Colossians 1

Col 1:1-29.

ADDRESS:

INTRODUCTION:

CONFIRMING

EPAPHRAS'

TEACHING:

THE

GLORIES OF

CHRIST:

THANKSGIVING AND

PRAYER FOR THE

COLOSSIANS:

HIS

OWN

MINISTRY OF THE

MYSTERY.

1. by the will of God--Greek, "through," &c. (compare

Note, see on

1Co 1:1).

Timothy--(Compare Notes, see on

2Co 1:1

and

Php 1:1).

He was with Paul at the time of writing in Rome. He had been companion

of Paul in his first tour through Phrygia, in which Colosse was. Hence

the Colossians seem to have associated him with Paul in their

affections, and the apostle joins him with himself in the address.

Neither, probably, had seen the Colossian Church (compare

Col 2:1);

but had seen, during their tour through Phrygia, individual Colossians,

as Epaphras, Philemon, Archippus, and Apphia

(Phm 2),

who when converted brought the Gospel to their native city.

2. Colosse--written in the oldest manuscripts, "Colasse." As "saints"

implies union with God, so "the faithful brethren" union with Christian

men [BENGEL].

and the Lord Jesus Christ--supported by some oldest manuscripts

omitted by others of equal antiquity.

3. Thanksgiving for the "faith, hope, and love" of the Colossians. So

in the twin Epistle sent at the same time and by the same bearer,

Tychicus

(Eph 1:15, 16).

We--I and Timothy.

and the Father--So some of the oldest manuscripts read. But others

better omit the "and," which probably crept in from

Eph 1:3.

praying always for you--with thanksgiving

(Php 4:6).

See

Col 1:4.

4. Since we heard--literally, "Having heard." The language implies

that he had only heard of, and not seen, them

(Col 2:1).

Compare

Ro 1:8,

where like language is used of a Church which he had not at the time

visited.

love . . . to all--the absent, as well as those present

[BENGEL].

5. For--to be joined with the words immediately preceding: "The love

which ye have to all the saints because of (literally,

'on account of') the hope," &c. The hope of eternal life will never

be in us an inactive principle but will always produce "love." This

passage is abused by Romanists, as if the hope of salvation depended

upon works. A false argument. It does not follow that our hope is

founded on our works because we are strongly stimulated to live well;

since nothing is more effectual for this purpose than the sense of God's

free grace [CALVIN].

laid up--a treasure laid up so as to be out of danger of being

lost

(2Ti 4:8).

Faith, love, and hope

(Col 1:4, 5),

comprise the sum of Christianity. Compare

Col 1:23,

"the hope of the Gospel."

in heaven--Greek, "in the heavens."

whereof ye heard before--namely, at the time when it was preached to

you.

in the word, &c.--That "hope" formed part of "the word of the truth

of the Gospel" (compare

Eph 1:13),

that is, part of the Gospel truth preached unto you.

6. Which is come unto you--Greek, "Which is present among you,"

that is, which has come to, and remains with, you. He speaks of the word

as a living person present among them.

as it is in all the world--virtually, as it was by this time

preached in the leading parts of the then known world; potentially, as Christ's command was that the Gospel should be preached to all

nations, and not be limited, as the law was, to the Jews

(Mt 13:38; 24:14; 28:19).

However, the true reading, and that of the oldest manuscripts, is that

which omits the following "and," thus (the "it is" of English

Version is not in the original Greek): "As in all the world

it is bringing forth fruit and growing (so the oldest

manuscripts read; English Version omits 'and growing,' without

good authority), even as it doth in you also." Then what is asserted is

not that the Gospel has been preached in all the world, but that it is

bearing fruits of righteousness, and (like a tree growing

at the same time that it is bearing fruit) growing in

numbers of its converts in, or throughout, all the world.

heard of it--rather, "heard it."

and knew--rather, "came to know"; became fully experimentally

acquainted with.

the grace of God in truth--that is, in its truth, and with true

knowledge [ALFORD].

7. As ye also learned--"Also" is omitted in the oldest manuscripts.

The insertion implied that those inserting it thought that Paul had

preached the Gospel to the Colossians as well as Epaphras, Whereas the

omission in the oldest manuscripts implies that Epaphras alone was

the founder of the Church at Colosse.

of--"from Epaphras."

dear--Greek, "beloved."

fellow servant--namely, of Christ. In

Phm 23

he calls him "my fellow prisoner." It is possible that Epaphras may

have been apprehended for his zealous labors in Asia Minor; but more

probable that Paul gave him the title; as his faithful companion in his

imprisonment (compare Note, see on

Col 4:10,

as to MEYER'S conjecture).

who is for you, &c.--Translate, "who is faithful in your behalf as

a minister of Christ"; hinting that he is one not to be set aside for

the new and erroneous teachers

(Col 2:1-23).

Most of the oldest manuscripts read, "for (or 'in behalf of')

US." Vulgate, however, with one of the

oldest manuscripts, supports English Version.

8. your love--

(Col 1:4);

"to all the saints."

in the Spirit--the sphere or element IN

which alone true love is found; as distinguished from the state of

those "in the flesh"

(Ro 8:9).

Yet even they needed to be stirred up to greater love

(Col 3:12-14).

Love is the first and chief fruit of the Spirit

(Ga 5:22).

9. we also--on our part.

heard it--

(Col 1:4).

pray--Here he states what in particular he prays for; as in

Col 1:3

he stated generally the fact of his praying for them.

to desire--"to make request."

might be filled--rather, "may be filled"; a verb, often

found in this Epistle

(Col 4:12, 17).

knowledge--Greek, "full and accurate knowledge."

Akin to the Greek for "knew" (see on

Col 1:6).

of his will--as to how ye ought to walk

(Eph 5:17);

as well as chiefly that "mystery of His will, according to His good

pleasure which He purposed in Himself; that in the fulness of times He

might gather together in one all things in Christ"

(Eph 1:9, 10);

God's "will," whereby He eternally purposed to reconcile to Himself,

and save men by Christ, not by angels, as the false teachers in some

degree taught

(Col 2:18)

[ESTIUS]. There seems to have been a want of

knowledge among the Colossians; notwithstanding their general

excellencies; hence he so often dwells on this subject

(Col 1:28;

Col 2:2, 3; 3:10, 13; 4:5, 6).

On the contrary he less extols wisdom to the Corinthians, who

were puffed up with the conceit of knowledge.

wisdom--often mentioned in this Epistle, as opposed to the (false)

"philosophy" and "show of wisdom"

(Col 2:8, 23;

compare

Eph 1:8).

understanding--sagacity to discern what on each occasion is suited to

the place and the time; its seat is "the understanding" or intellect;

wisdom is more general and has its seat in the whole compass of the

faculties of the soul [BENGEL]. "Wouldst thou know that the matters in

the word of Christ are real things? Then never read them for mere

knowledge sake" [Quoted by GAUSSEN.] Knowledge is desirable only when

seasoned by "spiritual understanding."

10. Greek, "So as to walk"; so that ye may walk. True knowledge of

God's will is inseparable from walking conformably to it.

worthy of the Lord--

(Eph 4:1).

unto--so as in every way to be well-pleasing to God.

pleasing--literally, "desire of pleasing."

being fruitful--Greek, "bearing fruit." This is the first

manifestation of their "walking worthy of the Lord." The second is,

"increasing (growing) in the knowledge of God (or as the oldest

manuscripts read, 'growing BY the full knowledge

of God')"; thus, as the Gospel word

(Col 1:6)

was said to "bring forth fruit," and to "grow" in all the world, even

as it did in the Colossians, ever since the day they knew the

grace of God, so here it is Paul's prayer that they might

continue to "bring forth fruit," and "grow" more and more by the

full knowledge of God, the more that "knowledge"

(Col 1:9)

was imparted to them. The full knowledge of God is the real

instrument of enlargement in soul and life of the believer

[ALFORD]. The third manifestation of their walk is

(Col 1:11),

"Being strengthened with all might," &c. The fourth is

(Col 1:12),

"Giving thanks unto the Father," &c.

11. Greek, "Being made mighty with (literally, 'in') all

might."

according to his glorious power--rather, "according to the power

(the characteristic of 'His glory,' here appropriate to Paul's argument,

Eph 1:19; 6:10;

as its exuberant 'riches,' in

Eph 3:16)

of His glory." His power is inseparable from His glory

(Ro 6:4).

unto all patience--so as to attain to all patient endurance; persevering, enduring continuance in the faith, in spite of trials of

persecutors, and seductions of false teachers.

long-suffering--towards those whom one could repel. "Patience," or

"endurance," is exercised in respect to those whom one cannot repel

[CHRYSOSTOM].

with joyfulness--joyful endurance

(Ac 16:25;

Ro 5:3, 11).

12. You "giving thanks unto the Father." See on

Col 1:10;

this clause is connected with "that ye may be filled"

(Col 1:9),

and "that ye may walk"

(Col 1:10).

The connection is not, "We do not cease to pray for you

(Col 1:9)

giving thanks."

unto the Father--of Jesus Christ, and so our Father by adoption

(Ga 3:26; 4:4-6).

which hath made us meet--Greek, "who made us

meet." Not "is making us meet" by progressive growth in

holiness; but once for all made us meet. It is not

primarily the Spirit's work that is meant here, as the

text is often used; but the Father's work in putting us by

adoption, once for all, in a new standing, namely, that of

children. The believers meant here were in different stages of

progressive sanctification; but in respect to the meetness specified

here, they all alike had it from the Father, in Christ His Son, being

"complete in Him"

(Col 2:10).

Compare

Joh 17:17;

Jude 1,

"sanctified by God the Father";

1Co 1:30.

Still, secondarily, this once-for-all meetness contains in it

the germ of sanctification, afterwards developed progressively in the

life by the Father's Spirit in the believer. The Christian life of

heavenliness is the first stage of heaven itself. There must, and will

be, a personal meetness for heaven, where there is a

judicial meetness.

to be partakers, &c.--Greek, "for the (or 'our') portion of

the inheritance

(Ac 20:32; 26:18;

Eph 1:11)

of the saints in light." "Light" begins in the believer here,

descending from "the Father of lights" by Jesus, "the true light," and

is perfected in the kingdom of light, which includes knowledge, purity,

love, and joy. It is contrasted here with the "darkness" of the

unconverted state

(Col 1:13;

compare

1Pe 2:9).

13. from--Greek, "out of the power," out of the sphere in

which his power is exercised.

darkness--blindness, hatred, misery [BENGEL].

translated--Those thus translated as to state, are also transformed

as to character. Satan has an organized dominion with various orders of

powers of evil

(Eph 2:2; 6:12).

But the term "kingdom" is rarely applied to his usurped rule

(Mt 12:26);

it is generally restricted to the kingdom of God.

his dear Son--rather as Greek, "the Son of His love": the Son on

whom His love rests

(Joh 17:26;

Eph 1:6):

contrasted with the "darkness" where all is hatred and hateful.

14.

(Eph 1:7.)

redemption--rather as Greek, "our redemption."

through his blood--omitted in the oldest manuscripts; probably inserted

from

Eph 1:7.

sins--Translate as Greek, "our sins." The more general term:

for which

Eph 1:7,

Greek, has, "our transgressions," the more special

term.

15. They who have experienced in themselves "redemption"

(Col 1:14),

know Christ in the glorious character here described, as above the

highest angels to whom the false teachers

(Col 2:18)

taught worship was to be paid. Paul describes Him: (1) in relation to

God and creation

(Col 1:15-17);

(2) in relation to the Church

(Col 1:18-20).

As the former regards Him as the Creator

(Col 1:15, 16)

and the Sustainer

(Col 1:17)

of the natural world; so the latter, as the source and stay of the new

moral creation.

image--exact likeness and perfect Representative. Adam was made "in

the image of God"

(Ge 1:27).

But Christ, the second Adam, perfectly reflected visibly "the invisible

God"

(1Ti 1:17),

whose glories the first Adam only in part represented. "Image"

(eicon) involves "likeness" (homoiosis); but "likeness"

does not involve "image." "Image" always supposes a prototype, which it

not merely resembles, but from which it is drawn: the exact

counterpart, as the reflection of the sun in the water: the child the

living image of the parent. "Likeness" implies mere resemblance,

not the exact counterpart and derivation as "image"

expresses; hence it is nowhere applied to the Son, while "image" is

here, compare

1Co 11:7

[TRENCH].

(Joh 1:18; 14:9;

2Co 4:4;

1Ti 3:16;

Heb 1:3).

Even before His incarnation He was the image of the invisible God, as

the Word

(Joh 1:1-3)

patriarchs. Thus His essential character as always "the

image of God," (1) before the incarnation, (2) in the days of His

flesh, and (3) now in His glorified state, is, I think, contemplated

here by the verb "is."

first-born of every creature--

(Heb 1:6),

"the first-begotten": "begotten of His Father before all worlds"

[Nicene Creed]. Priority and superlative dignity is implied

(Ps 89:27).

English Version might seem to favor Arianism, as if Christ were

a creature. Translate, "Begotten (literally, 'born') before

every creature," as the context shows, which gives the reason why He is

so designated. "For," &c.

(Col 1:16, 17)

[TRENCH]. This expression is understood by

ORIGEN (so far is the Greek from favoring

Socinian or Arian views) as declaring the Godhead of Christ, and

is used by Him as a phrase to mark that Godhead, in contrast

with His manhood [Book 2, sec. Against Celsus]. The

Greek does not strictly admit ALFORD'S

translation, "the first-born of all creation."

16. For--Greek, "Because." This gives the proof that He is not

included in the things created, but is the "first-begotten" before

"every creature"

(Col 1:15),

begotten as "the Son of God's love"

(Col 1:13),

antecedently to all other emanations: "for" all these other emanations

came from Him, and whatever was created, was created by Him.

conditional element, pre-existent and all-including: the creation of

all things BY Him is expressed afterwards,

and is a different fact from the present one, though implied in it

[ALFORD]. God revealed Himself in the Son, the

Word of the Father, before all created existence

(Col 1:15).

That Divine Word carries IN Himself the

archetypes of all existences, so that "IN

Him all things that are in heaven and earth have been created."

The "in Him" indicates that the Word is the ideal ground of all

existence; the "by Him," below, that He is the instrument

of actually realizing the divine idea [NEANDER].

His essential nature as the Word of the Father is not a mere appendage

of His incarnation, but is the ground of it. The original relation of

the Eternal Word to men "made in His image"

(Ge 1:27),

is the source of the new relation to them by redemption, formed in His

incarnation, whereby He restores them to His lost image. "In

Him" implies something prior to "by" and "for Him" presently after: the

three prepositions mark in succession the beginning, the progress, and

the end [BENGEL].

all things--Greek, "the universe of things." That the

new creation is not meant in this verse (as Socinians interpret), is

plain; for angels, who are included in the catalogue, were not

new created by Christ; and he does not speak of the new creation till

Col 1:18.

The creation "of the things that are in the heavens" (so

Greek) includes the creation of the heavens themselves:

the former are rather named, since the inhabitants are more noble than

their dwellings. Heaven and earth and all that is m them

(1Ch 29:11;

Ne 9:6;

Re 10:6).

invisible--the world of spirits.

thrones, or dominions--lordships: the thrones are the greater of

the two.

principalities, or powers--rather, "rules, or

authorities": the former are stronger than the latter (compare

Note, see on

Eph 1:21).

The latter pair refer to offices in respect to God's creatures:

"thrones and dominions" express exalted relation to God, they

being the chariots on which He rides displaying His glory

(Ps 68:17).

The existence of various orders of angels is established by this

passage.

all things--Greek, "the whole universe of things."

were--rather, to distinguish the Greek aorist, which precedes from

the perfect tense here, "have been created." In the former case the

creation was viewed as a past act at a point of time, or as done

once for all; here it is viewed, not merely as one historic act of

creation in the past, but as the

permanent result now and eternally continuing.

(Joh 1:3).

for him--as the grand End of creation; containing in Himself the

reason why creation is at all, and why it is as it is

[ALFORD]. He is

the final cause as well as the efficient cause.

LACHMANN'S

punctuation of

Col 1:15-18

is best, whereby "the first-born of every creature"

(Col 1:15)

answers to "the first-born from the dead"

(Col 1:18),

the whole forming one sentence with the words ("All things were created

consist, and He is the Head of the body, the Church") intervening as a

parenthesis. Thus Paul puts first, the origination by Him of the

natural creation; secondly, of the new creation. The

parenthesis falls into four clauses, two and two: the former two

support the first assertion, "the first-born of every creature"; the

latter two prepare us for "the first-born from the dead"'; the former

two correspond to the latter two in their form--"All things by Him

. . . and He is," and "By Him all things . . . and

He is."

17.

(Joh 8:58.)

Translate as Greek, "And He Himself (the great

HE) is (implying divine essential being)

before all things," in time, as well as in dignity. Since He is

before all things, He is before even time, that is, from

eternity. Compare "the first-born of every creature"

(Col 1:15).

(as the conditional element of existence,

Col 1:16)

[ALFORD].

consist--"subsist." Not only are called into being from nothing, but

are maintained in their present state. The Son of God is the

Conserver, as well as the Creator of all things

[PEARSON].

BENGEL

less probably explains, "All things in Him come together into one

system: the universe found its completion in Him"

(Isa 41:4;

Re 22:13).

Compare as to

GOD,

Ro 11:36:

similar language; therefore Christ must be God.

18. Revelation of Christ to the Church and the new creation, as the

Originator of both.

he--emphatical. Not angels in opposition to the false teachers'

doctrine concerning angel-worship, and the power of Oeons or (imaginary)

spirit emanations from God

(Col 2:10, 18).

head of the body, the church--The Church is His body by virtue of

His entering into communion corporeally with human nature

[NEANDER],

(Eph 1:22).

The same One who is the Head of all things and beings by creation, is

also, by virtue of being "the first-born from the dead," and so "the

first-fruits" of the new creation among men, the Head of the Church.

who is--that is, in that He is the Beginning

[ALFORD]. Rather, this

is the beginning of a new paragraph. As the former paragraph, which

related to His originating the physical creation, began with "Who is"

(Col 1:15);

so this, which treats of His originating the new creation, begins with

"who is"; a parenthesis preceding, which closes the former paragraph,

that parenthesis (see on

Col 1:16),

including from "all things were created by Him," to "Head of the body,

the Church." The head of kings and high priests was anointed, as

the seat of the faculties, the fountain of dignity, and original

of all the members (according to Hebrew etymology). So Jesus by

His unction was designated as the Head of the body, the Church.

the beginning--namely, of the new creation, as of the old

(Pr 8:22;

Joh 1:1;

compare

Re 1:8):

the beginning of the Church of the first-born

(Heb 12:23),

as being Himself the "first-born from the dead"

(Ac 26:23;

1Co 15:20, 23).

Christ's primogeniture is threefold: (1) From eternity the

"first-begotten" of the Father

(Col 1:15);

(2) As the first-born of His mother

(Mt 1:25);

(3) As the Head of the Church, mystically begotten of the Father, as it

were to a new life, on the day of His resurrection, which is His

"regeneration," even as His people's coming resurrection will be their

"regeneration" (that is, the resurrection which was begun in the soul,

extended to the body and to the whole creation,

Ro 8:21, 22)

(Mt 19:28;

Ac 13:33;

Re 1:5).

Sonship and resurrection are similarly connected

(Lu 20:36;

Ro 1:4; 8:23;

1Jo 3:2).

Christ by rising from the dead is the efficient cause

(1Co 15:22),

as having obtained the power, and the exemplary cause, as being the

pattern

(Mic 2:13;

Ro 6:5;

Php 3:21),

of our resurrection: the resurrection of "the Head" involves

consequentially that of the members.

that in all things--He resumes the "all things"

(Col 1:20).

he might have the pre-eminence--Greek, "He

HIMSELF may (thus) become the One holding

the first place," or, "take the precedency." Both ideas are included,

priority in time and priority in dignity: now in the

regenerated world, as before in the world of creation

(Col 1:15).

"Begotten before every creature, or "first-born of every creature"

(Ps 89:27;

Joh 3:13).

19. Greek, "(God) was well pleased," &c.

in him--that is, in the Son

(Mt 3:17).

all fulness--rather as Greek, "all the fulness," namely,

of God, whatever divine excellence is in God the Father

(Col 2:9;

Eph 3:19;

compare

Joh 1:16; 3:34).

The Gnostics used the term "fulness," for the assemblage of emanations,

or angelic powers, coming from God. The Spirit presciently by Paul

warns the Church, that the true "fulness" dwells in Christ alone. This

assigns the reason why Christ takes precedence of every creature

(Col 1:15).

For two reasons Christ is Lord of the Church: (1) Because the fulness

of the divine attributes

(Col 1:19)

dwells in Him, and so He has the power to govern the universe;

(2) Because

(Col 1:20)

what He has done for the Church gives Him the right to preside

over it.

should . . . dwell--as in a temple

(Joh 2:21).

This indwelling of the Godhead in Christ is the foundation of

the reconciliation by Him [BENGEL]. Hence

the "and"

(Col 1:20)

connects as cause and effect the two things, the Godhead in Christ,

and the reconciliation by Christ.

20. The Greek order is, "And through Him (Christ) to

reconcile again completely (see on

Eph 2:16)

all things (Greek, 'the whole universe of things') unto Himself

(unto God the Father,

2Co 5:19),

having made peace (God the Father having made peace) through the blood

of His (Christ's) cross," that is, shed by Christ on the cross:

the price and pledge of our reconciliation with God. The Scripture

phrase, "God reconciles man to Himself," implies that He takes away by

the blood of Jesus the barrier which God's justice interposes against

man's being in union with God (compare Note, see on

Ro 5:10;

2Co 5:18).

So the Septuagint,

1Sa 29:4,

"Wherewith should he reconcile himself unto his master," that is,

reconcile his master unto him by appeasing his wrath. So

Mt 5:23, 24.

in the original creation): emphatically repeated, to bring the person of

Christ, as the Head of both creations alike, into prominence.

things in earth . . . in heaven--Good angels, in one

sense, do not need reconciliation to God; fallen angels are excluded

from it

(Jude 6).

But probably redemption has effects on the world of spirits unknown to

us. Of course, His reconciling us, and His reconciling

them, must be by a different process, as He took not on Him the

nature of angels, so as to offer a propitiation for them. But

the effect of redemption on them, as He is their Head as well as

ours, is that they are thereby brought nearer God, and so

gain an increase of blessedness [ALFORD], and

larger views of the love and wisdom of God

(Eph 3:10).

All creation subsists in Christ, all creation is therefore affected by

His propitiation: sinful creation is strictly "reconciled" from its

enmity; sinless creation, comparatively distant from His unapproachable

purity

(Job 4:18; 15:15; 25:5),

is lifted into nearer participation of Him, and in this wider sense is

reconciled. Doubtless, too, man's fall, following on Satan's fall, is a

segment of a larger circle of evil, so that the remedy of the former

affects the standing of angels, from among whom Satan and his host

fell. Angels thereby having seen the magnitude of sin, and the infinite

cost of redemption, and the exclusion of the fallen angels from it, and

the inability of any creature to stand morally in his own strength, are

now put beyond the reach of falling. Thus

BACON'S definition of Christ's Headship holds

good: "The Head of redemption to man; the Head of

preservation to angels." Some conjecture that Satan, when

unfallen, ruled this earth and the pre-Adamic animal kingdom: hence his

malice against man who succeeded to the lordship of this earth and its

animals, and hence, too, his assumption of the form of a serpent, the

subtlest of the animal tribes.

Lu 19:38

states expressly "peace in heaven" as the result of finished

redemption, as "peace on earth" was the result of its beginning at

Jesus' birth

(Lu 2:14).

BENGEL explains the reconciliation to be that of

not only God, but also angels, estranged from men because of

man's enmity against God.

Eph 1:10

accords with this: This is true, but only part of the truth: so ALFORD'S view also is but part of the truth. An actual

reconciliation or restoration of peace in heaven, as well

as on earth, is expressed by Paul. As long as that blood of

reconciliation was not actually shed, which is opposed

(Zec 3:8, 9)

to the accusations of Satan, but was only in promise, Satan could plead

his right against men before God day and night

(Job 1:6;

Re 12:10);

hence he was in heaven till the ban on man was broken (compare

Lu 10:18).

So here; the world of earth and heaven owe to Christ alone the

restoration of harmony after the conflict and the subjugation of all

things under one Head (compare

Heb 11:23).

Sin introduced discord not only on earth, but also in heaven, by the

fall of demons; it brought into the abodes of holy angels, though not

positive, yet privative loss, a retardation of their highest and most

perfect development, harmonious gradation, and perfect consummation.

Angels were no more able than men by themselves to overcome the peace

disturbers, and cast out the devils; it is only "by," or "through

HIM," and "the blood of HIS

cross," that peace was restored even in heaven; it is only after

Christ has obtained the victory fully and legally, that Michael

(Re 12:7-10)

and his angels can cast out of heaven Satan and his demons (compare

Col 2:15).

Thus the point of Paul's argument against angel-worship is, that angels

themselves, like men, wholly depend on Christ, the sole and true object

of worship [AUBERLEN].

21. The Colossians are included in this general reconciliation

(compare

Eph 2:1, 12).

sometime--"once."

alienated--from God and salvation: objectively banished

from God, through the barrier which God's justice interposed

against your sin: subjectively estranged through the alienation

of your own wills from God. The former is the prominent thought

(compare

Ro 5:10),

as the second follows, "enemies in your mind." "Actual

alienation makes habitual 'enemies'" [BENGEL].

in your mind--Greek, "in your understanding" or "thought"

(Eph 2:3; 4:18).

(wicked works were the element in which your enmity subsisted).

yet now--Notwithstanding the former alienation,

now that Christ has come, God hath completely

reconciled, or restored to His friendship again (so the

Greek, compare Note, see on

Col 1:20).

22. In the body of his flesh--the element in which His reconciling

sufferings had place. Compare

Col 1:24,

"afflictions of Christ in my flesh"

(1Pe 2:24).

Angels who have not a "body of flesh" are not in any way our

reconciling mediators, as your false teachers assert, but He, the Lord

of angels, who has taken our flesh, that in it He might

atone for our fallen manhood.

through death--rather as Greek, "through His death" (which

could only take place in a body like ours, of flesh,

Heb 2:14).

This implies He took on Him our true and entire manhood. Flesh is

the sphere in which His human sufferings could have place (compare

Col 1:24;

Eph 2:15).

to present you--

(Eph 5:27).

The end of His reconciling atonement by death.

holy--positively; and in relation to God.

unblamable . . . unreprovable--negatively. "Without

blemish" (as the former Greek word is translated as to Jesus,

our Head,

1Pe 1:19)

in one's self. Irreproachable (the Greek for the

second word, one who gives no occasion for his being brought

to a law court) is in relation to the world without.

Sanctification, as the fruit, is here treated of;

justification, by Christ's reconciliation, as the tree, having

preceded

(Eph 1:4; 5:26, 27;

Tit 2:14).

At the same time, our sanctification is regarded here as perfect

in Christ, into whom we are grafted at regeneration or conversion, and

who is "made of God unto us (perfect) sanctification"

(1Co 1:30;

1Pe 1:2;

Jude 1):

not merely progressive sanctification, which is the gradual

development of the sanctification which Christ is made to the

believer from the first.

in his sight--in God's sight, at Christ's appearing.

23. If--"Assuming that," &c.: not otherwise shall ye be so presented

at His appearing

(Col 1:22).

grounded--Greek, "founded," "fixed on the

foundation" (compare Note, see on

Eph 3:17;

Lu 6:48, 49).

settled--"steadfast." "Grounded" respects the foundation on

which believers rest; "settled," their own steadfastness

(1Pe 5:10).

1Co 15:58

has the same Greek.

not moved away--by the false teachers.

the hope of the gospel--

(Eph 1:18).

which ye have heard . . . which was preached to every

creature . . . whereof I . . . am . . .

a minister--Three arguments against their being "moved away from

the Gospel": (1) Their having heard it; (2) The universality of the

preaching of it; (3) Paul's ministry in it. For "to (Greek,

'in') every creature," the oldest manuscripts read, "in all

creation." Compare "in all the world,"

Col 1:6;

"all things . . . in earth,"

Col 1:20

(Mr 16:15):

thus he implies that the Gospel from which he urges them not to be

moved, has this mark of truth, namely, the universality of its

announcement, which accords with the command and prophecy of Christ

Himself

(Mt 24:14).

preached," but has been actually, as an accomplished fact,

preached. PLINY, not many years subsequently,

in his famous letter to the Emperor Trajan [Epistles, Book X.,

Epistle 97], writes, "Many of every age, rank, and sex, are being

brought to trial. For the contagion of that superstition [Christianity]

has spread over not only cities, but villages and the country."

whereof I Paul am--rather as Greek, "was made a

minister." Respect for me, the minister of this world-wide Gospel,

should lead you not to be moved from it. Moreover (he implies), the

Gospel which ye heard from Epaphras, your "minister"

(Col 1:7),

is the same of which "I was made a minister"

(Col 1:25;

Eph 3:7):

if you be moved from it, ye will desert the teaching of the recognized

ministers of the Gospel for unauthorized false teachers.

24. Who--The oldest manuscripts omit "who"; then translate, "Now I

rejoice." Some very old manuscripts, and the best of the

Latin versions, and Vulgate, read as English Version. To

enhance the glory of Christ as paramount to all, he mentions his own

sufferings for the Church of Christ. "Now" stands in contrast to "I

was made," in the past time

(Col 1:23).

for you--"on your behalf," that ye may be confirmed in resting solely

on Christ (to the exclusion of angel-worship) by the glorification of

Christ in my sufferings

(Eph 3:1).

fill up that which is behind--literally, "the deficiencies"--all

that are lacking of the afflictions of Christ (compare Note,

see on

2Co 1:5).

Christ is "afflicted in all His people's afflictions"

(Isa 63:9).

"The Church is His body in which He is, dwells, lives, and therefore

also suffers" [VITRINGA]. Christ was destined to

endure certain afflictions in this figurative body, as well as in His

literal; these were "that which is behind of the afflictions of

Christ," which Paul "filled up." His own meritorious sufferings

in expiation for sin were once for all completely filled up on the

Cross. But His Church (His second Self) has her whole measure of

afflictions fixed. The more Paul, a member, endured, the less remain

for the rest of the Church to endure; the communion of saints thus

giving them an interest in his sufferings. It is in reference to the

Church's afflictions, which are "Christ's afflictions, that Paul here

saith, "I fill up the deficiencies," or "what remain behind of the

afflictions of Christ." She is afflicted to promote her growth in

holiness, and her completeness in Christ. Not one suffering is lost

(Ps 56:8).

All her members have thus a mutual interest in one another's sufferings

(1Co 12:26).

But Rome's inference hence, is utterly false that the Church has a

stock treasury of the merits and satisfactions of Christ and His

apostles, out of which she may dispense indulgences; the context has no

reference to sufferings in expiation of sin and productive of

merit. Believers should regard their sufferings less in relation

to themselves as individuals, and more as parts of a grand whole,

carrying out God's perfect plan.

25. am--Greek, "I was made a minister": resuming

Col 1:23,

"whereof I Paul was made a minister."

dispensation--the stewardship committed to me to dispense in the

house of God, the Church, to the whole family of believers, the goods of

my Master

(Lu 12:42;

1Co 4:1, 2; 9:17;

Eph 3:2).

which is given--Greek, "which was given."

for you--with a view to you, Gentiles

(Col 1:27;

Ro 15:16).

to fulfil--to bring it fully to all: the end of his stewardship:

"fully preached"

(Ro 15:19).

"The fulness of Christ

(Col 1:19),

and of the times

(Eph 1:10)

required him so to do" [BENGEL].

26. the mystery--(See on

Eph 1:9, 10;

Eph 3:5-9).

The mystery, once hidden, now revealed, is redemption for the

whole Gentile world, as well as for the Jews, "Christ in you

(Gentiles) the hope of glory"

(Col 1:27).

from ages--"from," according to ALFORD,

refers to time, not "hidden

from": from the time of the ages; still what is meant is that the

mystery was hidden from the beings living in those "ages." The

"ages" are the vast successive periods marked by successive orders of

beings and stages of creation. Greek, "Æons," a word used by the

Gnostics for angelic beings emanating from God. The Spirit by Paul

presciently, in opposition to Gnostic error already beginning

(Col 2:18),

teaches, that the mystery of redemption was hidden in God's purposes in

Christ, alike from the angelic beings (compare

Eph 3:10)

of the pre-Adamic "ages," and from the subsequent human

"generations." Translate as Greek, "the ages

. . . the generations."

made manifest to his saints--to His apostles and prophets primarily

(Eph 3:5),

and through them to all His saints.

27. would--rather as Greek, "willed," or "was pleased to

make known." He resolves all into God's good pleasure and will, that man should not glory save in God's grace.

what--How full and inexhaustible!

the riches of the glory of this mystery--He accumulates phrase on

phrase to enhance the greatness of the blessing in Christ bestowed by

God on the Gentiles. Compare

Col 2:3,

"all the treasures" of wisdom;

Eph 3:8,

"the unsearchable riches of Christ";

Eph 1:7,

"riches of His grace." "The glory of this mystery"

must be the glory which this once hidden, and now revealed, truth makes

you Gentiles partakers of, partly now, but mainly when Christ shall

come

(Col 3:4;

Ro 5:2; 8:17, 18;

Eph 1:18).

This sense is proved by the following: "Christ in you the hope of

the (so Greek) glory." The lower was the

degradation of you Gentiles, the higher is the richness of the glory to

which the mystery revealed now raises you. You were "without

Christ, and having no hope"

(Eph 2:12).

Now you have "Christ in you the hope of the glory"

just mentioned. ALFORD translates, "Christ among

you," to answer to "this mystery among the Gentiles." But the

whole clause, "Christ IN you

(Eph 3:17)

the hope of glory," answers to "this mystery," and not to the whole

sentence, "this mystery among the Gentiles." What is made

known "among you Gentiles" is, "Christ in you (now by faith

as your hidden life,

Col 3:3;

Ga 2:20)

the hope of glory" (your manifested life). The contrast (antithesis)

between "CHRIST IN YOU" now as your hidden

life, and "the hope of glory" hereafter to be manifested,

requires this translation.

28. preach--rather as Greek, "announce" or "proclaim."

warning . . . teaching--"Warning" is connected with repentance, refers to one's conduct, and is addressed primarily to the heart.

"Teaching" is connected with faith, refers to doctrines, and is

addressed primarily to the intellect. These are the two heads of

evangelical teaching.

every . . . every man--without distinction of Jew or Gentile, great

or small

(Ro 10:12, 13).

in all wisdom--with all the wisdom in our method of teaching

that we possess: so ALFORD. But

Col 1:9;

Col 3:16,

favor

ESTIUS' view, which refers it to the wisdom

communicated to those being taught: keeping back nothing, but

instructing all in the perfect knowledge of the mysteries of faith

which is the true wisdom (compare

1Co 2:6, 7; 12:8;

Eph 1:17).

present--(See on

Col 1:22);

at Christ's coming.

every man--Paul is zealous lest the false teachers should seduce

one single soul of Christ's people at Colosse. So each individual

among them should be zealous for himself and his neighbor. Even one

soul is of incalculable value.

perfect in Christ--who is the element in living union

with whom alone each believer can find perfection: perfectly

instructed

(Eph 4:13)

in doctrine, and full grown or matured in faith and

practice. "Jesus" is omitted in all the oldest manuscripts.

29. Whereunto--namely, "to present every man perfect in Christ."

I also labour--rather, "I labor also." I not only "proclaim"

(English Version, "preach") Christ, but I labor also.

striving--in "conflict"

(Col 2:1)

of spirit (compare

Ro 8:26).

The same Greek word is used of Epaphras

(Col 4:12),

"laboring fervently for you in prayers": literally, "agonizing,"

"striving as in the agony of a contest." So Jesus in Gethsemane when

praying

(Lu 22:44):

so "strive" (the same Greek word, "agonize"),

Lu 13:24.

So Jacob "wrestled" in prayer

(Ge 32:24-29).

Compare "contention," Greek, "agony," or "striving earnestness,"

1Th 2:2.

according to his working--Paul avows that he has power to "strive" in

spirit for his converts, so far only as Christ works in him and by

him

(Eph 3:20;

Php 4:13).

mightily--literally, "in power."