heaven, which terms are identical with those employed in verse 16 to designate the entire totality of created things, and can here mean no less. The glorious divine intention, then, was a reconciliation co-extensive with the same universe which the Son mediatorially created. Thus far the plan itself: in its execution the whole tendency is toward a glorious ultimate result. The Reconciler is exalted to the throne of the universe. Myriads upon myriads of men, saints rejoicing on high, and saints serving below, have found his peace. The sinless angels, who never saw God except through the Son, see him now in the glorified Christ, and are brought nearer to him. Of what the final realization will be, the passage does not speak. The resurrection will destroy death; redeemed men and blissful angels will people heaven; and the physical creation be freed from its subjection to vanity. But, reversely, it is in the power of wicked men, freely acting, to trample on the atonement and reject the proffers of peace, thus defeating in themselves the divine plan. Fallen angels, who would seem to have been included in the intended mercy, possibly in their refusal of honour to God’s Son, and their mad, persistent rebellion against him in their day of probation, have thrown themselves out from its benefits, so that they and their dark abode are not included in the reconciliation. Yet lost angels and men will finally be compelled to bow in unwilling subjection to the sceptre of Christ, so that the whole universe will confess him Lord. See note, Ephesians 1:10.

3. The idea realized in the experience of the Colossians, 21-23.

Ver. 20. Second element in the Father’s good pleasure. He was pleased (1) that in Christ should all the fulness dwell, and (2) through Him to reconcile etc.

Reconcile: slightly stronger form, found in N.T. only in Colossians 1:22; Ephesians 2:16, of the word in Romans 5:10, 11; 1 Corinthians 7:11; 2 Corinthians 5:18-20; meaning possibly to restore a lost friendship. See under Romans 5:1.

Through Him: i.e. Christ, who is ever the Agent, as the Father is the Author, of this reconciliation; so Romans 5:1,11; 2 Corinthians 5:18.

All things: same words and same compass as in Colossians 1:16. God’s purpose is to bring into harmony with Himself all things rational and irrational.

To Himself: literally into Himself; a stronger term than that in Romans 5:10; 2 Corinthians 5:18-20; Ephesians 2:16, and suggesting close fellowship with God resulting from reconciliation. Having-made-peace etc.: method of the reconciliation.

Peace: primarily peace with God, Romans 5:1: but this brings with it the peace of God, Philippians 4:7. It is the blessed and abiding result of the act of reconciliation.

Through the blood of His cross: graphic exposition of through Him. God resolved to make peace between Himself and man by means of the blood shed on the cross of Christ. Similarly, though less vividly, Ephesians 2:16; Philippians 3:18; Galatians 6:14; 1 Corinthians 1:17,

18. The cross of Christ is used in this theological sense, in the N.T., only by Paul. It is therefore a mark of genuineness. About the genuineness of the words through Him, documentary evidence is equally divided. But their apparent needlessness might occasion their omission; whereas, if not genuine, it is not easy to explain their insertion. This gives a slight balance of probability in their favour. They are an emphatic resumption of the same words at the beginning of the verse.

Whether the things upon the earth etc.: exposition of the words all things, showing that they include not only all objects on earth but those in heaven; and thus indicating that the peace resulting from the death of Christ is designed to leave no discord upon the earth or in the heavens. The earth is put first because it chiefly and manifestly needs reconciliation. In Colossians 1:16 the heavens were put first, because the angelic powers were created before the inhabitants of the earth.

These words do not prove absolutely that there is disharmony in heaven. For they admit a negative interpretation, viz. that the death of Christ is designed to leave no discord in the entire universe. But they suggest it. And we may conceive that, the entire universe being essentially one and each part contributing to the good of the whole, the blight caused by sin in one part might be an element of discord to the whole. Paul declares that, whatever discord has thus been caused, the death of Christ was designed to remove it.

Although this purpose embraces everything and every one in heaven and earth, it is unsafe to infer from it that all men now living on earth will eventually be saved. For, although God’s purpose cannot fail as a whole but must receive worthy accomplishment, He has thought fit to make its fulfilment in individuals dependent on themselves, thus leaving it abundantly possible that they who now trample under foot the blood of Christ may be finally cast out both from earth and heaven and thus excluded from this universal harmony. Certainly this purpose is not sufficient to disprove the plain contrary assertion in Philippians 3:19. See under <502910> Philippians 2:10, 11.

Section 5 reveals the importance of section 4. To the material world around and the angelic world above us, it links the work of redemption as wrought by the same exalted Person and as an accomplishment of one great purpose as wide as creation. Paul thus raises his readers at Colossæ out of the narrow valley of the Lycus where they had lately found personal salvation to a platform from which they can survey the entire universe of God to its utmost bound and the successive ages of the past to the moment when the earliest creature began to be.

This width of view is a conspicuous and invaluable feature of these Epistles as compared with the earlier ones. Paul has reminded his readers (Colossians 1:6, so Colossians 1:23) that the Gospel preached to them was preached also throughout the world. He has led out their thoughts (Colossians 1:16) to the entire visible universe and to the invisible universe beyond it, to the beginning of the world and of whatever began to be, and (Colossians 1:17) to the abiding constitution of the manifold realm of creation. In Romans 5:12-19 Paul traced up sin and death to the first father of the race, and taught that the purpose of salvation was coextensive with the race. He here declares that the same purpose embraces not only earth but heaven. He thus makes the cross of Christ the centre of the universe, and links with it the creation of the earliest and loftiest archangel.

V. 21. And you that were alienated, and enemies-Actual alienation of affection makes habitual enmity.

In your mind-Both your understanding and your affections. By wicked works-Which continually feed and increase inward alienation from, and enmity to, God.

He hath now reconciled-From the moment ye believed.

Verse 21. And you, that were sometime alienated] All men are alienated from God, and all are enemies in their minds to him, and show it by their wicked works; but this is spoken particularly of the Gentiles. The word apallotriow, which we render to alienate, to give to another, to estrange, expresses the state of the Gentiles: while the Jews were, at least by profession, dedicated to God, the Gentiles were alienated, that is, given up to others; they worshipped not the true God, but had gods many and lords many, to whom they dedicated themselves, their religious service, and their property. The verb allotriow, to alienate, being compounded here with the preposition apo, from, signifies to abalienate, to estrange utterly, to be wholly the property of another. Thus the Gentiles had alienated themselves from God, and were alienated or rejected by him, because of their wickedness and idolatry.

Enemies in your mind] They had the carnal mind, which is enmity against God; and this was expressed in their outward conduct by wicked works. See Clarke’s note on “Romans 5:10”. The mind is taken here for all the soul, heart, affections, passions, &c.

Verses 21-23. And you — Colossians, in particular, with all other Gentiles; that were sometime — Greek, pote, once, formerly; alienated — Estranged from the knowledge, love, and life of the one living and true God, (see note on Ephesians 4:18,) being destitute not only of all conformity to him, and union with him, but of all fear of him, and acquaintance with his nature and attributes; yea, and enemies — To him and to his worship and service; in your mind — Your understanding, judgment, will, and affections; by wicked works — Which at once manifested your inward enmity, and continually fed and increased it. Observe, reader, every violation of the divine law, every instance of disobedience to his commands, is an undeniable proof of enmity to him. This, however, is not the only evidence thereof: for, as he manifests his will by the dispensations of his providence, as well as by the precepts of his word, so far as we do not receive these dispensations, however afflictive, with resignation and patience, we manifest our enmity to him; as we do likewise, according to Romans 8:6, 7, (where see the note,) so far as we are carnally minded; that is, esteem, desire, and delight in visible and temporal, in preference to spiritual and eternal things; or set our affection on things beneath, instead of setting it on things above, and seek that happiness in the creature which ought to be sought, and certainly can only be found, in the Creator. Yet now hath he reconciled — To himself and to the society of his people. That is, he is both reconciled to you, having forgiven you all your trespasses, and also hath reconciled you, or removed your enmity, by shedding his love abroad in your hearts; in the body of his flesh — (Thus distinguished from his body the church,) namely, his entire manhood, offered up upon the cross for you; through death — Endured to expiate your guilt, and thereby both to render a holy and just God reconcileable, on the terms of repentance toward him, and faith in his Son, and to procure for you the Holy Spirit to work that repentance and faith in you, and give you such a display of God’s love to you as should win and engage your affections to him. See on Romans 5:10; to present you holy — Toward God, dedicated to him in heart and life, conformed to his image, and employed in his service; and unblameable — Amwmouv, spotless in yourselves; cleansed from all filthiness of the flesh and spirit; and unreproveable — With respect to your neighbour, cultivating truth in your words, and justice and mercy in your actions toward all men. If ye continue — That is, you will assuredly be so presented, if you continue in the faith, exercising living faith in Christ and his gospel; grounded and settled — Teqemeliwmenoi kai edraioi, placed on a good foundation, and firmly fixed upon it; and be not moved away from the hope of the gospel — Namely, that lively hope of eternal life, felicity, and glory, (Titus 1:2; 1 Peter 1:3,) to which you were begotten again when made children of God by adoption and grace, Romans 8:17. This is termed the hope of the gospel, because the gospel reveals that future and immortal state which is the great object of this hope, and shows us how we may secure a title to that state. Faith and hope are the principal means of our salvation, from first to last. By the former, we are not only justified, and made the children of God, (Romans 3:28; Galatians 3:26,) but sanctified and saved eternally; (Acts. 26:18;) and by the latter, we have patience, gratitude, joy, purity, with a disposition to be zealous and diligent in the work of the Lord, 1 Thessalonians 1:3; 1 Peter 1:3; Romans 5:2; 1 John 3:3; 1 Corinthians 15:58. It is therefore of absolute necessity, in order to our eternal salvation, that we should continue in the lively exercise of these graces. Which ye have heard — Even ye Gentiles; and which was preached — Or is already begun to be preached, by a special commission from God; to every creature which is under heaven — Being no longer confined to the Jews, but extended to all the different nations and languages of men; whereof — Of which gospel; I, Paul, am made a minister — By the singular mercy and grace of God.

21. You that were… alienated—As in science, so in religion, experience establishes the theory. Formerly alienated from God in affection, and enemies—hostile to him in intellectual action and notions of truth, as abundantly manifest in wicked life, they were now actually reconciled with God through Christ.

COLOSSIANS

SECTION 6. — THE COLOSSIAN CHRISTIANS IN

THEIR RELATION TO CHRIST. CH. 1:21-23.

And you, formerly alienated as ye were and enemies by your mind in your wicked works, yet now He has reconciled in the body of His flesh, through death, to present you holy and spotless and unimpeachable before Him: if at least ye continue in the faith foundationed and firm and not moving away from the hope of the Gospel which ye heard, the Gospel preached in all creation under heaven, of which I Paul became a minister.

Ver. 21.-22. And you: the Christians at Colossæ now conspicuously brought within the scope and operation of the all-embracing purpose of reconciliation.

Alienated as ye were: calling conspicuous attention to a fact. It describes their state when this purpose found, and laid hold on them: cp. Ephesians 2:1, 5, 11.

Alienated-ones, literally made-to-be-strangers: a word frequently used to describe men deprived of the rights of citizens: same word in Ephesians 2:12; 4:18; frequent in the LXX., e.g. Ezekiel 14:5, 7; Psalms 69:9Psalm 69:9; and in classic Greek.

Enemies: either hostile to God, or men who have to reckon with God as hostile to them. Which of these meanings Paul intends here, we can determine only by his general conception of the Gospel. We saw under Romans 5:1 that the justice of God, which as we learnt from Romans 3:26 forbade Him to justify believers except through the death of Christ, makes Him in this sense hostile to those who refuse salvation from sin. Thus an obstacle to peace between God and sinners is found in the justice of God. Now Paul declares in Romans 3:24-26, expressly and plainly, that God gave Christ to die in order to remove this obstacle to peace. This last doctrine is, in Romans 5:10, embodied in the words being enemies, we were reconciled to God through the death of His Son, words almost the same as those now before us. Similarly, in Ephesians 2:12, 16 men ‘formerly… alienated from the commonwealth of Israel,’ Christ came to reconcile… to God through the cross, having slain the enmity thereby. On the other hand, only once (Romans 8:7) does Paul speak of sin under the aspect of hostility to God. (James 4:4 admits, and perhaps suggests the sense that they who choose the friendship of the world are thereby placed among those who will have to reckon with God as their enemy.) And Paul never speaks of the cross of Christ as the instrument by which God moves the sinner to lay down his hostility. We are therefore compelled to interpret the words reconciled… through death in Colossians 1:22 as meaning that by the death of Christ God removed the obstacle to peace between God and man which lay in His own justice, and thus brought us out of a position in which we had to reckon with God as an enemy into one in which we look upon Him as a friend. This interpretation of the word reconciled in Colossians 1:22 fixes in the main the meaning of enemies in Colossians 1:21. We shall find that it will harmonize with the context; and may therefore accept it with confidence. Possibly, however, Paul chose the word enemies the more readily because, as matter of fact, sinners are actually hostile to God. Had not Christ died, this double hostility would have been irreconcilable. Your mind: either the faculty of mental discrimination or the operation of that faculty; senses closely allied. [The Greek dative merely states that this enmity has something to do with the readers’ minds, leaving the exact relation to be inferred from the context. The simplest expositions are (1) that the mind was the seat of the enmity, as in Ephesians 4:18 where the same word and case mean darkened in their mind; or (2) that the mind was the instrument by means of which the enmity was brought about, as the Greek dative is used in Galatians 2:13; Ephesians 2:1, 5; dead by means of your trespasses. This latter sense is required by our exposition of enemies. For their entire personality was exposed to the hostility of God. Consequently, further specification of the locality of the enmity was needless. On the other hand, we are eager to know by what means they became enemies of God. Exposition 2 tells us that it was by the perverted activity of their intelligence which mistook evil for good; and which thus, instead of leading them to God, led them into the ranks of His foes. In your wicked works: immoral locality of this enmity. Same thought in Ephesians 2:2. Led astray by their own wicked thought they wandered among wicked actions, and thus became exposed to the just anger of God. Whether Paul intended to say that the alienation as well as the enmity were caused by his readers’ perverted mind and had its locality in their wicked works, we cannot determine with certainty. But, as matter of fact, the alienation and the enmity had the same instrumental cause and the same ideal locality. And the absence here (contrast Ephesians 2:12; 4:18) of any further specification of the word alienated suggests that Paul intended to say this.

Before stating how the divine purpose just mentioned has been accomplished in his readers, Paul describes in Colossians 1:21 their former spiritual state. Not only were they aliens destitute of the rights of sons or even of citizens but they were found in the ranks of the enemies of God. And this separation and hostility were brought about by their mistaken mode of thought revealing itself in evil actions.

V. 22. By the body of his flesh-So distinguished from his body, the church. The body here denotes his entire manhood. Through death-Whereby he purchased the reconciliation which we receive by faith.

To present you-The very end of that reconciliation. Holy-Toward God.

Spotless-In yourselves.

Unreprovable-As to your neighbour.

Verse 22. In the body of his flesh] By Christ’s assumption of a human body, and dying for man, he has made an atonement for sin, through which men become reconciled to God and to each other.

To present you holy] Having saved you from your sins.

Unblamable] Having filled you with his Spirit, and written his law in your hearts, so that his love, shed abroad in your hearts, becomes the principle and motive to every action. The tree therefore being good, the fruit is also good.

And unreprovable] For, being filled with love, joy, peace, meekness, gentleness, and goodness, against these there is no law; and as they were called to love God with all their heart, soul, mind, and strength, and their neighbour as themselves, the whole spirit and design of the law was fulfilled in them, for love is the fulfilling of the law. In his sight] At the day of judgment. None can enjoy heaven who have not been reconciled to God here, and shown forth the fruits of that reconciliation in being made holy and unblamable, that, when they come to be judged, they may be found unreprovable.

Verses 21-23. And you — Colossians, in particular, with all other Gentiles; that were sometime — Greek, pote, once, formerly; alienated — Estranged from the knowledge, love, and life of the one living and true God, (see note on Ephesians 4:18,) being destitute not only of all conformity to him, and union with him, but of all fear of him, and acquaintance with his nature and attributes; yea, and enemies — To him and to his worship and service; in your mind — Your understanding, judgment, will, and affections; by wicked works — Which at once manifested your inward enmity, and continually fed and increased it. Observe, reader, every violation of the divine law, every instance of disobedience to his commands, is an undeniable proof of enmity to him. This, however, is not the only evidence thereof: for, as he manifests his will by the dispensations of his providence, as well as by the precepts of his word, so far as we do not receive these dispensations, however afflictive, with resignation and patience, we manifest our enmity to him; as we do likewise, according to Romans 8:6, 7, (where see the note,) so far as we are carnally minded; that is, esteem, desire, and delight in visible and temporal, in preference to spiritual and eternal things; or set our affection on things beneath, instead of setting it on things above, and seek that happiness in the creature which ought to be sought, and certainly can only be found, in the Creator. Yet now hath he reconciled — To himself and to the society of his people. That is, he is both reconciled to you, having forgiven you all your trespasses, and also hath reconciled you, or removed your enmity, by shedding his love abroad in your hearts; in the body of his flesh — (Thus distinguished from his body the church,) namely, his entire manhood, offered up upon the cross for you; through death — Endured to expiate your guilt, and thereby both to render a holy and just God reconcileable, on the terms of repentance toward him, and faith in his Son, and to procure for you the Holy Spirit to work that repentance and faith in you, and give you such a display of God’s love to you as should win and engage your affections to him. See on Romans 5:10; to present you holy — Toward God, dedicated to him in heart and life, conformed to his image, and employed in his service; and unblameable — Amwmouv, spotless in yourselves; cleansed from all filthiness of the flesh and spirit; and unreproveable — With respect to your neighbour, cultivating truth in your words, and justice and mercy in your actions toward all men. If ye continue — That is, you will assuredly be so presented, if you continue in the faith, exercising living faith in Christ and his gospel; grounded and settled — Teqemeliwmenoi kai edraioi, placed on a good foundation, and firmly fixed upon it; and be not moved away from the hope of the gospel — Namely, that lively hope of eternal life, felicity, and glory, (Titus 1:2; 1 Peter 1:3,) to which you were begotten again when made children of God by adoption and grace, Romans 8:17. This is termed the hope of the gospel, because the gospel reveals that future and immortal state which is the great object of this hope, and shows us how we may secure a title to that state. Faith and hope are the principal means of our salvation, from first to last. By the former, we are not only justified, and made the children of God, (Romans 3:28; Galatians 3:26,) but sanctified and saved eternally; (Acts. 26:18;) and by the latter, we have patience, gratitude, joy, purity, with a disposition to be zealous and diligent in the work of the Lord, 1 Thessalonians 1:3; 1 Peter 1:3; Romans 5:2; 1 John 3:3; 1 Corinthians 15:58. It is therefore of absolute necessity, in order to our eternal salvation, that we should continue in the lively exercise of these graces. Which ye have heard — Even ye Gentiles; and which was preached — Or is already begun to be preached, by a special commission from God; to every creature which is under heaven — Being no longer confined to the Jews, but extended to all the different nations and languages of men; whereof — Of which gospel; I, Paul, am made a minister — By the singular mercy and grace of God.

22. Body… flesh… death—Only by the actual death of our Lord’s human, physical body has atonement been made for sin, and salvation for sinners become possible. The statement is in silent contrast with the doctrine of the mediation of angels who have no blood to shed and no body of… flesh to die. It is also opposed to all schemes of reconciliation to God without an atonement by death. The end to be attained is to present all who are saved from sin, holy in themselves, spotless and irreproachable in their relations to God before him in the Judgment day.

Ver. 22. The change wrought by God, and its further purpose. But now: see under Ephesians 2:13. It throws the present reconciliation somewhat into contrast with the former alienation and enmity.

He has reconciled: has brought out of a position in which they had to reckon with God as an enemy into one in which they can look upon Him as a friend. Same word in Colossians 1:20. As before, the Reconciler is the Father.

The body of His flesh: the organized structure of flesh and blood, and therefore weak and mortal, in which Christ lived on earth. Same phrase in Colossians 2:11, describing the bodies of the baptized. Contrast Philippians 3:21: the body of His glory. This body, when nailed to the cross, is here thought of as the sacred locality in which the Father reconciled us to Himself. Cp. 2 Corinthians 5:19: God was, in Christ, reconciling the world to Himself; 1 Peter 2:24, Himself bore our sins in His body.

Through death: the precise means of the reconciliation which took place in the body of His flesh.

In order to present etc.: ultimate purpose of the reconciliation. Cp. Ephesians 5:27.

Present: as in Ephesians 5:27; 2 Corinthians 4:14; 11:2; Colossians 1:28.

Holy: subjectively holy, i.e. all our powers actually devoted to the service of Christ. This is the aim of the objective holiness which God’s claim stamps on all objects claimed by Him. It is therefore the sense intended wherever holiness is represented as a purpose of God.

Spotless: as in <504415> Philippians 2:15. It is the negative side of holiness. Whatever is unreservedly devoted to God, is spotless; and that only. Unimpeachable: as in 1 Corinthians 1:8.

Before Him: either God, as the same words mean in Ephesians 1:4; or as in 2 Corinthians 5:10 before the judgment-seat of Christ. Since Paul is speaking here chiefly about Christ, to Him probably these words refer. The Father has reconciled us to Himself in order that in the great day He may set us before the searching gaze of Christ our Judge in all the sacredness symbolised in outline in the sacred objects of the Old Covenant, without any blemish being detected by the eye of the Judge, or any charge being brought against us by any accuser. Close parallel in Ephesians 5:27; except that there the saved are represented as given by the Son to Himself to be His own, whereas here they are placed by the Father before the Son as if for His inspection.

V. 23. If ye continue in the faith-Otherwise, ye will lose all the blessings which ye have already begun to enjoy.

And be not removed from the hope of the gospel-The glorious hope of perfect love.

Which is preached-Is already begun to be preached to every creature under heaven.

Verse 23. If ye continue in the faith] This will be the case if you, who have already believed in Christ Jesus, continue in that faith, grounded in the knowledge and love of God, and settled-made firm and perseveringly steadfast, in that state of salvation.

And be not moved away] Not permitting yourselves to be seduced by false teachers.

The hope of the Gospel] The resurrection of the body, and the glorification of it and the soul together, in the realms of blessedness. This is properly the Gospel HOPE.

To every creature which is under heaven] A Hebraism for the whole human race, and particularly referring to the two grand divisions of mankind, the Jews and Gentiles; to both of these the Gospel had been preached, and to each, salvation by Christ had been equally offered. And as none had been excluded from the offers of mercy, and Jesus Christ had tasted death for every man, and the Jews and Gentiles, in their great corporate capacity, had all been invited to believe the Gospel; therefore, the apostle concludes that the Gospel was preached to every creature under heaven, as being offered without restrictions or limitations to these two grand divisions of mankind, including the whole human race.

Verses 21-23. And you — Colossians, in particular, with all other Gentiles; that were sometime — Greek, pote, once, formerly; alienated — Estranged from the knowledge, love, and life of the one living and true God, (see note on Ephesians 4:18,) being destitute not only of all conformity to him, and union with him, but of all fear of him, and acquaintance with his nature and attributes; yea, and enemies — To him and to his worship and service; in your mind — Your understanding, judgment, will, and affections; by wicked works — Which at once manifested your inward enmity, and continually fed and increased it. Observe, reader, every violation of the divine law, every instance of disobedience to his commands, is an undeniable proof of enmity to him. This, however, is not the only evidence thereof: for, as he manifests his will by the dispensations of his providence, as well as by the precepts of his word, so far as we do not receive these dispensations, however afflictive, with resignation and patience, we manifest our enmity to him; as we do likewise, according to Romans 8:6, 7, (where see the note,) so far as we are carnally minded; that is, esteem, desire, and delight in visible and temporal, in preference to spiritual and eternal things; or set our affection on things beneath, instead of setting it on things above, and seek that happiness in the creature which ought to be sought, and certainly can only be found, in the Creator. Yet now hath he reconciled — To himself and to the society of his people. That is, he is both reconciled to you, having forgiven you all your trespasses, and also hath reconciled you, or removed your enmity, by shedding his love abroad in your hearts; in the body of his flesh — (Thus distinguished from his body the church,) namely, his entire manhood, offered up upon the cross for you; through death — Endured to expiate your guilt, and thereby both to render a holy and just God reconcileable, on the terms of repentance toward him, and faith in his Son, and to procure for you the Holy Spirit to work that repentance and faith in you, and give you such a display of God’s love to you as should win and engage your affections to him. See on Romans 5:10; to present you holy — Toward God, dedicated to him in heart and life, conformed to his image, and employed in his service; and unblameable — Amwmouv, spotless in yourselves; cleansed from all filthiness of the flesh and spirit; and unreproveable — With respect to your neighbour, cultivating truth in your words, and justice and mercy in your actions toward all men. If ye continue — That is, you will assuredly be so presented, if you continue in the faith, exercising living faith in Christ and his gospel; grounded and settled — Teqemeliwmenoi kai edraioi, placed on a good foundation, and firmly fixed upon it; and be not moved away from the hope of the gospel — Namely, that lively hope of eternal life, felicity, and glory, (Titus 1:2; 1 Peter 1:3,) to which you were begotten again when made children of God by adoption and grace, Romans 8:17. This is termed the hope of the gospel, because the gospel reveals that future and immortal state which is the great object of this hope, and shows us how we may secure a title to that state. Faith and hope are the principal means of our salvation, from first to last. By the former, we are not only justified, and made the children of God, (Romans 3:28; Galatians 3:26,) but sanctified and saved eternally; (Acts. 26:18;) and by the latter, we have patience, gratitude, joy, purity, with a disposition to be zealous and diligent in the work of the Lord, 1 Thessalonians 1:3; 1 Peter 1:3; Romans 5:2; 1 John 3:3; 1 Corinthians 15:58. It is therefore of absolute necessity, in order to our eternal salvation, that we should continue in the lively exercise of these graces. Which ye have heard — Even ye Gentiles; and which was preached — Or is already begun to be preached, by a special commission from God; to every creature which is under heaven — Being no longer confined to the Jews, but extended to all the different nations and languages of men; whereof — Of which gospel; I, Paul, am made a minister — By the singular mercy and grace of God.

Ver. 23. If ye continue in the faith, grounded and settled. The first means of perseverance are to be well-instructed in the glory of the Redeemer’s person, and in the mystery of the gospel, and to have Christ formed in us the hope of glory, by the power of regenerating grace. Then we know the truth, and taste the lovingkindness of the Lord. In this age the caution is requisite, and peculiarly so; for the gospel, which in a few years was preached to all the Roman world, is now despised. Myriads of men have lost their hope, and myriads of professed christians are wicked and profligate as infidels, while others are dead branches about to be burned. All these are so many admonitions to be faithful to Christ, and to continue in welldoing to the end of our course.

23. If ye continue—That is, assuming your persistence in the life of faith. A turning from the gospel to some substitute would work a forfeiture of its promised result. Every creature—Not that all men had then actually heard it, but it is provided for all and proclaimed for all without limitation.

4. Paul’s commission, sufferings, and labours in order to their full knowledge of Christ, 24-29.

Ver. 23. A condition on which depends the accomplishment of the foregoing purpose of God, the condition being so described as to invite fulfilment.

Continue in faith, or in your faith: persevere in believing the Gospel. Similar phrase in Romans 11:22, 23; 6:1. [The particle eige lays great stress upon the condition as absolutely essential to, and certainly followed by, the accomplishment of the divine purpose contingent on it. The present indicative, which might be rendered if-ye-are-continuing, suggests inquiry whether we are still retaining our faith or are-being-moved-away from it. Contrast Galatians 1:6. But Paul’s words give no hint whether his readers were or were not so continuing. They simply state that upon this continuance all depends.]

Foundationed: i.e. placed-upon-a foundation: see under Ephesians 3:17.

Firm: result of being on a foundation: same word in 1 Corinthians 7:37; 15:58.

And-not-moved-away: negative counterpart to foundationed and firm. [The present passive describes the process of removal as now going on.] Since the good things promised in the Gospel are contingent on continuance in faith, to surrender faith is to be moved away from the hope evoked by, and thus belonging to, the Gospel. For both hope and the blessings hoped for vanish when faith fails.

Which ye heard; recalls the first preaching of the Gospel at Colossæ. Similar thought in Colossians 1:5.

In all creation: literally, in every creature: same words as every creature in Colossians 1:15. Surrounded by, and within hearing of, all rational creatures the good news has been proclaimed.

Under the heaven: a strong hyperbole. Every where under the arching firmament the good news has been announced. This is in harmony with the many proofs that this epistle was written near to the end of Paul’s life. It testifies how widespread was the preaching of the Gospel. And we can well believe that, just as without any apostolic messenger the good news of salvation had reached Rome, so it had reached all the chief cities of the empire.

The emphatic repetition of a thought already expressed in Colossians 1:6, viz. the universality of the Gospel, suggests that this thought bears upon the special circumstances of the Colossian Christians. And this we can easily understand. They were in danger (Colossians 2:4) of being moved away from their faith and hope by erroneous teaching. Now such teaching is always local. Only the truth is universal. Paul therefore lifts his readers above their immediate surroundings and reminds them that the Gospel which has given them a new hope has been also proclaimed with the same result all over the world.

Of which Gospel I Paul: the writer’s relation to this universal Gospel. I Paul: as in 2 Corinthians 10:1; Galatians 5:2; Ephesians 3:1; 1 Thessalonians 2:18; Philemon 1:19. It brings the personality of the heroic Apostle to bear on the matter in hand. To forsake the Gospel, is to forsake him.

Of which Gospel… a minister: not as now a technical term for a Christian pastor, but in its ordinary sense of one who renders free and honourable service. Paul is a minister of God, of the New Covenant, of the Church, and of the Gospel: for he does the work of God, makes known the terms of the Covenant, seeks to promote the interests of the Church, and spreads the good news of salvation. So 2 Corinthians 6:4; 3:6; Colossians 1:25; Ephesians 3:7. See note under Romans 12:8. The same word is found in its technical sense of deacon in Philippians 1:1. In Colossians 1:5 Paul thanked God for the blessings awaiting his readers in heaven and already an object of their hope, a hope prompted by the Gospel they had heard. And now, when raising the question whether they are continuing in their early faith and are resting firmly on its sure foundation, he reminds them that upon such continuance depends the accomplishment of God’s purpose for their eternal salvation, and that therefore to allow themselves to be carried away from that foundation is to allow themselves to be separated from the bright hope which illumines their path, from the Gospel preached throughout the world, and from the founder of the Churches of Asia Minor and of Greece.

Thus has § 6 brought the eternal purpose of God to bear upon the readers of this Epistle; and has linked them, through the Gospel they had heard, with Paul, its writer. This reference to Paul forms a stepping-stone to § 7.

V. 24. Now I rejoice in my sufferings for you, and fill up-That is, whereby I fill up.

That which is behind of the sufferings of Christ-That which remains to be suffered by his members. These are termed the sufferings of Christ,

1. Because the suffering of any member is the suffering of the whole; and of the head especially, which supplies strength, spirits, sense, and motion to all. 2. Because they are for his sake, for the testimony of his truth. And these also are necessary for the church; not to reconcile it to God, or satisfy for sin, (for that Christ did perfectly,) but for example to others, perfecting of the saints, and increasing their reward.

Verse 24. Rejoice in my sufferings for you] St. Paul always considers his persecutions, as far as the Jews were concerned in them, as arising from this simple circumstance-his asserting that God had chosen the Gentiles, and called them to enjoy the very same privileges with the Jews, and to constitute one Church with them.

It was on this account that the Jews attempted his life at Jerusalem, when, in order to save it, he was obliged to appeal to Cæsar; the consequences of which persecution he was now suffering in his imprisonment in Rome. See Clarke on “Colossians 4:2”.

That which is behind of the afflictions of Christ] I have still some afflictions to pass through before my race of glory be finished; afflictions which fall on me on account of the Gospel; such as Christ bore from the same persecuting people.

It is worthy of remark that the apostle does not say paqhmata, the passion of Christ, but simply qliyeiv, the afflictions; such as are common to all good men who bear a testimony against the ways and fashions of a wicked world. In these the apostle had his share, in the passion of Christ he could have none. He trod the wine press alone, of the people there were none with him.

His body’s sake] Believers, both of Jews and Gentiles, who form that one body, of which Christ is the head.

Verses 24-29. Who now rejoice in my sufferings for you — Endured for your benefit, having been exposed to them in consequence of my preaching the gospel to you and other Gentiles; and fill up — That is, whereby I fill up; that which is behind of the afflictions of Christ — That which remains to be suffered by his members. These are termed the sufferings of Christ, 1st, Because the suffering of any member is the suffering of the whole, and of the head especially, which supplies strength, spirits, sense, and motion to all. 2d, Because they are for his sake, for the testimony of his truth. And these also are necessary for his body’s sake, which is the church — Not to reconcile it to God, which has been done by Christ’s sufferings, but for an example of patience to it, and for its further edification and establishment in grace. Whereof — Of which church; I am made a minister — Appointed to serve its best interests, and daily employed in doing so; according to the dispensation of God — Or the stewardship with which I am intrusted. See the same expression Ephesians 3:2. Hence the apostle calls himself and his brethren apostles, (1 Corinthians 4:1,) oikonomouv musthriwn Qeou, stewards of the mysteries of God; which is given to me for you — On your account, or for your benefit; to fulfil — Or, fully to preach, as plhrwsai seems here to signify. Thus, Romans 15:19, peplhrwkenai to euaggelion is translated, I have fully preached the gospel; the mystery which hath been hid from ages — Namely, that the gospel should be preached to the Gentiles, and that they should be called into the church of God without being subjected to the bondage of the Jewish law, or the ceremony of circumcision. For by the word mystery is frequently meant, not a matter hard to be understood, but a matter long concealed, and, when revealed, difficult to be believed, through the prejudices of men. Which hath been, comparatively, hid from former ages, and past generations of men, but now is made manifest to his saints — That is, to true believers in Christ, even to Gentiles as well as Jews. Though it was promised in the covenant with Abraham, and predicted that mankind should be saved by faith, this was not understood by the Jews, and therefore it is here called a mystery, or a thing kept secret, in allusion to the heathen mysteries. To whom God would make known — By revelation, confirmed by miracles, and the accomplishment of prophecies; what is the riches of the glory of this mystery — This hitherto concealed doctrine. Here the apostle proceeds to show what was the chief matter of their preaching, as also what was the manner and the end of it. Which is Christ in you — Not only among you, but in you. See on 2 Corinthians 13:5; living in you, Galatians 2:20; dwelling and reigning in your hearts by faith, Ephesians 3:17; through the influence of his Spirit, Romans 8:9, 10; John 14:20: the hope of glory — The ground and source of that hope. For Christ in us as our wisdom, enlightens our minds in the knowledge of that glory; as our righteousness, he entitles us to it; as our sanctification, he makes us meet for it; and as our redemption, brings us to the enjoyment of it. Whom we preach — Who, in believers, as their hope of glory, is the subject of our preaching.

The apostle mentions next the manner of their preaching: warning every man — Namely, of the necessity, excellence, and attainableness of this blessing; and teaching, or instructing, every man — Respecting the way of attaining it; or warning every man of his duty, and teaching him how to fulfil it; and of his danger, and teaching him how to avoid it; in all wisdom — In a rational, Scriptural, and consistent manner; using solid and convincing arguments, and placing them in a clear and lucid order, and adapting the matter, manner, language, and time of our preaching, reproof, or exhortation, to the state, character, and circumstances of our hearers. That we may present, &c. — This was the end of their preaching; what they had in view in the exercise of their ministry; namely, that at the bar of God, in the day of final accounts, they might present every man perfect — Namely, having been made so while on earth; 1st, In an acquaintance with Christian doctrines, 1 Corinthians 2:6; Hebrews 5:12-14; 6:1, 2. 2d, In the possession of Christian graces, faith, hope, love to God and man, humility, resignation, patience, meekness, gentleness, long-suffering, &c., Hebrews 6:11; 10:22; 1 John 4:17; Colossians 3:12-14. 3d, In the enjoyment of Christian privileges, peace with God, a sense of his favour, adoption into his family, the Spirit of adoption, communion with God, an earnest of their future inheritance in their hearts. 4th, In the performance of all Christian duties, perfect in every good work to do his will, Hebrews 13:21; omitting no good work which there is an opportunity and ability to perform, and doing them all from a proper principle, namely, a principle of love to God and mankind; to a proper end, the glory of God; and in a proper spirit, a spirit of lowliness, meekness, and patience. Observe, reader, the same ought still to be the matter, manner, and end of the preaching of all God’s ministers. Whereunto — In order to which important purpose; I also labour — In the sphere appointed me, striving — With zeal and diligence; Greek, agwnizomenov, contending, combating, agonizing with an earnestness like that of those who contend in the Grecian games. To these the apostle fitly compared himself; because everywhere he met with the greatest opposition from evil spirits and wicked men; and in preaching the gospel he sustained toils and sufferings much greater than those which the athletes endured in their combats. According to his working — Thn energeian autou, his energy; which worketh in, or by, me mightily — Supports me in the glorious contest, wherein otherwise I should sink, and renders my efforts effectual to accomplish the purposes intended.

24. Now—Chained, and in his Roman prison. Love can make happy anywhere. Sufferings—Not vicarious. Afflictions of Christ—Not his atoning passion; that was complete on the cross. The Church is the body of which he is the Head, so that the persecutions and tribulations endured by it in its members fall upon him. He suffers if they suffer. (Isaiah 63:9.) What is done to them is done to him. And, as if a certain amount of suffering was to be endured by the Church, the apostle was rapidly contributing what yet remained. Joyfully did he bear it for the sake of the Church.

COLOSSIANS

SECTION 7. — PAUL’S RELATION TO THE

CHURCH, AND TO THE COLOSSIAN

CHRISTIANS. CH. 1:24-2:3.

Now I rejoice in my sufferings on your behalf, and I fill up the shortcomings of the afflictions of Christ in my flesh on behalf of His body, which is the Church; of which I became a minister according to the stewardship of God which was given to me for you, to fulfill the word of God, the mystery which lay hidden from the ages and from the generations-but now it has been manifested to His saints, to whom God thought fit to make known what is the wealth of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; whom we announce, admonishing every man and teaching every man in all wisdom, that we may present every man mature in Christ; for which thing I also labour, contending according to His working which works in me with power.

For I wish you to know how great a struggle I have on behalf of you and of those in Laodicea, and as many as have not seen my face in the flesh, that their hearts may be encouraged, they being knit together in love and for all wealth of the full assurance of the understanding, for knowledge of the mystery of God, even Christ, in whom are all the treasures of wisdom and knowledge hidden.

After describing Christ’s relation to the Father, to the created universe, to the Church, and to the readers of this Epistle, Paul mentioned, in the closing words of § 6, himself and his relation to the Gospel. These closing words are the key-note of § 7. Paul tells us in Colossians 1:24-29 his office and work in the universal Church; and in Colossians 2:1-3 his special interest in the Churches of Colossæ and Laodicea.

Ver. 24. Now: ‘now that I have become a minister of the Gospel. My sufferings on your behalf, or for your benefit: the hardships to which Paul exposed himself by preaching the Gospel to the Gentiles. They were a foreseen result of his preaching: and, had he not exposed himself to them, Asia Minor and Colossæ would probably still have been in darkness. Similar thought in Ephesians 3:1, 13; and, from a slightly different point of view, in 2 Corinthians 1:6. Amid these sufferings, and with a joy evidently prompted by them, Paul says I rejoice. A similar joy in <505017> Philippians 2:17. A somewhat different but kindred joy in Romans 5:3. Its great Example: Hebrews 12:2. Doubtless Paul’s joy was prompted by the foreseen results of the work which exposed him to these sufferings.

And I fill up etc.: an added statement which reveals the import and dignity of these sufferings.

Afflictions of Christ: a phrase not found elsewhere; whereas we often read of the afflictions of His servants. By using it Paul associates His sufferings with theirs.

The short-comings of etc.; implies that the afflictions of Christ were not in themselves sufficient to attain their end. What they fell short, Paul’s sufferings fill up.

In my flesh: the locality of these supplementary sufferings, viz. Paul’s body, this being described as flesh, i.e. consisting of material liable to suffering and death.

On behalf of His body: fuller counterpart to on your behalf. Paul explains His body by reasserting the great metaphor in Colossians 1:18: which is the Church. Notice the contrast between Paul’s fragile flesh, which by its constitution is weak and liable to decay, and Christ’s Body, which will survive the destruction of all flesh and share the eternal life and royalty of Christ.

In what sense are these strange words true? In this sense. When Christ breathed His last upon the cross, all the sufferings needful for the complete establishment of the Kingdom of God had not yet been endured. For the full realisation of the purposes of God it was needful, not only that Christ should die for the sins of the world, but that the Gospel should be preached to all nations. This involved, owing to the wickedness of men, hardship to the preachers. This hardship Paul willingly endured in order to save men. Consequently, just as the life on earth of the servants of Christ is in some sense an extension of His incarnation, (for in them He lives, Galatians 2:20,) so the sufferings of Paul were in a similar sense a continuation and completion of the sufferings of Christ. This is in close harmony with, and further emphasises, Paul’s constant teaching that Christ’s servants share all that Christ has and is and does: 1 Corinthians 1:9; Philippians 3:10; Romans 8:17. But it by no means suggests that Paul’s sufferings were in any sense propitiatory or that Christ’s sufferings were not so. For the one point in common here mentioned and made conspicuous by repetition is suffering on behalf of another. Propitiation for sin is here entirely out of view.

Notice the infinite dignity here given to sufferings endured for the spread of the Gospel. These, Christ condescends to join with His own mysterious agony on the cross as endured for the benefit of the Church which He recognises as His own body. In such sacred sufferings well might Paul rejoice. Notice again, as in Colossians 1:18 in conjunction with the same metaphor, the Church Universal.

V. 25. According to the dispensation of God which is given me-Or, the stewardship with which I am intrusted.

Verse 25. Whereof I am made a minister] Having received especial commission from God to preach salvation to the Gentiles. According to the dispensation] kata thn oikonomian. According to the Gospel economy or institution; the scheme or plan of salvation by Christ crucified.

To fulfil the word of God] The Greek plhrwsai qon logon tou qeou may be translated, fully to preach the doctrine of God. See Romans 15:19, and the note there. Were we to take the word in its common meaning, it might signify to accomplish the purpose of God, as predicted by the prophets.

Verses 24-29. Who now rejoice in my sufferings for you — Endured for your benefit, having been exposed to them in consequence of my preaching the gospel to you and other Gentiles; and fill up — That is, whereby I fill up; that which is behind of the afflictions of Christ — That which remains to be suffered by his members. These are termed the sufferings of Christ, 1st, Because the suffering of any member is the suffering of the whole, and of the head especially, which supplies strength, spirits, sense, and motion to all. 2d, Because they are for his sake, for the testimony of his truth. And these also are necessary for his body’s sake, which is the church — Not to reconcile it to God, which has been done by Christ’s sufferings, but for an example of patience to it, and for its further edification and establishment in grace. Whereof — Of which church; I am made a minister — Appointed to serve its best interests, and daily employed in doing so; according to the dispensation of God — Or the stewardship with which I am intrusted. See the same expression Ephesians 3:2. Hence the apostle calls himself and his brethren apostles, (1 Corinthians 4:1,) oikonomouv musthriwn Qeou, stewards of the mysteries of God; which is given to me for you — On your account, or for your benefit; to fulfil — Or, fully to preach, as plhrwsai seems here to signify. Thus, Romans 15:19, peplhrwkenai to euaggelion is translated, I have fully preached the gospel; the mystery which hath been hid from ages — Namely, that the gospel should be preached to the Gentiles, and that they should be called into the church of God without being subjected to the bondage of the Jewish law, or the ceremony of circumcision. For by the word mystery is frequently meant, not a matter hard to be understood, but a matter long concealed, and, when revealed, difficult to be believed, through the prejudices of men. Which hath been, comparatively, hid from former ages, and past generations of men, but now is made manifest to his saints — That is, to true believers in Christ, even to Gentiles as well as Jews. Though it was promised in the covenant with Abraham, and predicted that mankind should be saved by faith, this was not understood by the Jews, and therefore it is here called a mystery, or a thing kept secret, in allusion to the heathen mysteries. To whom God would make known — By revelation, confirmed by miracles, and the accomplishment of prophecies; what is the riches of the glory of this mystery — This hitherto concealed doctrine. Here the apostle proceeds to show what was the chief matter of their preaching, as also what was the manner and the end of it. Which is Christ in you — Not only among you, but in you. See on 2 Corinthians 13:5; living in you, Galatians 2:20; dwelling and reigning in your hearts by faith, Ephesians 3:17; through the influence of his Spirit, Romans 8:9, 10; John 14:20: the hope of glory — The ground and source of that hope. For Christ in us as our wisdom, enlightens our minds in the knowledge of that glory; as our righteousness, he entitles us to it; as our sanctification, he makes us meet for it; and as our redemption, brings us to the enjoyment of it. Whom we preach — Who, in believers, as their hope of glory, is the subject of our preaching.

The apostle mentions next the manner of their preaching: warning every man — Namely, of the necessity, excellence, and attainableness of this blessing; and teaching, or instructing, every man — Respecting the way of attaining it; or warning every man of his duty, and teaching him how to fulfil it; and of his danger, and teaching him how to avoid it; in all wisdom — In a rational, Scriptural, and consistent manner; using solid and convincing arguments, and placing them in a clear and lucid order, and adapting the matter, manner, language, and time of our preaching, reproof, or exhortation, to the state, character, and circumstances of our hearers. That we may present, &c. — This was the end of their preaching; what they had in view in the exercise of their ministry; namely, that at the bar of God, in the day of final accounts, they might present every man perfect — Namely, having been made so while on earth; 1st, In an acquaintance with Christian doctrines, 1 Corinthians 2:6; Hebrews 5:12-14; 6:1, 2. 2d, In the possession of Christian graces, faith, hope, love to God and man, humility, resignation, patience, meekness, gentleness, long-suffering, &c., Hebrews 6:11; 10:22; 1 John 4:17; Colossians 3:12-14. 3d, In the enjoyment of Christian privileges, peace with God, a sense of his favour, adoption into his family, the Spirit of adoption, communion with God, an earnest of their future inheritance in their hearts. 4th, In the performance of all Christian duties, perfect in every good work to do his will, Hebrews 13:21; omitting no good work which there is an opportunity and ability to perform, and doing them all from a proper principle, namely, a principle of love to God and mankind; to a proper end, the glory of God; and in a proper spirit, a spirit of lowliness, meekness, and patience. Observe, reader, the same ought still to be the matter, manner, and end of the preaching of all God’s ministers. Whereunto — In order to which important purpose; I also labour — In the sphere appointed me, striving — With zeal and diligence; Greek, agwnizomenov, contending, combating, agonizing with an earnestness like that of those who contend in the Grecian games. To these the apostle fitly compared himself; because everywhere he met with the greatest opposition from evil spirits and wicked men; and in preaching the gospel he sustained toils and sufferings much greater than those which the athletes endured in their combats. According to his working — Thn energeian autou, his energy; which worketh in, or by, me mightily — Supports me in the glorious contest, wherein otherwise I should sink, and renders my efforts effectual to accomplish the purposes intended.

Ver. 25. I am made a minister for you, to fulfil the word of God to the gentiles. Genesis 12:3. This expression is not the language of one who was a total stranger to the church of Colosse; it indicates a high degree of probability that Paul had visited that city.

25. Minister—Servant, of the gospel, in verse 23, here of the Church. Dispensation—Stewardship, the office of a servant, for the work of preaching; not a priesthood to offer sacrifice or to administer sacraments. His sphere of labour was, by the terms of his commission, among the Gentiles, and his work was to preach to them the unsearchable riches of Christ. Ephesians 3:5.

Ver. 25. Paul’s relation to the Church. This explains his sufferings on its behalf. He became (Colossians 1:23) a minister of the Gospel as one appointed to do the free and honourable service of proclaiming it: he became a minister of the Church as one appointed to labour for its advancement. Same phrase in Romans 16:1; used, not as here in a general sense, but in the technical sense of deaconess. Stewardship of God: position of one entrusted by God with wealth for distribution to others: so Titus 1:7; 1 Corinthians 4:1; 9:17; cp. 1 Timothy 3:15. A close parallel in Ephesians 3:2: see also under Ephesians 1:10.

For you: persons for whose benefit this stewardship had been entrusted to Paul. It is, therefore, parallel to on your behalf in Colossians 1:24. And it is true of the Christians at Colossæ in the same sense as is Romans 1:6 of those at Rome. The stewardship given to Paul embraced both Rome and Colossæ. That Paul calls himself a minister of the Church, is in harmony with (according to) the fact that a stewardship of the spiritual wealth of God has been given to him for his readers. To fulfil the word of God: to achieve the full aim of the Gospel, by proclaiming everywhere to Jew and Gentile salvation through faith in Christ, and by leading men to accept it. So Romans 15:19: fulfil the Gospel. This fulfilment is here said to be the aim of the stewardship entrusted to Paul. Prophecy and law (Matthew 1:22, Romans 13:8) are fulfilled by their realisation in the foretold event and in actual obedience.

V. 26. The mystery-Namely, Christ both justifying and sanctifying Gentiles, as well as Jews. Which hath been comparatively hid from former ages and past generations of men.

Verse 26. The mystery which hath been hid] The mystery is this: that God had designed to grant the Gentiles the same privileges with the Jews, and make them his people who were not his people. That this is what St. Paul means by the mystery, see Ephesians 3:3, &c. Made manifest to his saints] It is fully known to all who have embraced the doctrine of Christ crucified; to all Christians.

Verses 24-29. Who now rejoice in my sufferings for you — Endured for your benefit, having been exposed to them in consequence of my preaching the gospel to you and other Gentiles; and fill up — That is, whereby I fill up; that which is behind of the afflictions of Christ — That which remains to be suffered by his members. These are termed the sufferings of Christ, 1st, Because the suffering of any member is the suffering of the whole, and of the head especially, which supplies strength, spirits, sense, and motion to all. 2d, Because they are for his sake, for the testimony of his truth. And these also are necessary for his body’s sake, which is the church — Not to reconcile it to God, which has been done by Christ’s sufferings, but for an example of patience to it, and for its further edification and establishment in grace. Whereof — Of which church; I am made a minister — Appointed to serve its best interests, and daily employed in doing so; according to the dispensation of God — Or the stewardship with which I am intrusted. See the same expression Ephesians 3:2. Hence the apostle calls himself and his brethren apostles, (1 Corinthians 4:1,) oikonomouv musthriwn Qeou, stewards of the mysteries of God; which is given to me for you — On your account, or for your benefit; to fulfil — Or, fully to preach, as plhrwsai seems here to signify. Thus, Romans 15:19, peplhrwkenai to euaggelion is translated, I have fully preached the gospel; the mystery which hath been hid from ages — Namely, that the gospel should be preached to the Gentiles, and that they should be called into the church of God without being subjected to the bondage of the Jewish law, or the ceremony of circumcision. For by the word mystery is frequently meant, not a matter hard to be understood, but a matter long concealed, and, when revealed, difficult to be believed, through the prejudices of men. Which hath been, comparatively, hid from former ages, and past generations of men, but now is made manifest to his saints — That is, to true believers in Christ, even to Gentiles as well as Jews. Though it was promised in the covenant with Abraham, and predicted that mankind should be saved by faith, this was not understood by the Jews, and therefore it is here called a mystery, or a thing kept secret, in allusion to the heathen mysteries. To whom God would make known — By revelation, confirmed by miracles, and the accomplishment of prophecies; what is the riches of the glory of this mystery — This hitherto concealed doctrine. Here the apostle proceeds to show what was the chief matter of their preaching, as also what was the manner and the end of it. Which is Christ in you — Not only among you, but in you. See on 2 Corinthians 13:5; living in you, Galatians 2:20; dwelling and reigning in your hearts by faith, Ephesians 3:17; through the influence of his Spirit, Romans 8:9, 10; John 14:20: the hope of glory — The ground and source of that hope. For Christ in us as our wisdom, enlightens our minds in the knowledge of that glory; as our righteousness, he entitles us to it; as our sanctification, he makes us meet for it; and as our redemption, brings us to the enjoyment of it. Whom we preach — Who, in believers, as their hope of glory, is the subject of our preaching.

The apostle mentions next the manner of their preaching: warning every man — Namely, of the necessity, excellence, and attainableness of this blessing; and teaching, or instructing, every man — Respecting the way of attaining it; or warning every man of his duty, and teaching him how to fulfil it; and of his danger, and teaching him how to avoid it; in all wisdom — In a rational, Scriptural, and consistent manner; using solid and convincing arguments, and placing them in a clear and lucid order, and adapting the matter, manner, language, and time of our preaching, reproof, or exhortation, to the state, character, and circumstances of our hearers. That we may present, &c. — This was the end of their preaching; what they had in view in the exercise of their ministry; namely, that at the bar of God, in the day of final accounts, they might present every man perfect — Namely, having been made so while on earth; 1st, In an acquaintance with Christian doctrines, 1 Corinthians 2:6; Hebrews 5:12-14; 6:1, 2. 2d, In the possession of Christian graces, faith, hope, love to God and man, humility, resignation, patience, meekness, gentleness, long-suffering, &c., Hebrews 6:11; 10:22; 1 John 4:17; Colossians 3:12-14. 3d, In the enjoyment of Christian privileges, peace with God, a sense of his favour, adoption into his family, the Spirit of adoption, communion with God, an earnest of their future inheritance in their hearts. 4th, In the performance of all Christian duties, perfect in every good work to do his will, Hebrews 13:21; omitting no good work which there is an opportunity and ability to perform, and doing them all from a proper principle, namely, a principle of love to God and mankind; to a proper end, the glory of God; and in a proper spirit, a spirit of lowliness, meekness, and patience. Observe, reader, the same ought still to be the matter, manner, and end of the preaching of all God’s ministers. Whereunto — In order to which important purpose; I also labour — In the sphere appointed me, striving — With zeal and diligence; Greek, agwnizomenov, contending, combating, agonizing with an earnestness like that of those who contend in the Grecian games. To these the apostle fitly compared himself; because everywhere he met with the greatest opposition from evil spirits and wicked men; and in preaching the gospel he sustained toils and sufferings much greater than those which the athletes endured in their combats. According to his working — Thn energeian autou, his energy; which worketh in, or by, me mightily — Supports me in the glorious contest, wherein otherwise I should sink, and renders my efforts effectual to accomplish the purposes intended.

26. Mystery—The word used of facts and truths not fully revealed, occurs four times in this epistle, and in that to the Ephesians six times, and always, with a single exception in the latter, with a reference more or less direct to Christ. Here it is the doctrine of salvation through Christ, or, more simply, Christ himself. He had not been revealed to former ages of the world, for they were not prepared to receive a Saviour; and even the angels had not fully comprehended the great plan. Now he is revealed to the apostles, (Ephesians 3:5,) preached by them, believed in, and thus is made manifest to his saints. Believers know Christ.

Ver. 26. Further exposition of the word of God.

The mystery hidden: favourite thought of Paul; 1 Corinthians 2:7; Romans 16:25; Ephesians 3:4, 5. It is God’s eternal purpose to save men through Christ without reference to nationality on the one condition of faith, in the manner described in the Gospel. This purpose is a mystery, i.e. a secret known only by those to whom God reveals it by His Spirit. See my Corinthians p. 60. It was formed (1 Corinthians 2:7) before the ages. But, inasmuch as it was revealed only (Romans 1:17) in the Gospel, it lay hid from the ages, i.e. from the beginning of the successive periods of human history until the Gospel was proclaimed by Christ; and from the generations, i.e. from the successive sets of men living at one time. This last word, in <504415> Philippians 2:15; Ephesians 3:5; Luke 11:50, 51. The contrast of but now manifested suggests that from is chiefly a note of time, as in Matthew 13:35. It is the more suitable here because the hidden secret was, during those early ages, away from the knowledge of men.

But now it has been manifested: a break in the grammatical structure of the sentence, noting very conspicuously a break in the agelong silence. Manifested: set conspicuously before the eyes of men. Same word and same connection in Romans 16:26: see under Romans 1:19. To His saints: to Christians generally, according to constant N.T. use: so Colossians 1:2, 12; 3:12; Philippians 4:21, 22. In one sense the secret has been set before the eyes of all to whom the Gospel is preached. But inasmuch as none can see it except those whom God saves from spiritual blindness and thus claims to be His own, Paul says that it was manifested to His saints. Since the manifested secret is (Colossians 1:17) that Christ is in the Colossian Christians who were Gentiles, possibly these saints were primarily the Jews who first believed in Christ and thus became His people. To them was revealed the new and great truth that believing Gentiles were to share with them the blessings of the New Covenant. A recognition of this truth is recorded in Acts 11:18.

V. 27. Christ dwelling and reigning in you, The hope of glory-The ground of your hope.

Verse 27. The riches of the glory] God manifests to these how abundantly glorious this Gospel is among the Gentiles; and how effectual is this doctrine of Christ crucified to the salvation of multitudes. Which is Christ in you, the hope of glory] In this and the following verse there are several remarkable particulars:—

I. We find here the sum and substance of the apostle’s preaching.

1. He preached Christ, as the only Saviour of sinners.

2. He proclaimed this Christ as being in them; for the design of the Gospel is to put men in possession of the Spirit and power of Christ, to make them partakers of the Divine nature, and thus prepare them for an eternal union with himself. Should it be said that the preposition en should be translated among, it amounts to the same; for Christ was among them, to enlighten, quicken, purify, and refine them, and this he could not do without dwelling in them.

3. He preached this present and indwelling Christ as the hope of glory; for no man could rationally hope for glory who had not the pardon of his sins, and whose nature was not sanctified; and none could have pardon but through the blood of his cross; and none could have glorification but through the indwelling, sanctifying Spirit of Christ.

II. We see the manner in which the apostles preached.

1. They warned every one-they showed every man his danger; they proved that both Jews and Gentiles were under sin; and that the wrath of God was revealed against all ungodliness and unrighteousness of men; that time and life were uncertain; and that now was the day of salvation.

2. They taught every man in all wisdom-they considered the world in a state of ignorance and darkness, every man being through sin ignorant of himself and God; and the apostles taught them to know themselves, viz., that they were sinners, wretched, helpless, and perishing; and they taught them to know God, in his purity, justice, and truth, and in his mercy through Christ Jesus. Thus they instructed men in all wisdom; for the knowledge of a man’s self and his God constitutes all that is essentially necessary to be known for present and eternal happiness.

III. The end which the apostles had in view in thus preaching Christ: to present every man perfect in Christ Jesus. The words teleion en cristw, perfect in or through Christ, signify two things: 1. That they should be thoroughly instructed in the doctrines of Christianity, so that they should know the truth as it is in Jesus. 2. That they should be made partakers of the grace of the Gospel, so that they might be saved from all their sins, and be filled with His fulness. The succeeding chapter amply proves that nothing less than this entered into the apostle’s design. Men may dispute as they please about Christian perfection, but without it no soul shall ever see God. He who is not saved from all sin here, cannot, to his joy, see God hereafter. This perfection of which the apostle speaks, and to which he laboured to bring all men, was something to be attained in and through Christ. The apostles preached Christ in the people; and they preached him as crucified for mankind. He who died for them was to live in them, and fill their whole souls with his own purity. No indwelling sin can be tolerated by an indwelling Christ; for he came into the world to save his people from their sins.

IV. We see who were the objects of the apostle’s ministry: the Jews and Gentiles; panta anqrwpon, every man, the whole human race. Every man had sinned; and for every sinner Christ had died; and he died for them that they might be saved from all their sins. The apostles never restrained the offers of salvation; they made them frankly to all, believing that it was the will of God that all should believe and be saved: hence they warned and taught every man that they might, at the day of judgment, present every man perfect in Christ Jesus; for, although their own personal ministry could not reach all the inhabitants of the earth, yet it is by the doctrines which they preached, and by the writings which they have left on record, that the earth is to be filled with the knowledge and glory of God, and the souls of men brought to the enjoyment of the fulness of the blessing of the Gospel of peace.

Verses 24-29. Who now rejoice in my sufferings for you — Endured for your benefit, having been exposed to them in consequence of my preaching the gospel to you and other Gentiles; and fill up — That is, whereby I fill up; that which is behind of the afflictions of Christ — That which remains to be suffered by his members. These are termed the sufferings of Christ, 1st, Because the suffering of any member is the suffering of the whole, and of the head especially, which supplies strength, spirits, sense, and motion to all. 2d, Because they are for his sake, for the testimony of his truth. And these also are necessary for his body’s sake, which is the church — Not to reconcile it to God, which has been done by Christ’s sufferings, but for an example of patience to it, and for its further edification and establishment in grace. Whereof — Of which church; I am made a minister — Appointed to serve its best interests, and daily employed in doing so; according to the dispensation of God — Or the stewardship with which I am intrusted. See the same expression Ephesians 3:2. Hence the apostle calls himself and his brethren apostles, (1 Corinthians 4:1,) oikonomouv musthriwn Qeou, stewards of the mysteries of God; which is given to me for you — On your account, or for your benefit; to fulfil — Or, fully to preach, as plhrwsai seems here to signify. Thus, Romans 15:19, peplhrwkenai to euaggelion is translated, I have fully preached the gospel; the mystery which hath been hid from ages — Namely, that the gospel should be preached to the Gentiles, and that they should be called into the church of God without being subjected to the bondage of the Jewish law, or the ceremony of circumcision. For by the word mystery is frequently meant, not a matter hard to be understood, but a matter long concealed, and, when revealed, difficult to be believed, through the prejudices of men. Which hath been, comparatively, hid from former ages, and past generations of men, but now is made manifest to his saints — That is, to true believers in Christ, even to Gentiles as well as Jews. Though it was promised in the covenant with Abraham, and predicted that mankind should be saved by faith, this was not understood by the Jews, and therefore it is here called a mystery, or a thing kept secret, in allusion to the heathen mysteries. To whom God would make known — By revelation, confirmed by miracles, and the accomplishment of prophecies; what is the riches of the glory of this mystery — This hitherto concealed doctrine. Here the apostle proceeds to show what was the chief matter of their preaching, as also what was the manner and the end of it. Which is Christ in you — Not only among you, but in you. See on 2 Corinthians 13:5; living in you, Galatians 2:20; dwelling and reigning in your hearts by faith, Ephesians 3:17; through the influence of his Spirit, Romans 8:9, 10; John 14:20: the hope of glory — The ground and source of that hope. For Christ in us as our wisdom, enlightens our minds in the knowledge of that glory; as our righteousness, he entitles us to it; as our sanctification, he makes us meet for it; and as our redemption, brings us to the enjoyment of it. Whom we preach — Who, in believers, as their hope of glory, is the subject of our preaching.

The apostle mentions next the manner of their preaching: warning every man — Namely, of the necessity, excellence, and attainableness of this blessing; and teaching, or instructing, every man — Respecting the way of attaining it; or warning every man of his duty, and teaching him how to fulfil it; and of his danger, and teaching him how to avoid it; in all wisdom — In a rational, Scriptural, and consistent manner; using solid and convincing arguments, and placing them in a clear and lucid order, and adapting the matter, manner, language, and time of our preaching, reproof, or exhortation, to the state, character, and circumstances of our hearers. That we may present, &c. — This was the end of their preaching; what they had in view in the exercise of their ministry; namely, that at the bar of God, in the day of final accounts, they might present every man perfect — Namely, having been made so while on earth; 1st, In an acquaintance with Christian doctrines, 1 Corinthians 2:6; Hebrews 5:12-14; 6:1, 2. 2d, In the possession of Christian graces, faith, hope, love to God and man, humility, resignation, patience, meekness, gentleness, long-suffering, &c., Hebrews 6:11; 10:22; 1 John 4:17; Colossians 3:12-14. 3d, In the enjoyment of Christian privileges, peace with God, a sense of his favour, adoption into his family, the Spirit of adoption, communion with God, an earnest of their future inheritance in their hearts. 4th, In the performance of all Christian duties, perfect in every good work to do his will, Hebrews 13:21; omitting no good work which there is an opportunity and ability to perform, and doing them all from a proper principle, namely, a principle of love to God and mankind; to a proper end, the glory of God; and in a proper spirit, a spirit of lowliness, meekness, and patience. Observe, reader, the same ought still to be the matter, manner, and end of the preaching of all God’s ministers. Whereunto — In order to which important purpose; I also labour — In the sphere appointed me, striving — With zeal and diligence; Greek, agwnizomenov, contending, combating, agonizing with an earnestness like that of those who contend in the Grecian games. To these the apostle fitly compared himself; because everywhere he met with the greatest opposition from evil spirits and wicked men; and in preaching the gospel he sustained toils and sufferings much greater than those which the athletes endured in their combats. According to his working — Thn energeian autou, his energy; which worketh in, or by, me mightily — Supports me in the glorious contest, wherein otherwise I should sink, and renders my efforts effectual to accomplish the purposes intended.

27. God would make known—Partly by an understanding of the truth, and partly by an individual experience of the glory of his salvation. What a transition for a pagan! Mystery among the Gentiles has its parallel and explication in Christ in you; Christ being the mystery; and he, dwelling in and reigning over the soul, is himself the hope of eternal glory.

Ver. 27. Further statement expounding the mystery manifested to His saints.

God thought-fit, or it was the will of God: cp. Ephesians 1:5, 9, 11. The insertion of this word detains us for a moment to look at the secret now manifested when it was only a determined purpose in the mind of God.

Make-known; includes the subjective appropriation of the mystery manifested to, i.e. set conspicuously before, the saints. What is: of what kind, and how much.

The riches etc.: the abundance, making its possessors rich, of the splendour which belongs to this great secret: same phrase in Ephesians 1:18; 3:16. Cp. Colossians 2:2; Ephesians 1:7; 2:7; 3:8; Romans 11:33. The spiritual wealth in Christ is a favourite conception of Paul. The frequency of the word glory to describe the splendour of the final consummation suggests that this is its meaning here. And this is confirmed by the same word at the end of the verse. Cp. Colossians 3:4; 2 Corinthians 3:7-11; Romans 5:2. God was minded to make known how abundant is the splendour with which in the great day those initiated on earth into the Gospel secret will be enriched. Among the Gentiles, or in the Gentiles: same Greek preposition again in the same verse, in or among you: and, with similar compass, in Galatians 3:5. It includes both senses. As matter of fact, the abundance of glory is both among the Gentiles as a spiritual possession of the whole community, and within them as a spiritual possession enjoyed in the inner life of each one. But this full latitude of meaning cannot be expressed by any one English word. The Gentiles taken as a whole and taken individually are the personal locality of the abundance of glory with which this mystery will enrich those who know it. Similar words and connection in Ephesians 1:18. The great secret was Paul’s Gospel, viz. that by faith and in proportion to their faith God receives into His favour, moulds into the inward image of Christ, and will some day cover with splendour, all who believe the good news announced by Christ. This implies that even Gentiles will be thus received and glorified. And to a Jew, e.g. to Paul, this inclusion of the Gentiles in the coming glory was the most conspicuous feature of the Gospel revelation. To him this was the secret hidden during ages, but now manifested.

Which is; may refer grammatically either to the wealth of the glory of the mystery, throwing emphasis on the abundance of the splendour, or specifically to this mystery. This latter reference is suggested by the conspicuous repetition of the word mystery in Colossians 1:26, 27. Moreover, Christ in you is not the abundance of the mystery, but the mystery itself. In or within you is better than among you. For we are ever taught that Christ dwells in the hearts of His people: so Ephesians 3:17; Romans 8:10. The word you includes the Gentile Christians to whom Paul writes.

Hope of glory: expectation of the splendour of heaven, as in Romans 5:1; cp. Titus 1:2. The felt presence of Christ in our hearts (cp. 1 John 3:24) assures us that we are in the way of life leading to endless glory. Thus Christ in us and the hope of glory go together; and therefore may be spoken of as equivalent. So 1 Timothy 1:1, Christ Jesus our hope; cp. Colossians 3:3. This presence of Christ in us, Himself a pledge of our eternal splendour, is a mystery, i.e. a secret which cannot be conveyed by human words, known only by actual experience and therefore known only by those whom God takes by the hand, leads into His own secret chamber, and teaches as only God can teach. And it will enrich the initiated with the abundant splendour of heaven. All this was for long ages a hidden purpose of God. But He had been pleased to make it known in Paul’s day. It had been manifested to His saints.

V. 28. We teach the ignorant, and admonish them that are already taught.

Verses 24-29. Who now rejoice in my sufferings for you — Endured for your benefit, having been exposed to them in consequence of my preaching the gospel to you and other Gentiles; and fill up — That is, whereby I fill up; that which is behind of the afflictions of Christ — That which remains to be suffered by his members. These are termed the sufferings of Christ, 1st, Because the suffering of any member is the suffering of the whole, and of the head especially, which supplies strength, spirits, sense, and motion to all. 2d, Because they are for his sake, for the testimony of his truth. And these also are necessary for his body’s sake, which is the church — Not to reconcile it to God, which has been done by Christ’s sufferings, but for an example of patience to it, and for its further edification and establishment in grace. Whereof — Of which church; I am made a minister — Appointed to serve its best interests, and daily employed in doing so; according to the dispensation of God — Or the stewardship with which I am intrusted. See the same expression Ephesians 3:2. Hence the apostle calls himself and his brethren apostles, (1 Corinthians 4:1,) oikonomouv musthriwn Qeou, stewards of the mysteries of God; which is given to me for you — On your account, or for your benefit; to fulfil — Or, fully to preach, as plhrwsai seems here to signify. Thus, Romans 15:19, peplhrwkenai to euaggelion is translated, I have fully preached the gospel; the mystery which hath been hid from ages — Namely, that the gospel should be preached to the Gentiles, and that they should be called into the church of God without being subjected to the bondage of the Jewish law, or the ceremony of circumcision. For by the word mystery is frequently meant, not a matter hard to be understood, but a matter long concealed, and, when revealed, difficult to be believed, through the prejudices of men. Which hath been, comparatively, hid from former ages, and past generations of men, but now is made manifest to his saints — That is, to true believers in Christ, even to Gentiles as well as Jews. Though it was promised in the covenant with Abraham, and predicted that mankind should be saved by faith, this was not understood by the Jews, and therefore it is here called a mystery, or a thing kept secret, in allusion to the heathen mysteries. To whom God would make known — By revelation, confirmed by miracles, and the accomplishment of prophecies; what is the riches of the glory of this mystery — This hitherto concealed doctrine. Here the apostle proceeds to show what was the chief matter of their preaching, as also what was the manner and the end of it. Which is Christ in you — Not only among you, but in you. See on 2 Corinthians 13:5; living in you, Galatians 2:20; dwelling and reigning in your hearts by faith, Ephesians 3:17; through the influence of his Spirit, Romans 8:9, 10; John 14:20: the hope of glory — The ground and source of that hope. For Christ in us as our wisdom, enlightens our minds in the knowledge of that glory; as our righteousness, he entitles us to it; as our sanctification, he makes us meet for it; and as our redemption, brings us to the enjoyment of it. Whom we preach — Who, in believers, as their hope of glory, is the subject of our preaching.

The apostle mentions next the manner of their preaching: warning every man — Namely, of the necessity, excellence, and attainableness of this blessing; and teaching, or instructing, every man — Respecting the way of attaining it; or warning every man of his duty, and teaching him how to fulfil it; and of his danger, and teaching him how to avoid it; in all wisdom — In a rational, Scriptural, and consistent manner; using solid and convincing arguments, and placing them in a clear and lucid order, and adapting the matter, manner, language, and time of our preaching, reproof, or exhortation, to the state, character, and circumstances of our hearers. That we may present, &c. — This was the end of their preaching; what they had in view in the exercise of their ministry; namely, that at the bar of God, in the day of final accounts, they might present every man perfect — Namely, having been made so while on earth; 1st, In an acquaintance with Christian doctrines, 1 Corinthians 2:6; Hebrews 5:12-14; 6:1, 2. 2d, In the possession of Christian graces, faith, hope, love to God and man, humility, resignation, patience, meekness, gentleness, long-suffering, &c., Hebrews 6:11; 10:22; 1 John 4:17; Colossians 3:12-14. 3d, In the enjoyment of Christian privileges, peace with God, a sense of his favour, adoption into his family, the Spirit of adoption, communion with God, an earnest of their future inheritance in their hearts. 4th, In the performance of all Christian duties, perfect in every good work to do his will, Hebrews 13:21; omitting no good work which there is an opportunity and ability to perform, and doing them all from a proper principle, namely, a principle of love to God and mankind; to a proper end, the glory of God; and in a proper spirit, a spirit of lowliness, meekness, and patience. Observe, reader, the same ought still to be the matter, manner, and end of the preaching of all God’s ministers. Whereunto — In order to which important purpose; I also labour — In the sphere appointed me, striving — With zeal and diligence; Greek, agwnizomenov, contending, combating, agonizing with an earnestness like that of those who contend in the Grecian games. To these the apostle fitly compared himself; because everywhere he met with the greatest opposition from evil spirits and wicked men; and in preaching the gospel he sustained toils and sufferings much greater than those which the athletes endured in their combats. According to his working — Thn energeian autou, his energy; which worketh in, or by, me mightily — Supports me in the glorious contest, wherein otherwise I should sink, and renders my efforts effectual to accomplish the purposes intended.

Ver. 28. Whom we preach, in all his glory, as described in this chapter, warning every man, for those who join this rebellious age shall not inherit the kingdom of God. — We must teach and feed the flock daily, that we may present every man perfect in Christ Jesus, in reference to justifying and sanctifying grace, and especially in regard to the perfect love of God, which makes us bold in the day of crisis.

28. Whom we preach—Not the philosophy offered them as a substitute for the gospel, not circumcision, not the worship of angels, not asceticism, but Christ, was the one theme of the preaching of Paul and Timothy, and, moreover, Christ, as he is set forth in this chapter, in his Godhead, his incarnation, his atoning sacrifice, his resurrection, his headship in the Church, his lordship in the universe, the only Saviour of men. Thus sharply are the lines drawn between the true and false preachers, whether of that time or the present. The manner of their preaching also appears. Warning—Reiterating the truth and rousing to repentance and active service. Teaching—Instructing in Christian doctrine, especially as related to a holy life. In all wisdom—Not the subject, but the method of the teaching is meant, referring to the skilful adaptation of means, plans, and arguments to the end sought, beginning with conversion and reaching on to the day of judgment. The triple use of the phrase every man shows the apostle’s constant concern for the souls under his care.

Ver. 28. In Colossians 1:25 Paul rose from himself and his stewardship to the Gospel of God, the great mystery kept secret during long ages but now revealed. This led him to its great matter, viz. Christ. He now returns to the chief thought of § 7, himself and his work.

We: very emphatic, suggesting perhaps others who acted otherwise. Paul and his companions announce Christ. Same word in Philippians 1:17, 18; 1 Corinthians 2:1; 9:14; 11:26.

Admonish: 1 Corinthians 4:14; 10:11; Romans 15:14. It includes all kinds of friendly discipline and training, as of a father, brother, or companion; especially reproof with a view to improvement. Teaching; is mere impartation of knowledge: cp. Colossians 3:16; Matthew 28:20.

Wisdom: see under 1 Corinthians 2:5.

In all wisdom: Colossians 1:9; 3:16; Ephesians 1:8. A wisdom in which no element was lacking was the instrument of Paul’s teaching. It was from God: 1 Corinthians 12:8; Ephesians 1:8; James 1:5; 3:17. So 2 Corinthians 1:12, not in fleshly wisdom; and 1 Corinthians 1:17, not in wisdom of word. Against these Paul sets in 1 Corinthians 2:6 a higher wisdom. Armed with it, he teaches every man who comes within his reach. The basis of this varied training is Christ: whom we announce.

That we may etc.: practical aim of Paul’s teaching. It should be the one aim of all religious teachers.

Present: as in Colossians 1:22. It is Paul’s appropriation of God’s purpose there stated. Cp. 2 Corinthians 11:2. God reconciled to Himself the Colossian Christians that in the great day He might set them faultless before Christ the Judge: for the same end Paul corrects and teaches all within his reach.

Mature or full-grown: in contrast to babes in Christ. Cp. 1 Corinthians 3:1; Ephesians 4:13, 14. See under 1 Corinthians 2:6.

In Christ: the encompassing element of this full growth. The emphatic repetition, every man… every man… every man, makes conspicuous the universality of Paul’s aim. Every one he meets is to him a possibility of another fully-developed trophy presented in the final triumph. Consequently, every man is an object for the discipline and teaching needful to make this possibility actual.

Verse 29. Whereunto I also labour] In order to accomplish this end, I labour with the utmost zeal and earnestness; and with all that strength with which God has most powerfully furnished me. Whoever considers the original words, agwnizomenov kata thn energeian autou thn energoumenhn-en dunamei, will find that no verbal translation can convey their sense. God worked energetically in St. Paul, and he wrought energetically with God; and all this was in reference to the salvation of mankind.

1. THE preceding chapter contains the highest truths in the Christian religion, conveyed in language peculiar to this apostle; a language never taught by man, clothing ideas as vast as the human mind can grasp, and both coming immediately from that inspiration of the Almighty which giveth understanding.

2. What the apostle says on the Godhead of Christ has already been distinctly noted; and from this we must conclude that, unless there be some secret way of understanding the 16th and 17th verses, {Colossians 1:16, 17} which God has nowhere revealed, taken in their sober and rational sense and meaning they must for ever settle this very important point. Let any man of common sense and reason hear these words, whose mind had not been previously warped by any sentiment on the subject, and who only knew, in religious matters, this one great truth, that there is a God, and that he made and governs all things; and then let him be asked, Of whom doth the apostle speak this? Would he not immediately answer, He speaketh of God? As to the difficulties on this subject, we must consider them difficulties rather to our limited intellect, than as belonging to the subject. We can know but little of an infinite and eternal Being; nothing, properly speaking, but what himself is pleased to reveal. Let us receive, this with gratitude and reverence. See my discourse on the sum and substance of apostolic preaching.

COLOSSIANS

Verses 24-29. Who now rejoice in my sufferings for you — Endured for your benefit, having been exposed to them in consequence of my preaching the gospel to you and other Gentiles; and fill up — That is, whereby I fill up; that which is behind of the afflictions of Christ — That which remains to be suffered by his members. These are termed the sufferings of Christ, 1st, Because the suffering of any member is the suffering of the whole, and of the head especially, which supplies strength, spirits, sense, and motion to all. 2d, Because they are for his sake, for the testimony of his truth. And these also are necessary for his body’s sake, which is the church — Not to reconcile it to God, which has been done by Christ’s sufferings, but for an example of patience to it, and for its further edification and establishment in grace. Whereof — Of which church; I am made a minister — Appointed to serve its best interests, and daily employed in doing so; according to the dispensation of God — Or the stewardship with which I am intrusted. See the same expression Ephesians 3:2. Hence the apostle calls himself and his brethren apostles, (1 Corinthians 4:1,) oikonomouv musthriwn Qeou, stewards of the mysteries of God; which is given to me for you — On your account, or for your benefit; to fulfil — Or, fully to preach, as plhrwsai seems here to signify. Thus, Romans 15:19, peplhrwkenai to euaggelion is translated, I have fully preached the gospel; the mystery which hath been hid from ages — Namely, that the gospel should be preached to the Gentiles, and that they should be called into the church of God without being subjected to the bondage of the Jewish law, or the ceremony of circumcision. For by the word mystery is frequently meant, not a matter hard to be understood, but a matter long concealed, and, when revealed, difficult to be believed, through the prejudices of men. Which hath been, comparatively, hid from former ages, and past generations of men, but now is made manifest to his saints — That is, to true believers in Christ, even to Gentiles as well as Jews. Though it was promised in the covenant with Abraham, and predicted that mankind should be saved by faith, this was not understood by the Jews, and therefore it is here called a mystery, or a thing kept secret, in allusion to the heathen mysteries. To whom God would make known — By revelation, confirmed by miracles, and the accomplishment of prophecies; what is the riches of the glory of this mystery — This hitherto concealed doctrine. Here the apostle proceeds to show what was the chief matter of their preaching, as also what was the manner and the end of it. Which is Christ in you — Not only among you, but in you. See on 2 Corinthians 13:5; living in you, Galatians 2:20; dwelling and reigning in your hearts by faith, Ephesians 3:17; through the influence of his Spirit, Romans 8:9, 10; John 14:20: the hope of glory — The ground and source of that hope. For Christ in us as our wisdom, enlightens our minds in the knowledge of that glory; as our righteousness, he entitles us to it; as our sanctification, he makes us meet for it; and as our redemption, brings us to the enjoyment of it. Whom we preach — Who, in believers, as their hope of glory, is the subject of our preaching.

The apostle mentions next the manner of their preaching: warning every man — Namely, of the necessity, excellence, and attainableness of this blessing; and teaching, or instructing, every man — Respecting the way of attaining it; or warning every man of his duty, and teaching him how to fulfil it; and of his danger, and teaching him how to avoid it; in all wisdom — In a rational, Scriptural, and consistent manner; using solid and convincing arguments, and placing them in a clear and lucid order, and adapting the matter, manner, language, and time of our preaching, reproof, or exhortation, to the state, character, and circumstances of our hearers. That we may present, &c. — This was the end of their preaching; what they had in view in the exercise of their ministry; namely, that at the bar of God, in the day of final accounts, they might present every man perfect — Namely, having been made so while on earth; 1st, In an acquaintance with Christian doctrines, 1 Corinthians 2:6; Hebrews 5:12-14; 6:1, 2. 2d, In the possession of Christian graces, faith, hope, love to God and man, humility, resignation, patience, meekness, gentleness, long-suffering, &c., Hebrews 6:11; 10:22; 1 John 4:17; Colossians 3:12-14. 3d, In the enjoyment of Christian privileges, peace with God, a sense of his favour, adoption into his family, the Spirit of adoption, communion with God, an earnest of their future inheritance in their hearts. 4th, In the performance of all Christian duties, perfect in every good work to do his will, Hebrews 13:21; omitting no good work which there is an opportunity and ability to perform, and doing them all from a proper principle, namely, a principle of love to God and mankind; to a proper end, the glory of God; and in a proper spirit, a spirit of lowliness, meekness, and patience. Observe, reader, the same ought still to be the matter, manner, and end of the preaching of all God’s ministers. Whereunto — In order to which important purpose; I also labour — In the sphere appointed me, striving — With zeal and diligence; Greek, agwnizomenov, contending, combating, agonizing with an earnestness like that of those who contend in the Grecian games. To these the apostle fitly compared himself; because everywhere he met with the greatest opposition from evil spirits and wicked men; and in preaching the gospel he sustained toils and sufferings much greater than those which the athletes endured in their combats. According to his working — Thn energeian autou, his energy; which worketh in, or by, me mightily — Supports me in the glorious contest, wherein otherwise I should sink, and renders my efforts effectual to accomplish the purposes intended.

29. Labour, striving—Warning, teaching, toiling, agonizing, with all the strength God gave him, to land every convert safe in heaven. Such is the picture of this model minister of Christ before the Church of all ages.

Ver. 29. After stating in Colossians 1:28 his aim in announcing Christ, Paul now records the earnestness with which he pursues it, and the divine source of this earnestness.

For which thing: that we may present etc. Not only does Paul announce Christ, but also does this with an earnestness which involves weariness: I also labour. Same word and thought in <504716> Philippians 2:16; Galatians 4:11; 1 Corinthians 15:10.

Contend, i.e. in the athletic festivals: same word in 1 Corinthians 9:25, where see note, and in Colossians 4:12. It amplifies and explains I-labour. So intense are Paul’s efforts to save men that he compares them to the intense bodily struggles of a Greek athlete contending for a prize against an equally earnest antagonist. Such struggle was labour of the severest kind. Same words together in 1 Timothy 4:10. The word contend suggests opponents. And not only is the Christian life itself (Ephesians 6:12) a conflict with spiritual foes, but Paul had in his evangelical efforts actual human opponents: e.g. Colossians 2:4; 2 Corinthians 10:10. But of such there is no hint here or in Colossians 2:1. Our thoughts are concentrated on the earnestness of Paul’s efforts to save men. And this earnestness sufficiently accounts for the word here used. So Colossians 4:12, where there is no thought of opponents. According to the working: same words in Philippians 3:21; see note. Underlying Paul’s activity, stimulating and directing it, was a corresponding divine activity.

His working: probably Christ’s, who has just been mentioned. But the distinction is unimportant. The inward activity is from the Father through the Son.

The working which works: emphatic repetition; so Ephesians 1:19. In me: so <503813> Philippians 2:13; Ephesians 3:20; 2:2. In power: or less accurately with power, i.e. clothed with ability to produce results. And this inward working of Christ evokes, as its appropriate outworking, intense effort of Paul himself like the struggle of an athlete: according to His working etc. Thus Paul’s proclamation of Christ becomes labour.

Notice here as in 2 Corinthians 10:7-11 the ease with which Paul passes from we to I, and conversely. He remembers his companions and says whom we announce: he remembers his own personal and in some sense solitary effort, and says I labour, works in me.